Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 397

 

Concerning Jesus, how he put himself to the test among his adversaries.

The Lord Jesus also put himself to the test among his adversaries in diverse ways.

First, he urged the time of the Messiah's appearing to become:' The time is fulfilled, and the kingdom of God is at hand: repent ye and believe the gospel' (Mark 1:15).

For this, he had a threefold proof—1. The heathens had invaded and taken the land, according to Daniel (9:25,26). 2. According to Jacob, The scepter departed from Judah (Gen 49:10). Which also suited that prophecy: 'Before the child shall know to refuse the evil and choose the good, the land that thou abhorrent shall be forsaken of both her kings' (Isa 7:16). 3. The Roman emperor had not only subdued the nation and put down the kingly race of the Jews but had set up and established his own power over them. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate was governor of Judea; Herod was tetrarch of Galilee; Philip, tetrarch of Iturea; and Lysanias, tetrarch of Abilene; all heathens, and of Tiberius' making.

Besides, the kingly race of Judah was at this time become so low because of the Roman oppression that the chief of them were put to get their living by their own hands; even Joseph, the supposed father of Jesus, then became a carpenter. Poor man! When Jesus was born, he was fain to be thrust into a stable, for there was no room for such guests in the inn. The offering also which was brought unto God at the time when Jesus was presented unto the Lord, was two turtle-doves, or two young pigeons—a sacrifice allowed only for them that were poor, and could provide no bigger—' And if she is not able to bring a lamb, then she shall bring two turtles, or two young pigeons, the one for the burnt-offering, and the other for a sin-offering (Lev 12:8). Besides, Jesus himself saith, 'Foxes have holes, and birds of the air have nests. Still, the Son of man hath not where to lay his head.'

Now, I say, all these things were so apparent to the Jews that they could not object; they felt the Romans came, they knew the scepter was gone, they smarted under the Roman tyranny, and they knew the kingly race of Judea was overthrown. How could they object that the time had not come for Christ to be born?

Further, the people were generally convinced that the time had come; therefore, according to the text, they expected it. 'And as the people were in expectation, and all men mused in their hearts of John, whether he was the Christ or not' (Luke 3:15). The unbiased people, observing the face of things, could do no other but look for the Messiah. And hence it is that the Lord Jesus gives the Pharisees, those mortal enemies of his, such sore rebukes, saying, 'O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?' The kingdom is lost, the heathens come, and the scepter is departed from Judah. 'Ye hypocrites, ye can discern the face of the sky and earth, but how is it that ye do not discern this time?' (Matt 16:3; Luke 12:56).

Second, he yet again puts himself to the test by the miracles he wrought before them—' Believe me, that I am in the Father, and the Father in me, or else believe me for the very works' sake' (John 14:11). For the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me' (John 5:36).

They could not withstand this proof, but they granted that he did many miracles while they did nothing. 'Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man does many miracles. If we let him thus alone, all men will believe on him, and the Romans shall come, and take away both our place and nation' (John 11:47, 48).

Yea, so did Jesus confound them that by their own records and laws, by which they were to prove persons clean or unclean, they, in reading their lectures, justified him and overthrew themselves.

For instance, it was written in their law, 'If he that hath an issue spit upon him that is clean,' that spittle should make him unclean (Lev 15:8). Now Jesus, whom they counted most unclean because he said he was the Son of God, as they thought, speaking blasphemy, he spits upon people, and makes them whole. He spat and made clay with the spittle, which made a blind man see (John 9:6). Also, he spat on the eyes of another and made him see (Mark 8:23-25). Again, he spat, and with his spittle touched the tongue of one that was dumb, and made him speak immediately (Mark 7:33-35). Thus, he proved himself clear of their accusations and maintained that he was guiltless and the Son of God by their law, for the miracles he wrought were to prove him so to be.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 396

 

Particular testimonies that this coming of Jesus is his coming to save us.

The Testimony of Simeon.—Simeon the Just gives testimony of him: 'And the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ. And he came by the Spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lets thou thy servant depart in peace,—for mine eyes have seen thy salvation (Luke 2:25-32).

The Testimony of Anna.—Anna, a prophetess, one 'of a great age, departed not from the temple but served God with fasting and prayers night and day. And she, coming in at that instant, gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in Jerusalem' (Luke 2:36-38).

The Testimony of John Baptist.—John Baptist, as he fulfilled his ministry, cried concerning this Jesus, 'Behold the Lamb of God, which taketh away the sin of the world.—And he,' saith John, 'that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining' or abiding, 'the same is he which baptized with the Holy Ghost. And I saw and bare record that this is the Son of God (John 1:29-34).

The Testimony of the Star and Wise Men—The star that appeared at his birth in the east and coasted through the heavens till it came over to where the young child Jesus was, that star gave testimony that he was the Saviour. This star alarmed many, especially the wise men of the east, who were brought by it from afar to worship him: 'And lo, the star which they saw in the east, went before them till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they went into the house, they saw the young child, with Mary, his mother, and fell down and worshipped him; and when they had opened their treasures, they presented unto him gifts, gold, and frankincense, and myrrh (Matt 2:9-11).

