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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. |
THE USE OF THE NEW COVENANT
ow a few words to the second doctrine, and so I shall draw towards
a conclusion.
FIRST USE. The doctrine doth contain in it very much comfort to thy [The use, for
the second doctrine]. soul who art a new- covenant man, or one of those who are under
the new covenant. There is, First, pardon of sin; and, Second, the manifestation
of the same; and, Third, as power to cause thee to persevere through faith to the
very end of thy life.
First, There is, first, pardon of sin, which is not in the old covenant; for in that
there is nothing but commands; and if not obeyed, condemned. O, but there is pardon
of sin, even of all thy sins, against the first and second covenant, under which
thou art, and that freely upon the account of Jesus Christ the righteousness, He
having in thy name, nature, and in the room of thy person, fulfilled all the whole
law in Himself for thee, and freely giveth it unto thee. O, though the law be a ministration
of death and condemnation, yet the Gospel, under which thou art, is the ministration
of life and salvation (2 Cor 3:6-9). Though they that live and die under the first
covenant, God regardeth them not (Heb 8:9). Yet they that are under the second are
as the apple of His eye (Deu 32:10; Psa 17:8; Zech 2:8). Though they that are under
the first, the Law, are "called to blackness, and darkness, and tempest, the
sound of a trumpet," and a burning mountain, which sight was so terrible, that
Moses said, "I exceedingly fear and quake" (Heb 12:18- 22). "But ye
are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem,
and to an innumerable company of angels, to the general assembly and church of the
firstborn," whose names "are written in Heaven, and to God the Judge of
all, and to the spirits of just men made perfect, and to Jesus," to blessed
Jesus, "the Mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel" (Heb 12:22-24). Even forgiveness of
sins (Eph 1:7).
Second, The covenant that thou art under doth allow of repentance in case thou chance
to slip or fall by sudden temptation; but the law allows of none (Rev 2:5; Gal 3:10).
The covenant that thou art under allows thee strength also; but the law is only a
sound of words, commanding words, but no power is given by them to fulfill the things
commanded (Heb 12:19). Thou that art under this second, art made a son; but they
that art under that first, are slaves and vagabonds (Gen 4:12). Thou that art under
this, hast a Mediator, that is to stand between justice and thee; but they under
the other, their mediator is turned an accuser, and speaketh most bitter things against
their souls (1 Tim 2:5; John 5:45). Again; the way that thou hast into Paradise is
a new and living way–mark, a living way; but they that are under the old covenant,
their way into Paradise is a killing and destroying way (Heb 10:20; Gen 3:24). Again;
thou has the righteousness of God to appear before God withal; but they under the
old covenant have nothing but the righteousness of the Law, which Paul counts dirt
and dung (Phil 3:7-9). Thou hast that which will make thee perfect, but the other
will not do so–"The law made nothing perfect, but the bringing in of a better
hope did," which is the Son of God, "by the which we draw nigh unto God"
(Heb 7:19).
Third, The new covenant promiseth thee a new heart, as I said before; but the old
covenant promiseth none; and a new spirit, but the old covenant promiseth none (Eze
36:26). The new covenant conveyeth faith, but the old one conveyeth none (Gal 3).
Through the new covenant the love of God is conveyed into the heart; but through
the old covenant there is conveyed none of it savingly through Jesus Christ. Romans
5. The new covenant doth not only give a promise of life, but also with that the
assurance of life, but the old one giveth none; the old covenant wrought wrath in
us and to us, but the new one worketh love (Rom 4:15; Gal 5:6). Thus much for the
first use.
