Works of John Bunyan Volume II Part 57

Ans. If, as was said before, there is no soundness of soul in man, as man, and no such thing as a purity of our nature, abstract from that which is sin; then where shall we find so healthful a complexion, or temperature of soul, as to maintain in life and vigour whatsoever is essential to it, and that suffereth not any thing unnatural to mix with that which is so?

But let us take Paul's definition of a man; 'There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after G.o.d. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of G.o.d before their eyes' (Rom 3). I the rather give you this of Paul, than any of my own; because it is the soundest complexion of soul, that the Holy Ghost himself could draw. Here is now no purity of the human nature, nor such sound complexion of soul as can keep itself from mixing with that which is contrary to itself. And note, that this is the state of all men, and that as they stand in themselves before G.o.d: wherefore together, even altogether, all the men in the world, take them in their most pure naturals, or with all the purity of humanity, which they can make, and together, they still will be unprofitable, and so much come short of doing good, 'that every mouth might be stopped, and all the world become guilty before G.o.d' (v 19).[3]

3. But proceeding, you say, that this complexion is so forcible as to 'keep his supreme faculty (I suppose you mean the conscience) in its throne, (and that) brings into due subjection all his inferior ones, (as namely) his sensual imagination, brutish pa.s.sions and affections.'[4]

Ans. These words suppose that it is within the power of a man's own soul, always to keep sin out of itself, and so guilt out of the conscience; albeit the scripture saith, that both the mind and it are defiled with the filth of sin, in all whoever do not believe the gospel, with which belief this description meddleth not (t.i.tus 1:15).

They suppose that this conscience is perfectly clear and light, when the scriptures say they have the understanding darkened; yea and farther, in despite of these your sayings of the sound complexion of soul, of the purity of human nature, and of this supreme faculty, the scriptures teach, that man in his best estate is altogether vanity, that they are darkness and night, &c. (Eph 4:18,19; 1 Thess 5; Psa 39:5).

'Yea, (say you) this sound complexion brings into due subjection all his inferior ones.'[5]

Ans. Here seems to be a contradiction to the former part of this description, yea, to the nature of the soul itself; for you say before, it suffereth not any thing unnatural to mix itself therewith, when yet here you seem to suggest that part, I say, even part of itself is disobedient and rebellious, 'it brings into subjection all his inferior ones.'

'It brings into due subjection.'

Ans. Due subjection is such as is everlasting, universal, perfect in nature, kind, and manner, such as the most righteous, perfect, comprehensive law, or commandment cannot object against, or find fault therewith. Here's a soul! here's a pure human nature! here are pure dictates of a brutish beastly man, that neither knows himself nor one t.i.tle of the word of G.o.d. But 'There is a generation that are pure in their own eyes, and yet are not washed from their filthiness' (Prov 30:12).

'It is the purity of the human nature, engaging those in whom it resides,' &c.[6]

Ans. That is, verily in none at all; for there is no such thing in any man in this world, as a purity of human nature: 'we are all as an unclean thing' (Isa 64:6) and 'Who can bring a clean thing out of an unclean? not one' (Job 14:4). Again,

'What is man, that he should be clean? or he which is born of a woman, that he should be righteous?' (Job 15:14). These are therefore expressions without the testimony of the word, arising from your own phantasy.

'It is a divine, or G.o.dlike nature.'[7]

Ans. This you seem also to fetch from the similitude or likeness of G.o.d that was in us at our first creation, before we sinned; but that similitude being at best but created, and since most unspeakably defiled, defaced and polluted with sin; there is now, no not in the best of men, as men, any sinless likeness, and similitude of G.o.d to be found, no such petty divine, or G.o.dlike nature to be found, as you imagine.

But having thus stated your holiness in its nature and essence, you come in the next place to tell us, under what considerations it moveth a person to act, also by what rules and laws it squareth its acts and doings.

FIRST, By or under what considerations it acts, and these you scatter here and there in your description of holiness, under these heads. I. To act 'as becomes a creature endued with a principle of reason,' eyeing the state or place in which G.o.d hath set him; approving of, affecting and complying with the eternal laws of righteousness (p. 6), which eternal laws in page 8 you call 'divine moral laws,' those that were first written in the hearts of men, 'and originally dictates of human nature,' &c. II. 'To do these, from truly generous motives and principles' (p. 7). Such as these, 1. Because 'it is most highly becoming all reasonable creatures (you might also have added, and those unreasonable) to obey G.o.d in everything; (within their spheres) and as much disbecoming them, to disobey him' (p. 8). 2. 'Because it is a base thing to do unjustly' (p. 11).

