Miscellaneous Pieces - John Bunyan (ebook reader for pc and android .txt) 📗

is he so at all to hear or regard it, for he is now removed from thence to the blessed mountain of Zion—to grace and forgiveness of sins; he is now, I say, by faith in the Lord Jesus, shrouded under so perfect and blessed a righteousness, that this thundering law of Mount Sinai cannot find the least fault or diminution therein, but rather approveth and alloweth thereof, either when or wherever it find it. This is called the righteousness of God without the law, and also said to be witnessed by both the law and the prophets; even the righteousness of God, which is by faith in Jesus Christ unto all and upon all them that believe; for there is no difference.

6. Wherefore, whenever thou who believest in Jesus, dost hear the law in its thundering and lightning fits, as if it would burn up heaven and earth, then say thou, I am freed from this law, these thunderings have nothing to do with my soul; nay, even this law, while it thus thunders and roars, it doth both allow and approve of my righteousness. I know that Hagar would sometimes be domineering and high, even in Sarah’s house, and against her; but this she is not to be suffered to do, nay, though Sarah herself be barren; wherefore, serve it also as Sarah served her, and expel her out from thy house. My meaning is, when this law with its thundering threatenings doth attempt to lay hold on thy conscience, shut it out with a promise of grace; cry, The inn is taken up already; the Lord Jesus is here entertained, and here is no room for the law. Indeed, if it will be content with being my informer, and so lovingly leave off to judge me, I will be content, it shall be in my sight, I will also delight therein; but otherwise, I being now made upright without it, and that too with that righteousness which this law speaks well of and approveth, I may not, will not, cannot dare not make it my Saviour and judge, nor suffer it to set up its government in my conscience; for by so doing, I fall from grace, and Christ Jesus doth profit me nothing.

7. Thus, therefore, the soul that is married to him that is raised up from the dead, both may and ought to deal with this law of God; yea, it doth greatly dishonour its Lord and refuse its gospel privileges, if it at any time otherwise doth, whatever it seeth or feels. “The law hath power over the wife so long as her husband liveth, but if her husband be dead she is freed from that law; so that she is no adulteress though she be married to another man.” Indeed, so long as thou art alive to sin, and to thy righteousness which is of the law, so long thou hast them for thy husband, and they must reign over thee; but when once they are become dead unto thee—as they then most certainly will when thou closest with the Lord Jesus Christ—then, I say, thy former husbands have no more to meddle with thee; thou art freed from their law. Set the case: A woman be cast into prison for a debt of hundreds of pounds; if after this she marry, yea, though while she is in the jailor’s hand, in the same day that she is joined to her husband, her debt is all become his; yea, and the law also that arrested and imprisoned this woman, as freely tells her, go: she is freed, saith Paul, from that; and so saith the law of this land.

The sum, then, of what hath been said is this—The Christian hath now nothing to do with the law, as it thundereth and burneth on Sinai, or as it bindeth the conscience to wrath and the displeasure of God for sin; for from its thus appearing, it is freed by faith in Christ. Yet it is to have regard thereto, and is to count it holy, just, and good; which, that it may do, it is always, whenever it seeth or regards it, to remember that he who giveth it to us “is merciful, gracious, long-suffering, and abundant in goodness and truth,” &c.

 

BUNYAN’S LAST SERMON—PREACHED JULY 1688.

 

“Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;” John i. 13.

The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,—“He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God.” In the words before, you have two things -

First, Some of his own rejecting him when he offered himself to them.

Secondly, Others of his own receiving him, and making him welcome. Those that reject him he also passes by; but those that receive him, he gives them power to become the sons of God. Now, lest any one should look upon it as good luck or fortune, says he, “They were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” They that did not receive him, they were only born of flesh and blood; but those that receive him, they have God to their father, they receive the doctrine of Christ with a vehement desire.

