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THE SECOND USE.

[SECOND.] But as this doctrine gives us the best discovery of God, it also gives us the best discovery of ourselves and our own things.

First, it gives us the best discovery of ourselves. Wouldst thou know, sinner, what thou art? Look up to the cross, and behold a weeping, bleeding, dying Jesus: nothing could do but that, nothing could save thee but his blood; angels could not, saints could not, God could not, because he could not lie, because he could not deny himself. What a thing is sin, that it should sink all that bear its burden! Yea, it plunged the Son of God himself into death and the grave and had also sunk him into hell-fire forever had he not been the Son of God, had he not been able to take it on his back and bear it away! O, this Lamb of God! Sinners were going to hell, Christ was the delight of his Father and had a whole heaven to himself, but that did not content him; heaven could not hold him; he must come into the world to save sinners (1 Tim 1:15). Aye, and had he not come, thy sins had sunk thee, thy sins had provoked the wrath of God against thee, to thy perdition and destruction forever. There is no man but is a sinner; there is no sin but would damn an angel, should God lay it to his charge. Sinner, the doctrine of Christ crucified cried therefore aloud unto thee, that sin hath made thy condition dreadful. See yourselves, your sin, and consequently the condition that your souls are in, by the death and blood of Christ; Christ's death giveth us the most clear discovery of the dreadful nature of our sins. I say again if sin be so dreadful a thing as to break the heart of the Son of God, for so he said it did, how shall a poor, wretched, impenitent, damned sinner wrestle with the wrath of God? Awake, sinners; you are lost, you are undone, you are damned, hell-fire is your portion forever if you abide in your sins and be found without a Saviour in the dreadful day of judgment.

Second. Your good deeds cannot help you; the blood of Christ tells you so. For by this doctrine, 'Christ died for our sins,' God damned to death and hell the righteousness of the world. Christ must die, or man be damned. Where is now any room for the righteousness of men? I say room for man's righteousness as to his acceptance and justification? Bring, then, thy righteousness to the cross of Jesus Christ, and in his blood behold the demands of justice; behold them, I say, in the cries and tears, in the blood and death of Jesus Christ. Look again and behold the person dying; such a one as never sinned nor offended at any time, yet he dies. Could a holy life, an innocent, harmless conversation, have saved one from death if Jesus had not died. But he must die; sin was charged; therefore, Christ must die.

Men, therefore, need to go no further to prove the worth of their own righteousness than to the death of Christ; they need not be waiting to seek in that matter till they stand before the judgment seat.

Quest. But how should I prove [or try] the goodness of mine own righteousness by the death and blood of Christ?

Answ. Thus, if Christ must die for sin, then all thy righteousness cannot save thee. 'If righteousness comes by the law, then Christ is dead in vain' (Gal 2:21). By this text, it is manifest that either Christ died in vain, or thy righteousness is vain. If thy righteousness can save thee, then Christ died in vain; if nothing below or besides the death of Christ could save thee, then thy righteousness is in vain; one of the two must be cast away, either Christ's or thine. Christ was crucified to save the world and discovered two great evils in man's own righteousness; I mean, when brought for justification and life. 1. It opposed the righteousness of Christ. 2. It condemns God of foolishness.

1. It opposed the righteousness of Christ in that it seeks itself to stand where should the righteousness of Christ—to wit, in God's affection for the justification of thy person, and this is one of the highest affronts to Christ that poor man is capable to give him: right worthily, therefore, doth the doctrine of the gospel damn the righteousness of men, and promise the kingdom of God to publicans and harlots rather.

2. It condemned God of foolishness; for if works of righteousness which we can do can justify from the curse of the law in the sight of God, then are not all the treasures of wisdom found in the heart of God and Christ; for this dolt-headed sinner hath now found out a way of his own, unawares to God, to secure his soul from wrath and vengeance; I say, unawares to God, for he never imagined that such a thing could be; for had he, he would never have purposed before the world began to send his Son to die for sinners. Christ is the wisdom of God, as you have heard, and that is our justifying righteousness. God was manifest in the flesh to save us, which is the great mystery of godliness. But wherein lieth the depth of this wisdom of God in our salvation, if man's righteousness can save him? (Job 40:10-14).

Yea, wherefore has God also given it out that there is no other name given to men under heaven whereby we must be saved? I say again, why is it affirmed that 'without shedding of blood is no remission' if man's good deeds can save him?

This doctrine, therefore, of the righteousness of Christ being rightly preached and truly believed, arraigned, and condemned man's righteousness to hell; it cast it out as Abraham cast out Ishmael. Blood, blood, the sound of blood, abased all the glory of it! When men have said all and showed us what they can, they have no blood to present God's justice with, yet it is the blood that maketh an atonement for the soul, and nothing but blood can wash away from us our sins (Lev 17:11; Rev 1:5; Heb 9).

Justice calls for blood, sins call for blood, the righteous law calls for blood, and the devil himself must be overcome by blood. Sinner, where is now thy righteousness? Bring it before a consuming fire, for our God is a consuming fire; bring it before the justice of the law; yea, try if aught, but the blood of Christ can save thee from thy sins, and devils; try it, I say, by this doctrine; go not one step further before thou hast tried it.

Third. By this doctrine, we are made to see the worth of souls. It cannot be but that the soul is of wonderful price, when the Son of God will not stick to spill his blood for it. O sinners, you that will venture your souls for a bit of pleasure, surely you know not the worth of your souls. If you would know what your souls are worth and the price God sets them at, read that price by the blood of Christ. The blood of Christ was spilled to save souls. 'For ye are bought with a price,' and that price is none other than the blood of Christ; 'therefore glorify God in your body and in your spirit, which is God's (1 Cor 6:20). Sinners, you have souls, can you behold a crucified Christ, and not bleed, and not mourn, and not fall in love with him?

