Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, THAT MEN CAN BE JUSTIFIED FROM THE CURSE BEFORE GOD. 340

 

SECOND. THAT MAN CAN BE JUSTIFIED FROM THE CURSE BEFORE GOD, WHILE SINNERS IN THEMSELVES, BY NO OTHER RIGHTEOUSNESS THAN THAT LONG AGO PERFORMED BY, AND REMAINING WITH, THE PERSON OF CHRIST.

For the better prosecution of this position, I shall observe two

things—FIRST, the righteousness by which we stand just before

God, from the curse, was performed by the person of Christ. SECOND,

That this righteousness is inherent only in him.

FIRST. As to the first of these, I shall be but brief. Now, that the righteousness that justifies us was performed long ago by the person of Christ, besides what hath already been said, is further manifest thus—

First, He is said to have purged our sins by himself—’ When he had by himself purged our sins, he sat down on the right hand of God (Heb 1:3). I have shown that in Christ, for the accomplishing of righteousness, there was both doing and suffering; doing, to fulfill all the commands of the law; suffering, to answer its penalty for sin. This second is that which in this to the Hebrews is in special intended by the apostle, where he saith he hath purged our sins, that is, by his precious blood; for it is that alone can purge our sins, either out of the sight of God or out of the sight of the soul (Heb 9:14). Now this was done by himself, saith the apostle; that is, in or by his personal doings and sufferings. And hence it is that when God rejected the offerings of the law, he said, ‘Lo, I come. A body hast thou prepared me,—to do thy will, O God (Heb 10:5-8). Now by this will of God, saith the Scripture, we are sanctified. By what will? Why, by the offering up of the body of Jesus Christ; for that was God’s will, that thereby we might be a habitation for him; as he saith again—’ Jesus also, that he might sanctify the people with his own blood, suffered without the gate’ (Heb 13:12).

Second. As it is said, he hath purged our sins by himself, so it was by himself at once—’ For by one offering he perfected forever those that are sanctified’ (10:14). Now by this word at once,’ or by ‘one offering,’ is cut off all those imaginary sufferings of Christ which foolish conceive of; as that he in all ages had suffered for sin in us. No; he did this work but once. ‘Nor yet that he should offer himself often, as the high priest entered into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world,’ in the time of Pilate, ‘hath he appeared to put away sin by the sacrifice of himself’ (Heb 9:25,26). Mark how to the purpose the Holy Ghost expressed it: he hath suffered but once; and that once, now; now once; now he is God and man in one person; now he hath taken the body that was prepared of God; now once at the end of the world had he appeared to put away sin by the sacrifice of himself; by the offering up of the body of Jesus Christ once for all.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 339

 

[Fifth.] But again; another thing that hath great influence upon the heart to make it lean to the law for life is, the false names that Satan and his instruments have put upon it; such as these—to call the law the gospel; conscience, the Spirit of Christ; works, faith; and the like: with these, weak consciences have been mightily pestered; yea, thousands deluded and destroyed. This was the way whereby the enemy attempted to overthrow the church of Christ of old; as, namely, those in Galatia and at Corinth, &c. (2 Cor 11:3,4,13,14). I say, by the feigned notion that the law was the gospel, the Galatians were removed from the gospel of Christ; and Satan, by appropriating to himself and his ministers the names and titles of the ministers of the Lord Jesus, prevailed with many at Corinth to forsake Paul and his doctrine. Where the Lord Jesus hath been preached in truth, and something of his doctrine known, it is not there so easy to turn people aside from the sound of the promise of grace, unless it be by the noise and sound of a gospel. Therefore, I say, the false apostles came thus among the churches: ‘another gospel, another gospel’; which, in truth, saith Paul, ‘is not another; but some would pervert the gospel of Christ,’ and thrust that out of doors, by gilding the law with that glorious name (Gal 1:6-8). So again, for the ministers of Satan, they must be called the apostles of Christ, and ministers of righteousness; which thing, I say, is of great force, especially being accompanied with so holy and just a doctrine as the word of the law is; for what better to the eye of reason than to love God above all, and our neighbor as ourselves, which doctrine, being the scope of the ten words given on Sinai, no man can contradict; for, in truth, they are holy and good.

