Works of John Bunyan Volume I Part 141

[Object.] But if any object and say, though the sins against the one be the sins against the other, and so in that they do agree, yet it doth not appear that the same is therefore the same Covenant of Works with the other.

Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works; for it runs thus: Do this and live; do it not and die; nay, "Thou shalt surely die." Now there is but one Covenant of Works. If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works, then all will be put out of doubt. Now that this is so it is evident--

1. Consider the two covenants are thus called in Scripture, the one the administration of death, and the other the administration of life; the one the Covenant of Works, the other of grace; but that delivered on Sinai is called the ministration of death; that, therefore, is the Covenant of Works. "But if," saith he, "the ministration of death, written and engraven on stones was glorious,"

(2 Cor 3:7).

2. The Apostle, writing to the Galatians, doth labour to beat them off from trusting in the Covenant of Works; but when he comes to give a discovery of that law or covenant--he labouring to take them off from trusting in it--he doth plainly tell them it is that which was given on Sinai (Gal 4:24,25). Therefore that which was delivered in two tables of stone on Mount Sinai, is the very same thing that was given before to Adam in Paradise, they running both alike; that in the garden saying, Do this and live; but in the day thou eatest thereof--or dost not do this--thou shalt surely die.

And so is this on Sinai, as is evident when he saith, "the man which doeth those things shall live by them" (Rom 10:5). And in case they break them, even any of them, it saith, "Cursed is every one that continueth not in all things which are written in the (whole) book of the law to do them" (Gal 3:10). Now this being thus cleared, I shall proceed.

[WHAT IT IS TO BE UNDER THE COVENANT OF WORKS.]

SECOND. A second thing to be spoken to is this: to show what it is to be under the law as it is a Covenant of Works; to which I shall speak, and that thus--

To be under the law as it is a Covenant of Works, is to be bound, upon pain of eternal d.a.m.nation, to fulfill, and that completely and continually, every particular point of the Ten Commandments, by doing them--Do this, and then thou shalt live; otherwise, "cursed is every one that continueth not in all," in every particular thing or "things which are written in the book for the law to do them"

(Gal 3:10). That man that is under the first covenant stands thus, and only thus, as he is under that covenant, or law. Poor souls, through ignorance of the nature of that Covenant of Works, the law that they are under, they do not think their state to be half so bad as it is; when, alas! there is none in the world in such a sad condition again besides themselves; for, indeed, they do not understand these things. He that is under the law, as it is a Covenant of Works, is like the man that is bound by the law of his king, upon pain of banishment, or of being hanged, drawn, and quartered, not to transgress any of the commandments of the king; so here, they that are under the Covenant of Works, they are bound, upon pain of eternal banishment and condemnation, to keep within the compa.s.s of the law of the G.o.d of Heaven. The Covenant of Works may, in this case, be compared to the laws of the Medes and Persians, which being once made, cannot be altered. Daniel 6:8. You find that when there was a law made and given forth that none should ask a pet.i.tion of any, G.o.d or man, but of the king only; this law being established by the king (verse 9). Daniel breaking of it, let all do whatever they can, Daniel must go into the lions' den (verse 16). So here, I say, there being a law given, and sealed with the Truth and the Word of G.o.d,--how that "the soul that sinneth, it shall die" (Eze 18:4). Whosoever doth abide under this covenant, and dieth under the same, they must and shall go into the lion's den; yea, worse than that, for they shall be thrown into h.e.l.l, to the very devils.

But to speak in a few particulars for thy better understanding herein, know,

First. That the Law of G.o.d, or Covenant of Works, doth not contain itself in one particular branch of the law, but doth extend itself into many, even into all the Ten Commandments, and those ten into very many more, as might be showed; so that the danger doth not lie in the breaking of one or two of these ten only, but it doth lie even in the transgression of any one of them. As you know, if a king should give forth ten particular commands to be obeyed by his subjects upon pain of death; now if any man doth transgress against any one of these ten, he doth commit treason, as if he had broke them all, and lieth liable to have the sentence of the law as certainly pa.s.sed on him as if he had broken every particular of them.

