Works of John Bunyan Volume I Part 140

First, If thou dost get off thy convictions, and not the right way (which is by seeing thy sins washed away by the blood of Jesus Christ), it is a question whether ever G.o.d will knock at thy heart again or no; but rather say, such an one "is joined to idols, let him alone" (Hosea 4:17). Though he be in a natural state, "let him alone." Though he be in or under the curse of the law, "let him alone." Though he be in the very hand of the devil, "let him alone."

Though he be a-going post-haste to h.e.l.l, "let him alone." Though his d.a.m.nation will not only be d.a.m.nation for sins against the law, but also for slighting the Gospel, yet "let him alone." My Spirit, My ministers, My Word, My grace, My mercy, My love, My pity, My common providences, shall no more strive with him; "let him alone."

O sad! O miserable! who would slight convictions that are on their souls, which (if not slighted) tend so much for their good?

Secondly, If thou shalt not regard how thou do put off convictions, but put them off without the precious blood of Christ being savingly applied to thy soul, thou art sure to have the mis-spending of that conviction to prove the hardening of thy heart against the next time thou art to hear the Word preached or read. This is commonly seen, that those souls that have not regarded those convictions that are at first set upon their spirits, do commonly, and that by the just judgments of G.o.d upon them, grow more hard, more senseless, more seared and sottish in their spirits; for some, who formerly would quake and weep, and relent under the hearing of the Word, do now for the present sit so senseless, so seared, and hardened in their consciences, that certainly if they should have h.e.l.l-fire thrown in their faces, as it sometimes cried up in their ears, they would scarce be moved; and this comes upon them as a just judgment of G.o.d (2 Thess 2:11,12).

Thirdly, If thou do slight these, or those convictions that may be set upon thy heart by reading of this discourse, or hearing of any other good man preach the Word of G.o.d sincerely, thou wilt have the stifling of these or those convictions to account and answer for at the day of judgment; not only thy sins, that are commonly committed by thee in thy calling and common discourse, but thou shalt be called to a reckoning for slighting convictions, disregarding of convictions, which G.o.d useth as a special means to make poor sinners see their lost condition and the need of a Saviour. Now here I might add many more considerations besides these, to the end thou mayest be willing to tend and listen to convictions; as,

First, Consider thou hast a precious soul, more worth than the whole world; and this is commonly worked upon, if ever it be saved, by convictions.

Secondly, This soul is for certain to go to h.e.l.l, if thou shalt be a slighter of convictions.

Thirdly, If that go to h.e.l.l, thy body must go thither too, and then never to come out again. "Now consider this, ye that" are apt to "forget G.o.d," and His convictions, "lest He tear you in pieces, and there be none to deliver" (Psa 50:22).

But if thou shalt be such an one that shall, notwithstanding thy reading of thy misery, and also of G.o.d's mercy, shall persist to go on in thy sins, know, in the first place, that here thou shalt be left, by the things that thou readest, without excuse; and in the world to come thy d.a.m.nation will be exceedingly aggravated for thy not regarding of them, and turning from thy sins, which were not only reproved by them, but also for rejecting of that Word of Grace that did instruct thee how and which way thou shouldst be saved from them. And so farewell; I shall leave thee, and also this discourse, to G.o.d, who I know will pa.s.s a righteous judgment both upon that and thee. I am yours, though not to serve your l.u.s.ts and filthy minds, yet to reprove, instruct, and, according to that proportion of faith and knowledge which G.o.d hath given me, to declare unto you the way of life and salvation. Your judgings, railings, surmisings, and disdaining of me, that I shall leave till the fiery judgment comes, in which the offender shall not go unpunished, be he you or me; yet I shall pray for you, wish well to you, and do you what good I can. And that I might not write or speak in vain, Christian, pray for me to our G.o.d with much earnestness, fervency, and frequently, in all your knockings at our Father's door, because I do very much stand in need thereof; for my work is great, my heart is vile, the devil lieth at watch, the world would fain be saying, "Aha, aha, thus we would have it"; and of myself, keep myself I cannot; trust myself I dare not; if G.o.d do not help me, I am sure it will not be long before my heart deceive me, and the world would have their advantage of me, and so G.o.d be dishonoured by me, and thou also ashamed to own me. O, therefore, be much in prayer for me, thy fellow! I trust, in that glorious grace that is conveyed from Heaven to sinners, by which they are not only sanctified here in this world, but shall be glorified in that which is to come; unto which, the Lord of His mercy bring us all.

