Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 498

 

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

[FOURTH] Quest. "But seeing you have spoken thus far, I wish you would do so much as to show in some particulars, both what men have done, and how far they have gone, and what they have received, being yet under this covenant, which you call the ministration of condemnation."

Answ. This is a difficult question and needs to be warily, home, and soundly answered. The question consists of three particulars: What men have done; Second, How far men have gone; Third, What they have received, and yet to be under the law, or Covenant of Works, and so in a state of condemnation.

[First.] As for the first, I have spoken something in general to that already, but for your better understanding, I shall speak more particularly.

1. A man hath and may be convinced and troubled for his sins, and yet be under this covenant, and that in a very heavy and dreadful manner, insomuch that he finds the weight of them to be intolerable and too heavy for him to bear, as it was with Cain, "My punishment," saith he, "is greater than I can bear" (Gen 4:13).

2. A man living thus under a sense of his sins may repent and be sorry for them, and yet be under this covenant, and yet be in a damned state. And when Judas saw what was done, he "repented" (Matt 27:3).

3. Men may not only be convinced and also repent for their sins, but they may also desire the prayers of the children of God for them too, and yet be under this covenant and curse, "Then Pharaoh called for Moses and Aaron, in haste, and he said, I have sinned; entreat the LORD your God that He may take away from me this death" (Exo 10:16, 17).

4. A man may also humble himself for his offenses and disobedience against his God and yet be under this covenant (1 King 21:24-19).

5. A man may make restitution unto men for the offense he hath done unto them and yet be under this covenant.

6. A man may do much work for God in his generation, yet be under this first covenant, as Jehu did do that which God bid him (2 Kings 9:25, 26). And yet God threatened even Jehu, because though he did do the thing that the Lord commanded him, yet he did it not from a right principle; for had he, the Lord would not have said, "Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu" (Hosea 1:4).

7. Men may hear and fear the servants of the Lord, and reverence them very highly; yea, and when they hear, they may not only hear, but hear and do, and that gladly too, not one or two things, but many; mark, many things gladly, and yet be lost, and yet be damned, "For Herod feared John," why? Not because he had any civil power over him, but because "he was a just man and a holy, and observed him; and when he heard him, he did many things, and heard him gladly" (Mark 6:20). It may be that thou thinkest that because thou hearest such and such, therefore thou art better than thy neighbors, but know for certain that thou mayest not only hear, but thou mayest hear and do, and that not with a backward will, but gladly—mark, "gladly"—and yet be Herod still, an enemy to the Lord Jesus still. Consider this, I pray you.

Second. But to the second thing, which is this, How far may such a one go? To what may such a one attain? Whither may he arrive under this covenant and yet be an undone man? [1] answer—

1. Such a one may be received into fellowship with the saints, as they are in a visible way of walking one with another; they may walk hand in hand together, "The Kingdom of Heaven," that is, a visible company of professors of Christ, is likened to ten virgins, which took their lamps and went forth to meet the Bridegroom, "five of them were wise, and five were foolish" (Matt 25:1,2). These, in the first place, are called virgins—that is, such as are clear from the pollutions of the world; secondly, they are said to go forth—that is, from the rudiments and traditions of men; thirdly, they do agree to take their lamps with them—that is, to profess themselves the servants of Jesus Christ, that wait upon Him, and for Him; and yet when He came, He found half of them, even the virgins, that had lamps, that also went forth from the pollutions of the world and the customs of men, to be such as lost their precious souls (verse 12) which they should not have done, had they been under the Covenant of Grace, and so not under the law.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 497

 

2. Thou canst not be saved by the righteous Law of God, the first covenant, because that, together with this thy miserable state, by original and actual sins, before thou didst follow the law, since thy turning to the law thou hast committed several sins against the law—"In many things we offend all." So that now thy righteousness to the law being mixed with sometimes the lust of concupiscence, fornication, covetousness, pride, heart-risings against God, coldness of affection towards Him, backwardness to good duties, speaking idle words, having of strife in your hearts, and such like; I say, these things being. Thus, the righteousness of the law is become too weak through this our flesh (Rom 8:3), and so, notwithstanding all our obedience to the law, we are yet through our weakness under the curse of the law; for, as I said before, the law is so holy, so just, and so good, that it cannot allow that any failing or slip should be made by them that look for life by the same. "Cursed is every one that continued not in everything" (Gal 3:10). And this Paul knew full well, which made him throw away all his righteousness. But you will say that was his own. 

