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

loaden with sin, and [I cannot stand here to tell thee of particular temptations]. pestered with several temptations, and in a very sad manner, then have I had the trial of the virtue of Christ’s blood with the trial of the virtue of other things; and I have found that when tears would not do, prayers would not do, repentings and all other things could not reach my heart; O then, one touch, one drop, one shining of the virtue of the blood, of that blood that was let out with the spear, it hath in a very blessed manner delivered me, that it hath made me to marvel. O! methinks it hath come with such life, such power, with such irresistible and marvelous glory, that it wipes off all the slurs, silences all the outcries, and quenches all the fiery darts, and all the flames of Hellfire, that are begotten by the charges of the Law, Satan, and doubtful remembrances of my sinful life.

Friends, as Peter saith to the church, so I say to you, I have not preached to you cunningly devised fables in telling you of the blood of Christ, and what authority it hath had upon my conscience; O no, but as Peter saith touching the coming of the Lord Jesus into the world, so in some measure I can say of the blood of the Lord Jesus Christ that was shed when He did come into the world. There is not only my single testimony touching this; no, but there are all the Prophets do agree in advancing this in writing, and also all the saints do now declare the same, in speaking forth the amiableness and many powerful virtues thereof. “As for Thee also, by the blood of Thy covenant,” saith God to Christ, “I have sent forth Thy prisoners out of the pit wherein is no water” (Zech 9:11).

“We have redemption through His blood” (Eph 1:7). Again, “We have redemption through His blood” (Col 1:14). Our robes are washed and made “white in the blood of the Lamb” (Rev 7:14). The devil is overcome through “the blood of the Lamb” (Rev 12:11). Yea, and conscience is purged, too, and that through the blood of the Lamb (Heb 9:14). We have free recourse to the Throne of Grace through the blood of Jesus (Heb 10:19). I could bring thee a cloud of witnesses out of all the types and shadows, and out of the sundry Prophets, and much more out of the New Testament, but I forebear, because I would not be too tedious to the reader in making too large a digression, though I have committed here in this discourse no transgression, for the blood of Christ is precious blood (1

Peter 1:18,19).

THIRD. THE PRIVILEGES OF THE NEW COVENANT.

In the next place, I shall show you the several privileges and advantages that the man or woman hath that is under this Covenant of Grace, over what they have that are under the Covenant of the Law and Works. As,

First. The Covenant of Grace is not grounded upon our obedience, but upon God’s love, even His pardoning love to us through Christ Jesus. The first covenant is stood to be broken or kept by us, and God’s love or anger to be lost or enjoyed thereafter as we, as creatures, behaved ourselves; but now, the very ground of the Covenant of Grace is God’s love, His mere love through Jesus Christ—“The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the LORD loved you, and because He would keep the oath which He had sworn unto your fathers” (Deu 7:7,8). Again, “In His love and in His pity He redeemed them,” “and the angel of His presence saved them,” that is, Jesus Christ (Isa 63:9). And again, “Who hath saved us—not according to our works” of righteousness which we have done, “but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9).

Second. This love is not conveyed to us through what we have done, as is before proved, but through what He hath done with Whom the covenant was made, which was given us in Christ—According as He hath chosen us in Christ. “Who hath blessed us with all spiritual blessings in heavenly places in Christ.” “God for Christ’s sake hath forgiven you,” that is, through Christ’s doings, through Christ’s sufferings (2 Tim 1:9; Eph 1:3,4; 4:32). Now if this be but rightly understood, it doth discover abundance of comfort to them, that are within the bounds of the Covenant of Grace. For, 1. Here a believer seeth he shall stand, if Christ’s doings and sufferings stand; which is sure foundation, for God dealeth with him through Christ. And so, secondly, he shall not fall, unless the suffering and merits of Christ be thrown over the bar, being found guilty, which will never be, before the eyes of Divine justice; for with Him the covenant was made, and He was the Surety of it; that is, as the covenant was made with Him, so He stood bound to fulfill the same (Zech 9:11; Heb 7:22). For you must understand that the covenant was made between the Father and the Son long before it was accomplished, or manifestly sealed with Christ’s blood; it was made before the world began (Titus 1:2; Eph 1:4; 1

Peter 1:18-20). But the conditions thereof were not fulfilled until less than two thousand years ago; and all that while did Jesus stand bound as a surety, as I said before, is used to do, till the time in which the payment should be made. And it was by virtue of His Suretyship, having bound Himself by covenant to do all things agreed on by the Father and Him, that all those of the election that were born before He came, that they might be saved, and did enter into rest. For the forgiveness of sins that were past, though it was through the blood of Christ, yet it was also through the forbearance of God (Rom 3:25). That is, Christ becoming Surety for those that died before His coming, that He should in deed and in truth, at the fullness of time, or at the time appointed, give a complete and full satisfaction for them according to the tenor or condition of the covenant. (Gal 4:4). Again,

2. The second covenant, which believers are under, as the ground and foundation, if it is safe, so the promises thereof are better, surer, freer, and fuller, etc.