Second. Again; you know that the laws being given forth by the king, which if a man keep and obey for a long time, yet if at the last he slips and breaks those laws, he is presently apprehended, and condemned by that law. These things are clear as touching the Law of G.o.d, as it is a Covenant of Works. If a man doth fulfill nine of the Commandments, and yet breaketh but one, that being broken will as surely destroy him and shut him out from the joys of Heaven as if he had actually transgressed against them all; for indeed, in effect, so he hath. There is a notable Scripture for this in the Epistle of James, Second Chapter, at the tenth verse, that runs thus:--"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,"--that is, he hath in effect broken them all, and shall have the voice of them all cry out against him.

And it must needs be so, saith James, because "He that said," or that law which said, "Do not commit adultery, said also, Do not kill.

Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law" (Verse 11). As thus; it may be thou didst never make to thyself a G.o.d of stone or wood, or at least not to wors.h.i.+p them so greatly and so openly as the heathen do, yet if thou hast stolen, born false witness, or l.u.s.ted after a woman in thy heart (Matt 5:28) thou hast transgressed the law, and must for certain, living and dying under that covenant, perish for ever by the law; for the law hath resolved on that before-hand, saying, "Cursed is every one that continueth not in ALL things"; mark, I pray you, "in all things"; that is the Word, and that seals the doctrine.

Third. Again; though a man doth not covet, steal, murder, wors.h.i.+p G.o.ds of wood and stone, etc., yet if he do take the Lord's name in vain, he is for ever gone, living and dying under that covenant.

"Thou shalt not take the name of the LORD thy G.o.d in vain"; there is the command. But how if we do? Then he saith, "the LORD will not hold him guiltless that taketh His name in vain." No; though thou live as holy as ever thou canst, and walk as circ.u.mspectly as ever any did, yet if thou dost take the Lord's name in vain, thou art gone by that covenant: "For I will not," mark "I will not," let him be in never so much danger, "I will not hold him guiltless that taketh My name in vain" (Exo 20:7). And so likewise for any other of the ten, do but break them, and thy state is irrecoverable, if thou live and die under that covenant.

Fourth. Though thou shouldest fulfill this covenant, or law, even all of it, for a long time, ten, twenty, forty, fifty, or threescore years, yet if thou do chance to slip and break one of them but once before thou die, thou art also gone and lost by that covenant; for mark, "Cursed is every one that continueth not in all things," that continueth not in ALL things, mark that, "which are written in the book of the law to do them." But if a man doth keep all the Law of G.o.d his whole lifetime, and only sin one time before he dies, that one sin is a breach of the law, and he hath not continued in doing the things contained therein. For, so to continue, according to the sense of this Scripture, is to hold on without any failing, either in thought, word, or deed; therefore, I say, though a man doth walk up to the law all his lifetime, but only at the very last sin one time before he die, he is sure to perish for ever, dying under that covenant. For, my friends, you must understand that the Law of G.o.d is "yea," as well as the Gospel; and as they that are under the Covenant of Grace shall surely be saved by it, so, even so, they that are under the Covenant of Works and the law, they shall surely be d.a.m.ned by it, if continuing there. This is the Covenant of Works and the nature of it--namely, not to abate anything, no, not a mite, to him that lives and dies under it: "I tell thee," saith Christ, "thou shalt not depart thence," that is, from under the curse, "till thou hast paid the very last mite" (Luke 12:59).

Fifth. Again; you must consider that this law doth not only condemn words and actions, as I said before, but it hath authority to condemn the most secret thoughts of the heart, being evil; so that if thou do not speak any word that is evil, as swearing, lying, jesting, dissembling, or any other word that tendeth to, or savoureth of sin, yet if there should chance to pa.s.s but one vain thought through thy heart but once in all thy lifetime, the law taketh hold of it, accuseth, and also will condemn thee for it. You may see one instance for all in (Matt 5:27,28) where Christ saith, that though a man doth not lie with a woman carnally, yet if he doth but look on her, and in his heart l.u.s.t after her, he is counted by the law, being rightly expounded, such an one that hath committed the sin, and thereby hath laid himself under the condemnation of the law. And so likewise of all the rest of the commands; if there be any thought that is evil do but pa.s.s through thy heart, whether it be against G.o.d or against man in the least measure, though possibly not discerned of thee, or by thee, yet the law takes hold of thee therefore, and doth by its authority, both cast, condemn, and execute thee for thy so doing. "The thought of foolishness is sin" (Prov 24:9).

