Works of John Bunyan Volume I Part 124

This name is said, in another place, to be a name above every name that is named, 'not only in this world, but also in that which is to come' (Eph 1:21).

But should JESUS have been such a name, since he undertook for sinners, had this undertaker failed in his work, if his work had not been accepted with G.o.d, even the work of our redemption by his blood? No, verily; it would have stunk in the nostrils both of G.o.d and man; it would have been the most abhorred name. But Jesus is the name; Jesus he was called, in order to his work--'His name shall be called JESUS, for he shall save'; he was so named of the angel before he was conceived in the womb; and he goeth by that name now he is in heaven; by the name Jesus--'Jesus of Nazareth,'

because he once dwelt there. This name, I say, is the highest name, the everlasting name, the name that he is to go by, to be known by, to be wors.h.i.+pped by, and to be glorified by; yea, the name by which also most glory shall redound to G.o.d the Father. Now, what is the signification of this name but SAVIOUR? This name he hath, therefore, for his work's sake; and because G.o.d delighted in his undertaking, and was pleased with the price he had paid for us, therefore the Divine Majesty hath given him it, hath made it high, and hath commanded all angels to bow unto it; yea, it is the name in which he resteth, and by which he hath magnified all his attributes.

(1.) This is the name by which sinners should go to G.o.d the Father.

(2.) This is the name through which they obtain forgiveness of sins, and 'anything'--'If ye shall ask anything in my name, I will do it' (John 14:14).

(3.) This is the name through which our spiritual services and sacrifices are accepted, and by which an answer of peace is returned into our bosoms (1 Peter 2). But more of this anon.

(4.) At this name devils tremble, at this name angels bow the head, at this name G.o.d's heart openeth, at this name the G.o.dly man's heart is comforted; this name, none but devils hate it, and none but those that must be d.a.m.ned despise it. 'No man speaking by the Spirit of G.o.d calleth Jesus accursed,' or accounteth him still dead, and his blood ineffectual to save the world.

3. He hath also given him the glory of office.

(1.) He is there a priest for ever, intercepting betwixt the Divine presence and all that hate us, by his blood; sin, Satan, death, h.e.l.l, the law, the grave, or the like, cannot be heard, if his blood be presented to G.o.d as the atonement for us. This is called the blood of sprinkling, that speaketh better things than the blood of Abel (Heb 12:24). By this blood he entered into heaven, by this blood he secureth from wrath 'all that come unto G.o.d by him.' But should his blood have had a voice in heaven to save withal, had it not merited first, even in the shedding of it, the ransom and redemption of souls? It is true, a man whose blood cannot save, may, with Abel's, cry out for vengeance and wrath on the head of him that shed it. But this blood speaks for better things, this blood speaks for souls, for sinners, for pardon, 'having obtained eternal redemption for us.'

(2.) He is there a forerunner for us--'Whither the forerunner is for us entered, even Jesus' (Heb 6:20). This office of harbinger is distinct from, though it comes by virtue of, his priestly office; therefore they are both mentioned in the text--'Whither the forerunner is for us entered, even Jesus, made an high-priest for ever, after the order of Melchisedec.' He is therefore our forerunner by virtue of his priesthood, his blood giving worth to all he does.

In this office of harbinger or forerunner, he prepareth for believers their dwelling-places in the heavens; their dwelling-places according to their place, state, calling, service, or work, in his body, the church--'In my Father's house,' saith he, 'are many mansions; if it were not so, I would have told you. I go to prepare a place for you' (John 14:2).

This is that mentioned in the forty-seventh Psalm--'He shall choose our inheritance for us, the excellency of Jacob, whom he loved.'

But should he have had power to choose our inheritance for us, to prepare for us our dwelling-places; should he have power to give even heaven itself to a company of poor men, had he not in the first place obtained by his blood the deliverance of our souls from death?

(3.) He is there a prophet for us, by which office of his he hath received to communicate the whole will of the eternal G.o.d, so far as is fit for us to know in this world, or in that which is to come.