The Testimony of the Angels.—1. To Mary herself—' And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, -and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favored.—And the angel said unto her, Fear not, Mary; for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, bring forth a son, and call his name JESUS. He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob forever, and of his kingdom, there shall be no end (Luke 1:26-33). 2. The angels' testimony to the shepherds, as they were feeding their flocks in the fields by night—' And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, Christ the Lord (Luke 2:9-11). 3. How the angels solemnized his birth among themselves—' And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, goodwill towards men' (vv 13,14).

The Testimony of God the Father.—1. When he was baptized—' And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased' (Matt 3:16,17). 2. The Father's testimony of him at his transfiguration—' And he took Peter, John, and James, and went up to a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.' And Moses and Elias appeared talking with him, and a cloud from heaven overshadowed them; the three disciples began to be afraid. Then 'there came a voice out of the cloud, saying, This is my beloved Son, hear him' (Luke 9:28-35). Peter speaks of This testimony of God, saying, 'We had not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And we heard this voice from heaven when we were with him in the holy mount (2 Peter 1:16-18). 3. God gave testimony of him by signs and wonders—' Believe thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father, who dwelleth in me, does the works.' 'God also bearing them witness,' that preached salvation by Jesus, 'both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will' (John 14:10; Heb 2:4).

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QUEST. SECOND. What it was for Jesus to come into the world.

Answ. Not his coming in, or by his Spirit in his people; for so he was never out of the world. Neither is it his appearance in his ordinances. Nor that coming of his by which he destroyed Antichrist. Nor his appearing in his dreadful providences or judgments. But by the coming of Jesus, according to the text, we are to understand that, or such a coming, whereby he was manifest to be God-man in one person; God in our flesh without us, or distinct in his own person by himself; such a coming by which he was manifested to be in all points like as men are, sin only excepted; such a coming wherein, or by which, the Son of God became also the Son of man.

[First.] To clarify this further, you find it expressly said he was 'born into the world'; Mary, 'of whom was born Jesus.' When Jesus was born, it is said, 'Where is he that is born King of the Jews?' Herod 'demanded of them where Christ should be born' (Matt 1:16, 2:1, 2,4; Luke 1:35, 2:11).

Now that this was fulfilled according to the very word of the text, without any juggle, evasion, or cunningly devised fable, consider—

1. He is called the firstborn of this woman, the male child who opened her womb (Luke 2:7, 23).

2. He was not born till nourished in her womb the whole time, according to the time of life: 'And so it was, that while they were there [at Bethlehem], the days were accomplished that she should be delivered. She brought forth her firstborn son, wrapped him in swaddling clothes, and laid him in a manger (Luke 2:6,7).

3. She also continued in her separation at the birth of Jesus, as other women at the birth of their children, until 'the days of her purification according to the law of Moses were accomplished' (Luke 2:22).

4. Like other Hebrew children, he was brought to Jerusalem to present himself to the Lord—' As it is written in the law of the Lord, Every male that opened the womb shall be called holy to the Lord' (Luke 2:23, 24).

5. Thus, Jesus also, like other Hebrew children, was circumcised when the set day came—' And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb' (Luke 2:21).

6. After this, he is often called the young child, the child Jesus; further, it is said that he grew and increased in wisdom and stature (Matt 2:20, 21; Luke 2:40, 52).

Behold with what diligence, even to a circumstance, the Holy Ghost sets forth the birth of the Lord Jesus and all to convince the incredulous world of the proper manner of the coming of the Saviour into the world.

Second. The reality of this Lord Jesus's manhood is yet further manifest, and that, 1. by those natural infirmities that attend human flesh; 2. by the names the prophets gave him in the days of the Old Testament and the New Testament.

1. By those natural infirmities that attend human flesh. As, at his birth, he could not go but was carried by his parents. He was sensible of hunger (Luke 4:2). He was sensible of thirst (John 19:28). He was sensible of weariness (John 4:6). He was nourished by sleep (Mark 4:38). He was subject to grief (Mark 3:5). He was subject to anger (Mark 3:5). He was subject to weep (John 11:35; Luke 19:41). He had joy as a man, and rejoiced (Matt 11:25; Luke 10:21). These things, I say, Jesus was subject to as a man, as the son of the Virgin.

2. The reality of his manhood is yet made manifest by the names the prophets gave him, both in the Old Testament and in the New. As,

(1.) He is called the 'seed'—the seed of the woman, the seed of Abraham, the seed of David—which means he was to come from their children (Gen 3:15, 12, 22; Gal 3:16,17; Rom 1:3).

(2.) Therefore, it is added (where mention is made of the fathers), 'of whom as concerning the flesh Christ came.' He was made of the seed of David according to the flesh, and hence again he called himself the offspring of David; therefore, I say, he is said to be of their flesh, their loins, and is called their Son (Rom 1:3, 4:5; Acts 2:30; Rev 22:16).

(3.) He, therefore, is frequently called 'a man, and the Son of man'—' Then shall you see the Son of man coming in the clouds of heaven.' 'When the Son of man shall come in his glory, and all the holy angels with him.' 'This man, because he continued ever, had an unchangeable priesthood.' 'Wherefore, it is necessary that this man have somewhat also to offer' (Matt 25:31, 26:64; Heb 7:24, 8:3, 10:12).

