Works of John Bunyan Volume II Part 58

Third, The righteousness you have described, cannot be that which justifieth us before G.o.d, because of its imperfections, and that both with respect to the principle, and the power with which it is managed: for though you have talked of a sound complexion of soul, the purity of the humane nature, and that with this addition of power, as to be able to keep itself incommixt with that which is not of itself; yet we Christians know, and that by the words of G.o.d, that there is in man, as man, now no soundness at all, but from the crown of the head, to the sole of the foot, botches and boils, putrefactions and sores (Isa 1:6). We are ALL an unclean thing, and our righteousness as filthy ulcerous rags (Isa 64:6).

'If there had been a law given which could have given life, verily righteousness should have been by the law' (Gal 3:21). Could a man perform the law to the liking of the justice of the eternal majesty, then would the law give life to that man; but because of the perfection of an infinite justice, and the weakness and unprofitableness of the law through our flesh (Rom 8:3), therefore, though you speak yet farther of the excellency of your sound complexion, and of the purity of the human nature, you must fly from yourself, to another righteousness for life, or at the last stick in the jaws of death and everlasting desperation. 'For by the works of the law shall no flesh be justified' (Gal 2:16).

It is therefore no better than error, thus to ascribe to poor man, 'that hath drank iniquity like water,' a soundness of soul, a purity of human nature. Wherefore Jude saith of you, and of all such naturalists, 'That even in the things that you know naturally, as the brute, in them you corrupt yourselves' (Jude 10), even in the very principles, the first or original dictates of your nature or humanity. There is none that understandeth or is good, therefore there is none that doth good, no not one: that is, none as continuing in a natural state; none by the power or principles of nature; for he meaneth here, in your own sense, as men by natural principles have to do with the justice of the law.

Fourth, The righteousness which you have described cannot be that which justifieth us before G.o.d, because it is that which is not of faith. 'The law is not of faith: but, The man that doeth them shall live in them' (Gal 3:12). The apostle also in the 10th chapter of the Romans tells us, that the righteousness that is completed by doing the law is one, and another besides the righteousness of faith. For faith in the justification of a sinner from the curse and wrath of G.o.d, respecteth only the mercy of G.o.d, and forgiveness of sins for the sake of Christ. 'G.o.d for Christ's sake hath forgiven him that is enabled to believe, that is, trust to, and venture the eternal concern of his soul upon the righteousness that is no where to be found, but in the person of the Son of G.o.d.'

For there is justice more than answerable to all the demands of the law, and equal to the requirements of the eternal justice of G.o.d, and he is our justice; he is made unto us of G.o.d, righteousness, or justice; that is, the righteousness or justice that is in him, is by G.o.d accounted the man's that shall accept thereof by faith, that he might be made the justice or righteousness of G.o.d in him.

For the righteousness that saveth a sinner from d.a.m.nation must be equal to that in the eternal Deity: But where can that be found but in him that is naturally G.o.d, as is indeed the Son of the Father; in him, therefore, and not in the law, there is a righteousness fit for faith to apply to. Besides, the law is not, neither can be, the object of faith to men; for that which is the object of faith (I speak now as to justifying righteousness) it must be a righteousness already completed, and as I said, a righteousness to be received and accepted, being now perfected and offered, and given to us by the kindness and mercy of G.o.d; but a man may believe long enough in the law, before that performs for him a perfect righteousness. The law can work nothing unless it be wrath. 'No thou must work by, and not believe in, the law' (Rom 4). Besides, all that cometh out of the mouth of the law is, 'Cursed is every one that continueth not in all things which are written in the book of the law to do them' (Gal 3:10), which no man is capable of doing, so as to escape the curse by doing, that hath once, or first transgressed the same. Wherefore it is a vain thing, yea an horrible wickedness in you, thus to abuse the law, and the weakness of man, by suggesting that the only, the ultimate, or grand design of Christ Jesus was, or is, the promoting of a righteousness by the law, that is performed by humane principles in us.[8]

I could double, yea ten times double the number of these arguments against you, but I will pa.s.s from this to the second thing. 'The righteousness you have described, is not the true gospel inward holiness.'