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Second. The JUSTICE of God is here more seen than in punishing all the damned. 'He spared not his own Son' is a sentence that reveals the nature of God's justice more than if it had said that He spared not all the world. True, he cast angels from heaven and drowned the old world; he turned Sodom and Gomorrah into ashes, with many more of like nature, but what were all these to the cursing of his Son? What were ten thousand such manifestations of his ireful indignation against sin, to that of striking, afflicting, chastising, and making the darling of his bosom the object of his wrath and judgment? Here, it is seen that he respected not persons but judged sin and condemned him on whom it is found; yea, although on Jesus Christ, he is well-beloved (Rom 8:32; Gal 3:13).

Third. The mystery of God's WILL is here more seen than in hanging the earth upon nothing, while he condemned Christ, though righteous, and justified us, though sinners, while he maketh him to be sin for us, and us the righteousness of God in him (1 Peter 3:18; 2 Cor 5:20).

Fourth. The POWER of God is here more seen than in making of heaven and earth; for one to bear and get the victory over sin, when charged by the justice of an infinite majesty, in so doing he showed the height of the highest power; for where sin by the law is charged, and that by God immediately, there an infinite majesty opposed, and that with the whole of his justice, holiness, and power; so then, he that is thus charged and engaged for the sin of the world, must not only be equal with God but show it by overcoming that curse and judgment that by infinite justice is charged upon him for sin.

When angels and men had sinned, how did they fall and crumble before the anger of God? They had no power to withstand the terror, nor could there be worth found in their persons or doings to appease displeased justice. But behold here stands the Son of God before him in the sin of the world; his Father, finding him there, cursed and condemns him to death; but he, by the power of his Godhead, and the worthiness of his person and doings, vanquished sin, satisfied God's justice, and so becomes the Saviour of the world. Here, then, is power seen: sin is a mighty thing. It crushed all in pieces save him whose Spirit is eternal (Heb 9:14). Set Christ and his sufferings aside, and you neither see the evil of sin nor the displeasure of God against it; you see them not in their utmost. Hadst thou a view of all the legions that are now in the pains of hell, yea, could thou hear their shrieks and groans together at once, and feel the whole of all their burden, much of the evil of sin and of the justice of God against it would be yet unknown by thee, for thou would want power to feel and bear the utmost. A giant shows not his power by the killing of a little child, nor yet is his might seen by the resistance that such a little one makes, but then he showed his power when he dealt with one like himself; yea, and the power also of the other is then made manifest in saving himself from being swallowed up with his wrath. Jesus Christ also made manifest his eternal power and Godhead, more by bearing and overcoming our sins than in making or upholding the whole world; hence, Christ crucified is called 'the power of God' (1 Cor 1:23,24).

Fifth. The LOVE and MERCY of God are more seen in and by this doctrine than in any other way. Mercy and love are seen in that God gave us rain and fruitful seasons; he filled our hearts with food and gladness; from that bounty, he bestowed upon us as men, as his creatures. O! but herein is love made manifest, in that 'Christ laid down his life for us.' 'And God commended his love toward us, in that, while we were yet sinners, Christ died for us' (1 John 3:16; Rom 5:8).

Never love like this, nor did God ever make such a discovery of his love from the beginning to this day. 'Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins' (1 John 4:10).

Here is love that God sent his Son, his darling, his Son that never offended, his Son that was always his delight! Herein is love, that he sent him to save sinners, to save them by bearing their sins, their curse, dying their death, and carrying their sorrows! Here is love, in that while we were yet enemies, Christ died for us; yea, here is love, in that while 'we were yet without strength, Christ died for the ungodly' (Rom 5:6).

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This, therefore, is a mighty demonstration that Christ, by what he had done, had paid full price to God for the souls of sinners because God so severely threatened and also punished those who refused to be justified by his blood: he threatened, as you have heard, and punished, by leaving such men in their sins, under his heavy and insupportable vengeance here.

2. 'He that believeth not shall be damned,' damned in hell-fire (Mark 16:16). 'He that believeth not.' But what should he believe? Why,

(1.) That Jesus is the Saviour. 'If,' saith he, 'ye believe not that I am he, ye shall die in your sins.'

(2.) He that believeth not that he [Jesus] hath undertaken and completely perfected righteousness for us, shall die in his sins, shall be damned, and perish in hell-fire; for such have no cloak for their sin, but must stand naked to the show of their shame before the judgment of God, that fearful judgment. Therefore, after he had said, 'there remaineth' for such 'no more sacrifice for sin,' he adds, 'but a certain fearful looking for of judgment'; there is for them left nothing but the judgment of God, and his fiery indignation, which shall devour the adversaries. 'He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace' (Heb 10:28,29).

See here, if fury comes not up now into the face of God, now is mention made of his fearful judgment and fiery indignation. Now, I say, is mention made thereof, when it is suggested that some have light thoughts of him, count his blood unholy, and trample his sacrificed body under the feet of their reproaches; now is he a consuming fire, and will burn to the lowest hell. 'For we know him that hath said, Vengeance belongs unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people (Heb 10:30). These words are urged by the Holy Ghost on purpose to beget in the hearts of the rebellious reverend thoughts and high esteem of the sacrifice which our Lord Jesus offered once and for all upon Mount Calvary unto God the Father for our sins; for that is the very argument of the whole epistle.