But here is the poison; to set this law in the room of a mediator, as those do that seek to stand just before God thereby, and then nothing is so dishonorable to Christ, nor of so soul-destroying a nature as the law; for that, thus placed, hath not only power when souls are deluded, but power to delude, by its real holiness, the understanding, conscience, and reason of a man; and by giving the soul a semblance of heaven, to cause it to throw away Christ, grace, and faith. Wherefore it behooved all men to take heed of names, and of appearances of holiness and goodness.

[Sixth.] Lastly, Satan will yet go further; he will make use of something that may be at a distance from a moral precept, and therewith bring souls under the law. Thus he did with some of old; he did not make the Galatians fall from Christ by virtue of one of the ten words, but by something that was aloof off; by circumcision, days, and months, that were Levitical ceremonies; for he knows it is no matter, nor in what Testament he found it, if he can therewith hide Christ from the soul—’Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law (Gal 5:2,3). Why so, seeing circumcision is not one of the ten words [commandments]? Why, because they did it in conscience to God, to stand just before him thereby. Now here we may behold much cunning of the devil; he begins with some at a distance from that law which curse, and so by little and little bringeth them under it; even as by circumcision the Galatians were at length brought under the law that condemned all men to the wrath and judgment of God. I have often wondered when I have read how God cried out against the Jews, for observing his own commandment (Isa 1:11-14). But I perceive by Paul that by these things a man may reject and condemn the Lord Jesus; which those do, that for life set up aught, whether moral or other institution, besides the faith of Jesus. Let men therefore warily distinguish betwixt names and things, betwixt statute and commandment, lest they by doing the one transgress against the other (2 Cor 1:19,20). Study, therefore, the nature and end of the law with the nature and end of the gospel; and if thou canst keep them distinct in thy understanding and conscience, neither names nor things, neither statutes nor commandments, can draw thee from the faith of the gospel. And that thou mayest yet be helped in this matter, I shall now come to speak to the second conclusion.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 338

 

2. The law veils and blinds by that guilt and horror for sin that seize the soul by the law; for guilt, when charged close upon the conscience, is attended with such aggravations, and that with such power and evidence, that the conscience cannot hear, nor see, nor feel anything else but that. When David’s guilt for murder and blood did roar by the law in his conscience, notwithstanding he knew much of the grace of the gospel, he could hear nothing else but terror, the sound of blood; the murder of Uriah was the only noise that he heard; wherefore he cried to God that he would make him hear the gospel. ‘Make me hear joy and gladness, that the bones which you have broken may rejoice’ (Psa 51:8). And as he could not hear, neither could he see; the law had struck him deaf and blind. ‘I am,’ saith he, ‘not able to look up’; not up to Christ for mercy. As if David had said, O Lord, the guilt of sin, which is by the law, makes such a noise and horror in my conscience, that I can neither hear nor see the word of peace unless it is spoken with a voice from heaven! The serpents that bit the people in the days of old were types of guilt and sin (Num 21:6). Now, these were fiery serpents, and such as, I think, could fly (Isa 14:29). Wherefore, in my judgment, they stung the people about their faces. They so swelled up their eyes, which made it more difficult for them to look up to the brazen serpent, which was the type of Christ (John 3:14). Just so doth sin by the law do now. It stings the soul, the very face of the soul, which is the cause that looking up to Jesus or believing in him, is so difficult a task in times of terror of conscience.

3. This is not only so at present, but so long as guilt is on the conscience, so long remains the blindness; for guilt standing before the soul, the grace of God is intercepted, even as the sun is hidden from the sight of mine eyes by the cloud that cometh between. ‘My sin,’ said David, ‘is ever before me,’ and so kept other things out of his sight; sin, I say, when applied by the law (Psa 51:3). When the law came to Paul, he remained without sight until the good man came unto him with the word of forgiveness of sins (Acts 9).