(4.) What shall I say? He gave an undeniable demonstration of all this when he said he 'was dead'; when he called to Thomas to put his finger to, and behold his hands, to reach to him his hand and thrust it into his side, and bid him he should not be faithless, but believing. At another time, when he stood in the midst of the eleven, as they were troubled with the thoughts of unbelief, he said, 'Behold my hands and my feet, that it is I; handle me, and see, for a spirit hath not flesh and bones, as ye see me have' (John 20:27; Luke 24:39).

Thus, I have shown you what it was for Jesus to come into the world—namely, to be born of a woman, to take flesh, and to become God-man in one person. I come now to the third question, but before I speak mainly to that, I will produce further testimony that we find upon record concerning the truth of all this.

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I now proceed to the second observation—THAT WHEN JESUS WAS COME.
INTO THE WORLD, THEN WAS GOD'S PROMISE FULFILLED—namely, THAT HE WOULD ONE DAY SEND US A SAVIOUR.

Take three texts to confirm this point: 1. 'This is of a truth that prophet that should come into the world' (John 6:14). These words were spoken of them that were present at that miracle of Jesus when he fed five thousand with five barley loaves, which a lad had about him in the company; for these men when they had seen the marvel, being amazed at it, made confession of him to be the Saviour. 2. 'Lord, I believe that thou art the Christ, the Son of God, which should come into the world' (John 11:27). 3. 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners' (1 Tim 1:15).

To explain this observation, I will briefly address three questions: How will this Jesus be distinguished from others of that name? Second, what was it for this Jesus to come into the world? Third, what was it for him to come to be a Saviour?

QUEST. FIRST. For the first, the Jesus in the text is distinguished from all others of that name.

First, by the manner of his birth, he was born of a virgin, a virgin espoused to a man named Joseph, but he 'knew her not till she had brought forth her firstborn son, and he called his name JESUS' (Matt 1:25).

Second. He is distinguished from others of that name by the place of his birth—to wit, Bethlehem, the city of David; there he must be born, where he was born (John 7:42; Matt 2:4-6).

Third. He is distinguished by his lineage—he came 'of the house and lineage of David' (Luke 2:4-6).

Fourth. He is distinguished by the time of his birth—to wit, the time of the prophets prefixed (Gal 4:4).

Fifth. But his common distinction is Jesus of Nazareth; by this name, he is distinguished one and twenty times in the New Testament—1. His enemies called him 'Jesus of Nazareth' (Matt 26:71; Mark 14:67; John 18:5). 2. His disciples called him 'Jesus of Nazareth' (Matt 21:11; Luke 24:19; John 1:45; Acts 2:22). 3. The angels called him 'Jesus of Nazareth' (Mark 16:6). 4. He called himself 'Jesus of Nazareth' (Acts 22:8). 5. Yeah, and he goes also by the name of 'Jesus of Nazareth' among the devils (Mark 1:24; Luke 4:34).

He was called 'Jesus of Nazareth' because he dwelt there with his mother, Mary, and her husband. Nazareth was his city, where he had been brought up, whither for shelter Joseph carried him when he came out of Egypt with him; in Nazareth was his typical abode until the time that John was cast into prison; wherefore he might well say, 'I am Jesus of Nazareth' (Luke 4:16; Matt 2:23, 4:12,13). Yea, though he was now in heaven, for heaven shall not make us forget what countrymen we were when we lived in the world. Jesus, you see here, though glorified in heaven, yet forgets not what countryman he was when he dwelt in the world. 'I am Jesus of Nazareth,' saith he; I am the Jesus that thou persecutes; and that thou mayest know I am he, I tell thee I dwelt once in the city of Nazareth in Galilee; Joseph and my mother Mary brought me up there, and there I dwelt with them many years. 'I am Jesus of Nazareth, whom thou persecutest' (Acts 22:8).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 393

by Thomas Sadler, oil on canvas, 1684

1. He was typed forth sometimes by men. Adam was his type in many things, especially as he was the head and father of the first world. He was 'the figure of him that was to come' (Rom 5:14). Moses was his type as a Mediator and builder of the Tabernacle (Heb 3:2,3). Aaron was his type as a high priest, and Melchisedec before him (Heb 5:4,5, 7:1,21). Samson was his type in the effects of his death, for as Samson gave his life for the deliverance of Israel from the Philistines, Christ gave his life to deliver us from sin and devils. Joshua was his type in providing the land of Canaan to Israel, as Jesus will give the kingdom of heaven to the elect (Heb 4:8). David was his type in many things, especially in his subduing of Israel's enemies and feeding them [Israel]: hence he is sometimes called David their king, and David their shepherd (Eze 34:23,24). Solomon was his type in building the temple and his peaceable kingdom. Hence it is said, 'He shall build the temple of the Lord'; and again, 'Of his government and peace there shall be no end.'