Answ. But it was even that which while he calls it his own, he also calls it the righteousness of the law (Phil 3:7-10) and to account it but dung, but as dirt on his shoes, and that, that he might be found in Christ, and so be saved by Him "without the deeds of the law" (Rom 3:28). But,

3. Set the case, the righteousness of the law which thou hast was pure and perfect, without the least flaw or fault, without the least mixture of the least sinful thought, yet this would fall far short of presenting of thee blameless in the sight of God. And that I prove by these arguments—(1.) The first argument is that that which is not Christ cannot redeem souls from the curse. It cannot wholly present them before the Lord; now the law is not Christ; therefore, by all our obedience to it, the moral law cannot deliver us from the curse due to us (Acts 4:12). (2.) The second argument is that that righteousness that is not the righteousness of faith, that is, by believing in Jesus Christ, cannot please God; now the righteousness of the law as a Covenant of Works is not the righteousness of faith; therefore the righteousness of the law as acted by us, being under that covenant, cannot please God. The first is proved in Hebrews 11:6, "But without faith it is impossible to please Him"; mark, it is impossible. The second thus, "The law is not of faith" (Gal 3:12; Rom 10:5,6), compared with Galatians 3:11. "But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith. And the law is not of faith."

But to better understand those that are weak of apprehension, I shall prove it thus—1. The soul that hath eternal life must have it by right of purchase or redemption (Heb 9:12; Eph 1:7). 2. This purchase of redemption must be through the blood of Christ. "We have redemption through His blood." "Without shedding of blood is no remission." Now, the law is not in a capacity to die and so to redeem sinners by the purchase of blood, which satisfaction justice calls for. Read the same Scriptures (Heb 9:22). Justice calls for satisfaction because thou hast transgressed and sinned against it, and that must have satisfaction; therefore, all that ever thou canst do cannot bring in redemption, though thou follow the law up the to the nail-head, as I may say because all this is not shedding of blood; for believe it, and know it for sure, that though thou hadst sinned one sin before thou didst turn to the law, that one sin will murder thy soul, if it is not washed away by blood, even by the precious blood of Jesus Christ, that was shed when He did hang upon the cross on Mount Calvary.

Object. But you will say, "Methinks that giving ourselves up to live a righteous life should make God like the better of us, and so let us be saved by Christ because we are so willing to obey His law."

Answ. The motive that moves God to have mercy upon sinners is not because they are willing to follow the law but because He is willing to save them. "Not for thy righteousness, or for the uprighteous of thine heart dost thou go to possess their land" (Deu 9:4-6). Now understand this: if thy will to do righteousness was the first moving cause why God had mercy on thee through Christ, then it must not be freely by grace—I say, freely. But the Lord loves thee and saves thee upon accessible terms, having nothing beforehand to make Him accept of thy soul, but only the blood of Christ; therefore, to allow of such a principle it is to allow that grace is to be obtained by the works of the law, which is as gross darkness as lies in the darkest dungeon in Popery, and is also directly opposite to Scripture—For we are "justified freely by His grace, through the redemption that is in Christ"; not through the good that is in our selves, or done by us, no, "but by faith, without"—mark that—"without the deeds of the law" (Rom 3:24-28). Again, "Not of works, lest any man should boast" (Eph 2:9). No, no, saith he, "Not according to our works," or righteousness, "but according to His own purpose"; mark "according to His own purpose and grace, which was" a free gift, "given us in Christ Jesus," not lately, but "before the world began" (2 Tim 1:9).

Object. But you will say, "Then why did God give the law if we cannot have salvation by following it?"