Sixth. Again; the law is of that nature and severity, that it doth not only inquire into the generality of thy life as touching several things, whether thou art upright there or no; but the law doth also follow thee into all thy holy duties, and watcheth over thee there, to see whether thou dost do all things aright there--that is to say, whether when thou dost pray thy heart hath no wandering thoughts in it; whether thou do every holy duty thou doest perfectly without the least mixture of sin; and if it do find thee to slip, or in the least measure to fail in any holy duty that thou dost perform, the law taketh hold on that, and findeth fault with that, so as to render all the holy duties that ever thou didst unavailable because of that. I say, if, when thou art a hearing, there is but one vain thought, or in praying, but one vain thought, or in any other thing whatsoever, let it be civil or spiritual, one vain thought once in all thy lifetime will cause the law to take such hold on it, that for that one thing it doth even set open all the floodgates of G.o.d's wrath against thee, and irrecoverably by that covenant it doth bring eternal vengeance upon thee; so that, I say, look which ways thou wilt, and fail wherein thou wilt, and do it as seldom as ever thou canst, either in civil or spiritual things, as aforesaid--that is, either in the service of G.o.d, or in thy employments in the world, as thy trade or calling, either in buying or selling any way, in anything whatsoever; I say, if in any particular it find thee tardy, or in the least measure guilty, it calleth thee an offender, it accuseth thee to G.o.d, it puts a stop to all the promises thereof that are joined to the law, and leaves thee there as a cursed transgressor against G.o.d, and a destroyer of thy own soul. 5

Here I would have thee, by the way, for to take notice, that it is not my intent at this time to enlarge on the several commands in particular--for that would be very tedious both for me to write and thee to read; only thus much I would have thee to do at the reading hereof--make a pause, and sit still one quarter of an hour, and muse a little in thy mind thus with thyself, and say, Did I ever break the law; yea or no? Had I ever, in all my lifetime, one sinful thought pa.s.sed through my heart since I was born; yea or no? And if thou findest thyself guilty, as I am sure thou canst not otherwise choose but do, unless thou shut thy eyes against thy every day's practice, then, I say, conclude thyself guilty of the breach of the first covenant. And when that this is done, be sure, in the next place, thou do not straightway forget it and put it out of thy mind, that thou art condemned by the same covenant; and then do not content thyself until thou do find that G.o.d hath sent thee a pardon from Heaven through the merits of our Lord Jesus Christ, the mediator of the second covenant. And if G.o.d shall but give thee a heart to take this my counsel, I do make no question but these words spoken by me, will prove an instrument for the directing of thy heart to the right remedy for the salvation of thy soul.

Thus much now touching the law, and the severity of it upon the person that is found under it, having offended or broken any particular of it, either in thought, word, or action; and now, before I do proceed to the next thing, I shall answer four objections that do lie in my way, and also, such as do stumble most part of the world.

[Four Objections.]

Object. First. But you will say, Methinks you speak very harsh; it is enough to daunt a body. Set the case, therefore, that a man, after he hath sinned and broken the law, repenteth of his wickedness and promiseth to do so no more, will not G.o.d have mercy then, and save a poor sinner then?

Answ. I told you before, that the covenant, once broken, will execute upon the offender that which it doth threaten to lay upon him; and as for your supposing that your repenting and promising to do so no more may help well, and put you in a condition to attain the mercy of G.o.d by the law, these thoughts do flow from gross ignorance both of the nature of sin, and also of the nature of the justice of G.o.d. And if I were to give you a description of one in a lost condition for the present, I would brand him out with such a mark of ignorance as this is.