Now a little to touch upon all these, and then to proceed to what is behind.

I. To act and do the things of the moral law, but as 'creatures endued with a principle of reason,' is but to do things in our sphere as men, as the beast, the hog or horse doth things in his, as a beast; which is at best, if it could be attained, to act but as pure naturals, which state of man is of at infinite distance from that, in which it is by G.o.d expected the man must act, that doth ought that is pleasing in his sight. For,

1. The qualification and consideration by you propounded, is that which is in all men, in men simply as men, they being reasonable creatures, and somewhat, though but somewhat capable of acting as such.

2. This qualification is not only in, but of men; reason is of the man himself, even that which is as essential to him, as is that of his being created or made.

3. The law also, which you call divine, moral, and eternal, is that which is naturally seated in the heart, and as you yourself express it, is originally the dictates of human nature, or that which mankind doth naturally a.s.sent to (p. 11).

Now I say, that a man cannot by these principles, and these qualifications, please the G.o.d of heaven, is apparent. (1.) Because none of these are faith, 'But without faith it is impossible to please him' (Heb 11:6). (2.) Because none of these are of the Holy Ghost, but there is nothing accepted of G.o.d, under a New Testament consideration, but those which are the fruits of the Spirit (Gal 5:22-24). (3.) The man and principles you have stated, may be such as are utterly ignorant of Jesus Christ, and of all his New Testament things, as such: 'But the natural man receiveth not the things of the Spirit of G.o.d: [the things of his New Testament] for they are foolishness unto him: neither can he know them, because they are spiritually discerned' (1 Col 2:14). (4.) Your qualifications and considerations, know nothing at all of the adoption of sons, and of our acting and doing our duty as such. You only content yourself to rest within the confines of the human nature, acts of reason, as men or creatures only, or in their supposed pure, natural principles.

And Sir, a little by way of digression; I will tell you also of our truly Christian righteousness, both as to its original or first principle; and also how, or under what capacity, it puts the person that is acted by it.

First, The principle which is laid within us, it is not the purity of the human nature, but of the Holy Ghost itself, which we have of G.o.d received, by believing in the Son of G.o.d, a principle as far above yours of humanity, as is the heavens above the earth; yours being but like those of the first Adam, but ours truly those of the second (1 Col 6:19). 'As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly' (1 Cor 15:48).

Now whosoever hath not this principle, although he be a creature, and also have the dictates of the human nature, yea, and also follows them, yet he is not Christ's: 'If any man have not the Spirit of Christ, he is none of his' (Rom 8:9). Thus therefore is the Christian principle another from, and far above, your heathenish Pagan one. By this Spirit is the Christian qualified with principles, not natural, but spiritual, such as faith, hope, joy, peace, &c.

all which are the fruits of the revelation of the forgiveness of sins, freely by grace (Gal 5:25), 'through the redemption that is in Jesus Christ' (Rom 3:24). In this spirit and faith we walk, by this spirit we are led (Rom 8:14), even into the joy and peace of the New Testament of our Lord; wherefore our holy actions are the fruits of righteousness, that is by Jesus Christ, not by our human nature, or the purity of it in us; yea, they are the fruits of the Spirit of G.o.d, the qualifications that attend the new covenant, and those that by the work of regeneration are brought within the bounds and privileges thereof. Wherefore,

Second, The capacity that we are in, who act and do from the heavenly principle; it is that of sons, the sons of G.o.d by adoption, as the apostle said, 'Because ye are sons, G.o.d hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father' (Gal 4:6). And again, 'As many as are led by the Spirit of G.o.d, they are the sons of G.o.d' (Rom 8:14). This is a far other than is your human description of acting as a creature, endued with a principle of reason; for here is a man acts as a son, endued with the Holy Spirit of G.o.d, who hath, before the world was, predestinated him to this estate, by Jesus Christ, to himself (Eph 1:4, 4:6). As a son therefore, the Christian acts and does, because he is endued with that high and heavenly principle mentioned before; by which principle this man hath received a new heart, a new spirit, a new understanding, a good conscience, so made by 'faith in the blood of the Lord Jesus' (Heb 10). Thus being made again anew and another man, he acts from a new and another principle than yours; a principle as far beyond and above you, as is a man above a brute, and as is grace above nature (2 Col 5:14-16).