2. Beasts were his type. For instance, some—

(1.) The paschal lamb was his type (Exo 12). In its spotlessness, Christ was 'a lamb without blemish and without spot' (1 Peter 1:18,19). In its being roasted, it was a figure of the cursed death of Christ; for to be roasted bespoke one accursed (Jer 29:22; Gal 3:13). In that it was to be eaten—'Whoso eat my flesh and drink my blood,' saith Christ, 'hath eternal life' (John 6:54). In that its blood was to be sprinkled upon the doors of their houses, for the destroying angel to look on; the blood of Christ is sprinkled upon the elect for the justice of God to look on (Heb 9; 1 Peter 1:2). By eating the paschal lamb, the people went out of Egypt; by feeding upon Christ by faith we come from under the Egyptian darkness, tyranny of Satan, &c.

(2.) The red cow was his type (Num 19:2, &c.).[2] In that, she was to be without blemish. In that she was to be slain without the camp—' Jesus also, that he might sanctify the people with his own blood, suffered without the gate' (Heb 13:12). In that her flesh was to be burnt, a type of the grievous death of Christ. Her ashes were to be carried into a clean place without the camp, a kind of clean sepulcher where the body of Jesus was laid (John 19:38-41).

There were also divers other sacrifices, as bulls, goats, and birds, which were types of him, which I here omit.

3. Insensible creatures were his types. As,

(1.) The man in the wilderness (Exo 16). And that as it came down from heaven, for so did Christ—' I came down from heaven,' saith he; and again, 'I am the living bread which came down from heaven' (John 6:51). The manna was to be eaten; so is Christ by faith—' If any man eats of this bread, he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world' (John 6:51). The manna was to be gathered daily; so is Christ to be daily eaten. The manna was all the bread that Israel had in the wilderness; Christ is all the bread that believers have in this life for their souls. The manna came not by Moses' law, neither comes Christ by our merits—' Moses gave you, not that bread from heaven, but my Father giveth you the true bread from heaven (John 6:32).

(2.) Again, the rock that gave them water for their thirst was a type of him (Num 20). They 'did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them; and that Rock was Christ' (1 Cor 10:4). This rock was his type in four things—

(a.) It gave drink to the people in the wilderness when they came out of Egypt; Christ gave drink to them to forsake the world for him. (b.) The rock yielded water by being smitten by Moses' rod; Christ giveth drink, even his blood, by being stricken by Moses' law (Num 20:11; Isa 53). (c.) The water out of this rock was given to the thirsty—' I will give unto him that is athirst,' saith Christ, 'of the fountain of the water of life freely' (Rev 21:6). (d.) The water of the rock in the wilderness ran after the people; they drank of that rock that followed them—' He opened the rock, and the waters gushed out, they ran in the dry places like a river' (Psa 110:41). Christ also is said by that type to follow us—' They drank of that spiritual Rock that followed them, and that Rock was Christ' (1 Cor 10:4).

(3.) Again, the mount Moriah was his type. That mount stood in Jerusalem; Christ also stands in his church. Upon that rock was built the temple (2 Chron 3:1)—' And upon this rock,' said Christ, 'I will build my church, and the gates of hell shall not prevail against it' (Matt 16:18).

Other things might be urged, but these being virtually of the force of the promises, and also as a key to open them, therefore I thought good to place them here with the promises; because, as they are standing with them, so they are written to beget faith in the same Lord Jesus Christ.

THIRD. I come now to the third thing—to wit, That these promises were ground for a believing remembrance that a Saviour should one day come.

There is a remembering and a believing remembering, or such a remembering that begets and maintains faith in the heart. Jacob had a believing remembrance when he said, 'I have waited for thy salvation, O Lord' (Gen 49:18). And so had David when he cried, 'O that the salvation of Israel was come out of Zion' (Psa 53:6). These, with Simeon and Anna, had not a remembrance only, but a believing remembrance that God would send them a Saviour. They had the promise not in the book only but in their hearts; this gospel was mixed in them with faith; therefore, they, with their fellows, remembered and believed, or made the promise the ground of their belief that God would one day send them a Saviour.

Use of this Doctrine.

Here we may see how much the heart of God was set upon the salvation of sinners—he studied it, contrived it, put his heart on it, and promised, and promised, and promised to complete it, by sending one day his Son for a Saviour (2 Same 14:14; Eph 1:3; Titus 1:2). No marvel, therefore, if when he treated of the new covenant, in which the Lord Jesus is wrapped, and presented in a word of promise to the world, that he saith, I will do it 'assuredly with my whole heart, and with my whole soul' (Jer 32:41).

Now this is of singular comfort to sensible sinners; what more excellent ground of consolation to such than to hear that the God against whom they have sinned should himself take care to provide them a Saviour. There are some poor sinners in the world that have given such way to discouragement, from the sense of the greatness of their sins, that they dare not think upon God, nor the sins which they have committed; but the reason is that they are ignorant that God's heart was wrapped up in this good work of providing and sending a Saviour. Let such hearken now to the call of God—'Return unto me, for I have redeemed thee' (Isa 44:22). Ho! turn again, hearken; the heart of God is much set upon mercy; from the beginning of the world, he resolved and promised, aye, and swore we should have a Saviour.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 392

 

by Thomas Sadler, oil on canvas, 1684

Fifth. He was promised in the days of Uzziah, Jotham, Ahaz, and

Hezekiah, kings of Judah—

1. By the name of a ‘branch’—’ In that day shall the branch of the Lord be beautiful and glorious’ (Isa 4:2).

2. Under the name of the ‘son of a virgin’—’ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, bear a son, and call his name Immanuel.’ This Matthew expounds on Christ (Isa 7:14; Matt 1:23).