4. Again; where the law comes with power, there it begets many doubts against the grace of God; for it is only a revealer of sin, and the ministration of death; that is, a doctrine that shows sin, and condemned for the same; hence, therefore, as was hinted before, the law being the revealer of sin, where that is embraced, there sin must needs be discovered and condemned, and the soul for the sake of that. Further, it is not only a revealer of sin, but that which makes it abound; so that the closer any man sticks to the law for life, the faster sin cleaves to him. ‘That law,’ saith Paul, ‘which was ordained to be unto life, I found to be unto death,’ for by the law I became a notorious sinner; I thought to have obtained life by obeying the law, ‘but sin taking occasion by the commandment, deceived me, and by it slew me’ (Rom 7:10-14). A strange way of deceivableness, and it is hidden from most of men; but, as I have already told you, you see how it comes to pass. (1.) Man by nature is carnal, and the law itself is spiritual: now betwixt these two arises great difference; the law is exceeding good, the heart exceeding bad; these two opposites, therefore, the heart so abiding, can by no means agree. (2.) Therefore, at every approach of the law to the heart with the intent to impose a duty, or to condemn for the neglect thereof; at every such approach the heart starts back, especially when the law comes home indeed, and is heard in his own language. This being thus, the conscience perceiving this is a fault, begins to tremble at the sense of judgment; the law still continues to command to duty and to condemn for the neglect thereof. From this struggling of these two opposites arises, I say, those doubts and fears that drive the heart into unbelief, and that make it blind to the word of the gospel, that it can neither see nor understand anything but that it is a sinner, and that the law must be fulfilled by it, if ever it be saved.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 337

 

Third. take heed of fleshly wisdom. Reasoning so much with the law. 'I thought verily that I ought to do many things against the name of Jesus,' and so to have sought for life by the law; my reason told me so. Thus, reason will say: Here is a righteous law, the rule of life and death; besides, what can be better than to love God, and my neighbor as myself? Again; God has thus commanded, and his commands are just and good; therefore, doubtless, life must come by the law. Further, to love God and keep the law is better than to sin and break it; seeing men lose heaven by sin, how should they get it again?

Fourth. Man's ignorance of the gospel suited well with the doctrine of the law; they fall in love with God's righteousness through their ignorance of God's righteousness (Rom 10:1-4). Yea, they do not only suit, but, when joined in the act, the one strengthened the other; that is, the law strengthened our blindness, and bound the veil more fast about the face of our souls. The law suited much our blindness of mind; for until this day remains the veil untaken away in the reading of the Old Testament; especially in the reading of that which was written and engraved on stones; to wit, the ten commandments, that perfect rule for holiness; which veil was done away in Christ (2 Cor 3:15,16). But 'even to this day, when Moses is read, the veil is over their hearts'; they are blinded by the duties enjoined by the law from the sight and hopes of forgiveness of sins by grace. 'Nevertheless, when IT,' the heart, 'shall turn to the Lord, the veil shall be taken away.' The law, then, doth veil the heart from Christ, and holds the man so down to doing and working for the kingdom of heaven, that he quite forgets the forgiveness of sins by mercy through Christ. Now this veiling or blinding by the law is occasioned—

1. Because of the contrariety of doctrine in the law to that in the gospel. The law requires obedience to all its demands upon pain of everlasting burnings; the gospel promises forgiveness of sins to him that worketh not, but believeth. Now the heart cannot receive both these doctrines; it must either let go of doing or believing. If it believes, it is dead to do; if it is set to do for life, it is dead to believing. Besides, he that shall think both to do and believe for justification before God from the curse, he seeks for life but as it were by the law, he seeks for life but as it were by Christ; and he being not direct in either, shall for certain be forsaken of either. Wherefore? Because he seeks it not by faith, but as it were by the works of the law' (Rom 9:32).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 336

 

To conclude this. If righteous men, through the knowledge of the gospel, are made to leave the law of God, as despairing of life thereby, surely righteousness is not to be found in the law; I mean that which can justify thee before God from the curse who lives and walks in the law. I shall, therefore, end this second reason with what I have said before—'Men must be justified from the curse in the sight of God while sinful in themselves.'

The Third Reason.—Another reason why not one under heaven can be justified by the law, or by his own personal performances to it, is because since sin was in the world, God hath rejected the law and the works thereof for life (Rom 7:10).