I told you before, that the principles which you have described, are not evangelical principles; and now I will add, that as they are not such in themselves, so neither do they fetch in, or obtain by our adhering to them, those things which alone can make, or work in the soul, those truly gospel inward acts of holiness.

[Things essential to inward gospel holiness.]

There are three things which are essential to the inward gospel holiness; of which as your description is utterly dest.i.tute, so neither can they by that be obtained, or come into the heart.

1. The Holy Ghost. 2. Faith in Christ. 3. A new heart, and a new spirit.

Without these three, there is no such thing as gospel holiness in man, as before I have also hinted at. But now as there are none of these three found in your description of inward holiness; so neither can you, or others, by all your inclinations, either to those you call first principles of natural reason, or the dictates of human nature, obtain or fetch into the soul the least dram of that which is essential, to that which is indeed according to the gospel description of inward gospel holiness, as will further be manifest in this that followeth.

1. The Holy Ghost is not obtained by your description, that consisting only in principles of nature, and in putting forth itself in acts of civility and morality. When the apostle would convince the bewitched Galatians, that your doctrine which was also the doctrine of the false apostles, was that, which instead of helping forward, did hinder, and pervert the gospel of Christ; he applieth himself to them in this manner. 'This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?'

(Gal 3:2) By the works of the law, that is, by putting of your principles into practice. Nay, may I not add, by putting of your principles into practice, by a more bright and clear rule, than in the beginning of your description is inserted by you; for the law as written and engraven in stones, with the addition of all the Mosaical precepts, was a more ample, and full discovery of the mind of G.o.d, than can be obtained by your virtues of soul, your purity of human nature, or the first principles of morals, as they are written in the heart of man; and originally dictates of human nature (Rom 3:1-3). Yet by these, by following these, by labouring to live up to the light of these, their own experience told them, that they neither could, nor did obtain the enjoyment of the Holy Ghost; but that rather their now declining the word of faith, by which indeed they receive it at first (whatever pretences of holiness, and G.o.dliness were the arguments to prevail with them so to do) was in truth none other but the very witchcraft, and enchantments of the devil.

Farther, The apostle sets this your spirit and principles, and that which indeed is the Spirit of G.o.d, in a line diametrically opposite one against another; yea the receiving of the one, opposeth the receiving of the other. 'Now we have received, [saith he] not the spirit of the world,' (that is, your spirit, and principles of humanity) to walk by it, or live in it; 'but the Spirit which is of G.o.d; that we may know the things that are freely given to us of G.o.d' (1 Cor 2:12). But what is the spirit of the world? He tells us in the verse before, it is the spirit of a man; which Solomon calls, 'the candle of the Lord; searching all the inward parts of the belly' (Prov 20:27), by human principles, good motions to moral duties, workings of reason, dictates of nature to obey G.o.d as Creator. These things flow from the spirit of a man, which is the spirit of all the world. They that preach, or speak by this spirit, they preach or speak of the world, of the virtues of the world; and the world, 'the whole world heareth them,' or know in themselves what they say (1 John 4:5).

Now when this spirit is received, embraced, and followed, as the spirit that is of G.o.d, then it must be branded with the mark of the spirit of error, and of antichrist; because the act in so doing, is most wicked; yea, and Christ himself is made head against, by it.

But I say, the Holy Ghost is not obtained by these principles, nor by the pursuit of them.

2. Faith is not obtained by the pursuit of your principles, but by hearing of another doctrine; he that presseth men to look to, and live by the purity of human nature, principles of natural reason, or by the law, as written in the heart, or bible; he sets the word of faith out of the world; for these doctrines are as opposite, as the spirits I spake of before; 'For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.' Now he that receiveth this law, to do, and live by; he hath set up, and is in pursuit of a doctrine of another nature, than that which is called the righteousness of faith; that being such, as for justification, and deliverance from the curse, maketh no mention at all of hearing the law, or of doing good works; but of hearing of the mercy of G.o.d, as extended to sinners; and of its coming to us through the death, and resurrection of Christ Jesus. 'The righteousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? [that is, to bring Christ down from above:] or, Who shall descend into the deep? [that is, to bring up Christ again from the dead]. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved' (Rom 10:5,9). This then is the doctrine of faith, or the righteousness with which faith hath to do. Now as old covenant-works are begotten in men by the doctrine of works; so faith is begotten by the doctrine of faith. Therefore after he had said, 'faith cometh by hearing'; he insinuates it to be the hearing the preaching of the gospel of peace (peace by the blood of the cross) and the glad tidings of good things (vv 14-17), of good things promised for the sake of the Lord Jesus; not for the sake of good deeds done of us, by human principles, or the dictates of our nature.