SECOND USE. As all these, and many more privileges, do come to thee through or by
the new covenant, and that thou mightst not doubt of the certainty of these glorious
privileges, God hath so ordered it that they do all come to thee by way of purchase,
being obtained for thee, ready to thy hand, by that one Man Jesus, who is the Mediator,
or the Person that hath principally to do both with God and thy soul in the things
pertaining to this covenant; so that now thou mayst look on all the glorious things
that are spoken of in the new covenant, and say, All these must be mine; I must have
a share in them; Christ hath purchased them for me, and given them to me. Now I need
not to say, O! but how shall I come by them? God is holy, I am a sinner; God is just,
and I have offended. No; but thou mayst say, Though I am vile, and deserve nothing,
yet Christ is holy, and He deserveth all things; though I have so provoked God by
breaking His law that He could not in justice look upon me, yet Christ hath so gloriously
paid the debt that now God can say, Welcome, soul, I will give thee grace, I will
give thee glory, thou shalt lie in My bosom, and go no more out; My Son hath pleased
Me, He hath satisfied the loud cries of the Law and justice, that called for speedy
vengeance on thee; He hath fulfilled the whole Law, He hath brought in everlasting
righteousness (Dan 9:24,25). He hath overcome the devil, He hath washed away thy
sins with His most precious blood, He hath destroyed the power of death, and triumphs
over all the enemies. This He did in His own Person, as a common Jesus, for all persons
in their stead, even as for so many as shall come in to Him; for His victory I give
to them, His righteousness I give to them, His merits I bestow on them, and look
upon them holy, harmless, undefiled, and for ever comely in my eye, through the victory
of the Captain of their salvation (1 Cor 15:55-57).
And that thou mayest, in deed and in truth, not only hear and read this glorious
doctrine, but be found one that hath the life of it in thy heart, thou must be much
in studying of the two covenants, the nature of the one, and the nature of the other,
and the conditions of them that are under them both. Also, thou must be well-grounded
in the manner of the victory, and merits of Christ, how they are made thine.
First, And here thou must, in the first place, believe that the babe that was born
of Mary, lay in a manger at Bethlehem, in the time of Caesar Augustus; that He, that
babe, that child, was the very Christ.
Second, Thou must believe that in the days of Tiberius Caesar, when Herod was tetrarch
of Galilee, and Pontius Pilate governor of Judea, that in those days He was crucified,
or hanged on a tree between two thieves, which by computation, or according to the
best account, is above sixteen hundred years since. [24]
Third, Thou must also believe that when He did hang upon that cross of wood on the
Mount Calvary, that then He did die there for the sins of those that did die before
He was crucified; also for their sins that were alive at the time of His crucifying,
and also that He did by that one death give satisfaction to God for all those that
should be born and believe in Him after His death, even unto the world's end. I say,
this thou must believe, upon pain of eternal damnation, that by that one death, that
when He did die, He did put an end to the curse of the Law and sin [This is the doctrine
that I will live and die by, and be willing to be damned if it saves me not. I am
not ashamed of the Gospel of Christ, for it is the power of God to salvation; therefore
I preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness
(Rom 1:16; 1 Cor 1:23).] and at that time by His death on the Cross, and by His resurrection
out of Joseph's sepulchre, He did bring in a sufficient righteousness to clothe thee
withal completely–"For by one offering He hath perfected for ever them that
are sanctified." Not that He should often offer Himself–"for then must
He often have suffered since the foundation of the world; but now ONCE in the end
of the world hath He appeared to put," or do, "away sin by the sacrifice
of Himself"–namely, when He hanged on the Cross. For it is by the offering up
of the body of this blessed Jesus Christ ONCE for all. Indeed, other priests may
offer oftentimes sacrifices and offerings which can never take away sins; but this
Man, this Jesus, this anointed and appointed sacrifice, when He had offered ONE sacrifice
for sins, for ever sat down on the right hand of God (Heb 10:14; 9:24,25).
[A word of advice]. But because thou in thy pursuit after the faith of the Gospel
wilt be sure to meet with devils, heretics, particular corruptions, as unbelief,
ignorance, the spirit of works animated on by suggestions, false conclusions, with
damnable doctrines, I shall therefore briefly, besides what hath been already said,
speak a word or two before I leave thee of further advice, especially concerning
these two things. First, How thou art to conceive of the Saviour. Second, How thou
art to make application of Him.