It is true before man had sinned, it was ordained to be unto life; but since, and because of sin, the God of love gave the word of grace. Take the law, then, as God hath established it; to wit, to condemn all flesh (Gal 3:21); and then there is room for the promise and the law, the one to kill, the other to heal; and so the law is not against the promises, but make the law a justifier, and faith is made void, and the promise is made of none effect (Rom 4:14); and the everlasting gospel, by so doing, thou endeavors to root out of the world. Methinks, since it hath pleased God to reject the law and the righteousness thereof for life, such dust and ashes as we are should strive to consent to his holy will, especially when in the room of this [covenant] of works there is established a better covenant, and that upon better promises. The Lord hath rejected the law, for the weakness and unprofitableness thereof; for, finding fault with them of the law, 'The days come, saith the Lord, when I will make a new covenant with the house of Israel,' &c. (Heb 8:8). Give God leave to find fault with us, and to condemn our personal performances to death, as to our justification before him thereby; let him do it, I say; and the rather, because he doth by the gospel present us with a better. And certainly, if ever he is pleased with us, it will be when he finds us in that righteousness that is of his own appointing.

Six things that incline the heart to seek the law for life.

To conclude. Notwithstanding all that hath or can be said, six things have great power with the heart to bend it to seek life before God by the law; of all which I would caution that soul to beware, that would have happiness in another world.

First, Take heed thou be not made to seek to the law for life, because of that name and majesty of God which thou find upon the doctrine of the law (Exo 20:1). God indeed spoke all the words of the law and delivered them in that dread and majesty to men that shook the hearts of all that heard it. Now this is of great authority with some, even to seek for life and bliss by the law. 'We know,' said some, 'that God spoke to Moses' (John 9:29). And Saul rejected Christ even of zeal towards God (Acts 22:3). What zeal? Zeal towards God according to the law, which afterward he left and rejected because he had found a better way. The life that he once lived, it was by the law; but afterward, saith he, 'The life which I now live,' it is by faith, 'by the faith of Jesus Christ' (Gal 2:20). So that though the law was the appointment of God, and had also his name and majesty upon it, yet now he will not live by the law. Indeed, God is in the law, but yet only as just and holy, not as gracious and merciful; so he is only in Jesus Christ. 'The law,' the word of justice, 'was given by Moses, but grace and truth came by Jesus Christ' (John 1:17). Wherefore, whatever of God thou found in the law, yet seeing grace and mercy is not there, let neither the name of God nor that majesty that thou found of him in the law, prevail with thee to seek life by all the holy commandments of the law.

Second. Take heed that the law, by taking hold on thy conscience, doth not make thee seek life by the law (Rom 2:13-15). The heart of man is the seat of the law. This being so, understanding and conscience must need to be in danger of being bound by the law. Man is a law unto himself, and showed that the works of the law are written in his heart. Now, the law being thus nearly related to man, it easily takes hold of the understanding and conscience; by which hold, if it is not quickly broken off by the promise and grace of the gospel, it is captivated to the works of the law; for conscience is such a thing, that if it once is possessed with a doctrine, yea, though but with the doctrine of an idol, it will cleave so fast thereto that nothing but a hand from heaven can loosen it; and if it is not loosed, no gospel can be there embraced (1 Cor 8:7). Conscience is Little-ease, if men resist it, whether it be rightly or wrongly informed. How fast, then, will it hold when it knows it cleaves to the law of God! Upon this account, the condition of the unbeliever is most miserable; for not having faith in the gospel of grace, through which is tendered the forgiveness of sins, they, like men a-drowning, hold fast that they have found; which being the law of God, they follow it; but because righteousness flies from them, they at last are found only accursed and condemned to hell by the law. Therefore, heed that thy conscience is not entangled by the law (Rom 9:31,32).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 335

 

2. The second scripture is that of the eleventh verse of the same chapter, ‘But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith.’

These words, ‘the just shall live by faith,’ are taken out of the Old Testament, and are thrice used by this apostle in the New. (1.) To show that nothing of the gospel can be apprehended but by faith: ‘For therein is the righteousness of God revealed from faith to faith.’ ‘As it is written, The just shall live by faith’ (Rom 1:17). (2.) To show that the way to have relief and succor under temptation is then to live by faith: ‘Now the just shall live by faith’ (Heb 10:38) (3.) But in this of the Galatians, it is urged to show how holy and just soever men be in themselves, yet as such they are dead, and condemned to death by the law before God. But that no man is justified by the law, in the sight of God, is evident; for, ‘the just shall live by faith.’