Hence he is called the prophet of the church--'The Lord shall raise you up a prophet,' 'and this is of a truth that prophet that should come into the world.' But this office he hath also now in heaven, by virtue of the blood he shed for us upon earth. Hence the new testament is called, 'the new testament in his blood'; and his blood is said to be 'the blood of the everlasting covenant' or testament; yea, such virtue doth his blood give to the new testament, or covenant of grace, as that severed from that it is nothing worth; 'for a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth' (Heb 9:17). So that every word of G.o.d which he hath by Christ given to us for our everlasting consolation, is dipped in blood, is founded in blood, and stands good to sinners purely--I mean with respect to merit--upon the account of blood, or because his blood that was shed for us on the cross prevailed for us for the remission of our sins. Let not man think to receive any benefit by Christ's prophetical office, by any of the good words of grace, and forgiveness of sins that are sprinkled up and down in the new testament; that looketh not for that good to come to him for the sake of that blood by which this testament is established; for 'neither was the first testament dedicated without blood; for when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament which G.o.d hath enjoined unto you' (Heb 9:18-20).

The prophetical office of Christ standeth of two parts--first, in promises of grace: secondly, in directions of wors.h.i.+p. But neither is this last--to wit, the doctrine of wors.h.i.+p, or our subjection to that wors.h.i.+p--of any value any further than as sprinkled also with his blood; for as in the first testament, the tabernacle and all the vessels of the ministry were sprinkled with blood, and it was necessary that so it should be, so the heavenly things themselves must be also purified with sacrifices, but yet 'with better sacrifices than these'; for now, not Moses, but Christ, doth sprinkle, not with blood of calves, but with his own blood; neither as entered into places made with hands, but from heaven doth Jesus sprinkle all that doctrine of wors.h.i.+p, and subjection of his saints thereto, which is of his own inst.i.tuting and commanding (Heb 9:23-26).

(4.) He hath received there the office of a king, by which he ruleth in the church, and over all things for her sake. 'The government shall be upon his shoulder'; the Lord G.o.d hath given him the throne of his father David. Hence it is that he saith, 'All power is given unto me in heaven and in earth'; but now this kingly office, he hath it by his blood, because he humbled himself to death, therefore G.o.d hath highly exalted him, and given him the highest name. And hence, again, he is called a Lamb upon the throne--'In the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns'; a demonstration of kingly power. But mark, he was a Lamb upon the throne, he had his horns as a lamb. Now by 'Lamb' we are to understand, not only his meek and sweet disposition, but his sacrifice; for he was as a lamb to be slain and sacrificed; and so his having a throne and seven horns, as a lamb, giveth us to understand that he obtained this dignity of king by his blood (Rev 5). 'When he had by himself purged our sins, he sat down on the right hand of the Majesty on high' (Heb 1:3). When 'he had offered one sacrifice for sins for ever, he sat down on the right hand of G.o.d' (Heb 10:12).

Now, put all these together--to wit, his resurrection from the dead, his ascension, and exaltation to office; and remember also that the person thus exalted is the same Jesus of Nazareth that sometime was made accursed of G.o.d for sin, and also that he obtained this glory by virtue of the blood that was shed for us, and it must unavoidably follow that Jesus Christ, by what he hath done, hath paid a full price to G.o.d for sinners, and obtained eternal redemption for them.

THE THIRD DEMONSTRATION.

THIRD. But to proceed. A third demonstration that Jesus Christ, by what he hath done, hath paid full price to G.o.d for sinners, and obtained eternal redemption for them, is, because he hath received for them the Holy Spirit of G.o.d.

'This Jesus hath G.o.d raised up, whereof,' said Peter, 'we all are witnesses. Therefore, being by the right hand of G.o.d exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear' (Acts 2:32,33).

The receiving of the Holy Ghost at the hand of the Father, who had bruised him before for the transgressions of his people; the receiving of it, I say, upon his resurrection, and that to give them for whom, just before, he had spilt his blood to make an atonement for their souls, argueth that the Divine Majesty found rest and content in that precious blood, and found it full price for the sinners for whom he shed it.

And if you consider the necessity of the giving of this good Spirit to men, and the benefit that they receive by his coming upon them, you will see yet more into the truth now contended for. First, then, Of the necessity of giving this good Spirit; and then, Second, Of the benefit which we receive at his coming.

First. Of the necessity of its being given.

1. Otherwise, Jesus could never have been proved to be the Saviour; for the promise was, that Messias should have the Spirit given him; given him to communicate--'As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth,' meaning the Redeemer, 'shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever' (Isa 59:20,21).

Here is the promise of the Spirit to be given to Christ, and by him to his seed for ever. And this was signified long before in the anointing of Aaron and his sons--'And thou shalt anoint Aaron and his sons, and consecrate them' (Exo 30:30).