3. He was promised under the name of a ‘rod’—’ There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, and the Spirit of the Lord shall rest upon him.’ This answered the text: David was the son of Jesse, and Christ the Son of David (Isa 11:1, 2).

4. He is promised under the title of a ‘king’—’ Behold, a king shall reign in righteousness,—and a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land’ (Isa 32:1, 2).

5. He was promised under the name of an ‘elect servant’—’ Behold my servant, whom I uphold; mine elect, in whom my soul delighted; I have put my Spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, lift up, or cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench’ (Isa 42:1-3; Matt 12:17-20).

6. He was promised to Jeremiah under the name of ‘the Lord our Righteousness’—’ Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch and a King shall reign and prosper; and shall execute judgment—in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS’ (Jer 23:5, 6).

7. He was promised by the prophet Ezekiel under the name of ‘David, a shepherd’—’ And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I, the Lord, will be their God, and my servant David is a prince among them; I, the Lord, have spoken it (Eze 24:23; John 10:1-3).

8. He was promised by the prophet Daniel under the name of ‘Messiah, or Christ, the most holy’—’ And after three and two weeks shall the Messiah be cut off, but not for himself’ (Dan 9:26).

9. He was promised by the prophet Micah under the name of the ‘ruler in Israel’—’ But thou, Bethlehem-Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come—that is to be ruler in Israel’ (Micah 5:2; Matt 2:6).

10. He was promised to Haggai as ‘the desire of all nations’—’ I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts’ (Hagg 2:7).

11. Zechariah promised him under the name of ‘servant and branch’—’ For, behold, I will bring forth my servant the BRANCH.’ And again, ‘Behold the man whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord; and he shall bear the glory’ (Zech 3:8, 6:12, 13).

12. Malachi promised him under the name of ‘the Lord, and the messenger of the covenant’—’ Behold, I will send my messenger. He shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts (Mal 3:1).

Indeed, the Scriptures of the Old Testament are filled with promises of the Messiah to come, prophetical promises, and typical promises, for all the types and shadows of the Saviour are virtually so many promises.

Sixth. Having therefore touched upon the prophetical, I will briefly touch on the typical promises also, for as God spake at sundry times to the fathers, so also in diverse manners, prophetically, providentially, typically, and all of the Messias (Heb 1:1). The types of the Saviour were various—1. Sometimes, he was typed out by men; 2. Sometimes by beasts; 3. Sometimes by insensible creatures.

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by Thomas Sadler, oil on canvas, 1684

This Zacharias testified when he was filled with the Holy Ghost; for, speaking of the Messiah or the Saviour, he saith that God spoke of him by the mouth of all the prophets who have been since the world began; to which I will add that of Peter, ‘Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days’ (Luke 1:69, 70; Acts 3:24).

From these texts, it is evident that in every generation or age of the world, God did give his people a promise, and so ground for a believing remembrance, that he would one day send them a Saviour; for indeed the promise is not only a ground for remembrance but for a believing remembrance. What God saith is sufficient ground for faith because he is truth and cannot lie or repent. But that is not all; his heart was engaged, yea, all his heart, in the promise he spoke of sending us a Saviour.

From this observation, I shall inquire into these three things: FIRST, what it is to be a Saviour. SECOND, how it appears that God has promised his people a Saviour throughout the ages. THIRD, that this was ground for believing remembrance that a Saviour should one day come.

FIRST. What it is to be a Saviour.

First, the word ‘Saviour’ is easy to understand. It is all one with Deliverer, Redeemer, &c. ‘A Saviour, Jesus,’ both words are of the same signification and are doubled, perhaps to teach us that the person mentioned in the text is not called ‘Jesus’ only to distinguish him from other men—for names are given to distinguish—but also and especially to specify his office; his name is Saviour because it was to be his work, his office, his business in the world. His name shall be called Jesus, ‘for he shall save his people from their sins’ (Matt 1:21).

Second. This word ‘Saviour’ is so significant that it has a place in all Christ’s undertakings: for whatever he does in his mediation, he does as a Saviour. He interposes between God and man as a Saviour; he engages against sin, the devil, death, and hell as a Saviour and triumphs over them by himself as a Saviour.

Third. The word ‘Saviour,’ as I said, is all one with Redeemer, Deliverer, Reconciler, Peace-maker, or the like; for though there be variation in the terms, yet Saviour is the intendment of them all. By redeeming he becomes a Saviour, by delivering he becomes a Saviour, by reconciling he becomes a Saviour, and by making peace he becometh a Saviour. But I pass this now, intending to speak more to the same question afterward.

SECOND. It appears that God has promised his people a Saviour throughout history.