Third, As the Christian acts and does from a better principle, and under a better capacity or consideration than that you have described; so (to allude to your own notion) the first principles by which they receive this spirit and adoption, are not those principles of morals, or those originally dictates of human nature; but it is through the hearing of faith (Gal 3:1-3), by which we understand, that the Son of G.o.d became a man, died for our sins, hath saved us from the curse of G.o.d, and accounted us to be the righteousness of G.o.d in him; this being heard with the gospel, and a New Testament hearing, the Holy Ghost forthwith possesseth us, by the glorious working whereof we are helped, through the Son, to call the G.o.d of heaven, our Father.

Now thus being made free from sin, by the only faith of Jesus Christ, 'we have our fruit unto holiness, and the end everlasting life' (Rom 6:22).

And here come in those reasonable conclusions, which you would make the very radicals of Christianity, they being only remote, and after conclusions, drawn from the fore-mentioned mercy of G.o.d, viz., from predestination, calling, adoption, and justification by Christ's blood, while we in ourselves are sinners. I say these are the things which Paul endeavoured to provoke the Romans, Philippians, and Colossians, to an holy conversation by.

To the Romans, 'I beseech you therefore,' saith he, 'by the mercies of G.o.d, (What mercies? Why those of election, redemption, calling, justification, and adoption, mentioned in the foregoing chapters) that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service' (Rom 12:1).

To the Philippians, 'If there be therefore any consolation in Christ, if any comfort of love, if any fellows.h.i.+p of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded' (Phil 2:1,2).

To the Colossians, 'If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of G.o.d; set your affection on things above, not on things on the earth; for ye are dead, and your life is hid with Christ in G.o.d.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory' (Col 3:1-4). Now mark; mortify therefore, therefore! wherefore? why, because they were risen with Christ; because they should appear at the end of this world with Christ himself in glory; therefore mortify the deeds of the body, or our members that are upon the earth.

These Sir, are the motives by which we Christians act; because we are forgiven, because we are sons, and if sons, then heirs, and so we act; but to speak to this more anon.

Perhaps you will say I deal not fairly with you, because you treat, as of moral, so of gospel or New Testament laws.

But to that I will answer at present, that in this description of your holy principle, which is the foundation of your book, whether the laws be natural or spiritual, moral or of grace, the principle by which you do them, is no other than the principle of nature, the dictates of the human nature; and so such as can by no means reach the doctrines of the gospel any farther than to make a judgment of them, by that wisdom which is 'enmity with G.o.d,' as will farther be seen in my progress through your book.

Indeed you make mention of divine laws, and that under two heads.

1. Such as are of an indispensable and eternal obligation, as those purely moral. 2. Such which you call positive precepts, in themselves of an indifferent nature, and absolutely considered, are neither good nor evil. Of those of this kind that we have under the gospel, you say you know but three, viz., That of coming to G.o.d by Christ, and the inst.i.tutions of baptism, and the Lord's supper.

So then, although you talk of gospel positive laws, and particularly that of coming to G.o.d by Christ; yet those which you call first principles of morals, are of higher concern with you, and more indispensable by far than this, this being a thing of an indifferent nature, and in itself absolutely considered, is neither good nor evil; but the other is the life of the matter. But a little to gather you up.

The morals, say you, are indispensable, and good in themselves, but that of coming to G.o.d by Christ, a thing indifferent, and in itself neither good nor evil. Wherefore though in this your description, you talk of conforming to all those good and practical principles, that are made known either by revelation, nature, or the use of reason, yet in this your obedience you reckon coming to G.o.d by Christ, but an act of a very indifferent nature, a thing if done not good in itself, neither evil in itself, should a man leave it undone; and so consequently a man may have in him the ground and essentials of Christianity without it, may be saved, and go to heaven without it: for this I say, whatsoever is of an indifferent nature in itself, is not essential to the Christian religion; but may or may not be done without the hazard of eternal salvation; but say you, this of coming to G.o.d by Christ, is one of the positive precepts, which are in themselves things indifferent, and neither good nor evil: therefore not of the substance of Christianity.