First. For the Saviour. 1. Thou must look upon Him to be very God and very Man; not
man only, nor God only, but God and Man in one Person, both natures joined together,
for the putting of Him in a capacity to be a suitable Saviour; suitable, I say, to
answer both sides and parties, with whom He hath to do in the office of His Mediatorship
and being of a Saviour. 2. Thou must not only do this, but thou must also consider
and believe that even what was done by Jesus Christ, it was not done by one nature
without the other; but thou must consider that both natures, both the Godhead and
the manhood, did gloriously concur and join together in the undertaking of the salvation
of our bodies and souls; not that the Godhead undertook anything without the manhood,
neither did the manhood do anything without the virtue and union of the Godhead;
and thou must of necessity do this, otherwise thou canst not find any sound ground
and footing for thy soul to rest upon.
For if thou look upon any of these asunder–that is to say, the Godhead without the
manhood, or the manhood without the Godhead–thou wilt conclude that what was done
by the Godhead was not done for man, being done without the manhood; or else, that
that which was done with the manhood could not answer Divine justice, in not doing
what it did by the virtue and in union with the Godhead; for it was the Godhead that
gave virtue and value to the suffering of the manhood, and the manhood being joined
therewith, that giveth us an interest into the heavenly glory and comforts of the
Godhead.
What ground can a man have to believe that Christ is his Saviour, if he do not believe
that He suffered for sin in his nature? And what ground also can a man have to think
that God the Father is satisfied, being infinite, if he believe not also that He
who gave the satisfaction was equal to Him who was offended?
Therefore, beloved, when you read of the offering of the body of the Son of Man for
our sins, then consider that He did it in union with, and by the help of, the eternal
Godhead. "How much more shall the blood of Christ, who, through the eternal
Spirit, offered Himself without spot to God, purge your consciences from dead works,"
etc.
And when thou readest of the glorious works and splendour of the Godhead in Christ,
then consider that all that was done by the Godhead, it was done as it had union
and communion with the manhood. And then thou shalt see that the devil is overcome
by God-man; sin, death, Hell, the grave, and all overcome by Jesus, God-man, and
then thou shalt find them overcome indeed. They must needs be overcome when God doth
overcome them; and we have good ground to hope the victory is ours, when in our nature
they are overcome.
Second. The second thing is, how to apply, or to make application of this Christ
to the soul. And for this there are to be considered the following particulars–
1. That when Jesus Christ did thus appear, being born of Mary, He was looked upon
by the Father as if the sin of the whole world was upon Him; nay, further, God did
look upon Him and account Him the sin of man–"He hath made Him to be sin for
us," (2 Cor 5:21) that is, God made His Son Jesus Christ our sin, or reckoned
Him to be, not only a sinner, but the very bulk of sin of the whole world, and condemned
Him so severely as if He had been nothing but sin. "For what the law could not
do, in that it was weak through the flesh, God sending His own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh"–that is, for our sins
condemned His Son Jesus Christ; as if He had in deed and truth been our very sin,
although altogether "without sin" (Rom 8:3; 2 Cor 5:21). Therefore, as
to the taking away of thy curse, thou must reckon Him to be made sin for thee. And
as to His being thy justification, thou must reckon Him to be thy righteousness;
for, saith the Scripture, "He," that is, God, "hath made HIM to be
SIN for us, though He knew no sin, that we might be made the RIGHTEOUSNESS of God
in HIM."
2. Consider for whose sakes all this glorious design of the Father and the Son was
brought to pass; and that you shall find to be for man, for sinful man (2 Cor 8:9).
3. The terms on which it is made ours; and that you will find to be a free gift,
merely arising from the tender-heartedness of God–you are "justified freely
by His grace, through the redemption that is in Christ, whom God hath set forth to
be a Propitiation through faith in His blood," etc. (Rom 3:25).