It appears evidently, for so soon as man had sinned, God came to him with a heart full of promise and continued to renew and renew until the time of the promised Messiah to be revealed was come.

[First.] He promised him under the name of ‘the seed of the women,’ after our first father had sinned—’I will also put enmity between thee and the woman, and between thy seed and her seed. He shall bruise thy head, and thou shalt bruise his heel’ (Gen 3:15).[1] This the apostle hath his eye upon when he saith, ‘When the fulness of the time has come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law’ (Gal 4:4,5).

Second. God renewed this promise to Abraham and told him Christ should be his seed, saying, ‘In thy seed shall all families of the earth be blessed’ (Gen 12:3). ‘Now,’ saith Paul, ‘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 (Gal 3:16).

Third. He was promised in the time of Moses under the name of a ‘prophet’—’ I will raise them up,’ saith God to him, a prophet from among their brethren like unto thee’ (Deut 18:18). This Peter expounds on Christ, ‘For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; he shall ye hear in all things whatsoever he shall say unto you’ (Acts 3:22). Fourth. He promised him to David under the title of a ‘son,’ saying, ‘I will be his Father, and he shall be my Son’ (2 Sam 7:14). For this the apostle expounded of the Saviour, saying, ‘Thou art my Son, this day have I begotten thee’; and again, ‘I will be to him a Father, and he shall be to me a Son’ (Heb 1:5).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 390

 

by Thomas Sadler, oil on canvas, 1684

OBJECTIONS TO THE CONTRARY ANSWERED.

‘OF THIS MAN’S SEED HATH GOD, ACCORDING TO HIS PROMISE, RAISED UNTO ISRAEL A SAVIOUR, JESUS’—ACTS 13:23.

These words are part of a sermon that Paul preached to the people who lived at Antioch in Pisidia, inhabited by many Jews. The preparation to his discourse, he thus begins—’Men of Israel, and ye that fear God, give audience’ (v 16); by which, having prepared their minds to attend, he proceeds and gives a particular relation of God’s peculiar dealings with his people Israel, from Egypt to the time of David their king, of whom he treated mainly—

That he was the son of Jesse, that he was a king, that God raised him up in mercy, that God gave testimony of him, that he was a man after God’s own heart, that he should fulfill all his will (v 22).

And this he did of purpose was both to engage them more to attend and because they knew that of the fruit of his loins, God hath promised the Messiah should come.

Having thus therefore gathered up their minds to hearken, he presented them with his errand—to wit, that the Messiah was come, and that the promise was indeed fulfilled that a Saviour should be born to Israel—’ Of this man’s seed,’ saith he, ‘hath God, according to his promise, raised unto Israel a Saviour, Jesus.’

In this assertion, he concluded—1. The promise had continued in presenting a Saviour to Israel—to wit, in David’s loins—’ Of this man’s seed.’ 2. That the time of the promise was come, and the Saviour was revealed—’ God hath raised unto Israel a Saviour.’ 3. That Jesus of Nazareth, the son of Joseph, was he—’ He hath raised unto Israel a Saviour, Jesus.’

From these things, we may inquire about the explication of the words, First. What is this, Jesus? Second. What was it for this Jesus to be of the seed of David? Third. What was it for Jesus to be of this man’s seed according to the promise? And, Fourth, what it was for him to be raised unto Israel? These things may give us light into what shall be spoken after.

Quest. First. What is this, Jesus?

He is God and had personal being from before all worlds; therefore, not such a one as took being when he was formed in the world; he is God’s natural Son, the Eternal Son of his begetting and love—’ God sent forth his Son.’ He was, and was his Son before he was revealed—’What is his name, and what is his Son’s name if thou canst tell?’ (Prov 30:4; Eze 21:10). He hath an eternal generation, such as none can declare, not man, not angel (Isa 53:8). He was the delight of his Father before he had made either mountain or hill. While as yet he had not made the earth or the fields, or the highest part of the dust of the world, all things were made by him, and without him was not anything made that was made, and he is before all things, and by him, all things consist. It is he with whom the Father consulted when he was about to make man when he intended to overthrow Babel, and when he sent Isaiah to harden the hearts of Israel (Prov 8:26; John 1:3; Heb 1:2,3; Col 1:17; Gen 1:26, 11:7; Isa 6:8). This is the person intended in the text. Hence, he also testifies that he came down from the Father and had glory with him before the world was. And ‘what and if ye shall see the Son of man ascend up where he was before?’ (John 6:62, 16:28, 17:5).

Quest. Second. What was it for Jesus to be of David’s seed?

To be of David’s seed is to spring from his loins, to come of his race according to the flesh; therefore, as he is David’s God, so likewise is David’s Son, the root and offspring of David. And this the Lord himself acknowledged, saying, ‘I am the root,’ or God, ‘and the offspring,’ and Son, ‘of David, and the bright and morning star’ (Rev 22:16). This is indeed the great mystery, the mystery of godliness. ‘If David then call him Lord, how is he his Son?’ (Matt 22:45; Luke 2:4; Rom 1:3; 2 Tim 2:8). And hence it is that he is said to be ‘wonderful,’ because he is both God and man in one person—’ Unto us, a child is born, a Son is given, and the government shall be upon his shoulder. His name shall be called Wonderful (Isa 9:6). Wonderful indeed! Incredible God, Wonderful man, Wonderful God-man, and a Wonderful Jesus and Saviour. He also hath incredible love, bore wonderful sorrows for our excellent sins, and obtained for HIS a wonderful salvation.