But, Sir, where learned you this new doctrine, as to reckon coming to G.o.d by Christ, a thing of so indifferent a nature, a thing not good in itself, but with respect to certain circ.u.mstances. Had you said this of baptism and the Supper of the Lord, I could with some allowance have borne your words, but to count coming to G.o.d by Christ a thing indifferent in itself, is a blasphemy that may not be borne by Christians, it being too high a contempt of the blood, and too great a disgrace to the person of the Lord, the king of glory; of which more hereafter, but to return.

II. The intent of this your description is to set before us these two things.

(1.) What are the essentials of the rule of that holiness, which by the gospel we are immediately obliged to, if we would be justified in the sight of G.o.d.

(2.) What are the principles by which we act, when we do these works aright.

1. For the first you tell us, 'they are the first principles of morals, such as are self-evident, and therefore not capable of being properly demonstrated; as being no less knowable, and easily a.s.sented to, than any proposition that may be brought for the proof of them.' Such as are self-evident or evident of themselves; to what? To us as men that know the principles of reason, and that are as easily a.s.sented to as any proposition; why said you not such as may be as easily known, as we know there is a day or night, winter and summer, or any other thing that may be brought for the proof of them. This law therefore is none other than that mentioned in Romans 2:14, 15 which is the law of our nature, or that which was implanted in us in the day of our creation, and therefore is said to be ourselves, even nature itself (1 Cor 11:14).

2. The principle, say you, by which we act, and in the strength of which we do this law, it is the principle of reason, or a reasonable compliance with this law written in our hearts, and originally dictates of human nature, &c. which certain principle, say you, is this, to count it 'most highly becoming all reasonable creatures, to obey G.o.d in every thing; and as much disbecoming them, in any thing to disobey him.'

The sum is; this your holiness both in root and act is not other than what is common to all the men on earth; I mean so common as that for the first, is in their nature, as the second is also part of themselves, they being creatures whose prime or princ.i.p.al distinction from other, consisteth more in that they are reasonable, and such as have reason as a thing essential to them; wherefore the excellency that you have discoursed of, is none other than the excellency and goodness that is of this world, such as in the first principles of it, is common to Heathens, Pagans, Turks, Infidels: and that as evidently dictates to those that have not heard the gospel (I mean as to the nature the good and evil) as it doth in them that sit under the sound thereof; and is the self-same which our late unG.o.dly heretics the Quakers have made such a stir to promote and exalt, only in the description thereof you seem more ingenious than they: for whereas they erroneously call it Christ, the light of Christ, faith, grace, hope, the spirit, the word that is nigh, &c. you give it the names due thereto, viz.

A complexion or complication and combination of all the virtue of the soul, the human nature, the dictates of it, the principles of reason, such as are self-evident, than which there is nothing mankind doth naturally a.s.sent to (p. 6-11). Only here, as I have said, you glorify your errors also, with names and t.i.tles that are not to be found, but in your own deluded brains: as that the virtues of the souls can keep themselves incommixed, that there is yet in us the purity of the humane nature, or such a disposition, that can both by light and power give a man to see, and powerfully incline him to, and bring him under the government of all those good and practical principles, that are made known either by revelation, nature, or the use of reason.

But I say, these principles thus stated by you, being the principles, and the goodness of this world, and such as have not faith, but the law; not the Holy Ghost, but humane nature in them; they cannot be those which you affirm, was or is the design, the great, the only, and ultimate design of Christ, or his gospel to promote, and propagate in the world; neither with respect to our justification before G.o.d from the curse; neither with respect to the workings of his Spirit, and the faith of Jesus in our hearts, the true gospel or evangelical holiness.

First, It is not the righteousness that justifieth us before G.o.d from the curse; because it is that which is properly our own; and acted and managed by principles of our own, arising originally in the roots of it, from our own. There is the righteousness of men, and the righteousness of G.o.d: that which is the righteousness of men, is that which we do work from matter and principles of our own; but that which is the righteousness of G.o.d, is that which is wrought from matter and principles purely divine, and of the nature of G.o.d. Again, that which is our own righteousness, is that which is wrought in and by our own persons as men; but that which is the righteousness of G.o.d, is that which is wrought in and by the second person in the Trinity, as G.o.d and man in one person; and that resideth only in that person of the Son. I speak now of the righteousness by which we stand just before G.o.d, from the curse of the law. Now this righteousness of ours, our own righteousness, the apostle always opposeth to the righteousness of G.o.d, saying, 'They going about to establish their own righteousness, have not submitted themselves unto the righteousness of G.o.d' (Rom 9:3). Father, This righteousness of our own, Paul counts loss and dog's-meat, in comparison of that other, far more glorious righteousness, which he calleth as it is in truth, the righteousness of G.o.d (Phil 3:7-9), which as I said but now, resideth in the person of the Son. Therefore (saith Paul) I cast away my own righteousness, and do count it loss, and 'but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of G.o.d by faith.' The righteousness therefore, that is our own, that ariseth from matter and principles of our own (such as that which you have described) justifieth us not before G.o.d from the curse.