The word ‘just,’ therefore, in this place in special, respected a man that is just, or that so esteems himself by the law, and is here considered in a double capacity; first, what he is before men; secondly, what he is before God. (1.) As he stands before men, he is just by the law; as Paul before his conversion (Phil 3:4). (2.) As he stands in the sight of God; so, without the faith of Christ, he cannot be just, as is evident; for ‘the just shall live,’ not by his justice or righteousness by the law.

This is the true intent of this place. Because they carry with them a supposition that the just here intended may be excluded from life, he falls within the rejection asserted within the first part of the verse. No man is just by the law in the sight of God; for ‘the just shall live by faith’: his justice cannot make him live, he must live by the faith of Christ. Again, the words are a reason dissuasive, urged to put a stop to those that are seeking life by the law; as if the apostle had said, Ye Galatians! What are you doing? Would you be saved by keeping the law? Would you stand just before God thereby? Do you not hear the prophets, how they press faith in Jesus, and life by faith in him? Come, I will reason with you, by way of supposition. Were it granted that you all loved the law, yet that for life, will avail you nothing; for, ‘the just shall live by faith.’

Were it granted that you kept the law and that no man on earth could accuse you; were you therefore just before God? No; neither can you live by works before him; for ‘the just shall live by faith.’ Why not live before him? Because when we have done our best, and are applauded by all the world for being just, yet then God sees sin in our hearts: ‘He put no trust in his saints; yea, the heavens are not clean in his sight’ (Job 15:15, 4:18). There is then a just man that perished in his righteousness, if he wants the faith of Christ, for that no man is justified by the law, in the sight of God, is evident; for, ‘the just shall live by faith’; and the law is not of faith.

3. The third Scripture is this—’ We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified’ (Gal 2:15,16).

These words are the result of the experienced Christians in the primitive times; yea, of those among them that had given up themselves before to the law, to get life and heaven thereby; the result, I say, of believing Jews—We who are Jews by nature. But how are they distinguished from the Gentiles? Why, they are such that rest in the law, and make their boast of God; that know his will, and approve the excellent things; that are guides to the blind, and a light to them that are in darkness; that are instructors of the foolish, teachers of babes, and which have the form of knowledge, and of the truth of the law (Rom 2:17-19). How far these attained we find by that of the Pharisee—I pray, I fast, I give tithes of all (Luke 18:11,12); and by the young man in the gospel—’ All these have I kept from my youth up’; and by that of Paul—’ Touching the righteousness which is in the law, blameless’ (Phil 3:6). This was the Jew by nature, to do and trust in this. Now these attaining afterward the sound knowledge of sin, the depravedness of nature, and the exactions of the law, fled from the command of the law to the Lord Jesus for life. ‘We knowing’ is—We that are taught of God, and that have found it by sad experience, we, even we, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. Surely, if righteousness had come by the law, Paul and the Jews had found it, they being by many privileges far better than the sinners of the Gentiles; but these, when they received the word of the gospel, even these now fly to Christ from the law, that they might be justified by the faith of Christ, and not by the works of the law.

Tagg

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 334

 

And whereas it is said Christ kept the law as our example, that we by keeping it might get to heaven, as he; it is false, as before was showed—’ He is the end of the law,’ or, hath perfectly finished it, ‘for righteousness to every one that believeth’ (Rom 10:4). But a little to travel with this objection; no man can keep the moral law as Christ, unless he be first without sin, as Christ; unless he be God and man, as Christ. And again; Christ cannot be our pattern in keeping the law for life, because of the disproportion that is between him and us; for if we do it as he, when yet we are weaker than he; what is this but to out-vie, outdo, and go beyond Christ? Wherefore we, not he, have our lives exemplary: exemplary, I say, to him; for who doth the greatest work, they that take it in hand in full strength, as Christ; or he that takes it in hand in weakness, as we? Doubtless the last, if he fulfills it as Christ. So, then, by this doctrine, while we call ourselves his scholars, we make ourselves indeed the masters. But I challenge all the angels in heaven, let them but first sin as we have done, to fulfill the law, as Christ, if they can!