It is said to this purpose, in one of Paul's epistles to the Thessalonians, that because men receive not the love of the truth, that they might be saved; 'for this cause God shall send them strong delusion, that they should believe a lie; that they might be damned' (2 Thess 2:11,12).

'The truth' mentioned in this place is Jesus Christ. 'I am the truth,' saith he (John 14:6). The love of the truth is nothing but the love and compassion of Jesus Christ in shedding his blood for man's redemption. 'Greater love hath no man than this, that a man lay down his life for his friends' (John 15:13). This, then, is the love of the Truth (of Jesus), that he has laid down his life for us. Now, that the rejecters of this love should by this their rejecting procure such wrath of God against them, that rather than they shall miss of damnation, himself will choose their delusions for them and also give them up to the effectual working of these delusions, what doth this manifest but that God is displeased with them that accept not of Jesus Christ for righteousness, and will undoubtedly order that their end shall be everlasting damnation? Therefore, Jesus Christ has paid full price to God for sinners and obtained eternal redemption for them.

THE USE OF THE DOCTRINE.

I come now to make some use of and to apply this blessed doctrine of the undertaking of Jesus Christ, and of his paying full price to God for sinners, and of his obtaining eternal redemption for them.

THE FIRST USE.

[FIRST.] By this doctrine, we come to understand many things which otherwise abide obscure and utterly unknown because this doctrine is accompanied by the Holy Ghost, that revealer of secrets, and searcher of the deep things of God (1 Peter 1:2; Eph 1:17; 1 Cor 2). The Holy Ghost comes down with this doctrine as that in which it alone delighted; therefore, it is called 'the Spirit of wisdom and revelation in the knowledge' of Jesus Christ. He giveth also 'the light of the knowledge of the glory of God in the face of Jesus Christ' (2 Cor 4:6). Little of God is known in the world where the gospel is rejected; the religious Jew and the wise Gentile may see more of God in a crucified Christ than in heaven and earth besides; for in him 'are hid all the treasures of wisdom and knowledge,' not only in his person as God but also in his undertakings as Mediator (Col 2:3). Hence Paul tells us, that he 'determined not to know anything among' the Corinthians but 'Jesus Christ and him crucified' (1 Cor 2:2). I say, more of God is revealed to us in this doctrine than we can see of him in heaven and earth without it.

First, more of his WISDOM is seen here than in his making and upholding all the creatures. His wisdom, I say, in devising means to reconcile sinners to a holy and infinite Majesty; to be a just God, and YET a Saviour; to be just to his law, just to his threatening, just to himself, and yet save sinners, can no way be understood till thou understands why Jesus Christ did hang on the tree; for here only is the riddle unfolded, 'Christ died for our sins,' and therefore can God in justice save us (Isa 45:21). And hence is Christ called the Wisdom of God, not only because he is so essentially, but because by him is the greatest revelation of his wisdom towards man. In redemption, therefore, by the blood of Christ, God is said to abound towards us in all wisdom (Eph 1:7,8). Here we see the highest contradictions reconciled here justice kisses the sinner, a man stands just in the sight of God while confounded at his own pollutions, and here he that has done no good hath yet a sufficient righteousness, even the righteousness of God, which is by faith of Jesus Christ.

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3. He shall come 'from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ' (2 Thess 1:7,8).

Here, he expressly tells wherefore they shall be punished because 'they know not God, and obey not the gospel of our Lord Jesus Christ'; where also is notably intimated that he that obeyed the gospel of Christ know not God, neither in his justice nor mercy. But what is the gospel of our Lord Jesus Christ but good tidings of good things—to wit, forgiveness of sins by faith in his blood, an inheritance in heaven by faith in his blood, as the whole of all the preceding discourse had manifested? Now, I say, can it be imagined that God would threaten to come upon the world with this flaming, fiery vengeance to punish them for their non-subjection to his Son's gospel if there had not been by himself paid to God full price for the souls of sinners if he had not obtained eternal redemption by his blood for sinners?

4. 'And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him' (Jude 14,15).

The Lord that is here said to come with ten thousand of his saints is Jesus Christ himself; and they that come with him are called his saints, because given to him by the Father, for the sake of the shedding of his blood. Now in that he is said to come to execute judgment upon all, and especially those that speak hard speeches against him, it is evident that the Father tendered his name, which is Jesus, a Saviour, and his undertaking for our redemption, and as obvious that the hard speeches intended by the text are such as vilify him as Saviour, counting the blood of the covenant unholy, and trampling him that is Prince of the covenant under the feet of their reproachful language; this is counted a putting of him to open shame, and a despising the riches of his goodness (Heb 6:10; Rom 2). Time would fail to give you a view of the reviling, despiteful sayings, and of the ungodly speeches that these abominable children of hell let fall in their pamphlets, doctrines, and discourses against the Lord the King. But the threatening is he shall 'execute judgment upon them for all their ungodly deeds, and for all the hard speeches which ungodly sinners have spoken against him.'

5. 'Beware therefore, lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you' (Acts 13:40,41).

This work is the same we have been all this while treating of—to wit, redemption by the blood of Christ for sinners, or that Christ hath paid full price to God for sinners, and obtained eternal redemption for them. This is manifest from verses 23 to 29 of this chapter.