4. How men are to reckon it theirs; and that is, upon the same terms which God doth
offer it, which is freely, as they are worthless and undeserving creatures, as they
are without all good, and also unable to do any good. This, I say, is the right way
of applying the merits of Christ to thy soul, for they are freely given to thee,
a poor sinner, not for anything that is in thee, or done by thee, but freely as thou
art a sinner, and so standest in absolute need thereof.
And, Christian, thou art not in this thing to follow thy sense and feeling, but the
very Word of God. The thing that doth do the people of God the greatest injury, it
is their too little hearkening to what the Gospel saith, and their too much giving
credit to what the Law, sin, the devil, and conscience saith; and upon this very
ground to conclude that because there is a certainty of guilt upon the soul, therefore
there is also for certain, by sin, damnation to be brought upon the soul. This is
now to set the Word of God aside, and to give credit to what is formed by the contrary;
but thou must give more credit to one syllable of the written Word of the Gospel
than thou must give to all the saints and angels in Heaven and earth; much more than
to the devil and thy own guilty conscience.
Let me give you a parable:–There was a certain man that had committed treason against
his king; but forasmuch as the king had compassion upon him, he sent him, by the
hand of a faithful messenger, a pardon under his own hand and seal; but in the country
where this poor man dwelt, there were also many that sought to trouble him, by often
putting of him in mind of his treason, and the law that was to be executed on the
offender. Now which way should this man so honour his king, but as by believing his
handwriting, which was the pardon. Certainly he would honour him more by so doing
than to regard all the clamours of his enemies continually against him.
Just thus it is here: thou having committed treason against the King of Heaven, He
through compassion, for Christ's sake, hath sent thee a pardon; but the devil, the
Law, and thy conscience do continually seek to disturb thee by bringing thy sins
afresh into thy remembrance. But now, wouldst thou honour thy King? Why then, he
that believeth "the record that God hath given of His Son," hath set to
his seal that God is true. "And this is the record, that God hath given to us
eternal life, and this life is in His Son" (1 John 5:11). And therefore, my
brethren, seeing God our Father hath sent us damnable traitors a pardon from Heaven,
even all the promises of the Gospel, and also hath sealed to the certainty of it
with the heart-blood of His dear Son, let us not be daunted, though our enemies,
with terrible voices, do bring our former life never so often into our remembrance.
Object. But, saith the soul, how, if after I have received a pardon, I should commit
treason again? What should I do then?
Answ. Set the case: thou hast committed abundance of treason, He hath by Him abundance
of pardons–"Let the wicked forsake his way, and the unrighteous man his thoughts:
and let him return unto the LORD, and He will have mercy upon him; and to our God,
for He will abundantly pardon" (Isa 55:7).
Sometimes I myself have been in such a strait that I have been almost driven to my
wit's ends with the sight and sense of the greatness of my sins; but calling to mind
that God was God in His mercy, pity, and love, as well as in His holiness, justice,
etc.; and again, considering the ability of the satisfaction that was given to holiness
and justice, to the end there might be way made for sinners to lay hold of this mercy;
I say, I considering this, when tempted to doubt and despair, I have answered in
this manner–
"Lord, here is one of the greatest sinners that ever the ground bare; a sinner
against the Law, and a sinner against the Gospel. I have sinned against light, and
I have sinned against mercy. And now, Lord, the guilt of them breaks my heart. The
devil also he would have me despair, telling of me that Thou art so far from hearing
my prayers in this my distress, that I cannot anger Thee worse than to call upon
Thee; for saith he, Thou art resolved for ever to damn, and not to grant me the least
of Thy favour; yet, Lord, I would fain have forgiveness. And Thy Word, though much
may be inferred from it against me, yet it saith, If I come unto Thee, Thou will
in nowise cast me out. Lord, shall I honour Thee most by believing Thou canst pardon
my sins, or by believing Thou canst not? Shall I honour Thee most by believing Thou
wilt pardon my sins, or by believing Thou wilt not?