Quest. Third. What was it for Jesus to be of this man’s seed according to the promise?

This word ‘promise’ doth sometimes comprehend all the promises which God made to our fathers, from the first promise to the last, and so the Holy Ghost doth call them—’ The promise made unto the fathers, God hath fulfilled the same unto us their children’ (Acts 13:32,33). But the word ‘promise’ here doth, in particular, intends that which God made to David himself—’Men and brethren,’ said Peter, ‘let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he, seeing this before, speaks of the resurrection of Christ,’ &c. (Acts 2:29,30).

Quest. Fourth. What was it for Jesus to be raised thus up of God to Israel?

Here, we have two things to consider—1. Who Israel is. 2. What it was for Jesus to be raised up unto them.

1. Who Israel is. By ‘Israel’ sometimes we should understand the whole stock of Jacob, the natural children of his flesh; for that name, they have of him, for he obtained it when he wrestled with the angel and prevailed, and it remained with his seed in their generations (Gen 32). By ‘Israel’, we are to understand all those that God hath promised to Christ—’The children of the promise are counted for the seed,’ the elect Jews and Gentiles. These are called ‘the Israel of God’ and the seed of Abraham, whom Jesus especially regarded in undertaking the work of man’s redemption (Rom 9:8; Gal 6:16; Heb 2:14-16).

2. What it was for Jesus to be raised up unto them. This word ‘raised up’ is diversely taken in the Scripture. (1.) It is taken for ‘sending’; as when he saith he raised them up judges, saviors, and prophets, he means he sent them such, and thus he raised up Jesus—that is, ‘he sent him’ (Judge 2:16,18, 3:9,15; Amos 2:11). ‘I have not spoken of myself; but the Father who sent me, he gave me a commandment’ (John 12:49). (2.) To be raised up, one must be intimately invested in power and authority. Thus, he raised David to be the king of Israel, anointed him, and invested him in kingly power (1 Sam 16:13; Acts 13:22). Jesus Christ was raised. Hence, he is called ‘the horn of salvation’—’ He hath raised up a horn of salvation for us in the house of his servant David’ (Luke 1:69). (3.) To be raised up, intimated quickening and strengthening, to oppose and overcome all opposition. Thus was Jesus raised up from sin, death, the rage of the world, and hell that day that God raised him out of the grave.

Thus, Jesus was raised up to Israel—that is, he was sent, authorized, and strengthened to, and in the work of, their salvation, to complete it.

The words thus opened lay before us these two observations: FIRST, that in all ages, God gave his people a promise, which is so ground for a believing remembrance, that he would one day send them a Saviour. SECOND, that when Jesus came into the world, that promise of God was fulfilled.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 389

 

by Thomas Sadler, oil on canvas, 1684

OBJECTIONS TO THE CONTRARY ANSWERED.

It was the excellent care of the apostle Paul to deliver his gospel to the churches in its own simplicity because it is the power of God unto salvation to everyone who believes. And if it was his care to deliver it to us, it should be ours to seek to continue it; and instead, because of the unaptness of the minds, even of the saints themselves, to retain it without commixture. To say nothing of the projects of hell and of the cunning craftiness of some that lie in wait to deceive even the godly themselves, as they are dull of hearing, so much more boring in receiving and holding fast the simplicity of the gospel of Jesus Christ. From their sense, reason, unbelief, and darkness arise many imaginations and high thoughts, which exalt themselves against the knowledge of God and the obedience of Jesus Christ, wherefore they have much ado to stand complete in all the will of God. And were they not concerned in electing love, by which they are bound up in the bundle of life, and blessed with the enjoyment of saving grace, which enlighteneth their souls and maintaineth their faith and hope, they would not only be assaulted and afflicted with their own corruptions but, as others, overcome thereby.

Alas! How ordinary a thing is it for professors to fall from the knowledge they have had of the glorious gospel of the blessed God and to be turned unto fables, seducing spirits, and doctrines of devils through the intoxications of delusions and the witchcraft of false preachers.

Now, this their swerving from the gospel ariseth, 1. Either from their not having, or having, not retaining, the proper knowledge of the person of the Lord Jesus Christ; or

2. From their not believing the true causes of his coming into the world and his doing and suffering there. Upon one or both these accounts, I say, it is that they everlastingly perish; for if they have not, and do not also retain the knowledge of his person, they want the HE, on whom, if they believe not, they must die in their sins; and if they know not the reason of his coming, doing, and suffering, they are in the same condition also.

Now, those professors that have had some knowledge of these things and yet have lost them, it hath come thus to pass with them because they first lost the knowledge of themselves and their sins. They know not themselves to be such nothing ones as the Scriptures reporteth them to be, nor their sins to be so heinous as the law hath concluded; therefore, they either turn again with the dog to his vomit or adhere to a few of the rags of their own fleshly righteousness, and so become pure in their own eyes, yet are not purged by blood from their filthiness.