(1.) They are better, if you compare the excellency of the one with the excellency of the other. The first hath promised nothing but an early paradise—Do this, and thou shalt live; namely, here in an earthly paradise. But the other doth bring the promise of a heavenly paradise.

(2.) As the Covenant of Works doth promise an earthly paradise, yet it is a paradise or blessing, though once obtained, yet might be lost again; for no longer than thou doest well, no longer art thou blessed by that. O, but the promises in the new covenant do bring unto us the benefit of an eternal inheritance—That “they which are called might receive the promise of eternal inheritance.”

O rare! it is an “eternal inheritance” (Heb 9:15).

(3.) The other, as it is not so good as this, so neither is it so sure as this; and therefore he calls the one such an one as might be, and was, shaken, but this is said to be such an one that cannot be shaken. “And this Word,” saith he, treating of the two covenants from verse the 8th to the 24th—“And this Word, yet once more, signifieth the removing of those things that are,” or may be, “shaken, as of things that are made, that those things which cannot be shaken,” which is the second covenant, “may remain,” (Heb 12:27); for, saith he (verse 28) “which cannot be moved.” Therefore, ye blessed saints, seeing you have received a kingdom “which cannot be moved,” therefore, “let us have grace, whereby we may serve”

our “God acceptably with reverence and godly fear.”

Thus in general, but more particularly.

(4.) They are surer, in that they are founded upon God’s love also, and they come to us without calling for those things at our hands that may be a means of putting of a stop to our certain enjoying of them. The promises under, or for the law, they might easily be stopped by our disobedience; but the promises under the Gospel say, “If Heaven above can be measured, and the foundations of the earth searched,” then, and not till then, “I will also cast off all the seed of Israel for all that they have done” (Jer 31:37).

Again, “I, even I, am He that blotteth out thy transgressions for Mine own” name’s “sake, and will not remember thy sins” (Isa 43:25).

I will make thee a partaker of My promise; and that I may so do, I will take away that which would hinder; “I will cast all their sins into the depths of the sea,” that My promise may be sure to all the seed; and therefore, saith the Apostle, when he would show us that the new-covenant promises were more sure than the old, he tells us plainly that the law and works are set aside and they are merely made ours through the righteousness of faith, which is the righteousness of Christ—“For the promise, that he [Abraham] should be the heir of the world,” saith he, “was not to Abraham, or to his seed, through the law,” or works, “but through the righteousness of faith. For if they which are of the law,” or of works, “be heirs,”

then “faith is made void, and the promise made of none effect.

Therefore it is of faith—to the end the promise might be sure to all the seed” (Rom 4:13-14,16).

(5.) Surer, because that as that is taken away that should hinder, so they are committed to a faithful Friend of ours in keeping. For all the promises of God are in Christ, not yea and nay, but yea and amen; certain and sure; sure, because they are in the hand of our Head, our Friend, our Brother, our Husband, our flesh and bones, even in the heart and hand of our precious Jesus.

(6.) Because all the conditions of them are already fulfilled for us by Jesus Christ, as aforesaid; every promise that is a new-covenant promise, if there be any condition in it, our Undertaker hath accomplished that for us, and also giveth us such grace as to receive the sweetness as doth spring from them through His obedience to every thing required in them.

(7.) Surer, because that as they are grounded upon the love of God, everything is taken out of the way, in the hand of a sure Friend.

And has Christ has fulfilled every condition as to justification that is contained therein, so the Lord hath solemnly sworn with an oath for our better confidence in this particular—“For when God made promise to Abraham,” and so to all the saints, “because He could swear by no greater, He sware by Himself, saying, Surely, blessing I will bless thee, and multiplying I will multiply thee.

And so, after he had patiently endured, he obtained the promise.

For men verily swear by the greater: and an oath for confirmation is to them an end of all strife,” that there might be no more doubt or scruple concerning the certain fulfilling of the promise.

“Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel,” or certain, constant, unchangeable decree of God in making of the promise,