Shall I honour the blood of Thy Son also by despairing that the virtue thereof is
not sufficient, or by believing that it is sufficient to purge me from all my blood-red
and crimson sins? Surely, Thou that couldst find so much mercy as to pardon Manasseh,
Mary Magdalene, the three thousand murderers, persecuting Paul, murderous and adulterous
David, and blaspheming Peter–Thou that offeredst mercy to Simon Magus, a witch, and
didst receive the astrologers and conjurors in the 19th of Acts–Thou hast mercy enough
for one poor sinner. Lord, set the case: my sins were bigger than all these, and
I less deserved mercy than any of these, yet Thou hast said in Thy Word that he that
cometh to thee Thou wilt in "nowise cast out." And God hath given comfort
to my soul, even to such a sinner as I am. And I tell you, there is no way so to
honour God, and to beat out the devil, as to stick to the truth of God's Word and
the merits of Christ's blood by believing. When Abraham believed–even against hope
and reason–he gave glory to God (Rom 4). And this is our victory, even our faith
(1 John 5:4). Believe, and all things are possible to you. He that believeth shall
be saved. He that believeth on the Son hath everlasting life, and shall never perish,
neither shall any man pluck them out of Christ's Father's hands.
And if thou dost indeed believe this, thou wilt not only confess Him as the Quakers
do–that is, that He was born at Bethlehem of Mary, suffered on Mount Calvary under
Pontius Pilate, was dead and buried, rose again, and ascended, etc.; for all this
they confess, and in the midst of their confession they do verily deny that His death
on that Mount Calvary did give satisfaction to God for the sins of the world, and
that His resurrection out of Joseph's sepulchre is the cause of our justification
in the sight of God, angels, and devils; but, I say, if thou dost believe these things
indeed, thou dost believe that then, so long ago, even before thou wast born, He
did bear thy sins in His own body, which then was hanged on the tree, and never before
nor since; that thy old man was then crucified with Him, namely, in the same body
then crucified (See 1 Peter 2:24; and Rom 6:6). This is nonsense to them that believe
not; but if thou do indeed believe, thou seest it so plain, and yet such a mystery,
that it makes thee wonder. But,
[THIRD USE]. In the third place, this glorious doctrine of the new covenant, and
the Mediator thereof, will serve for the comforting, and the maintaining of the comfort,
of the children of the new covenant this way also–that is, that He did not only die
and rise again, but that He did ascend in His own Person into Heaven to take possession
thereof for me, to prepare a place there for me, standeth there in the second part
of His suretyship to bring me safe in my coming thither, and to present me in a glorious
manner, without spot or wrinkle, or any such thing; that He is there exercising of
His priestly office for me, pleading the perfection of His own righteousness for
me, and the virtue of His blood for me; that He is there ready to answer the accusations
of the Law, devil, and sin for me. Here thou mayst through faith look the very devil
in the face, and rejoice, saying, O Satan! I have a precious Jesus, a soul-comforting
Jesus, a sin-pardoning Jesus. Here thou mayst hear the biggest thunder-crack that
the Law can give, and yet not be daunted.
Here thou mayst say, O Law! thou mayst roar against sin, but thou canst not reach
me; thou mayst curse and condemn, but not my soul; for I have righteous Jesus, a
holy Jesus, a soul- saving Jesus, and He hath delivered me from thy threats, from
thy curses, from thy condemnations; I am out of thy reach, and out of thy bounds;
I am brought into another covenant, under better promises, promises of life and salvation,
free promises to comfort me without my merit, even through the blood of Jesus, the
satisfaction given to God for me by Him; therefore, though thou layest my sins to
my charge, and sayest thou wilt prove me guilty, yet so long as Christ is above ground,
and hath brought in everlasting righteousness, and given that to me, I shall not
fear thy threats, thy charges, thy soul-scarring denunciations; my Christ is all,
hath done all, and will deliver me from all that thou, and whatsoever else can bring
an accusation against me. Thus also thou may say when death assaulteth thee–O death,
where is thy sting? Thou mayst bite indeed, but thou canst not devour; I have comfort
by and through the one Man Jesus; Jesus Christ, He hath taken thee captive, and taken
away thy strength; He hath pierced thy heart, and let out all thy soul- destroying
poison; therefore, though I see thee, I am not afraid of thee; though I feel thee,
I am not daunted; for thou hast lost thy sting in the side of the Lord Jesus; through
Him I overcome thee, and set foot upon thee.