John Bunyan. ___________________

These are several t.i.tles which are set over the several TRUTHS contained in this book, for thy sooner finding of them--

THE FIRST PART

1. The words of the text opened, and the doctrines laid down. [This doctrine, that there are some that are under the law, or under the Covenant of Works.] 2. What the Covenant of Works is, and when it is given. 3. What it is to be under the Covenant of Works. 4. Who they are that are under the Covenant of Works. 5. What men may attain to that are under this Covenant of Works.

THE SECOND PART

1. The doctrine proved. 2. The new covenant made with Christ. 3.

The conditions of the new covenant. 4. The suretis.h.i.+p of Christ. 5.

Christ the Messenger of the new covenant. 6. Christ the Sacrifice of the new covenant. 7. Christ the High Priest of the new covenant.

8. Christ completely fulfilled the conditions of the new covenant.

9. The Covenant of Grace unchangeable; the opposers answered. 10.

Who, and how men are actually brought into the new covenant. 11.

A word of experience. 12. The privileges of the new covenant. 13.

Two h.e.l.l-bred objections answered. 14. A use of examination about the old covenant. 15. A legal spirit. 16. The use of the new covenant.

17. The unpardonable sin. 18. Objections answered for their comfort who would have their part in the new covenant. ___________________

THE DOCTRINE OF THE LAW AND GRACE UNFOLDED; OR, A DISCOVERY OF THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER, AS THEY ARE THE TWO COVENANTS, ETC.

"FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14).

[THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]

In the three former chapters, the Apostle is pleading for the salvation of sinners by grace without the works of the law, to the end he might confirm the saints, and also that he might win over all those that did oppose the truth of this doctrine, or else leave them the more without excuse; and that he might so do, he taketh in hand, first, to show the state of all men naturally, or as they come into the world by generation, saying, in the Third Chapter, "There is none righteous, no, not one; there is none that understandeth; there is none that doeth good," etc. As if he had said, It seems there is a generation of men that think to be saved by the righteousness of the law; but let me tell them that they are much deceived, in that they have already sinned against the law; for by the disobedience of one, many, yea all, were brought into a state of condemnation (Rom 5:12-20). Now, in the Sixth Chapter he doth, as if he had turned him round to the brethren, and said, My brethren, you see now that it is clear and evident that it is freely by the grace of Christ that we do inherit eternal life. And again, for your comfort, my brethren, let me tell you that your condition is wondrous safe, in that you are under grace; for, saith he, "Sin shall not have dominion over you"; that is, neither the d.a.m.ning power, neither the filthy power, so as to destroy your souls: "For ye are not under the law"; that is, you are not under that that will d.a.m.n you for sin; "but" you are "under grace," or stand thus in relation to G.o.d, that though you have sinned, yet you shall be pardoned. "For ye are not under the law, but under grace." If any should ask what is the meaning of the word "under," I answer, it signifieth, you are not held, kept, or shut up by it so as to appear before G.o.d under that administration, and none but that; or thus, you are not now bound by the authority of the law to fulfill it and obey it, so as to have no salvation without you so do; or thus, if you transgress against any one t.i.ttle of it, you by the power of it must be condemned. No, no, for you are not so under it; that is, not thus under the law. Again, "For ye are not under the law." What is meant by this word "law"? The word "law," in Scripture, may be taken more ways than one, as might be largely cleared. There is the law of faith, the law of sin, the law of men, the law of works, otherwise called the Covenant of Works, or the first or old covenant. "In that He saith a new covenant," which is the grace of G.o.d, or commonly called the Covenant of Grace, "He hath made the first old," that is, the Covenant of Works, or the law (Heb 8:13).