Faith, Then the second essential, comes into the heart, not by the preaching, or the practice of your principles; but by another, a higher, and far more heavenly doctrine. And hence the apostle completely puts the difference betwixt the worker of good works in the spirit of the law, and the believer that taketh hold of grace by Christ, that he may be saved thereby. The one he calls 'Them that are of the works of the law'; the other, 'They which are of faith' (Gal 3). This being done, he tells us, that as they differ in the principles, to wit, of faith and works, so they shall differ in conclusion: 'For the law is not of faith, the promise is only made to faith; therefore, they only that are of faith, are blessed with faithful Abraham.'

3. The third essential is, a new heart, and a new spirit or mind; and this also comes not by your principle, that being but the old covenant that gendereth to bondage, and that holds its Ishmaels under the curse for ever: there comes no new heart by the law, nor new spirit. It is by the new covenant, even the gospel, that all things are made new (Jer 31:33; Eze 36; Heb 8:8; 2 Cor 5:17-19).

The apostle, after a large discourse of the two ministrations, and their excellencies (2 Cor 3), tells us that the heart is nothing changed, so long as it abideth in the works of the law, but remaineth blind and ignorant: 'Nevertheless [saith he] when it shall turn [from the law] to the Lord, the vail shall be taken away.' But what is it to turn from the law to the Lord? Why, even to leave and forsake your spirit and principles, and works from those principles, and fly to the grace and merits; 'the glory of the Lord Jesus Christ.' Now when the heart is turned to Christ, then the vail of Moses is taken off; wherefore then the soul 'with open face beholding as in a gla.s.s the glory of the Lord, is changed--from glory to glory, even as by the Spirit of the Lord' (2 Cor 3:14,18).

Objection. But it seems a paradox to many, that a man should live to the law, that is, devote himself to the works of the ten commandments, the most perfect rule of life; and yet not be counted one changed, or new.

Answer. Though it seemeth an untruth, yet it is most true, that by the works of the law, no heart is made new, no man made new.

A man from principle of nature and reason, (which principles are of himself, and as old) may give up himself to the goodness of the law: yet these principles are so far off from being new, that they are as old as Adam in Paradise; and come into the world with all the children of men. To which principles the law, or the first principles of morals, so equally suit, that, as you have said (p.

8), 'they are self-evident, than which there is nothing mankind doth more naturally a.s.sent to' (p. 11). Now nature is no new principle, but an old: even our own, and of ourselves. The law is no new principle, but old, and one with ourselves (as also you well have called it) 'first written in men's hearts, and originally dictates of human nature.' Let a man then be as devout, as is possible for the law, and the holiness of the law. Yet if the principles from which he acts, be but the habit of soul, the purity (as he feigns) of his own nature; principles of natural reason, or the dictates of human nature; all this is nothing else but the old gentleman in his holiday clothes: the old heart, the old spirit, the spirit of the man, not the spirit of Christ, is here.

And hence the apostle, when he would shew us a man alive, or made a new man indeed; as he talketh of the Holy Ghost and faith, so he tells us such are dead to the law, to the law, as a law of works; to the law as to principles of nature. 'Wherefore, my brethren, ye also are become dead to the law [the moral law, and the ceremonial law] by the body of Christ, that ye should be married to another [another than the law] even to him who is raised from the dead, that we should bring forth fruit unto G.o.d' (Rom 7:4).

Ye are become dead to the law. Dead to the law! Why? That you should be married to another. Married to another! Why? 'That you should bring forth fruit unto G.o.d.' But doth not a man bring forth fruit unto G.o.d, that walketh orderly according to the ten commandments?