But again; if Christ be our pattern in keeping the law for life from the curse before God, then Christ fulfilled the law for himself; if so, he was imperfect before he fulfilled it. And how far short this is of blasphemy let sober Christians judge; for the righteousness he fulfilled was to justify from sin; but if it was not to justify us from ours, you know what remained (Dan 9:26; Isa 53:8-10). But when must we conclude we have kept the law? Not when we begin, because we have sinned first; nor when we are in the middle, for we may afterward miscarry. But what if a man in this his progress hath one sinful thought? Is it possible to come up with a pattern for justification with God? If yes, then Christ had such; if no, then who can fulfill the law as he? But should I grant that which is indeed impossible—namely, that thou art justified by the law; what then? Art thou now in the Favour of God? No, thou art fallen by this thy perfection, from the love and mercy of God: ‘Whosoever of you are justified by the law are fallen from grace’ (Gal 5:4). He speaks not this to them that are doing, but to such as think they have done it, and shows that the blessing that these have got thereby is to fall from the favor of God.

Being fallen from grace, Christ profits them nothing, and so they still stand debtors to do the whole law. So, they must not be saved by God’s mercy, nor Christ’s merits, but alone by the works of the law! But what should such men do in that kingdom that comes by gift, where grace and mercy reign? Yea, what should they do among that company that is saved alone by grace, through the redemption that is in Jesus Christ? Let them go to that kingdom that God hath prepared for them that are fallen from grace. ‘Cast out the bond-woman and her son; for he shall not be heir with the son of the free-woman’ and of promise (Gal 4:30).

But to pass this objection. Before I come to the next reason, I shall yet urge these scriptures more for the further clearing of this.

Further scriptures to prove the second reason.

1. The first is that in Galatians 3:10, ‘As many as are of the works of the law are under the curse.’

Behold how boldly Paul asserts it! And observe it, he saith not here, so many as sin against the law—though that be true—but, ‘As many as are of the works of the law.’ But what, then, are the works of the law? Not whoredom, murder, theft, and the like; but works that are holy and good, the works commanded in the ten commandments, as to love God, abhor idols, reverence the name of God, keeping the Sabbath, honoring thy parents, abstaining from adultery, murder, theft, false witness, and not to covet what is thy neighbor’s—these are the works of the law. Now he, saith Paul, that is of these is under the curse of God. But what is it then to be of these? Why, to be found in the practice of them, and there resting; this is the man that is under the curse: not because the works of the law are wicked in themselves, but because the man that is in the practice of them comes short of answering the exactness of them, and therefore dies for his imperfections (Rom 2:17).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 333

 

5. By the law, God will show no mercy; for, ‘I will be merciful to their unrighteousness,’ is the tenor of another covenant (Heb 8:9,10,12). But by the law, I regard them not, saith the Lord. For,

6. All the promises annexed to the law are, by the first sin, null and void. Though, then, a man should live a thousand years twice told, and all that while fulfilling the law, yet having sinned first, he is not at all the better. Our legalists, then, begin to talk too soon of having life by the law; let them first begin without sin, and so throughout continue to death, and then if God will save them, not by Christ, but works, contrary to the covenant of grace, they may hope to go to heaven.

7. But, lastly, to come close to the point. Thou hast sinned; the law now calls for passive as well as active obedience; yea, great contentedness in all thou suffers for thy transgressing against the law. So, then, wilt thou live by the law? Fulfill it, then, perfectly till death, and afterward go to hell and be damned, and abide there till the law and curse for thy sin be satisfied for; and then, but not till then, thou shalt have life by the law. Tell me, now, you that desire to be under the law, can you fulfill all the commands of the law, and after answer all its demands? Can you grapple with the judgment of God? Can you wrestle with the Almighty? Are you stronger than he that made the heavens, and that hold angels in everlasting chains? ‘Can thine heart endure, or can thy hands be strong in the day that I shall deal with thee? I the Lord have spoken it and will do it (Eze 22:14). O, it cannot be! ‘These must go away into everlasting punishment’ (Matt 25:46). So, then, men must stand just from the curse, in the sight of God, while sinners in themselves, or not at all.