For the person and doings of Jesus Christ are only precious to them that get and retain the proper knowledge of themselves and the due reward of their sins by the law. These are desolate, being driven out of all; these embrace the rock instead of a shelter. The sensible sinner receiveth him joyfully.

And because a miscarriage in this great truth is the most dangerous and damning miscarriage, therefore, should professors be more fearful of swerving aside from that place. The man that rejecteth the proper knowledge of the person of the Lord Jesus, and the causes of his doing and suffering in the world, take the following way to be guilty of that transgression that is not to be purged with sacrifice forever; that fearful transgression for which is left no offer at all, nor anything to be expected by the person transgressing but fearful judgment and fiery indignation, which shall devour the adversary.

Now, for their sakes that have not sinned this sin, for their sakes that are in danger thereof, but yet not overcome, for their sakes have I written this little book, wherein is essentially, and yet with few words, discovered the doctrine of the person, and doings, and sufferings of Christ, with the actual cause thereof, also removal of those objections that the crafty children of darkness have framed against the same.

And I have been the more plain and simple in my writing because the sin against the Holy Ghost is these days more common than formerly, and the way unto it more beautified with color and pretense of truth. I may say that the way to this sin is, as was once the way to Jerusalem, strewed with boughs and branches, and by some, there is a kind of hosanna to them that are treading these steps to hell. O the plausible pretenses, the golden names, the feigned holiness, the demure behaviors, mixed with damnable hypocrisy, that attend the persons that have forsaken the Lord Jesus, that have despised his person, trampled upon him, and counted the blood of the covenant wherewith he was sanctified an unholy thing! They have crucified him to themselves and think that they can go to heaven without him; yea, pretend they love him when they hate him; pretend they have him when they have cast him off; pretend they trust in him when they bid defiance to his undertakings for the world.

Let me beseech thee to hear me patiently; read, consider, and judge. I have presented thee with what I have received from God, and the holy men of God, who spake as they were moved by the Holy Ghost, bear me witness. Thou wilt say, All pretend to this. Well, give me the hearing, take me to the Bible, and let me find in thy heart no favor if thou find me to swerve from the standard.

I say again, receive my doctrine; I beseech thee, in Christ’s stead, accept it; I know it to be the way of salvation. I have ventured my soul thereon with gladness, and if all the souls in the world were mine, as my own soul is, I would, through God’s grace, venture everyone there. I have not written at a venture nor borrowed my doctrine from libraries. I depend upon the sayings of no man. I found it in the Scriptures of truth, among the true sayings of God.

I have done when I have exhorted thee to pray and heed God’s words as revealed in the Holy Writ. The Lord Jesus Christ provides thee with light and life by faith in him; to whom, with the Father and the good Spirit of grace, be glory and dominion, now and forever. Amen.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 388

 

by Thomas Sadler, oil on canvas, 1684

Dear Reader,

This solemn and searching treatise was first published in 1674, a copy of which is in the Editor's possession. The author's object is to correct some fatal errors that peculiarly abounded and to recommend the gospel in its purity to the acceptance of his fellow sinners. Possessing that inward peace, serenity, happiness, and safety, arising from a scriptural knowledge of Christ and him crucified, he proclaims, 'I have ventured my own soul thereon with gladness,' and 'if all the souls in the world were mine, I would venture them all.' His prayer is that others may receive the same light and life by faith.

Every age has had peculiar delusions for the trial of the spirit—mysticism in Bunyan's time, Puseyism in our days. Before the Reformation, the clergy called the church, claimed implicit obedience from the laity as essential to salvation, and taught that inquiry was the high road to eternal ruin. After the Bible had been extensively circulated, many regarded it as the letter that killed—that it was of no importance compared with the light within, which alone was essential. These were not the notions of any one or two sects but had spread their influence to a considerable extent over the Christian church. To check the growth of these errors and to recover those who had been misled by them, Bunyan published this 'Light for them that sit in darkness.' His object is to prove that all our knowledge of the Saviour must be received directly from the written Word—that to understand these holy oracles, we must seek and obtain Divine light. By this light, we shall find that Christ took upon himself our nature, and, by his holy and perfect obedience to the law and sacrifice of himself as a sin-atoning offering, he redeemed all his saints, paid the FULL price of their redemption, and will present them unblameable, unreprovable, and acceptable to him that is of purer eyes than to behold iniquity. Their robes are washed and made white in the blood of the Lamb; they are perfect as Christ is perfect; there is no condemnation to them; their salvation is sure. The arguments on the following pages are most consoling to those whose spirits are dismayed under a fear that they have sinned the unpardonable sin. Those under that awful curse are sunk in a deathly state of insensibility while they sit in the scorner's seat. To be alarmed with the fear of having so offended the Saviour is the best evidence that no such sin can have been committed. The closing chapter is full of striking solemnity. May its beneficial effects be felt, to the glory of God and the reader's solid peace.

GEO. OFFOR,

THE AUTHOR TO THE READER.