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T H E By J O H N.B U N Y A N. 1659. The last book John Bunyan wrote before being placed in Bedford Prison for twelve years. |
[DOCTRINE SECOND.]
he second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE
OF GOD ARE NOT UNDER THE LAW BUT UNDER GRACE—"For ye are not under the law,
but under grace" (Rom 6:14).
You may well remember that from these words I did observe these two great truths
of the Lord—FIRST, That there are some in Gospel times that are under the law, or
Covenant of Works. SECOND, That there is never a believer under the law, or Covenant
of Works, but under grace. I have spoken something to the former of these truths—to
wit, that there are some under the law, together with who they are, and what their
condition is, that are under it. Now I am to speak to the second, and to show you
who they are, and what their condition is, that are under that [Covenant of Grace].
But before I come to that, I shall speak a few words to show you what the word "grace"
in this place signifies; [I touched upon this in the first doctrine] for the word
"grace" in the Scripture referreth sometimes to favour with men (Gen 33:10;
39:4; 50:4). Sometimes to holy qualifications of saints (2 Cor 8:7). And sometimes
to hold forth the condescension of Christ in coming down from the glory which He
had with His Father before the world was, to be made of no reputation, and a servant
to men (2 Cor 8:9; Phil 2:7). Again: sometimes it is taken for the free, rich, and
unchangeable love of God to man, through Jesus Christ, that for our cause and sakes
did make Himself poor; and so it is to be understood in these words, "For ye
are not under the law," to be cursed, and damned, and sent headlong to Hell,
"but" you are "under grace," to be saved, to be pardoned, to
be preserved, "and kept by the mighty power of God, through faith," which
alone is the gift of grace, "unto eternal glory." This one Scripture alone
proves the same—"For by grace are ye saved" (Eph 2:8), by free grace, by
rich grace, by unchangeable grace. And you are saved from the curse of the law; from
the power, guilt, and filth of sin; from the power, malice, madness, and rage of
the devil; from the wishes, curses, and desires of wicked men; from the hot, scalding,
flaming, fiery furnace of Hell; from being arraigned as malefactors, convinced, judged,
condemned, and fettered with the chains of our sins to the devils to all eternity;
and all this freely, freely by His grace (Rom 3:24) by rich grace unchangeable grace;
for, saith He, "I am the LORD, I change not: therefore ye sons of Jacob are
not consumed" (Mal 3:6). This is grace indeed.
The word "grace," therefore, in this Scripture (Rom 6:14) is to be understood
of the free love of God in Christ to sinners, by virtue of the new covenant, in delivering
them from the power of sin, from the curse and condemning power of the old covenant,
from the destroying nature of sin, by its continual workings; as is all evident if
you read with understanding the words as they lie—"For," saith he, "sin
shall not have dominion over you," or, it shall not domineer, reign, or destroy
you, though you have transgressed against the Covenant of Works, the law; and the
reason is rendered in these words, "For ye are not under the law"—that
is, under that which accuseth, chargeth, condemneth and brings execution on the soul
for sin,—"but under grace"; that is, under that which frees you, forgives
you, keeps you, and justifies you from all your sins, adversaries, or whatever may
come in to lay anything to your charge to damn you. For that is truly called grace
in this sense that doth set a man free from all his sins, deliver him from all the
curses of the law, and what else can be laid to His charge, freely, without any foresight
in God to look at what good will be done by the party that hath offended; and also
that doth keep the soul by the same power through faith—which also is his own proper
gift—unto eternal glory.
Again; that it is a pardon not conditional, but freely given, consider, first, it
is set in opposition to works—"Ye are not under the law." Secondly, The
promise that is made to them (saying, "Sin shall not have dominion over you")
doth not run with any condition as on their part to be done; but merely and alone
because they were under, or because they had the grace of God extended to them. "Sin
shall not have dominion over you: for," mark the reason, "ye are not under
the law, but under grace."
The words being thus opened, and the truth thus laid down, HOW THERE IS NEVER A BELIEVER
UNDER THE
COVENANT OF WORKS, BUT UNDER GRACE, the free, rich, unchangeable love of God, it
remaineth that, in the first place, we prove the doctrine, and after that proceed.
THE DOCTRINE PROVED.