Answ. 2. [The first answer is expounded by the second]. The law, as it is a Covenant of Works, doth not allow of any repentance unto life to those that live and die under it; for the law being once broken by thee, never speaks good unto thee, neither doth G.o.d at all regard thee, if thou be under that covenant, notwithstanding all thy repenting and also promises to do so no more. No, saith the law, thou hast sinned, therefore I must curse thee; for it is My nature to curse, even, and nothing else but curse, every one that doth in any point transgress against Me (Gal 3:10). They brake My covenant "and I regarded them not, saith the Lord" (Heb 8:9).

Let them cry, I will not regard them; let them repent, I will not regard them; they have broken My covenant, and done that in which I delighted not; therefore, by that covenant I do curse, and not bless; d.a.m.n, and not save; frown, and not smile; reject, and not embrace; charge sin and not forgive it. They brake My covenant "and I regarded them not"; so that I say, if thou break the law, the first covenant, and thou being found there, G.o.d looking on thee through that, He hath no regard on thee, no pity for thee, no delight in thee.

Object. Second. But hath not the law promises as well as threatenings?

saying, "The man which doeth these things shall live," mark, he shall live, "by them," or in them (Rom 10:5; Gal 3:12).

Answ. 1. To break the Commandments is not to keep or fulfill the same; but thou hast broken them, therefore the promise doth not belong to thee by that covenant. 2. The promises that are of the law are conditional, and so not performed unless there be a full and continual obedience to every particular of it, and that without the least sin. "Do this"--mark, do this--and afterwards thou shalt live; but if thou break one point of it once in all thy life, thou hast not done the law; therefore the promises following the law do not belong unto thee if one sin hath been committed by thee. As thus, I will give you a plain instance--"Set the case, there be a law made by the king, that if any man speak a word against him he must be put to death, and this must not be revoked, but must for certain be executed on the offender; though there be a promise made to them that do not speak a word against him, that they should have great love from him; yet this promise is nothing to the offender; he is like to have no share in it, or to be ever the better for it; but contrariwise, the law that he hath offended must be executed on him; for his sin shutteth him out from a share of, or in, the promises." So it is here, there is a promise made indeed, but to whom? Why, it is to none but those that live without sinning against the law; but if thou, I say, sin one time against it in all thy lifetime, thou art gone, and not one promise belongs to thee if thou continue under this covenant. Methinks the prisoners at the bar, having offended the law, and the charge of a just judge towards them, do much hold forth the law, as it is a Covenant of Works, and how it deals with them that are under it. The prisoner having offended, cries out for mercy; Good, my lord, mercy, saith he, pray, my lord, pity me. The judge saith, What canst thou say for thyself that sentence of death should not be pa.s.sed upon thee?

Why, nothing but this, I pray my lord be merciful. But he answers again, Friend, the law must take place, the law must not be broken.

The prisoner saith, Good, my lord, spare me, and I will never do so any more. The judge, notwithstanding the man's outcries and sad condition, must, according to the tenor of the law, pa.s.s judgment upon him, and the sentence of condemnation must be read to the prisoner, though it makes him fall down dead to hear it, if he executes the law as he ought to do. And just thus it is concerning the Law of G.o.d.

Object. Third. Ay, but sometimes, for all your haste, the judge doth also give some pardons, and forgives some offenders, notwithstanding their offences, though he be a judge.

Answ. It is not because the law is merciful, but because there is manifested the love of the judge, not the love of the law. I beseech you to mark this distinction; for if a man that hath deserved death by the law be, notwithstanding this, forgiven his offence, it is not because the law saith, "spare him"; but it is the love of the judge or chief magistrate that doth set the man free from the condemnation of the law. But mark; here the law of men and the Law of G.o.d do differ; the law of man is not so irrevocable; but if the Supreme please he may sometimes grant a pardon without satisfaction given for the offence; but the Law of G.o.d is of this nature, that if a man be found under it, and a transgressor, or one that hath transgressed against it, before that prisoner can be released there must be a full and complete satisfaction given to it, either by the man's own life or by the blood of some other man; for "without shedding of blood is no remission" (Heb 9:22); that is, there is no deliverance from under the curse of the Law of G.o.d; and therefore, however the law of man may be made of none effect sometimes by showing mercy without giving of a full satisfaction, yet the Law of G.o.d cannot be so contented, nor at the least give way, that the person offending that should escape the curse and not be d.a.m.ned, except some one do give a full and complete satisfaction to it for him, and bring the prisoner into another covenant--to wit, the Covenant of Grace, which is more easy, and soul-refres.h.i.+ng, and sin-pardoning.