Now, observe, there are and will be despisers of this doctrine, and they are threatened with the wrath of God—'Behold, ye despisers, and wonder, and perish.' But would God so carefully have cautioned sinners to take heed of despising this blessed doctrine and have backed his caution with a threatening that they shall perish if they persist, had not he himself received by the blood of Christ full price for the souls of sinners?

Third. As God threatened, so he punished those who refused his Son or sought to vilify or make the doctrine of righteousness insignificant by faith in him.

1. He punished them with the abiding of his wrath—' He that believeth not the Son shall not see life, but the wrath of God abides on him' (John 3:36).

The wrath of God for men; for sin stands already condemned by the law; and the judgment is, that they who refuse the Lord Jesus Christ shall have this wrath of God forever lie and abide upon them; for they want a sacrifice to pacify wrath for the sin they have committed, having resisted and refused the sacrifice of the body of Christ. Therefore, it cannot be that they should get from under their present condition who have refused to accept the undertaking of Christ for them.

Besides, God, to show that he taketh it ill at the hands of sinners that they should refuse the sacrifice of Christ, hath resolved that there shall be no more sacrifice for sin. Therefore, 'if we sin willfully after that we have received the knowledge of the truth, there remained no more sacrifice for sins' (Heb 10:26). God doth neither appoint another, neither will he accept another, whoever brings it. And here those sayings are of their own natural force: 'How shall we escape if we neglect so great salvation?' And again, 'See that ye refuse not him that spoke. For if they escaped not who refused him that spoke on earth (Moses), much more shall not we escape if we turn away from him (Christ) that speak from heaven' (Heb 2:3, 12:25).

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Fifth. 'For Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation' (Heb 9:28). Here we have it promised that he shall come, that he shall appear the second time, but not with sin, as he did before—to wit, with and in the sin of his people, when he bare them in his own body; but now without sin, for he before did put them away by the sacrifice of himself. Now, then, let the saints look for him, not to die for the purchasing of their persons by blood, but to bring to them, and to bring them to that salvation that before he died, he obtained of God for them by his death.

Therefore, these things are expected by those who believe in and love Jesus Christ, and that from faith and love serve him in this world; they are to be expected by them, being obtained for them by Jesus Christ. And he shall give the crown, saith Paul, 'not to me only, but to all them also that love his appearing' (2 Tim 4:8,9).

Now forasmuch as this inheritance in the heavens is the price, purchase, and reward of his blood, how evidently doth it appear that he hath paid full price to God for sinners! Would God else have given him the heaven to dispose of us who believe, and would he have told us so? Yea, and what comfort could we have to look for his coming, kingdom, and glory as the fruits of his death if his death had not for that purpose been sufficiently efficacious? O 'the sufferings of Christ, and the glory that shall follow!' (1 Peter 1:11).

NINTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners and obtained eternal redemption for sinners, is evident because of the threatening wherewith God hath threatened, and the punishments wherewith he punished those that shall refuse to be saved by Christ, or seek to make insignificant the doctrine of righteousness by faith in him.

This demonstration consisted of three parts: First, it suggested that some refuse to be justified or saved by Christ and also seek to make the doctrine of righteousness by faith in him insignificant. Second, it stated that God threatened these. Third, it stated that God would punish these.

[First.] That some refuse to be saved by Christ is evident from many texts. He is the stone which the builders have rejected; he is also disallowed of men; the Jews stumble at him, and to the Greeks, he is foolishness; both saying, This man shall not rule over us, or, How can this man save us? (Psa 118:22; Matt 21:44; Luke 19:14; 1 Cor 1:23; 1 Peter 2:4).

The causes of men's refusing Christ are many—1. Their love to sin. 2. Their ignorance of his excellency. 3. Their unbelief. 4. They deferred to come to him at an acceptable time. 5. Their leaning to their own righteousness. 6. Their entertaining, damnable doctrines. 7. They love the praise of men. 8. The meanness of his ways, his people, &c. 9. The just judgment of God upon them. 10. The kingdom is given to others.

Now these, as they all refuse him, so they seek, more or less, some practically, others in practice and judgment also, to make insignificant the doctrine of righteousness by faith in him. One does it by preferring his sins before him. Another does it by preferring his righteousness before him. Another dies it by preferring his delusions before him. Another does it by preferring the world before him.

Now these God threatened, these God punished.

Second. God threatened them.

1. Whosoever shall 'not hear that prophet shall be destroyed from amongst the people' (Acts 3:23). The prophet is Jesus Christ; the doctrine that he preached was that he would lay down his life for us, that he would give us his flesh to eat, and his blood to drink by faith; and promised, that if we did eat his flesh, and drink his blood, we should have eternal life. He therefore that see not, or that is afraid to venture his soul for salvation on the flesh and blood of Christ by faith, he refused this prophet, heareth not this prophet, and God hath purposed to cut off. But would God thus have threatened if Christ, by his blood and the merits of the same, had not paid full price to God for sinners and obtained eternal redemption for them?

2. 'Sit thou at my right hand, until I make thine enemies thy footstool' (Psa 110:1; Matt 22:44; Heb 1:13). The honor of sitting at God's right hand was given him because he died and offered his body once for all. 'This man, after he had offered one sacrifice for sins forever, sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool' (Heb 10:12,13). Expecting, since God accepted his offering, that those who refused him should be trodden underfoot, that is, sunk by him into and under endless and insupportable vengeance. But would God have given the world such an account of his sufferings that by one offering, he did perfect for them that are sanctified? Yea, and would he have threatened to make those foes his footstool that shall refuse to venture themselves upon his offering—for they are indeed his foes—had not his eternal Majesty been well pleased with the price he paid to God for sinners; had he not obtained eternal redemption for them?