Answ. I told you before that the law was passed for the following reasons: 1. That thou mightest be convinced by it of thy sins, and that thy sins might indeed appear very sinful unto thee, which is done by the law these ways—(1.) By showing of thee what a holy God He is that did give the law; and, (2.) By showing thee thy vileness and wickedness, in that thou, contrary to this holy God, hast transgressed against and broken this His holy Law; therefore, saith Paul, "the law entered, that the offense might abound," that is, by showing the creature the holiness of God, and also its own vileness (Rom 5:20). 2. That thou mayest know that God will not damn thee for nothing in the judgment day. 3. Because He would have no quarreling at His just condemning of them at that day. 4. He will make thee know He is pure and holy God.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 496

 

[WHO ARE THEY THAT ARE UNDER THE COVENANT OF WORKS.]

Second. They are under the law and do not only break and disobey the law but follow after the law as hard as ever they can, seeking justification thereby—that is, though a man should abstain from the sins against the law. Labor to fulfill the law and give himself up to the law, yet if he looks no further than the law, he is still under the law, and for all his obedience to the law, the righteous Law of God, he shall be destroyed by that law. Friend, you must not understand that none but profane persons are under the law; no, but you must realize that a man may be turned from a vain, loose, open, profane conversation and sinning against the law to a holy, righteous, religious life, and yet be in the same state, under the same law, and as sure to be damned as the other that are more profane and loose. And though you may say this is very strange, I shall both say it and prove it to be true. 

Read with understanding that Scripture in Romans 9:30-31, where the Apostle, speaking of the very thing, saith, "But Israel, which followed after the law of righteousness"; mark, that followed after the law of righteousness; they notwithstanding their earnest pursuit, or hunting after the law of righteousness, "hath not attained to the law of righteousness." It signifies thus much to us that let a man be never so earnest, so fervent, so restless, so profound, so ready, so apt and willing to follow the law and the righteousness thereof if he is under that covenant, he is gone, he is lost, he is deprived of eternal life because he is not under the ministration of life if he dies there. Read also that Scripture, Galatians 3:10, which saith, "For as many as are of the works of the law are under the curse"; mark, they that are of the works of the law. Now, for to be of the works of the law, it is to be of the works of the righteousness thereof—that is, to abstain from sins against the law and to do the commands thereof as near as ever they can for their lives, or with all the might they have: and therefore I beseech you to consider it, for men's being ignorant of this is the cause why so many go on supposing they have a share in Christ because they are reformed, and abstain from the sins against the law, who, when all comes to all, will be damned notwithstanding, because they are not brought out from under the Covenant of Works, and put under the Covenant of Grace.

Object. "But can you make these things manifestly evident from the Word of God? Methinks to reason thus is very strange that a man should labor to walk up according to the Law of God as much as ever he can, and yet that man, notwithstanding this, should be still under the curse. Pray clear it."

Answ. Indeed, this does seem very strange; I do know full well, to the natural man, to him that is yet in his unbelief because he goes by beguiled reason, but for my part, I do know it is so and shall also labor to convince thee of the truth of the same.

1. Then, the law is thus strict and severe that if a man does sin but once against it, he, I say, is gone forever by the law, living and dying under that covenant. If you would be satisfied as touching the truth of this, do but read Galatians 3:10, where it saith, "Cursed is everyone," that is, not a man shall miss by that covenant, "that continued not in all," mark, in all "things which are written in the book of the law to do them." (1.) Pray, here is a curse, in the first place, if all things written in the book of the law are not done, and that, continually too—without any failing or one slip, as I said before. Now, there is never one in the world, but before they began to yield obedience to the least command, they, in their own persons, sin against it by breaking it. 