I say, therefore, you must understand that if there be a law made that reaches the life, to take it away for the offence given by the offender against it, then it is clear that if the man be spared and saved, it is not the law that doth give the man this advantage, but it is the mere mercy of the king, either because he hath a ransom or satisfaction some other way, or being provoked thereto out of his own love to the person whom he saveth. Now, thou also having transgressed and broken the Law of G.o.d, if the law be not executed upon thee, it is not because the law is merciful, or can pa.s.s by the least offence done by thee, but thy deliverance comes another way; therefore, I say, however it be by the laws of men where they be corrupted and perverted, yet the Law of G.o.d is of that nature, that if it hath not thy own blood or the blood of some other man--for it calls for no less, for to ransom thee from the curse of it, being due to thee for thy transgression, and to satisfy the cries, the doleful cries, thereof, and ever for to present thee pure and spotless before G.o.d, notwithstanding this fiery law--thou art gone if thou hadst a thousand souls; for "without shedding of blood there is no remission" (Heb 9:22); no forgiveness of the least sin against the law.

Object. Fourth. But, you will say, "I do not only repent me of my former life, and also promise to do so no more, but now I do labour to be righteous, and to live a holy life; and now, instead of being a breaker of the law, I do labour to fulfill the same.

What say you to that?"

Answ. Set the case, thou couldst walk like an angel of G.o.d; set the case, thou couldst fulfill the whole law, and live from this day to thy life's end without sinning in thought, word, or deed, which is impossible; but, I say, set the case it should be so, why, thy state is as bad, if thou be under the first covenant, as ever it was. For, first, I know thou darest not say but thou hast at one time or other sinned; and if so, then the law hath condemned thee; and if so, then I am sure that thou, with all thy actions and works of righteousness, canst not remove the dreadful and irresistible curse that is already laid upon thee by that law which thou art under, and which thou hast sinned against; though thou livest the holiest life that any man can live in this world, being under the law of works, and so not under the Covenant of Grace, thou must be cut off without remedy; for thou hast sinned, though afterwards thou live never so well.

The reasons for this that hath been spoken are these--

First, The nature of G.o.d's justice calls for it--that is, it calls for irrecoverable ruin on them that transgress against this law; for justice gave it, and justice looks to have it completely and continually obeyed, or else justice is resolved to take place, and execute its office, which is to punish the transgressor against it.

You must understand that the justice of G.o.d is as unchangeable as His love; His justice cannot change its nature; justice it is, if it be pleased; and justice it is, if it be displeased. The justice of G.o.d in this case may be compared to fire; there is a great fire made in some place; if thou do keep out of it, it is fire; if thou do fall into it, thou wilt find it fire; and therefore the Apostle useth this as an argument to stir up the Hebrews to stick close to Jesus Christ, lest they fall under the justice of G.o.d by these words, "For our G.o.d is a consuming fire" (Heb 12:29); into which, if thou fall, it is not for thee to get out again, as it is with some that fall into a material fire; no, but he that falls into this, he must lie there for ever; as it is clear where he saith, "Who among us shall dwell with everlasting burnings, and with devouring fire?" (Isa 33:14). For justice once offended knoweth not how to show any pity or compa.s.sion to the offender, but runs on him like a lion, takes him by the throat, throws him into prison, and there he is sure to lie, and that to all eternity, unless infinite satisfaction be given to it, which is impossible to be given by any of us the sons of Adam.

Secondly, The faithfulness of G.o.d calls for irrecoverable ruin to be poured out on those that shall live and die under this covenant.

If thou, having sinned but one sin against this covenant, and shouldst afterwards escape d.a.m.ning, G.o.d must be unfaithful to Himself and to His Word, which both agree as one. First, he would be unfaithful to Himself; to Himself, that is, to His justice, holiness, righteousness, wisdom, and power, if He should offer to stop the running out of His justice for the d.a.m.ning of them that have offended it. And secondly, He would be unfaithful to His Word, His written Word, and disown, deny, and break that, of which He hath said, "It is easier for Heaven and earth to pa.s.s, than one t.i.ttle of the law to fail," or be made of none effect (Luke 16:17). Now, if He should not, according to His certain declarations therein, take vengeance on those that fall and die within the threat and sad curses denounced, in that His Word could not be fulfilled.