I say, therefore, the word "law" and the word "grace," in this Sixth of the Romans, do hold forth the two covenants which all men are under; that is, either the one or the other. "For ye are not under the law"--that is, you to whom I do now write these words, who are and have been effectually brought into the faith of Jesus, you are not under the law, or under the Covenant of Works. He doth not, therefore, apply these words to all, but to some, when he saith, "But ye"; mark, ye, ye believers, ye converted persons, ye saints, ye that have been born. (YE) "for ye are not under the law," implying others are that are in their natural state, that have not been brought in to the Covenant of Grace by faith in Jesus Christ.

The words, therefore, being thus understood, there is discovered these two truths in them--DOCTRINE FIRST. That there are some in Gospel times that are under the Covenant of Works. DOCTRINE SECOND.

That there is never a believer under the law, as it is the Covenant of Works, but under grace through Christ. "For ye," you believers, you converted persons, ye "are not under the law but under grace"; or, for you are delivered and brought into or under the Covenant of Grace.

DOCTRINE FIRST.

For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the Romans, where the Apostle, speaking before of sins against the law, and of the denunciations thereof against those that are in that condition, he saith, "What things soever the law saith, it saith to them who are under the law"; mark, "it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before G.o.d" (Rom 3:19). That is, all those that are under the law as a Covenant of Works, that are yet in their sins, and unconverted, as I told you before. Again he saith, "But if ye be led by the Spirit, ye are not under the law" (Gal 5:18).

Implying again, that those which are for sinning against the law, or the works of the law, either as it is the old covenant, these are under the law, and not under the Covenant of Grace. Again he saith, "For as many as are of the works of the law are under the curse" (Gal 3:10). That is, they that are under the law are under the curse; for mark, they that are under the Covenant of Grace are not under the curse. Now, there are but two covenants, therefore, it must needs be that they that are under the curse are under the law, seeing those that are under the other covenant are not under the curse, but under the blessing. "So, then, they which be of faith are blessed with faithful Abraham," but the rest are under the law (Gal 3:9).

Now I shall proceed to what I do intend to speak unto. FIRST.

I shall show you what the Covenant of Works, or the law, is, and when it was first given, together with the nature of it. SECOND. I shall show you what it is to be under the law, or Covenant of Works, and the miserable state of all those that are under it. THIRD. I shall show you who they are that are under this covenant, or law.

FOURTH. I shall show you how far a man may go and yet be under this covenant, or law.

[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]

FIRST. What this Covenant of Works is, and when it was given. [What this covenant is.] The Covenant of Works or the law, here spoken of, is the law delivered upon Mount Sinai to Moses, in two tables of stone, in ten particular branches or heads; for this see Galatians 4. The Apostle, speaking there of the law, and of some also that through delusions of false doctrine were brought again, as it were, under it, or at least were leaning that way (verse 21) he saith, As for you that desire to be under the law, I will show you the mystery of Abraham's two sons, which he had by Hagar and Sarah; these two do signify the two covenants; the one named Hagar signifies Mount Sinai, where the law was delivered to Moses on two tables of stone (Exo 24:12; 34:1; Deu 10:1). Which is that, that whosoever is under, he is dest.i.tute of, and altogether without the grace of Christ in his heart at the present. "For I testify again to every man," saith he, speaking to the same people, that "Christ has become of no effect unto you, whosoever of you are justified by the law,"

namely, that given on Mount Sinai--"ye are fallen from grace" (Gal 5:3,4). That is, not that any can be justified by the law; but this meaning is, that all those that seek justification by the works of the law, they are not such as seek to be under the second covenant, the Covenant of Grace. Also the Apostle, speaking again of these two covenants, saith, "But if the ministration of death," or the law, for it is all one, "written and engraven in stones," mark that, "was glorious, how shall not the ministration of the Spirit," or the Covenant of Grace, "be rather glorious?" (2 Cor 3:7,8). As if he had said, It is true, there was a glory in the Covenant of Works, and a very great excellency did appear in it--namely, in that given in the stones on Sinai--yet there is another covenant, the Covenant of Grace, that doth exceed it for comfort and glory.