No, if he do it before faith make this in the spirit of a man, by the dictates of human nature, respecting the law, as that, by the obeying of which, he must obtain acceptance with G.o.d. This is bringing forth fruit unto himself; for all that he doth, he doth it as a man, as a creature, from principles natural, and of himself, his own, and for none other than himself; and therefore he serveth in an old spirit, the oldness of the letter, and for himself. But now (that is, ye being dead to the law, and married to Christ) that (the law) being dead; by which (while in ourselves) we were held; now we are delivered from that law, both as to its curse and impositions, as it stands a law of works in the heart of the world; we serve in newness of the spirit, 'and not in the oldness of the letter' (v 6). A man must first then be dead to your principles, both of nature and the law; if he will serve in a new spirit, if he would bring forth fruit unto G.o.d.[9] Wherefore your description of the principle of holiness in man, and also the principles by which this holiness is put forth by him into righteous nets; they are such as are altogether void of the true essentials of inward gospel-holiness and righteousness.

[FOWLER'S a.s.sERTION THAT THE GRAND, THE ONLY AND ULTIMATE DESIGN OF THE GOSPEL OF CHRIST IS TO RE-PRODUCE MAN'S ORIGINAL RIGHTEOUSNESS EXAMINED AND CONFUTED.]

But there is one thing more in this description, or rather effect thereof, which I shall also inquire into: and that is your saying, 'As it was the errand of Christ to effect our deliverance out of that sinful state we had brought ourselves into: so to put us again into possession of that holiness which we had lost' (p. 12). The proof of this position is now your next business; that is, if I understand your learning, the remaining part of your book, which consisteth of well nigh 300 pages, is spent for proof thereof; which I doubt not but effectually to confute with less than 300 lines.

Only first by the way, I would have my reader to take notice that in this last clause, (to put us again into possession of that holiness which we had lost) is the sum of all this large description of his holiness in the foregoing pages; that is, the holiness and righteousness that Mr. Fowler hath been describing; and adds, that Christ's whole business when he came into the world was, as to effect our deliverance from sin; 'so to put us again in possession of that holiness which we had lost.' The holiness therefore that here he contendeth for, is that, and only that which was in Adam before the fall, which he lost by transgression; and we by transgressing in him. A little therefore to inquire into this, if perhaps his reader and mine may come to a right understanding of things.

First then, Adam before the fall, even in his best and most sinless state, was but a pure natural man, consisting of body and soul; these, to use your own terms, were his pure essentials: (p. 11) in this man's heart, G.o.d also did write the law; that is, as you term them, the first principles of morals (p. 8). This then was the state of Adam, he was a pure natural man; made by G.o.d sinless; all the faculties of his soul and members of his body were clean.

'G.o.d made man upright' (Eccl 7:29). But he made him not then a spiritual man; 'the first Adam was made a living soul,' 'howbeit that was not first which is spiritual; but that which is natural, and afterward that which is spiritual: The first man is of the earth, earthy' (1 Cor 15:45-47). A living soul he was; yet but a natural man, even in his first and best estate; but earthly, when compared with Christ, or with them that believe in Christ. So then, the holiness of Adam in his best estate, even that which he lost, and we in him, it was none other, than that which was natural, even the sinless state of a natural man. This holiness then was not of the nature of that, which hath for its root the Holy Ghost; for of that we read not at all in him, he only was indued with a living soul; his holiness then could not be gospel, nor that which is a branch of the second covenant: his acts of righteousness, were not by the operations of the Spirit of grace, but the dictates of the law in his own natural heart. But the apostle when he treateth of the christian inherent holiness; first excluding that in Adam, as earthly; he tells us, it is such as is in Christ: 'As is the earthy, such are they that are earthy; and as is the heavenly, such are they that are heavenly.' Let then those that are the sons of Adam, in the state of nature as he, though not so pure, and spotless as he, be reckoned to bear his image and similitude: but let them that are the children of Christ, though not so pure as he, bear the image and similitude of Christ: 'for they are conformable to the image of the Son of G.o.d' (Rom 8:29). The holiness therefore that was in Adam, being but that which was natural, earthly, and not of the Holy Ghost, cannot be that which Christ came into the world to give us possession of.

