The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

‘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 by the next words directs you—‘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).

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

See here our cause of triumph is through Christ Jesus; and God causeth us through him to triumph, first and chiefly, because Christ Jesus hath done our work for us, hath pleased God for our sins, hath 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 that by his blood conveyeth his grace to us.

THE EIGHTH DEMONSTRATION.

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 knocketh, they may open unto him immediately’ (Luke 12:35,36).

Jesus Christ hath obtained by his blood eternal redemption for us, and hath taken it up now in the heavens, is, as I have showed, 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, and 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 be also’ (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 be 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 would these waiting believers 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 denieth to come, 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).

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 also to that salvation that before when he died he obtained of God for them by his death.

These things are to be expected therefore by them that 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 to us that believe, and would he else have told us so? Yea, and what comfort could we have to look for his coming, and 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).

THE NINTH DEMONSTRATION.

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 threatenings wherewith God hath threatened, and the punishments wherewith he punisheth those that shall refuse to be saved by Christ, or seek to make insignificant the doctrine of righteousness by faith in him.

This demonstration consisteth of three parts—First. It suggesteth that some refuse to be justified or saved by Christ, and also seek to make insignificant the doctrine of righteousness by faith in him. Second. That God doth threaten these. Third. That God will 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. Their deferring to come to him in the acceptable time. 5. Their leaning to their own righteousness. 6. Their entertaining damnable doctrines.

7. Their loving 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 threateneth, these God punisheth.

Second. God threateneth 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 seeth not, or that is afraid to venture his soul for salvation on the flesh and blood of Christ by faith, he refuseth this prophet, he heareth not this prophet, and him God hath purposed to cut off. But would God thus have threatened, if Christ by his blood, and the merits of the same, had