[When it was given.] But, though this law was delivered to Moses from the hands of angels in two tables of stones, on Mount Sinai, yet this was not the first appearing of this law to man; but even this in substance, though possibly not so openly, was given to the first man, Adam, in the Garden of Eden, in these words: "And the LORD G.o.d commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die" (Gen 2:16,17). Which commandment then given to Adam did contain in it a forbidding to do any of those things that was and is accounted evil, although at that time it did not appear so plainly, in so many particular heads, as it did when it was again delivered on Mount Sinai; but yet the very same. And that I shall prove thus--

G.o.d commanded Adam in Paradise to abstain from all evil against the first covenant, and not from some sins only; but if G.o.d had not commanded Adam to abstain from the sins spoken against in the Ten Commandments, He had not commanded to abstain from all, but from some; therefore it must needs be that He then commanded to abstain from all sins forbidden in the law given on Mount Sinai. Now that G.o.d commanded to abstain from all evil or sin against any of the Ten Commandments, when He gave Adam the command in the garden, it is evident that He did punish the sins that were committed against those commands that were then delivered on Mount Sinai, before they were delivered on Mount Sinai, which will appear as followeth--

The First, Second, and Third Commandments were broken by Pharaoh and his men; for they had false G.o.ds which the Lord executed judgment against (Exo 12:12); and blasphemed their true G.o.d (Exo 5:2) which escaped not punishment (Exo 7:17-25). For their G.o.ds could neither deliver themselves nor their people from the hand of G.o.d; but "in the thing wherein they dealt proudly, He was above them" (Exo 18:11).

Again; some judge that the Lord punished the sin against the Second Commandment, which Jacob was in some measure guilty of in not purging his house from false G.o.ds, with the defiling of his daughter Dinah (Gen 34:2).

Again; we find that Abimelech thought the sin against the Third Commandment so great, that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham, his son, and his son's son, but only Abraham's oath (Gen 21:23).

The like we see between Abimelech and Isaac (Gen 31:53). The like we find in Moses and the Israelites, who durst not leave the bones of Joseph in Egypt, because of the oath of the Lord, whose name, by so doing, would have been abused (Exo 13:19).

And we find the Lord rebuking His people for the breach of the Fourth Commandment (Exo 16:27-29).

And for the breach of the Fifth, the curse came upon Ham (Gen 9:25-27). And Ishmael dishonouring his father in mocking Isaac was cast out, as we read (Gen 21:9,10). The sons-in-law of Lot for slighting their father perish in the overthrow of Sodom (Gen 19:14).

The Sixth Commandment was broken by Cain, and so dreadful a curse and punishment came upon him that it made him cry out, "My punishment is greater than I can bear" (Gen 4:13).

Again; when Esau threatened to slay his brother, Rebecca sent him away, saying, "Why should I be deprived also of you both in one day?" hinting unto us, that she knew murder was to be punished with death (Gen 27:45) which the Lord Himself declared likewise to Noah (Gen 9:6).3 Again; a notable example of the Lord's justice in punis.h.i.+ng murder we see in the Egyptians and Pharaoh, who drowned the Israelites' children in the river (Exo 1:22); and they themselves were drowned in the sea (Exo 14:27).

The sin against the Seventh Commandment was punished in the Sodomites, etc., with the utter destruction of their city and themselves (Gen 19:24,25). Yea, they suffer "the vengeance of eternal fire" (Jude 7). Also the male Shechemites, for the sin committed by Hamor's son, were all put to the sword (Gen 34:25,26).

Our first parents sinned against the Eighth Commandment in taking the forbidden fruit, and so brought the curse on themselves and their posterity (Gen 3:16). Again; the punishment due to the breach of this Commandment was by Jacob accounted death (Gen 31:30,32).