Second, The righteousness that you have described, justifieth us not, as before, because it is the righteousness which is of the moral law, that is, it is wrought by us, as walking in the law.

Now it mattereth not, whether you respect the law in its first principles, or as it is revealed in the table of the ten commandments, they are in nature but one and the same, and their substance and matter is written in our hearts, as we are men. Now this righteousness, the apostle casteth away, as was shewn before; 'Not having mine own righteousness (saith he) which is of the law'; why? Because the righteousness that saveth us from the wrath of G.o.d, is the righteousness of G.o.d; and so a righteousness that is without the law. 'But now the righteousness of G.o.d without the law is manifested, being witnessed by the law and the prophets; even the righteousness of G.o.d, which is by faith of Jesus Christ unto all and upon all them that believe' (Rom 3:21,22). The righteousness of G.o.d without the law; the righteousness of Christ who is naturally G.o.d; wherefore such a righteousness as was accomplished by him that was Lord, and the very G.o.d of the law; whose nature was infinite, and not that which the law could command or condemn; neither was the command of the law, the great and princ.i.p.al argument with him, no, not in its first and highest principles, to do or continue to do it; but even that which the law commanded of us, that he did, not by the law, but by that spirit of life, that eternal spirit, and G.o.dhead, which was essential to his very being: He did naturally and infinitely that which the law required of us, from higher, and more mighty principles than the law could require of him: for I should reckon it a piece of prodigious blasphemy to say, that the law could command his G.o.d; the creature, his Lord and Creator: but this Lord G.o.d, Jesus Christ, even he hath accomplished righteousness, even righteousness that is without, that is above, higher, and better than that of the law; and that is the righteousness that is given to, and put upon all them that believe. Wherefore the Lord Jesus Christ, in his most blessed life, was neither prompted to actions of holiness, nor managed in them, by the purity of humane nature, or those you call first principles of morals, or as he was simply a reasonable creature; but being the natural Son of G.o.d, truly, and essentially, eternal as the Father; by the eternal Spirit, his G.o.dhead, was his manhood governed, and acted, and spirited to do and suffer. 'He through the eternal Spirit offered himself without spot to G.o.d' (Heb 9:14); which offering respects not only his act of dying, but also that by which he was capacitated to die without spot in his sight; which was the infinite dignity, and sinlessness of his person; and the perfect justice of his actions. Now this person, thus acting, is approved of, or justified by the law to be good: for if the righteousness of the law be good, which law is but a creature, the righteousness of the Lord, the G.o.d of this law, must needs be much more good; wherefore here is the law, and its perfection swallowed up, even as the light of a candle, or star is swallowed up by the light of the sun. Thus then is the believer made, not the righteousness of the law, 'but the righteousness of G.o.d in Christ' (2 Cor 5:21), because Christ Jesus, who is the righteousness of the Christian, did walk in this world, in, and under the law; not by legal and humane principles, which are the excellences of men, but in, and by those that are divine, even such as were, and are of his own nature, and the essence of his eternal G.o.dhead. This is the righteousness without the law, accomplished by a person and principles, far otherwise, than is he, or those you make description of; and therefore yours cannot be that, by which we stand just before the justice of G.o.d without the law. Now if it be a righteousness without the law, then it is a righteousness without men, a righteousness that cannot be found in the world; for take away the law, the rule, and you take away, not only the righteousness, but that by which men, as men, work righteousness in the world: 'Mine own righteousness which is of the law.' The righteousness then by which a man must stand just in the sight of G.o.d from the curse, is not to be found in men, nor in the law, but in him, and him only, who is greater, and also, without the law; for albeit, for our sakes he became under the law, even to the curse and displeasure of G.o.d; yet the principles by which he walked in the world to G.o.dward, they were neither humane, nor legal, but heavenly, and done in the Spirit of the Son. Wherefore it is not the righteousness you have described, by which we stand just before G.o.d.