Second, Adam in his best, and most sinless state, was but a type or figure: 'The figure of him that was to come' (Rom 5:14). A type in what? A type or figure doubtless, in his sinless and holy estate, a type and figure of the holiness of Christ: But if Christ should come from heaven, to put us in possession of this sinless holiness that was in Adam, or that we lost in him: to what more would his work amount, than to put us into the possession of a natural, figurative, shadowish righteousness or holiness. But this he never intended; therefore it is not the possessing of his people with that holiness, that was the great errand Christ came into the world upon.

Third, The holiness and righteousness that was in, and that we lost by, Adam before the fall; was such as stood in, and was to be managed by his natural perfect compliance with a covenant of works. For, 'Do this sin and die,' were the terms that was from G.o.d to Adam. But Christ at his coming brings in another, a better, a blessed covenant of grace; and likewise possesseth his children, with the holiness, and privileges of that covenant; not with Adam's heart nor Adam's mind; but a new heart, a new spirit, a new principle to act by, and walk in a new covenant. Therefore the holiness that was in Adam before, or that we lost in him by the fall, could not be the holiness that Christ at his coming made it his great or only business to put us in possession of.

Fourth, The holiness that was in Adam before, and that we lost in him by the fall, was such as might stand with perfect ignorance of the mediation of Jesus Christ: for Christ was not made known to Adam as a Saviour, before that Adam was a sinner; neither needed he at all to know him to be his Mediator, before he knew he had offended (Gen 3). But Christ did not come into the world to establish us in, or give us possession of such holiness as might stand with perfect ignorance of his Mediators.h.i.+p. No; the holiness that we believers have, and the righteous acts that we fulfil, they come to us, and are done by us, through the knowledge of the Lord Jesus, and of his being the Messias promised (Eph 4:21,22; 2 Peter 1:3).

Fifth, The holiness that was in Adam, was neither given him through the promise, neither encouraged by the promise. Adam had no promise to possess him with a principle of holiness; it came to him by creation; neither had he any promise to strengthen or encourage him in holiness. All he had was instructions concerning his duty, and death threatened if he did it not (Gen 2:15-17).

But Christ came not to give us possession of an holiness or righteousness, that came to us by our creation, without a promise; and that hath no promise to encourage us to continue therein; but of an holiness that comes to us by the best of promises, and that we are encouraged to by the best of promises. Therefore it was not his great errand when he came from heaven to earth, to put us in possession of that promiseless holiness that Adam had before, and that was lost in him by the fall.

Lastly, In a word; the holiness that Adam had before, and that we lost in him by the fall; it was a natural shadowish old covenant, promiseless holiness; such as stood and might be walked in, while he stood perfectly ignorant of the Mediator Christ. Wherefore it is rather the design of your Apollo the devil,[10] whom in p. 101 you bring forth to applaud your righteousness; I say, it is rather his design than Christ's, to put men upon an endeavour after a possession of that: for that which is truly evangelical, is the spiritual, substantial, new covenant promised holiness; that which cometh to us by, and standeth in the Spirit, faith and knowledge of the Son of G.o.d, not that which we lost in Adam. Wherefore the song which there you learnt of the devil, is true, in the sense he made it, and in the sense for which you bring it; which is, to beget in men, the highest esteem of their own human nature; and to set up this natural, shadowish, promiseless, ignorant holiness, in opposition to that which is truly Christ's.

To dwell in heaven doth not more please him, than Within the souls of pious mortal men.

This is the song; but you find it not in Matthew, Mark, Luke, or John, but among the heathens who were his disciples, and who were wont to inquire at his mouth, and learn of him.

Thus have I razed the foundation of your book, even by overthrowing the holiness, and righteousness, which by you is set up, as that which is the only true gospel, and evangelical. Wherefore it remaineth, that the rest of your book, viz. whatever therein is brought, and urged for the proof of this your description of holiness, &c. it is but the abuse of Christ, of scripture, and reason; it is but a wresting and corrupting the word of G.o.d, both to your own destruction, and them that believe you.