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'Now thanks be unto God, which always causes us to triumph in
Christ' (2 Cor 2:14).

See here, our cause of triumph is through Christ Jesus, and God caused us through him to triumph, first and chiefly, because Christ Jesus has done our work for us, has pleased God for our sins, and has spoiled the powers of darkness. God gave Jesus Christ to undertake our redemption; Christ did undertake it, did engage our enemies, and spoiled them—He 'spoiled principalities and powers, and made a show of them openly, triumphing over them' upon the cross (Col 2:14,15). Therefore, it is evident that he paid full price to God for sinners with his blood because God commands us to give thanks to him in his name, through his name—' And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him' (Col 3:17).

Take this conclusion from the whole: no thanks are accepted of God that come not to him in the name of his Son; his Son must have the glory of conveying our thanks to God because he was he who conveyed his grace to us by his blood.

EIGHTH. In the next place, that Jesus Christ, by what he hath done, hath paid full price to God for sinners and obtained eternal redemption for them, is evident because we are exhorted to wait for and to expect the full and glorious enjoyment of that eternal redemption, at the second coming of the Lord from heaven—' Let your loins by girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord,—that when he cometh and knocked, they may open unto him immediately' (Luke 12:35,36).

Jesus Christ hath obtained eternal redemption for us by his blood, and he has taken it up now in the heavens, is, as I have shown, preparing for us there everlasting mansions of rest; and then he will come again for us. This coming is intended in this text, and this coming we are exhorted to wait for; and that I may more fully show the truth of this demonstration, observe these following texts—

First, it is said, he shall choose our inheritance for us—' He shall choose our inheritance for us; the excellency of Jacob whom he loved. Selah. God is gone up with a shout,' &c. (Psa 47:4,5). These latter words intend the ascension of Jesus Christ; his ascension, when he had upon the cross made reconciliation for iniquity; his ascension into the heavens to prepare our mansions of glory for us; for our inheritance is in the heavens; our house, our hope, our mansion-house, and our incorruptible and undefiled inheritance is in heaven (2 Cor 5:1,2; Col 1:5,6; John 14:1,2; 1 Peter 1:3-5).

This is called the eternal inheritance, of which we that are called have received the promise already (Heb 9:14,15).

This inheritance, I say, he is gone to choose for us in the heavens, because by his blood he obtained it for us (Heb 9:12). And this we are commanded to wait for; but how ridiculous, yea, how great a cheat would this be, had he not by his blood obtained it for us.

Second. 'We wait for his Son from heaven, whom he raised from the dead, even Jesus [Christ], which delivered us from the wrath to come' (1 Thess 1:10). He delivered us by his blood. He obtained the kingdom of heaven for us, and hath promised that he would go and prepare our places, and come again and fetch us thither—' And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may also be (John 14:3). This, then, is the cause that we wait for him, we look for the reward of the inheritance at his coming who have served the Lord Christ in this world.

Third. 'For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ' (Phil 3:20). We look for him to come yet as a Saviour—a Saviour he was at his first coming, and a Saviour he will be at his second coming. At his first coming, he bought and paid for us; at his second coming, he will fetch us to himself. At his first coming, he gave us promise of the kingdom; at his second coming, he will give us possession of the kingdom. At his first coming, he also showed us how we should be by his own transfiguration; at his second coming, 'he will change our vile body, that it may be fashioned like unto his glorious body' (Phil 3:21).

Fourth. Hence, therefore, it is that his coming is called our blessed hope—'Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ' (Titus 2:13). A blessed hope indeed, if he hath bought our persons with his blood, and an eternal inheritance for us in the heavens; a blessed hope indeed, if also at his coming we are certainly carried thither. No marvel, then, if saints be bid to wait for it and if saints themselves long for it. But what a disappointment these waiting believers would have, should all their expectations be rewarded with a fable! And the result of their blessed hope can amount to no more, if our Saviour the Lord Jesus Christ either denied coming or coming, bringeth not with him the hope, the blessed hope that is laid up for us in heaven, whereof we have certainly been informed by 'the word of the truth of the gospel' (Col 1:5).

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But, I say, what cause would there be to ask in his name more than in the name of some other, since justice was provoked by our sin, if he had not undertaken to make up the difference that by sin was made betwixt justice and us? For though there be in this Jesus infinite worth, infinite righteousness, infinite merit, yet if he do not with these interest for us, we get no more benefit than if there were no mediator. But this worth and merit is in him for us, for he undertook to reconcile us to God; therefore, his name is with God so prevailing for us poor sinners, and thus that we ought to go to God in his name. Hence, thus, it is evident that Jesus Christ hath paid full price to God for sinners, and obtained eternal redemption for them.

THE SEVENTH DEMONSTRATION.

SEVENTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, &c., is evident because we are also commanded to give God thanks in his name—' By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name (Heb 3:15).

'By him, therefore.' Wherefore? Because he also, that he might 'sanctify us with his own blood, suffered without the gate' (v 12).

He sanctified us with his blood, but why should the Father have thanks for this? Even because the Father gave him for us, that he might die to sanctify us with his blood—' Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins (Col 1:12-14). The Father is to be thanked, for the contrivance was also his; but the blood, the righteousness, or that worthiness, for the sake of which we are accepted of God, is the worthiness of his own dear Son. As it is met, therefore, that God should have thanks, so it is necessary that he have it in his name for whose sake we indeed are accepted of him.