The Apostle, methinks, is very notable for the clearing of this in Romans 3:5. In the one, he endeavors to prove that all had transgressed in the first Adam as he stood an ordinary person, representing himself and us in his standing and falling. "Wherefore," saith he, "as by one man sin entered into the world, and death by sin; and so death passed upon all men," mark that; but why? "for that all have sinned" (Rom 5:12). That is, forasmuch as all naturally are guilty of original sin, the sin that was committed by us in Adam; so this is one cause why none can be justified by their obedience to the law because they have in the first place broken it in their first parents. But, (2.) in case this should be opposed and rejected by quarrelsome persons, though there be no ground for it, Paul hath another argument to back his doctrine, saying, For we have proved (already) that both Jews and Gentiles are all under sin. "As it is written, There is none righteous, no, not one." "They are all gone out of the way; they are together, "together, "and have become unprofitable. None does good, no, not one." "Their throat is an open sepulcher; with their tongues, they have used deceit; the poison of asps is under their lips." Their "mouths are full of cursing and bitterness." "Their feet are swift to shed blood." 

In a word, "Destruction and misery are in their ways; and the way of peace have they not known." Now then, saith he, having proved these things so clearly, the conclusion of the whole is this, "That what things soever the law saith," in both showing of sin, and cursing for the same, "it saith" all "to them who are under the law that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:10,19). So that here, I say, lieth the ground of our not being justified by the law, even because, in the first place, we have sinned against it; for know this for sure, that if the law doth take the least advantage of thee by thy sinning against it, all that ever thou shalt afterward hear from it is nothing but Curse, curse, curse him, "for not continuing in all things which are written in the book of the law to do them."

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 495

 

Fourth, A fourth end why the Lord did give the law it was, because they that die out of Jesus Christ might not only have their mouths stopped, but also that their persons "might become guilty before God" (Rom 3:19). And indeed this will be the ground of silencing, as I said before, they finding themselves guilty, their consciences backing the truth of the judgment of God passed upon them, "they shall become guilty"—that is, they shall be fit vessels for the wrath of God to be poured out into, being filled with guilt by reason of transgressions against the commandments; thus, therefore, shall the parties under the first covenant be "fitted to destruction" (Rom 9:22) even as wood or straw, being well dried, is fitted for the fire; and the law was added and given, and speaks to this very end, that sins might be shown, mouths might be stopped from quarreling, and that "all the world," mark, "the world may become guilty before God," and so be in justice for ever and ever overthrown because of their sins.

And this will be so for these reasons—

1. Because God hath a time to magnify His justice and holiness and show His forbearance and mercy. We read in Scripture that His eyes are too pure to behold iniquity, and then we shall find it true (Hab 1:13). We read in Scripture that He will magnify the law and make it honorable, and then He will do it. Now, because the Lord doth not strike so soon as He is provoked by sin, therefore poor souls will not know nor regard the justice of God, neither do they consider the time in which it must be advanced, which will be when men drop under the wrath of God as fast as hail in a mighty storm (2 Peter 3:9; Psa 50:21,22). Now, therefore, look to it all you that count the long-suffering and forbearance of God slackness; and because for the present He keeps silence, thus to think that He is like unto yourselves. No, no; but know that God hath His set time for every purpose of His, and in its time it shall be advanced most marvelously, to the everlasting astonishment and overthrow of that soul that shall be dealt withal by justice and the law. O! how will God advance His justice! O! How will God advance His holiness! First, by showing men that He in justice cannot, will not regard them because they have sinned; and, secondly, in that His holiness will not give way for such unclean wretches to abide in His sight, His eyes are so pure.

2. Because God will make it appear that He will be as good as His Word to sinners. Sinners must not look to escape always, though they may escape awhile, yet they shall not go far all adore unpunished; no, but they shall have their due to a farthing when every threatening and curse shall be accomplished and fulfilled on the head of the transgressor. Friend, there is never an idle word that thou speak, but God will account with thee for it; there is never a lie thou tell, but God will reckon with thee for it; nay, there shall not pass so much as one passage in all thy lifetime but God, the righteous God, will have it in the trial by His law, if thou die under it, in the judgment-day.

WHO THE ARE THAT ARE UNDER THE COVENANT OF WORKS.

THIRD. But you will say—"But who are those that are thus under the law?"