[Fowler's insidious errors routed.]

But to pa.s.s this, and to come to some other pa.s.sages in your book; and first to that in p. 5 where you say,

'The holiness, which is the design of the religion of Christ Jesus,--is not such as is subjected in any thing without us, or is made ours by a mere external application,' &c.

Answer. 1. These words secretly smite at the justification that comes by the imputation of that most glorious righteousness that alone resideth in the person of the Lord Jesus; and that is made ours by an act of eternal grace, we resting upon it by the faith of Jesus.

2. But if the holiness of which you speak, be not subjected in any thing without us; then it is not of all that fulness which it pleased the Father should dwell in Christ: for the holiness and righteousness, even the inward holiness that is in saints, it is none other than that which dwelleth in the person of the Son of G.o.d in heaven: neither doth any man partake of, or enjoy the least measure thereof, but as he is united by faith to this Son of G.o.d, the thing is as true in him as in us; in him as the head, and without measure (1 John 2:8); and is originally seated in him, not in us. 'Of his fulness have all we [saints] received, and grace for grace' (John 1:16). Wherefore the holiness that hath its original from us, from the purity of the human nature (which is the thing you aim at) and that originally, as you term it, is the dictates thereof, is the religion of the Socinians, Quakers,[11]

&c., and not the religion of Jesus Christ.

And now I will come to your indifferent things, viz., those which you call 'positive precepts'; things, say you, 'of an indifferent nature; and absolutely considered, are neither good, nor evil;--but are capable of becoming so; only by reason of certain circ.u.mstances': of these positive indifferent precepts, you say, you know but three in the gospel; but three, that are purely so, viz., 'That of going to G.o.d by Christ, and the inst.i.tutions of baptism, and the Lord's Supper.' This we have in p. 7 and 9.

Answer. These words, as I hinted before, are highly derogatory to the Lord, the King of glory; and trample as much upon the blood of the Son of G.o.d, as words can likely do. For,

1. If going to G.o.d by Christ, be in itself but an indifferent thing, then, as I also hinted before, it is not of the substance of Christianity; but a man may be truly a Christian without it; may be saved, and go to heaven without it; this is in truth the consequence of your words: for things purely of an indifferent nature, do not in themselves either make or mar the righteousness that justifieth us from the curse before G.o.d. Wherefore, by your argument, if a man remain ignorant of that positive precept, of 'coming to G.o.d by Christ'; he remaineth ignorant but of an indifferent thing, a thing that in itself is neither good nor evil, and therefore not essentially material to his faith or justifying righteousness.

2. An indifferent thing in itself is next to nothing, neither good nor evil then, but a thing betwixt them both.

Then is the blood of the Lord Jesus, in itself, of no value at all; nor faith in him, of itself, any more than a thing of nought; their virtue and goodness only dependeth upon certain circ.u.mstances that make them so. For the indifferency of the thing lieth not simply in coming to G.o.d, but in coming to him by Christ: coming otherwise to G.o.d, even in this man's eyes, being the all in all; but in this coming, in coming to him by Christ, there lieth the indifferency. I marvel what injury the Lord Jesus hath done this man, that he should have such indifferent thoughts of coming to G.o.d by him?

But hath he no better thoughts of his own good deeds, which are by the law? Yes, doubtless, for those (saith he) 'are of an indispensable, and eternal obligation, which were first written in men's hearts, and originally dictates of human nature' (p. 8).

Mark, not a dictate of human nature, or necessary conclusion or deduction from it, is of an indifferent, but of an indispensable; not of a transient, but of an eternal obligation. It is only going to G.o.d by Christ, and two other things that he findeth in the gospel, that of themselves are of an indifferent nature.

But how indifferent? Even as indifferent in itself as the blood of a silly sheep, or the ashes of an heifer; for these are his very words. 'SUCH [that is, such ordinances as in themselves are of an indifferent nature] were all the injunctions and prohibitions of the ceremonial law; and some few such we have under the gospel'