Let us therefore by him offer praise first for the gift of his Son, and for that we stand quit through him in his sight, and that despite all inward weakness, and that in spite of all outward enemies.

When the apostle had taken such a view of himself to put himself into a maze, with an outcry also, 'Who shall deliver me?' he quiets himself with this sweet conclusion, 'I thank God through Jesus Christ' (Rom 7:24,25). He found more in the blood of Christ to save him than he found in his own corruptions to damn him, but that could not be, had he not paid full price for him, had he not obtained eternal redemption for him. And can a holy and just God require that we give thanks to him in his name if it was not effectually done for us by him?

Further, when the apostle looks upon death and the grave and strengthens them by adding to them sin and the law, saying, 'The sting of death is sin, and the strength of sin is the law,' he presently added, 'But thanks be to God, which giveth us the victory, through Jesus Christ' (1 Cor 15)—the victory over sin, death, and the law, the victory over these through our Lord Jesus Christ: but God hath given us the victory; but it is through our Lord Jesus Christ, through his fulfilling the law, through his destroying death, and through his bringing in everlasting righteousness. Elisha said to the king of Israel, that had it not been that he regarded the presence of Jehoshaphat, he would not look to him nor regard him (2 Kings 3:14); nor would God at all have looked to or regarded thee, but that he respected the person of Jesus Christ.

'Let the peace of God [therefore] rule in our hearts, to the which also ye are called in one body; and be ye thankful' (Col 3:15). The peace of God, of that we have spoken before. But how should this rule in our hearts? He directs you by the following words—' Let the word of Christ dwell in you richly'—that is, the word that makes revelation of the death and blood of Christ and of the peace that is made with God for you thereby.

'Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ' (Eph 5:20). For all things; for all things come to us through this name Jesus—redemption, translation, the kingdom, salvation, with all the good things wherewith we are blessed.

These are the works of God; he gave his Son, and he brings us to him, and puts us into his kingdom—that is, his true body, which Jeremiah calleth a putting among the children, and a 'giving us a goodly heritage of the hosts of nations' (Jer 3:19; John 6).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 422

 

Now all these, and five times as many more, having their foundation in the love, blood, and righteousness of Christ, and operating in the soul by faith, are the great arguments unto that holiness that are annexed eternal life. It is worth our observing that in Acts 26:18, the inheritance belongs 'to them which are sanctified by faith in Jesus Christ'; for all other pretenses to holiness, they are but a stolen semblance of that which is true and acceptable, though it is common for even that which is counterfeit to be called by the deluded the true, and to be reckoned to be in them that are utter strangers to faith, and the holiness that comes by faith. 'But whosoever compounded any like it, or whosoever put any of it upon a stranger, shall even be cut off from his people' (Exo 30:23). God knows which is holiness that comes by faith in forgiveness of sins, and acceptance with God through Christ; and God knows which is only such feignedly; and accordingly will he deal with sinners in that great day of God Almighty.

SIXTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners and obtained eternal redemption for them, is evident because prayers are accepted of God only upon the account and for the sake of the name of Jesus Christ—' Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it to you (John 16:23). In my name, in the name of Jesus Christ of Nazareth, in the name of him that came into the world to save sinners, by dying for them a grievous, bloody death; in his name that hath by himself put away sin, and brought unto God acceptable righteousness for sinners; in his name. Why in his name, if he be not accepted of God? Why in his name if his undertakings for us are not well-pleasing to God? But by these words, 'in my name,' are insinuated that his person and performances, as our undertaker, are accepted by the Father of spirits. We may not go in our own names because we are sinners, not in the name of one another because all are sinners. But why not in the name of an angel? Because they are not those that did undertake for us or had them, they could not have done our work for us. 'He put no trust in his saints, yea, the heavens are not clean in his sight' (Job 4:18, 15:15). It may further be objected—

Since Jesus Christ is God, equal with the Father, and so hath naturally the same power to give us the Father, why should the Father rather than the Son be the great giver to the world's sinners? and why may we not go to Christ in the name of the Father, as well as to the Father in the name of Christ? I say, how can these things be solved, but by considering that sin and justice put a necessity upon it that thus must our salvation be obtained. Sin and justice could not reconcile, nor could a means be found out to bring the sinner and a holy God together, but by the intercepting of the Son, who must take upon him to answer justice, and that by taking our sins from before the face of God by bloody sacrifice, not by the blood of others, as the high-priests under the law—' For every high priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man has somewhat also to offer' (Heb 8:3). Which offering and sacrifice of his being able to perfect for ever them that are sanctified and set apart for eternal life, therefore the name of the person that offered—even Jesus, made of God a high-priest—is acceptable with God; yea, therefore is he made forever, by his doing for us, the appeaser of the justice of God, and the reconciler of sinners to him. Hence, it is that HIS name is that which it behooves us to mention when we come before God, for what God hath determined in his counsels of grace to bestow upon sinners because for his name's sake, he forgives them. 'I write unto you, little children because your sins are forgiven you for his name's sake' (1 John 2:12). 'To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins' (Acts 10:43).

They, therefore, that would obtain the forgiveness of sins must ask it of God, through the name of Jesus; and he that shall sensibly and unfeignedly do it, he shall receive the forgiveness of them—'Whatsoever ye shall ask the Father in my name, he will give it to you.' Hence, it is evident that he has not only paid full price to God for them but also obtained eternal redemption for them.