Also, O Satan! though I hear thee grumble, and make a hellish noise, and though thou
threaten me very highly, yet my soul shall triumph over thee, so long as Christ is
alive and can be heard in Heaven; so long as He hath broken thy head, and won the
field of thee; so long as thou are in prison, and canst not have thy desire. I, therefore,
when I hear thy voice, do pitch my thoughts on Christ my Saviour, and do hearken
when He will say, for He will speak comfort; He saith, He hath got the victory, and
doth give to me the crown, and causeth me to triumph through His most glorious conquest.
Nay, my brethren, the saints under the Levitical Law, who had not the new covenant
sealed or confirmed any further than by promise that it should be; I say, they, when
they thought of the glorious privileges that God had promised should come, though
at that time they were not come, but seen afar off, how confidently were they persuaded
of them, and embraced them, and were so fully satisfied as touching the certainty
of them, that they did not stick at the parting with all for the enjoying of them.
[Shall not we then that see all things already done before us make it a strong argument
to increase our faith (Heb 11).] How many times doth David in the Psalms admire,
triumph, and persuade others to do so also, through the faith that he had in the
thing that was to be done? Also Job, in what faith doth he say he should see his
Redeemer, though He had not then shed one drop of blood for him, yet because He had
promised so to do; and this was signified by the blood of bulls and goats. Also Samuel,
Isaiah, Jeremiah, Zechariah, etc., how gloriously in confidence did they speak of
Christ, and His death, blood, conquest, and everlasting priesthood, even before He
did manifest Himself in the flesh which He took of the Virgin. [For they were so
many sure promises, with a remembrance in them, also for the better satisfaction
of them that believed them].
We that have lived since Christ, have more ground to hope than they under the old
covenant had, though they had the word of the just God for the ground of their faith.
Mark, they had only the promise that He should and would come; but we have the assured
fulfilling of those promises, because He is come; they were told that He should spill
His blood, but we do see He hath spilt His blood; they ventured all upon His standing
Surety for them, but we see He hath fulfilled, and that faithfully too, the office
of His Suretyship, in that, according to the engagement, He hath redeemed us poor
sinners; they ventured on the new covenant, though not actually sealed, only "because
He judged Him faithful who had promised" (Heb 11:11). But we have the covenant
sealed, all things are completely done, even as sure as the heart-blood of a crucified
Jesus can make it.
There is a great difference between their dispensation and ours for comfort, even
as much as there is between the making of a bond with a promise to seal it, and the
sealing of the same. It was made indeed in their time, but it was not sealed until
the time the blood was shed on the Mount Calvary; and that we might indeed have our
faith mount up with wings like an eagle, he showeth us what encouragement and ground
of faith we have to conclude we shall be everlastingly delivered, saying, "For
where a testament" or covenant "is, there must also of necessity be the
death of the testator. For a testament is of force after men are dead: otherwise
it is of no strength at all while the testator liveth. Whereupon neither the first
testament was dedicated without blood" (Heb 9:16-18). As Christ's blood was
the confirmation of the new covenant, yet it was not sealed in Abraham, Isaac, or
Jacob's days to confirm the covenant that God did tell them of, and yet they believed;
therefore we ought to give the more earnest heed to believe the things that we have
heard, and not in any wise to let them be questioned; and the rather, because you
see the testament is not only now made, but confirmed; not only spoken of and promised,
but verily sealed by the death and blood of Jesus, who is the Testator thereof.