Thirdly, Because otherwise he would disown the sayings of His Prophets, and gratify the sayings of His enemies; His Prophets say He will take vengeance; His enemies say He will not; His Prophets say He will remember their iniquities, and recompense them into their bosom; but His enemies say they should do well, and they shall have peace, though they walk after the imaginations of their own hearts, and be not so strict as the Word commands, and do not as it saith (Deu 29:19,20). But let me tell thee, hadst thou a thousand souls, and each of them was worth a thousand worlds, G.o.d would set them all on a light by fire, if they fall within the condemnings of His Word, and thou die without a Jesus, even the right Jesus; "for the Scriptures cannot be broken." What! dost thou think that G.o.d, Christ, Prophets, and Scriptures, will all lie for thee? and falsify their words for thee? It will be but ill venturing thy soul upon that.

And the reasons for it are these:--First, Because G.o.d is G.o.d; and secondly, Because man is man.

First, Because G.o.d is perfectly just and eternally just, perfectly holy and eternally holy, perfectly faithful and eternally faithful; that is, without any variableness or shadow of turning, but perfectly continueth the same, and cannot as well cease to be G.o.d as to alter or change the nature of His G.o.dhead. As He is thus the perfection of all perfections, He gave out His Law to be obeyed; but if any offend it, then they fall into the hands of this His eternal justice, and so must drink of His irrevocable wrath, which is the execution of the same justice. I say, this being thus, the law being broken, justice takes place, and so faithfulness followeth to see that execution be done, and also to testify that He is true, and doth denounce His unspeakable, insupportable, and unchangeable vengeance on the party offending.

Secondly, Because thou art not as infinite as G.o.d, but a poor created weed, that is here today and gone tomorrow, and not able to answer G.o.d in His essence, being, and attributes; thou art bound to fall under Him, for thy soul or body can do nothing that is infinite in such a way as to satisfy this G.o.d, which is an infinite G.o.d in all His attributes.

[Misery of man by this law.]

But to declare unto you the misery of man by this law to purpose, I do beseech you to take notice of these following particulars, besides what has been already spoken:--First, I shall show the danger of them by reason of the law, as they come from Adam; Second, as they are in their own persons particularly under it.

[First, The danger of them by reason of the law, as they come from Adam.]

1. As they come from Adam, they are in a sad condition, because he left them a broken covenant. Or take it thus: because they, while they were in him, did with him break that covenant. O! this was the treasure that Adam left to his posterity; it was a broken covenant, insomuch that death reigned over all his children, and doth still to this day, as they come from him, both natural and eternal death (Rom 5). It may be, drunkard, swearer, liar, thief, thou dost not think of this.

2. He did not only leave them a broken covenant, but also made them himself sinners against it. He [Adam] made them sinners--"By one man's disobedience many were made sinners" (Rom 5:19). And this is worse than the first.

3. Not only so, but he did deprive them of their strength, by which at first they were enabled to stand, and left them no more than dead men. O helpless state! O how beggarly and miserable are the sons of Adam!

4. Not only so, but also before he left them he was the conduit pipe through which the devil did convey off his poisoned sp.a.w.n and venom nature into the hearts of Adam's sons and daughters, by which they are at this day so strongly and so violently carried away, that they fly as fast to h.e.l.l, and the devil, by reason of sin, as chaff before a mighty wind.

5. In a word, Adam led them out of their paradise, that is one more; and put out their eyes, that is another; and left them to the leading of the devil. O sad! Canst thou hear this, and not have thy ears to tingle and burn on thy head? Canst thou read this, and not feel thy conscience begin to throb and dag? If so, surely it is because thou art either possessed with the devil, or besides thyself.

[Second.] But I pa.s.s this, and come to the second thing, which is, the cause of their being in a sad condition, which is by reason of their being in their particular persons under it.