And it is observable, the Lord Jesus would have his disciples make a proof of this, and promised that if they do, they shall experimentally find it so—' Hitherto,' saith he, 'have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full' (John 16:24). As who should say, O my disciples, you have heard what I have promised to you, even that my Father shall do for you whatsoever ye shall ask him in my name. Ask now, therefore, and prove me, if I shall not make my words good: ask, I say, what you need, and see if you do not receive it to the joying of your hearts. 'At that day ye shall ask in my name, and I say not unto you that I will pray the Father for you.' I do not bid you ask in my name as if the Father was yet hard to be reconciled, or unwilling to accept you to mercy; my coming into the world was the design of my Father, and the effect of his love to sinners; but there is sin in you and justice in God; therefore that you to him might be reconciled, I am made of my Father mediator; wherefore ask in my name, for 'there is none other name under heaven given among men whereby we must be saved' (Acts 4:12). Ask in my name; love is let out to you through me; it is let out to you by me in a way of justice, which is the only secure way for you. Ask in my name, and my Father will love you—' The Father himself loveth you because ye have loved me, and have believed that I came out from God (John 16:27). My Father's love is set first upon me for my name is chief in his heart, and all that love me are beloved of my Father and shall have what they need, if they ask in my name.

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 421

 

1. In that they have given us a gospel of peace (Rom 10:15). Or a new testament which propounded peace with God through the redemption that is in Christ. Now as this is called the gospel of peace, so it is called the gospel of God (1 Thess 2:9). The gospel of Christ (Rom 15:19; 2 Thess 1:8). A gospel indited by the Holy Ghost (1 Thess 4:8). I say, therefore, that redemption and salvation being that through Christ, and the truth thereof proclaimed by the Father, the Word, and the Holy Ghost, in the word of the truth of the gospel, it must needs be that we who believe shall be saved, 'if we hold fast the confidence and the rejoicing of the hope firm unto the end.'
2. As the three in the Godhead are the authors of this peace by inditing for us the gospel of peace, or the good tidings of salvation by Jesus Christ, they are the authors of our peace by working with that word of the gospel in our hearts. And hence, (1.) The Father is called the God of peace, 'Now the God of peace be with you all' (Rom 15:33). 'And the very God of peace sanctify you' (1 Thess 5:23). And because he is the God of peace, therefore he filled those that believe in his Christ with joy and peace through believing (Rom 15:13). (2.) Again, Christ is called the Prince of peace; therefore, the prayer is, 'Grace unto you, and peace, from God our Father, and the Lord Jesus Christ' (2 Thess 1:2). (3.) The Holy Ghost is also the author of this peace, this inward peace, even 'righteousness and peace, and joy in the Holy Ghost' (Rom 14:17).
   And I say, as I also already have said, the procuring or meritorious cause of this peace is the doings and sufferings of Christ; therefore, by his doings and sufferings, he paid full price to God for sinners and obtained eternal redemption for them; else God would never have indited a proclamation of peace for them, and the tenor of that proclamation to be the worthiness of the Lord Jesus; yea, he would never have wrought with that word in the heart of them that believe, to create within them peace, peace.
   Second. [Holiness.] As peace with God is evidence—the blood of Christ being the cause thereof—that Christ hath by it paid full price to God for sinners, so holiness in their hearts, taking its beginning from this doctrine, makes its fifth demonstration of double strength.
3. That holiness, true gospel holiness, possessed our hearts by this doctrine. It is evident because the ground of holiness, which is the Spirit of God in us, is ministered to us by this doctrine. When the apostle had insinuated that the Galatians were bewitched because they had turned from the doctrine of Christ crucified, he asked them whether 'they received the Spirit by the works of the law, or by the hearing of faith?' (Gal 3:1-4). That is, whether the Spirit took possession of their souls by their obedience to the Ten Commandments or by their giving credit to the doctrine of the forgiveness of their sins by faith in this crucified Christ, firmly concluding, not by the law, but by the hearing or preaching of faith—that is, of the Lord Jesus as crucified, who is the object of faith.
4. As this doctrine conveyed the ground or groundwork, which is the Spirit, it also worketh in the heart those three graces, faith, hope, and love, all which naturally purify the heart from wickedness as soap and niter cleansed the cloth. He purified 'their hearts by faith' in Christ's blood. 'And every man that hath this hope in him purifies himself, even as he is pure.' Also, love, you shall see what that doth if you look into the text (Acts 15:9; 1 John 3:3,4; 1 Cor 13). Now, I say, this faith grounded itself in the blood of Christ; hope waited for the full enjoyments of the purchase of it in another world; and love begets, and worketh by the love that Christ hath expressed by his death, and by the kindness he presented us with in his heart's blood (Rom 3:24; 1 Cor 15:19; 2 Cor 5:14).
   Besides, what arguments are so prevailing that they are purely gospel? For instance, a few—(1.) What is stronger than a free forgiveness of sins? 'A certain man had two debtors, the one owed five hundred pence, and the other fifty, and when they had nothing to pay, he frankly forgave them both; tell me, therefore, which of them will love him most?' (Luke 7:41,42,47). (2.) What stronger argument for holiness than to see that though forgiveness comes free to us, it costs Christ Jesus' hearts' blood to obtain it for us. 'Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.' And this love of God in giving his Christ, and of Christ in dying for us, there is no argument stronger to prevail with a sensible and awakened sinner to judge 'he should live to him that died for him, and rose again' (2 Cor 5:15). (3.) What stronger argument for holiness than this: 'If any man sins, we have an advocate with the Father, Jesus Christ the righteous?' (1 John 2:1). Unsanctified and graceless wretches know not how to use these words of God; the hypocrites also fly in our faces because we thus urge them; but a heart that is possessed with gospel ingenuity, or, to speak more properly, that is possessed with gospel grace, and with divine considerations, cries, If it be thus, O let me never sin against God, 'for the love of Christ constrained me' (2 Cor 5:14). (4.) What greater argument to holiness than to see the holy Scriptures so furnished with promises of grace and salvation by Christ that a man can hardly cast his eye into the Bible, but he espied one or other of them? Who would not live in such a house or be a servant to such a prince, who, besides his exceeding in good conditions, hath gold and silver as standard in his palace as stones are by the highway side? 'Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God' (2 Cor 7:1). (5.) What greater argument to holiness than to have our performances, though weak and infirm from us, yet accepted of God in Jesus Christ (1 Peter 2:4-6). (6.) What greater argument for holiness than to have our soul, our body, and our life hidden and secured with Christ in God? 'Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry' (Col 3:1-5). (7.) What greater argument to holiness than to be made the members of the body, of the flesh, and of the bones of Jesus Christ? 'Shall I then take the members of Christ and make them the members of a harlot? God forbid' (Eph 5:30; 1 Cor 6:15).