This Spirit Jesus promised to send unto his at his exaltation on the right hand of G.o.d; the Spirit, I say, in the plentiful pourings of it out. True, the church in all ages had something of it by virtue of the suretys.h.i.+p of the Lord Jesus; but this, in comparison of what was to come into the church after his resurrection, is not reckoned a pouring forth; therefore pourings forth are reserved to the time of the ascension and exaltation of this Jesus. 'I will pour out of my Spirit in those days.'

Hence Jesus reserves it till his going away, and it is expressly said, 'The Holy Ghost was not yet given, because that Jesus was not yet glorified.' Accordingly did the apostles wait after his resurrection for the pouring forth of the Holy Ghost, and at the set time did receive it; by the giving of which he declared himself to be the Son of G.o.d and Saviour of the world (John 7:39, 14:26, 15:26, 16:7; Acts 1:4,5, 2:16,17; Joel 2:28; Rom 1:4).

2. Without the giving of the Holy Ghost, there had wanted a testimony that his gospel was the gospel of Messias. Moses' ministration was confirmed by signs and wonders and mighty deeds, both in Egypt, in the wilderness, and at the Red Sea; wherefore it was necessary that the doctrine of redemption by blood, which is the doctrine of the gospel of this Jesus, should be also 'confirmed with signs following.' Hence both himself and apostles did as frequently work miracles and do mighty deeds as his ministers now do preach; which signs and miracles and wonders confirmed their doctrine, though themselves, both master and scholar, were in appearance the most considerable mean [in outward show the meanest of men]; yea, they by the means of the Holy Ghost have so ratified, confirmed, and settled the gospel in the world, that no philosopher, tyrant, or devil, hath been able hitherto to move it out of its place. He confirmed 'the word with signs following' (Mark 16:20; Heb 2:4).

3. As the giving of the Holy Ghost was necessary thus, so was it necessary also to strengthen them that were intrusted with the gospel, (1.) To preach it effectually; (2.) To stand to it boldly; and (3.) To justify it to be the doctrine of Messias incontrollably.

(1.) To preach it effectually, in demonstration of the Spirit (1 Cor 2:4; John 16:8,9; Acts 8:13). (2.) To stand to it boldly--'Then Peter, filled with the Holy Ghost, said.' 'And they saw the boldness of Peter and John' (2 Cor 6:4-6; Acts 4:8,13). (3.) To justify the doctrine incontrollably--'I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist' (Luke 21:15). 'And they were not able to resist the wisdom and spirit by which he spake' (Acts 6:10).

Now I say, that G.o.d should give the Holy Ghost to Jesus to confirm this gospel, redemption from sin by his blood, what is it but that by his blood he hath paid full price to G.o.d for sinners, and obtained eternal redemption for them?

[Second.] But again; the benefit which we receive at the coming of the Holy Ghost doth more demonstrate this truth; hath Christ purchased sinners, and are they the price of his blood? Yes. But how doth that appear? Why, because by the Holy Ghost which he hath received to give us, we are fitted for the inheritance which by his blood is prepared for us.

1. By the Spirit of G.o.d we are quickened and raised from a state of sin, but that we could not be were it not that an atonement is made for us first, by the blood of Christ our Saviour. This is true; for they that are quickened by the Holy Ghost are quickened by it through the word of the gospel, which offereth justification to sinners through faith in his blood; yea, we are said to be quickened together with him, dead and risen with him, yet so as by the Spirit of G.o.d.

2. We are not only quickened by the Holy Ghost, but possessed therewith; it is given to dwell in our hearts--'Because ye are sons, G.o.d hath sent forth the Spirit of his Son into your hearts'

(Gal 4:6). Which Spirit is also our earnest for heaven, until the redemption of the purchased possession--that is, until our body, which is the purchased possession, be redeemed also out of the grave by the power of the same mighty Spirit of G.o.d (Eph 1:13,14).

3. By this Holy Spirit we are made to believe (Rom 15:13).

4. By this Holy Spirit we are helped to pray and call G.o.d Father.

5. By this Holy Spirit we are helped to understand and apply the promises.

6. By this Holy Spirit the joy of heaven and the love of G.o.d is shed abroad in the heart of the saved.

7. By this Holy Spirit we are made to wait for the hope of righteousness by faith; that is, to stand fast through our Lord Jesus in the day when he shall judge the world.

And all this is the fruit of redemption by blood, of redemption by the blood of Christ.