My brethren, I would not leave you ignorant of this one thing, that though the Jews
had the promise of a sacrifice, of an everlasting High Priest that should deliver
them, yet they had but the promise; for Christ was not sacrificed, and was not then
come a high priest of good things to come; only the type, the shadow, the figure,
the ceremonies they had, together with Christ's engaging as Surety to bring all things
to pass that were promised should come, and upon that account received and saved.
It was with them and their dispensation as this similitude gives you to understand:–Set
the case that there be two men who make a covenant that the one should give the other
ten thousand sheep on condition the other give him two thousand pound; but forasmuch
as the money is not to be paid down presently, therefore if he that buyeth the sheep
will have any of them before the day of payment, the creditor requesteth a surety;
and upon the engagement of the surety there is part of the sheep given to the debtor
even before the day of payment, but the other at and after. So it is here; Christ
covenanted with His Father for His sheep–"I lay down My life for My sheep,"
saith He–but the money was not to be paid down so soon as the bargain was made, as
I have already said, yet some of the sheep were saved even before the money was paid,
and that because of the Suretyship of Christ; as it is written, "Being justified,"
or saved, "freely by His grace through the redemption," or purchase, "that
is in Christ Jesus. Whom God hath set forth to be a propitiation through faith in
His blood, to declare His righteousness for the remission of sins that are past,"
or the sinners who died in the faith before Christ was crucified, through God's forbearing
till the payment was paid; to declare, I say, at this time His righteousness; "that
He might be just, and the justifier of him which believeth in Jesus" (Rom 3:24-26).
The end of my speaking of this is, to show you that it is not wisdom now to doubt
whether God will save you or no, but to believe, because all things are finished
as to our justification: the covenant not only made, but also sealed; the debt paid,
the prison doors flung off of the hooks, with a proclamation from Heaven of deliverance
to the prisoners of hope, saying, "Turn you to the stronghold, ye prisoners
of hope, even today do I declare," saith God, "that I will render double
unto thee" (Zech 9:12). And, saith Christ, when He was come, "The Spirit
of the Lord is upon me, because He hath anointed Me to preach the Gospel," that
is, good tidings "to the poor," that their sins should be pardoned, that
their souls shall be saved. "He hath sent Me to heal the broken-hearted, to
preach deliverance to the captives, and recovering of sight to the blind, to set
at liberty them that are bruised," and to comfort them that mourn, "to
preach the acceptable year of the Lord" (Luke 4:18,19).
Therefore here, soul, thou mayst come to Jesus Christ for anything thou wantest,
as to a common treasure-house, being the principal Man for the distributing of the
things made mention of in the new covenant, He having them all in His own custody
by right of purchase; for He hath bought them all, paid for them all. Dost thou want
faith? then come for it to the Man Christ Jesus (Heb 12:2). Dost thou want the Spirit?
then ask it of Jesus. Dost thou want wisdom? Dost thou want grace of any sort? Dost
thou want a new heart? Dost thou want strength against thy lusts, against the devil's
temptations? Dost thou want strength to carry thee through afflictions of body, and
afflictions of spirit, through persecutions? Wouldst thou willingly hold out, stand
to the last, and be more than a conqueror? then be sure thou meditate enough on the
merits of the blood of Jesus, how He hath undertaken for thee, that He hath done
the work of thy salvation in thy room, that He is filled of God on purpose to fill
thee, and is willing to communicate whatsoever is in Him or about Him to thee. Consider
this, I say, and triumph in it.
Again; this may inform us of the safe state of the saints as touching their perseverance,
that they shall stand though Hell rages, though the devil roareth, and all the world
endeavoureth the ruin of the saints of God, though some, through ignorance of the
virtue of the offering of the body of Jesus Christ, do say a man may be a child of
God today, and a child of the devil tomorrow, which is gross ignorance; for what?