Works of John Bunyan: LIGHT FOR THEM THAT SIT IN DARKNESS. 420

First. Peace. He is our peace, he is the Prince of peace, he giveth peace in his high places. This word 'peace' hath in it a double respect.

1. It respected God—He hath 'made peace by the blood of his cross'; that is, he had been made peace for us with God, having appeased the rigor of his law and satisfied justice for us. Hence, it is said, 'The peace of God, which passed all understanding, shall keep your hearts and minds through Christ Jesus' (Col 1:20; Phil 4:7). 'The peace of God'—that is, the doctrine of reconciliation by Christ's being made to be sin for us, THAT shall keep the heart—that is, from despair or fainting, under apprehensions of weakness and justice. But yet this peace of God cannot be apprehended, nor be of any comfort to the heart, but as the man looks for it through Christ Jesus; therefore that clause is added, 'through Christ Jesus'; for he is peace-maker, it is he that reconciled us to God 'in the body of his flesh through death'; for by his doing and suffering, he presented God with everlasting righteousness, with everlasting righteousness for sinners. Upon this, we have peace with God. Hence, Christ is called King of righteousness first, 'first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace' (Heb 7:1,2). For he could not make peace with God betwixt us and him but by being first the Lord of righteousness, the Lord our righteousness; but having first completed righteousness, he then came and preached peace, and commanded his ambassadors to make proclamation of it to the world, for it was want of righteousness that caused want of peace (2 Cor 5:19-21). Now, then, righteousness being brought in, it followed that he hath made peace. 'For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them that were nigh. Through him, we both have access by one Spirit unto the Father' (Eph 2:14-18).

2. This word 'peace' respects our inward quietness of heart, which we obtain by beholding this reconciliation made by Christ with God for us—' Being justified by faith, we have peace with God, through our Lord Jesus Christ' (Rom 5:1). 'The God of peace fill you with all joy and peace in believing' (Rom 15:13).

This peace is expressed diversely—(1.) Sometimes it is called 'quietness,' for it calms the soul from those troublous fears of damning because of sin—' And the work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance forever' (Isa 32:17). (2.) Sometimes it is called 'boldness'; for by the blood of Christ, a man hath encouragement to approach unto God—' Having, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh' (Heb 10:19,20). (3.) It is sometimes called 'confidence' because by Jesus Christ we have not only encouragement to come to God but confidence that if we ask anything according to his will, he not only heareth but granted the request which we put up but to him (1 John 5:14,15). 'In whom we have boldness and access with confidence, by the faith of Jesus' (Eph 3:12). (4.) Sometimes this peace is expressed by 'rest'; because a man having found sufficient fulness to answer all his wants, he settled down and looks no further for satisfaction—' Come unto me, all ye that labor and are heavily laden, and I will give you rest' (Matt 11:28). (5.) It is also expressed by 'singing' because the peace of God, when it is received into the soul by faith, puts the conscience into a heavenly and melodious frame. 'And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away' (Isa 35:10). (6.) Sometimes it is expressed or discovered by a heavenly glorying and boasting in Jesus Christ; because this peace caused the soul to set its face upon its enemies with the faith of a victory over them forever by its Lord Jesus—'Let him that gloried, glory in the Lord' (Jer 9:23,24). And, 'My soul shall make her boast in the Lord; the humble shall hear thereof, and be glad' (Psa 34:2). (7.) Sometimes it is expressed or discovered by joy, 'joy unspeakable': because the soul, having seen itself reconciled to God, hath not only quietness, but such apprehensions do now possess it of the unspeakable benefits it received by Christ with respect to the world to come, that it is swallowed up with them—'Who having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory' (1 Peter 1:8). (8.) Lastly, it is expressed or discovered by the triumph that sometimes arises in the hearts of the believers, for they, at times, can see death, sin, the devil, and hell, and all adversity conquered by and tied as captives at the chariot-wheels of Jesus Christ; taken captive, I say, and overthrown forever. 'Thanks be unto God which always caused us to triumph in Christ' (2 Cor 2:14). 'O clap your hands, all ye people; shout unto God with the voice of triumph' (Psa 47:1).

[The Authors of this peace.]—Now that all this should be a cheat is impossible—that is, it is impossible that believers should thus have peace with God through the blood of his cross, he had not paid full price to God for them; especially if you consider that the authors of this peace are all the three in the Godhead and that upon a double account.