This is yet further evident, (1.) Because the work of the Spirit is to lead us into the sayings of Christ, which, as to our redemption from death, are such as these--'I lay down my life, that you may have life'; 'I give my life a ransom for many'; and, 'The bread that I will give is my flesh, which I will give for the life of the world' (John 6:51). (2.) Because the Spirit, in the wisdom of heaven, is not counted a sufficient testimony on earth, but as joined with the blood of Christ--'There are three that bear witness on earth, the Spirit, the water, and the blood'; these are the witnesses of G.o.d. The Spirit, because it quickeneth; the blood, because it hath merited; and the water--to wit, the word--because by that we are clean as to life and conversation (1 John 5:8; Eph 5:26; Rom 8:16; Psa 119:9). (3.) Because, as by the Spirit, so we are sanctified by faith in the blood of Jesus (Heb 13:12). (4.) Because, when most full of the Spirit, and when that doth work most mightily in us, we are then most in the belief and admiring apprehensions of our deliverance from death by the blood of Jesus (Rev 5:9, 15). (5.) The Holy Ghost breatheth nowhere so as in the ministry of this doctrine, this doctrine is sent with the Holy Ghost from heaven; yea, as I have hinted, one of the great works of the Holy Ghost, under the Old Testament, was to testify 'of the sufferings of Christ, and the glory that should follow' (1 Peter 1:11,12).

Put all these things together, and see if Jesus Christ, by what he hath done, hath not paid full price to G.o.d for sinners, if he 'hath not obtained eternal redemption for them?'

THE FOURTH DEMONSTRATION.

FOURTH. That Jesus Christ, by what he hath done, hath paid full price to G.o.d for sinners, and obtained eternal redemption for them, is evident, if you consider how the preaching thereof hath been, from that time to this, a mighty conqueror over all kinds of sinners. What nation, what people, what kind of sinners have not been subdued by the preaching of a crucified Christ? He upon the white horse with his bow and his crown hath conquered, doth conquer, and goeth forth yet 'conquering and to conquer' (Rev 6:2). 'And I,' saith he, 'if I be lifted up from the earth, will draw all men unto me' (John 12:32). But what was it to be lifted up from the earth? Why, it may be expounded by that saying, 'As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life' (John 3:14,15).

He was then lifted up when he was hanged upon a tree between the heavens and the earth, as the accursed of G.o.d for us. The revelation of this, it conquers all nations, tongues, and people. 'And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to G.o.d by thy blood, out of every kindred, and tongue, and people, and nation' (Rev 5:9). Hence the apostle Paul chose above all doctrines to preach up a crucified Christ, and resolved so to do; 'for I determined,' saith he, 'not to know anything among you, save Jesus Christ and him crucified' (1 Cor 2:2).

First. The doctrine of forgiveness of sin conquered his very murderers; they could not withstand the grace; those b.l.o.o.d.y ones that would kill him, whatever it cost them, could stand no longer, but received his doctrine, fell into his bosom, and obtained the salvation which is in Christ Jesus--'They shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born' (Zech 12:10). Now was this scripture eminently fulfilled, when the kindness of a crucified Christ broke to pieces the hearts of them that had before been his betrayers and murderers. Now was there a great mourning in Jerusalem; now was there wailing and lamentation, mixed with joy and rejoicing.

Second. Though Paul was mad, exceeding mad against Jesus Christ of Nazareth; yea, though he was his avowed enemy, seeking to put out his name from under heaven, yet the voice from heaven, 'I am Jesus,'

&c., 'I am the Saviour,' how did it conquer him, make him throw down his arms, fall down at his feet, and accept of the forgiveness of sins freely by grace, through redemption by faith in his blood!

Third. They at Samaria (though before Philip preached to them) wors.h.i.+pped and admired the devil in Magus, yet when they believed Philip's preaching of Christ unto them, and forgiveness of sins through faith in his name, great joy was amongst them, and they were baptized, both men and woman (Acts 8). 'He preached,' saith the text, 'the things concerning the kingdom of G.o.d, and the name of Jesus Christ'--that is, all the blessings of life, through the name of Jesus Christ; for he is the Mediator, and without his blood come no spiritual blessings to men.

Fourth. How was the st.u.r.dy jailer overcome by a promise of forgiveness of sins by faith in Jesus Christ! It stopped his hand of self-murder, it eased him of the gnawings of a guilty conscience and fears of h.e.l.l-fire, and filled his soul with rejoicing in G.o.d (Acts 16:30-34).

Fifth. How were those that used curious arts, that were next to, if not witches indeed; I say, how were they prevailed upon and overcome by the word of G.o.d, which is the gospel of good tidings, through faith in the blood of Christ! (Acts 19:17,18).