Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 518

 

WHAT MEN MAY ATTAIN THAT ARE UNDER THIS COVENANT OF WORKS.

The Jews were of a more precise understanding many of them than to conclude that the law, and only the law, was the way to salvation; for they, even they that received not the Christ of God, did expect a Saviour should come (John 7:27,41-43). But they were men that had not the Gospel Spirit, which alone can lead them to the very life, marrow, or substance of the Gospel in correct terms; and so being muddy in their understandings, being between the thoughts of a Saviour and the thoughts of the works of the law, thinking that they must be accomplished for the obtaining of a Saviour, and His mercy towards them; I say, between these they fell short of a Saviour. As many poor souls these days, they think they must be saved alone by the Saviour. Yet, they believe there is something to be done on their parts to obtain the good-will of the Saviour, as their humiliation for sin, their turning from the same, their promises, vows, and resolutions to become new men, join in church fellowship, and what not; and thus they, bringing this along with them as a means to help them, they fall short of eternal salvation if they are not converted; see that Scripture (Rom 9:30-32). The Apostle saith there, that they that sought not did obtain, when they that did seek fell short. "What shall we say then?" saith he. "That the Gentiles which sought not after righteousness, have attained to righteousness," yea, "even the righteousness which is of faith." And what else? Why, "but Israel which followed after the law of righteousness, hath not attained to the law of righteousness." How came that to pass? "Because," saith he, "they sought it not by faith, but as it were"—mark, he doth not say, altogether, no, "but as it were"—that is because as they sought, they did a little by the bye lean upon the works of the law. And let me tell you that this is such a hard thing to beat men off of that though Paul himself did take the job in hand, he did find enough to do touching it; how is he fain to labor in the ten first chapters of his Epistle to the Romans, for the establishing of those that did even profess largely in the doctrine of grace, and also in that Epistle to the Galatians; and yet lost many, do what he could. Now, the reason why the doctrine of grace doth so hardly down—even with professors—in truth, effectually, it is because there is a principle naturally in man that doth argue against the same, and that thus: Why, saith the soul, I am a sinner, and God is righteous, holy, and just; His holy Law, therefore, having been broken by me, I must, by all means, if ever I look to be saved, in the first place, be sorry for my sins; secondly, turn from the same; thirdly, follow after suitable duties, and practice the good things of the law and ordinances of the Gospel, and so hope that God for Christ's sake may forgive all my sins; which is not the way to God as a Father in Christ, but the way, the very way to come to God by the Covenant of Works, or the law, which things I shall more fully clear when I speak to the second doctrine.

Again, therefore, those that this day profess the Gospel, for the generality of them they are such, that, notwithstanding their profession, they are very ignorant of that glorious influence and lustre of the same; I say, they are ignorant of the virtue and efficacy of the magnificent things of Christ held forth by and in the Gospel, which doth argue their not being under the Covenant of Grace, but somewhat under the law or old covenant (2 Cor 4:3). As, for instance, if you do come among some professors of the Gospel, in general you shall have them pretty busy and ripe; also able to hold you in a very large discourse in several points of the same glorious Gospel; but if you come to the same people and ask them concerning heart-work, or what work the Gospel hath wrought on them, and what appearance they have had of the sweet influences and virtues on their souls and consciences, it may be they will give you such an answer as this—I do find by the preaching thereof that I am changed, and turned from my sins in a good measure, and also have learned (but only in tongue), to distinguish between the law and the Gospel, so that for the one—that is, for the Gospel—I can plead, and also can show the weakness and unprofitableness of the other. And thus far, it is like they may go, which is not far enough to prove them under the Covenant of Grace. However, they may have their tongues so largely tipped with the profession of the same (2 Peter 2:20), where he said, "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," which was not saving knowledge, "they are again entangled therein and overcome, the latter end" of that man "is worse than the beginning" (Matt 25:1-4, etc.; Matt 7:22).