Objection [to the second reason]. But the apostle saith, ‘That the doers of the law shall be justified’ (Rom 2). Plainly intimating that, notwithstanding all you say, some by doing the law may stand just before God thereby; and if so, then Christ fulfilled it for us but as our example. Answer. The consequences are not true; for by these words, ‘The doers of the law shall be justified,’ there is no more proof of a possibility of saving thyself by the law than there is by these: ‘For by the works of the law shall no man living be justified in his sight’ (Gal 2:16). The intent, then, of the text objected, is not to prove a possibility of man’s salvation by the law, but to insinuate rather an impossibility, by asserting what perfections the law requires. And were I to argue against the pretended sufficiency of man’s own righteousness, I would choose to frame my argument upon such a place as this—’ The hearers of the law are not just before God; therefore the breakers of the law are not just before God; not just, I say, by the law; but all have sinned and broken the law; therefore none by the law are just before God. For if all stand guilty of sin by the law, then that law that judged them sinners cannot justify them before God. And what if the apostle had said, ‘Blessed are they that continue in all things,’ instead of pronouncing a curse for the contrary, the conclusion had been the same; for where the blessing is pronounced, he is not the better that breaks the condition; and where the curse is pronounced, he is not the worse that keeps it. But neither doth the blessing nor curse in the law intend a supposition that men may be just by the law, but rather to show the perfection of the law, and that though a blessing be annexed thereto, no man by it can obtain that blessing; for not the hearers of the law are justified before God, but the doers, when they do it, shall be justified. None but doers can by it be just before God: but none do the law, no, not one, therefore none by it can stand just before God (Rom 3:10,11).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 332

 

(2.) It doth not only thus discourage, but abundantly increased every sin. Sin takes advantage of being by the law; the motions of sin are by the law. Where no law is, there is no transgression (Rom 4:15, 7:5). Sin takes an occasion to live by the law: 'When the commandment came, sin revived; for without the law, sin was dead' (Rom 7:8,9). Sin takes an occasion to multiply by the law: 'The law entered, that the offense might abound' (Rom 5:20). 'And the strength of sin is the law' (1 Cor 15:56). 'That sin by the commandment might become' outrageous, 'exceeding sinful' (Rom 7:13). 'What shall we say then? Is the law a sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all concupiscence. For without the law, sin was dead' (Rom 7:7,8)

These things are not infused or operated by the law from its own nature or doctrine, but are occasioned by the meeting of, and having to do with, a thing directly opposite. 'The law is spiritual, I am carnal'; therefore every imposition is rejected and rebelled against. Strike a steel against a flint, and the fireflies about you; strike the law against a carnal heart, and sin appears, sin multiplies, sin rages, sin is strengthened! And hence arises all these doubts, murmurings, and sinful complaining found in the hearts of the people of God; they have too much to do with the law; the law of works is now in the conscience, imposing a duty upon the carnal part. This is the reason of the noise that you hear, and of the sin that you see, and of the horror that you feel in your own souls when tempted. But to pass this digression.

The law, then, having to do with carnal men, by this, they become worse sinners than before; for their heart now recoiled desperately, opposed blasphemously; it giveth way to despair; and then to conclude there is no hope for hereafter; and so goes on in a sordid, ungodly course of life, till his time comes to die and be damned unless a miracle of grace prevents. From all this I conclude, that 'a man cannot stand just from the curse, in the sight of God but while sinful in himself.' But,

3. As the law gives neither strength nor life to keep it, so it neither gives nor works repentance unto life if thou break it. Do this and live, break it and die; this is the voice of the law. All the repentance that such men have, it is but that of themselves, the sorrow of the world, that ended in death, as Cain's and Judas' did, even such a repentance as must be repented of either here or in hell-fire (2 Cor 7:10).