First, I will shew you what he means by “blood.” They that believe are born to it, as an heir is to an inheritance; they are born of God; not of flesh, nor of the will of man, but of God; not of blood—that is, not by generation; not born to the kingdom of heaven by the flesh; not because I am the son of a godly man or woman. That is meant by blood, Acts xvii. 26, “He has made of one blood all nations.” But when he says here, “not of blood,” he rejects all carnal privileges they did boast of. They boasted they were Abraham’s seed. No, no, says he, it is not of blood; think not to say you have Abraham to your father, you must be born of God if you go to the kingdom of heaven.

Secondly, “Nor of the will of the flesh.” What must we understand by that?

It is taken for those vehement inclinations that are in man to all manner of looseness, fulfilling the desires of the flesh. That must not be understood here; men are made the children of God by fulfilling their lustful desires; it must be understood here in the best sense. There is not only in carnal men a will to be vile, but there is in them a will to be saved also—a will to go to heaven also. But this it will not do, it will not privilege a man in the things of the kingdom of God. Natural desires after the things of another world, they are not an argument to prove a man shall go to heaven whenever he dies. I am not a free willer, I do abhor it; yet there is not the wickedest man but he desires some time or other to be saved. He will read some time or other, or, it may be, pray; but this will not do—“It is not in him that wills, nor in him that runs, but in God that shews mercy;” there is willing and running, and yet to no purpose; Rom. ix. 16, “Israel, which followed after the law of righteousness, have not obtained it.” Here I do not understand as if the apostle had denied a virtuous course of life to be the way to heaven, but that a man without grace, though he have natural gifts, yet he shall not obtain privilege to go to heaven, and be the son of God. Though a man without grace may have a will to be saved, yet he cannot have that will God’s way. Nature, it cannot know anything but the things of nature; the things of God knows no man but by the Spirit of God; unless the Spirit of God be in you, it will leave you on this side the gates of heaven—“Not of blood, nor of the will of the flesh, nor of the will of man, but of God.” It may be some may have a will, a desire that Ishmael may be saved; know this, it will not save thy child. If it were our will, I would have you all go to heaven. How many are there in the world that pray for their children, and cry for them, and ready to die; and this will not do? God’s will is the rule of all; it is only through Jesus Christ, “which were born, not of flesh, nor of the will of man, but of God.” Now I come to the doctrine.

Men that believe in Jesus Christ to the effectual receiving of Jesus Christ, they are born to it. He does not say they SHALL be born to it, but they ARE born to it; born of God, unto God, and the things of God, before they receive God to eternal salvation. “Except a man be born again, he cannot see the kingdom of God.” Now unless he be born of God, he cannot see it. Suppose the kingdom of God be what it will, he cannot see it before he be begotten of God; suppose it be the Gospel, he cannot see it before he be brought into a state of regeneration; believing is the consequence of the new birth, “not of blood, nor of the will of man, but of God.”

First, I will give you a clear description of it under one similitude or two. A child, before it be born into the world, is in the dark dungeon of its mother’s womb; so a child of God, before he be born again, is in the dark dungeon of sin, sees nothing of the kingdom of God, therefore it is called a new birth; the same soul has love one way in its carnal condition, another way when it is born again.

Secondly, As it is compared to a birth, resembling a child in his mother’s womb, so it is compared to a man being raised out of the grave; and to be born again is to be raised out of the grave of sin— “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee life.” To be raised from the grave of sin is to be begotten and born; Rev. i. 5. There is a famous instance of Christ—“He is the first-begotten from the dead, he is the first-born from the dead;” unto which our regeneration alludeth,—that is, if you be born again by seeking those things that are above, then there is a similitude betwixt Christ’s resurrection and the new birth; which were born, which were restored out of this dark world, and translated out of the kingdom of this dark world into the kingdom of his dear Son, and made us live a new life; this is to be born again; and he that is delivered from the mother’s womb, it is the help of the mother; so he that is born of God, it is by the Spirit of God. I must give you a few consequences of new birth.

First of all, a child, you know, is incident to cry as soon as it comes into the world; for if there be no noise, they say it is dead. You that are