Now in the doctrine there are two things to be considered and proved—FIRST, That
believers are under grace. SECONDLY, Not under the law as a Covenant of Works; for
so you must understand me. For these two we need go no further than the very words
themselves; the first part of the words proves the first part of the doctrine, "Ye
are not under the law"; the second part proves the other, "but" ye
are "under grace." But besides these, consider with me a few things for
the demonstrating of these truths, as,
First. They are not under the law, because their sins are pardoned, which could not
be if they were dealt withal according to the law, and their being under it; for
the law alloweth of no repentance, but accuseth, curseth and condemneth every one
that is under it—"Cursed is every one that continueth not in all things which
are written in the Book of the Law to do them" (Gal 3:10). But, I say, believers
having their sins forgiven them, it is because they are under another, even a new
covenant—"Behold, the days come, saith the LORD, when I will make a new covenant
with them."—"For I will be merciful to their unrighteousness, and their
sins and their iniquities will I remember no more" (Heb 8:12).
Second. They are not under the law, because their sins and iniquities are not only
forgiven, but they are forgiven them freely. They that stand in the first covenant,
and continue there, are to have never a sin forgiven them unless they can give God
a complete satisfaction; for the law calls for it at their hands, saying, "Pay
me that thou owest." O! but when God deals with His saints by the Covenant of
Grace it is not so; for it is said, "And when" He saw "they had nothing
to pay, He frankly" and freely "forgave them" all—"I will heal
their backsliding; I will love them freely."—I will blot "out thy transgressions
for Mine own sake," etc. (Luke 7:42; Hosea 14:4; Isa 43:25).
Third. The saints are not under the law, because the righteousness that they stand
justified before God in is not their own actual righteousness by the law, but by
imputation, and is really the righteousness of Another—namely, of God in Christ (2
Cor 5:21; Phil 3:9). "Even the righteousness of God, which is by faith of Jesus
Christ unto all and upon all," that is, imputed to "them that believe"
(Rom 3:22). But if they were under the old covenant, the Covenant of Works, then
their righteousness must be their own, [But it is impossible that the righteousness
of man by the law should save him.] or no forgiveness of sins— "If thou doest
well, shalt thou not be accepted?" but if thou transgress, "sin lieth at
the door," saith the law (Gen 4:7).
Fourth. In a word, whatsoever they do receive, whether it be conversion to God; whether
it be pardon of sin; whether it be faith or hope; whether it be righteousness; whether
it be strength" whether it be the Spirit, or the fruits thereof; whether it
be victory over sin, death, or Hell; whether it be Heaven, everlasting life, and
glory inexpressible; or whatsoever it be, it comes to them freely, God having no
first eye to what they would do, or should do, for the obtaining of the same. But
to take this in pieces—1. In a word, are they converted? God finds them first, for,
saith He, "I am found of them that sought Me not" (Isa 65:1). 2. Have they
pardon of sin? They have that also freely,—"I will heal their backsliding, I
will love them freely" (Hosea 14:4). 3. Have they faith? It is the gift of God
in Christ Jesus, and He is not only the Author, that is, the beginner thereof, but
He doth also perfect the same (Heb 12:2). 4. Have they hope? It is God that is the
first cause thereof—"Remember the word unto Thy servant, upon which Thou hast
caused me to hope" (Psa 119:49). 5. Have they righteousness? It is the free
gift of God (Rom 5:17). Have they strength to do the work of God in their generations,
or any other thing that God would have them do? That also is a free gift from the
Lord, for without Him we neither do nor can do anything (John 15:5). 7. Have we comfort,
or consolation? We have it not for what we have done, but from God through Christ;
for He is the God of all comforts and consolation (2 Cor 1:3-7). 8. Have we the Spirit,
or the fruits thereof? it is the gift of the Father—"how much more shall your
heavenly Father give the Holy Spirit to them that ask Him (Luke 11:13)? "Thou
has wrought all our works in us" (Isa 26:12).
And so, I say, whether it be victory over sin, death, Hell, or the devil, it is given
us by the victory of Christ—"But thanks be to God which giveth us the victory
through our Lord Jesus Christ" (1 Cor 15:57; Rom 7:24,25). Heaven and glory
it is also the gift of Him who giveth us richly all things to enjoy (Matt 25:34).
So that these things, if they be duly and soberly considered, will give satisfaction
in this thing. I might have added many more for the clearing of these things; as
1. When God came to man to convert him, He found him a dead man (Eph 2:1,2). He found
him an enemy to God, Christ, and the salvation of his own soul; He found him wallowing
in all manner of wickedness; He found him taking pleasure therein; with all delight
and greediness. 2. He was fain to quicken him by putting His Spirit into him, and
to translate him by the mighty operation thereof. He was fain to reveal Christ Jesus
unto him, man being altogether senseless and ignorant of this blessed Jesus (Matt
11:25,27; 1 Cor 2:7-10). 4. He was fain to break the snare of the devil, and to let
poor man, poor bound and fettered man, out of the chains of the enemy.
THE SECOND PART
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