4. As it giveth none, so it accepted none of them that are under the law (Gal 5:4). Sin and die, is forever its language; there is no middle way in the law; they must bear their judgment, whosoever they are, that stand and fall to the law. Therefore Cain was a vagabond still, and Judas hanged himself; their repentance could not save them, they fell headlong under the law. The law stays no man from the due reward of his deeds; it hath no ears to hear nor heart to pity its penitent ones (Gen 4:9-11; Matt 27:3).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 331

 

The Second Reason.—A second reason why men must stand just in the sight of God from the curse, while sinners in themselves, is, because of the exactions of the law. For were it granted that men’s good works arose from a holy root, and were perfect in their kind, yet the demand of the law—for that is still beyond them—would leave them sinners before the justice of God. And hence it is that holy men stand just in the sight of God from the curse; yet dare not offer their gifts by the law, but through Jesus Christ; knowing that not only their persons, but also their spiritual service would else be rejected of the heavenly Majesty (1 Peter 2:5; Rev 7:14–16; Heb 8:7–8).

For the law is itself so perfectly holy and good as not to admit of the least failure, either in the matter or manner of obedience—’ Cursed is every one that continues not in all things that are written in the book of the law to do them (Gal 3:10). For they that shall keep the whole law, and yet offend in one point, are guilty of all, and convicted of the law as transgressors (James 22:9, 10. ‘Tribulation,’ therefore, ‘and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile’ (Rom 2:9). And observe, the law leaves thee not to thy choice, when, or when not, to begin to keep it; but required thy obedience so soon as concerned, exactly, both as to the matter and manner, and that before thou hast sinned against it; for the first sin breaks the law. Now, if thou sin before thou begin to do, thou art found by the law a transgressor, and so standest by that convicted of sin; so, then, all thy after-acts of righteousness are but the righteousness of a sinner, of one whom the law hath condemned already (John 3:18). ‘The law is spiritual, but thou art carnal, sold under sin’ (Rom 7:14).

Besides, the law being absolutely perfect, doth not only respect the matter and manner as to outward acts, but also the rise and root, the heart, from whence they flow; and an impediment there spoils all, were the executive part never so good—’Thou shalt love the Lord thy God with ALL thy heart, with ALL thy soul, with ALL thy mind, and with ALL thy strength’ (Mark 12:30). Mark the repetition, with all, with all, with all, with all; with all thy heart, with all thy soul, in all things, at all times, else thou hadst as good do nothing. But ‘every imagination of the thought of the heart of man is only evil continually’ (Gen 6:5). The margin hath it, ‘the whole imagination, the purposes, and desires’; so that a good root is here wanting. ‘The heart is deceitful above all things and desperately wicked: who can know it?’ (Jer 17:9). What thoughts, words, or actions can be clean, enough to answer a perfect law that flows from this original? It is impossible. ‘Men must therefore be justified from the curse, in the sight of God, while sinners in themselves.’ But further action is yet to be taken to open the case. Several things make it impossible for a man to stand just in the sight of God while sinful in himself.

1. Because the law under which he at present stands, holds him under the dominion of sin; for sin by the law hath dominion over all that are under the law (Rom 6:14). Dominion, I say, both as to guilt and filth. Guilt hath dominion over him because he is under the curse: and filth, because the law giveth him no power, neither can he by it deliver his soul. And for this cause, it is that it is called beggarly, weak, and unprofitable; imposing a duty, but giving no strength (Gal 3:2, 4:9). Expecting the duty to be complete yet bent not the heart to do the work; to do it, I say, as is required (Rom 8:3). And hence it is again that it is called a ‘voice of words’ (Heb 12:19); for as barely such words are void of spirit and quickening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But,

2. The law is so far from giving life or strength to do it, that it doth quite the contrary.

(1.) It weakened, discouraged, and disheartened the sinner, especially when it shows itself in its glory; for then it is the ministration of death and killed all the world. When Israel saw this, they fled from the face of God; they could not endure that which was commanded (Exo 20:18,19); yea, so terrible was the sight, that Moses said, ‘I exceedingly fear and quake’ (Heb 12:20,21). Yea, almost forty years after, Moses stood amazed to find himself and Israel yet alive, ‘Did ever people,’ said he, ‘hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?’ (Deut 4:32,33). Alas! he who boasts himself in the works of the law, he doth not hear the law; when that speaks, it shakes Mount Sinai and writes death upon all faces, and makes the church itself cry out, A mediator! else we die (Exo 20:19; Deut 5:25-27, 18:15,19).