And also by Jacob's sons (Gen 44:9,10).

Cain sinning against the Ninth Commandment as in Genesis 4:9, was therefore cursed as to the earth (Verse 11). And Abraham, though the friend of G.o.d, was blamed for false-witness by Pharaoh, and sent out of Egypt (Gen 12:18-20) and both he and Sarah reproved by Abimelech (Gen 20:9,10,16).

Pharaoh sinned against the Tenth Commandment, and was therefore plagued with great plagues (Gen 12:15,17). Abimelech coveted Abraham's wife, and the Lord threatened death to him and his, except he restored her again; yea, though he had not come near her, yet for coveting and taking her the Lord fast closed up the wombs of his house (Gen 20:3,18).

[Further Arguments.] I could have spoken more fully to this, but that I would not be too tedious, but speak what I have to say with as much brevity as I can. But before I pa.s.s it, I will besides this give you an argument or two more for the further clearing of this, that the substance of the law delivered on Mount Sinai was, before that, delivered by the Lord to man in the garden. As, first, "death reigned over them that had not sinned after the similitude of Adam's transgression"--that is, though they did not take the forbidden fruit as Adam did; but had the transgression been no other, or had their sin been laid to the charge of none but those that did eat of that fruit, then those that were born to Adam after he was shut out of the garden had not had sin, in that they did not actually eat of that fruit, and so had not been slaves to death; but, in that death did reign from Adam to Moses, of from the time of his transgression against the first giving of the law, till the time the law was given on Mount Sinai, it is evident that the substance of the Ten Commandments was given to Adam and his posterity under that command, "Eat not of the tree that is in the midst of the garden." But yet, if any shall say that it was because of the sin of their father that death reigned over them, to that I shall answer, that although original sin be laid to the charge of his posterity, yet it is also for their sins that they actually committed that they were plagued. And again, saith the Apostle, "For where no law is, there is no transgression" (Rom 4:15). For "sin is not imputed when there is no law; nevertheless death reigned from Adam to Moses." saith he (Rom 5:13,14). But if there had been no law, then there had been no transgression, and so no death to follow after as the wages thereof; for death is the wages of sin (Rom 6:23) and sin is the breach of the law; an actual breach in our particular persons, as well as an actual breach in our public person (1 John 3:4). 4

Again; there are no other sins than those against that law given on Sinai, for the which those sins before mentioned were punished; therefore the law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai. Again; the conditions of that on Sinai and of that in the garden are all one; the one saying, "Do this and live," the other saying the same. Also judgment denounced against men in both kinds alike; therefore this law it appeareth to be the very same that was given on Mount Sinai.

Again; the Apostle speaketh but of two covenants--to wit, grace and works--under which two covenants all are; some under one, and some under the other. Now this to Adam is one, therefore that on Sinai is one, and all one with this; and that this is a truth, I say, I know, because the sins against that on Sinai were punished by G.o.d for the breech thereof before it was given there; so it doth plainly appear to be a truth; for it would be unrighteous with G.o.d for to punish for that law that was not broken; therefore it was all one with that on Sinai.

Now the law given on Sinai was for the more clear discovery of those sins that were before committed against it; for though the very substance of the Ten Commandments were given in the garden before they were received from Sinai, yet they lay so darkly in the heart of man, that his sins were not so clearly discovered as afterwards they were; therefore, saith the Apostle, the law was added (Gal 3:19). Or, more plainly, given on Sinai, on tables of stone, "that the offence might abound,"--that is, that it might the more clearly be made manifest and appear (Rom 5:20).

Again; we have a notable resemblance of this at Sinai, even in giving the law; for, first, the law was given twice on Sinai, to signify that indeed the substance of it was given before. And, secondly, the first tables that were given on Sinai were broken at the foot of the mount, and the others were preserved whole, to signify that though it was the true law that was given before, with that given on Sinai, yet it was not so easy to be read and to be taken notice of, in that the stones were not whole, but broken, and so the law written thereon somewhat defaced and disfigured.