Is the blood of Christ, the death of Christ, the resurrection of Christ, of no more
virtue than to bring in for us an uncertain salvation? or must the effectualness
of Christ's merits, as touching our perseverance, be helped on by the doings of man?
Surely they that are predestinated are also justified; and they that are justified,
they shall be glorified (Rom 8:30). Saints, do not doubt of the salvation of your
souls, unless you do intend to undervalue Christ's blood; and do not think but that
He that hath begun the good work of His grace in you will perfect it to the second
coming of our Lord Jesus (Phil 1:6). Should not we, as well as Paul, say, I am persuaded
that nothing shall separate us from the love of God, which is in Christ Jesus (Rom
8). O let the saints know, that unless the devil can pluck Christ out of Heaven,
he cannot pull a true believer out of Christ. When I say a true believer, I do mean
such an one as hath the faith of the operation of God in his soul.
Lastly, Is there such mercy as this? such privileges as these? Is there so much ground
of comfort, and so much cause to be glad? Is there so much store in Christ, and such
a ready heart in Him to give it to me? Hath His bleeding wounds so much in them,
as that the fruits thereof should be the salvation of my soul, of my sinful soul,
as to save me, sinful me, rebellious me, desperate me? What then? Shall not I now
be holy? Shall not I now study, strive, and lay out myself for Him that hath laid
out Himself soul and body for me? Shall I now love ever a lust or sin? Shall I now
be ashamed of the cause, ways, people, or saints of Jesus Christ? Shall I now yield
my members as instruments of righteousness, seeing my end is everlasting life? (Rom
6). Shall Christ think nothing too dear for me? and shall I count anything too dear
for Him? Shall I grieve Him with my foolish carriage? Shall I slight His counsel
by following of my own will? Thus, therefore, the doctrine of the new covenant doth
call for holiness, engage to holiness, and maketh the children of that covenant to
take pleasure therein. Let no man, therefore, conclude on this, that the doctrine
of the Gospel is a licentious doctrine; but if they do, it is because they are fools,
and such as have not tasted of the virtue of the blood of Jesus Christ; neither did
they ever feel the nature and sway that the love of Christ hath in the hearts of
His. And thus also you may see that the doctrine of the Gospel is of great advantage
to the people of God that are already come in, or to them that shall at the consideration
hereof be willing to come in, to partake of the glorious benefits of this glorious
covenant. But, saith the poor soul,
Object. Alas! I doubt this is too good for me.
Inquirer. Why so, I pray you?
Object. Alas! because I am a sinner.
Reply. Why, all this is bestowed upon none but sinners, as it is written, While we
were ungodly, Christ died for us (Rom 5:6,8). "He came into the world to save
sinners" (1 Tim 1:15).
Object. O, but I am one of the chief of sinners.
Reply. Why, this is for the chief of sinners–"Christ Jesus came into the world
to save sinners, of whom I am chief," saith Paul (1 Tim 1:15).
Object. O, but my sins are so big, that I cannot conceive how I should have mercy.
Reply. Why, soul? Didst thou ever kill anybody? Didst thou ever burn any of thy children
in the fire to idols? Hast thou been a witch? Didst thou ever use enchantments and
conjuration? [You that are resolved to go on in your sins, meddle not with this].
Didst thou ever curse, and swear, and deny Christ? And yet if thou hast, there is
yet hopes of pardon; yea, such sinners as these have been pardoned, as appears by
these and the like Scriptures, 2 Chronicles 33:1-10, compared with verses 12, 13.
Again, Acts 19:19, 20; 8:22, compared with verse 9; Matthew 26:74, 75.
Object. But though I have not sinned in such kind of sins, yet it may be I have sinned
as bad.
Answ. That cannot likely be; yet though thou hast, still there is ground of mercy
for thee, forasmuch as thou art under the promise (John 6:37).
THE SECOND PART
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