Answ. Those under the law may be branched out into three ranks of men; either, first, such as are grossly profane, or such as are more refined, which may be two ways, some in a lower sort, and some in a more eminent way. First, Then they are under the law as a Covenant of Works who are open, profane, and ungodly wretches, such as delight not only in sin but also make their boast of the same and brag at the thoughts of committing it. Now, as for such as these are, there is a Scripture in the First Epistle of Paul to Timothy Chapter 1, verses 9, 10, which is a notable one to this purpose, "The law," saith he, "is not made for a righteous man," not as it is a Covenant of Works, "but for the" unrighteous or "lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men stealers, for liars," look to it, liars, "for perjured persons, and," in a word, "if there be any other things that is not according to sound doctrine."

These are one sort of people that are under the law, and so under the curse of the same, whose due is to drink up the brimful cup of God's eternal vengeance, and therefore I beseech you not to deceive yourselves; for "know ye not that the unrighteous shall not inherit the kingdom of God? Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor 6:9,10). Poor souls, you think that you may have your sins, your lusts, and pleasures, and yet you shall do pretty well, and be let to go free in the judgment-day; but see what God saith of such in Deuteronomy 29:19, 20—which shall "bless himself in his heart, saying, I shall have peace," I shall be saved, I shall do as well as others, in the day when God shall judge the world by Jesus Christ; but, saith God, I will not spare them, no, but My anger and My jealousy shall smoke against them. How far? Even to the executing of all the curses that are written in the Law of God upon them. Nay, saith God, I will be even with them, "for I will blot out their names from under Heaven." And indeed it must of necessity be so, because such souls are unbelievers, in their sins, and under the law, which cannot, will not, show any mercy on them; for it is not the administration of mercy and life, but the administration of death and destruction, as you have it (2 Cor 3:7,9); and all those, every one of them, that are open profane, and scandalous wretches are under it and have been so ever since they came into the world to this day.

They will for sure live and die under the same dispensation and then be damned to all eternity if they are not converted from under that covenant into and under the Covenant of Grace, of which I shall speak in its place. Yet, for all this, how to brag and cranks are our poor wantons and wicked ones in this day of forbearance! as if God would never have a reckoning with them, as if there was no law to condemn them as if there was no hellfire to put them into. But O, how will they be deceived when they see Christ sitting upon the judgment seat, having laid aside his priestly and prophetical office, and appearing only as a judge to the wicked? When they shall see all the records of Heaven unfolded and laid open; when they shall know each man his name in the Book of Life, and in the book of the law; when they shall see God in His majesty, Christ in His majesty, the saints in their dignity, but themselves in their impurity. What will they say then? Whither will they fly then? Where will they leave their glory? O sad state! (Isa 10:3).

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 494

 

First, God did give the law that sin might abound, not that it should take away sin in any, but to discover the sin which is already begotten, or that may be hereafter begotten, by lust and Satan (Rom 5:20). I say, this is one proper work of the law, to make manifest sin; it is sent to find fault with the sinner, and it doth also watch that it may do so, and it doth take all advantages for the accomplishing of its work in them that give ear to it, or do not give ear, if it have the rule over them. I say it is like a man sent by his lord to see and pry into the labors and works of other men, taking every advantage to discover their infirmities and failings and to chide them? Yea, to throw them out of the Lord's favor for the same.

Second. Another great reason the Lord did add or give the law was that no man might have anything to lay to the charge of the Lord for His condemning those who transgress against the same. You know that if a man should be had before an officer or judge, and there be condemned, and yet by no law, he that condemns him might be very well reprehended or reproved for passing the judgment; yea, the party himself might have better ground to plead for his liberty than the other to plead for the condemning of him; but this shall not be so in the judgment-day, but contrariwise; for then every man shall be forced to lay his hand on his mouth, and hold his tongue at the judgment of God when it is passed upon them; therefore saith the Apostle, "What things soever the law saith, it saith to them who are under the law"; that is, all the commands, all the cursing and threatening that are spoken by it, are communicated, saith he, "that every mouth may be stopped"; mark, I beseech you, "it saith," saith he, "that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:19). So that now, in case any in the judgment-day should object against the judgment of God, as those in the 25th of Matthew do, saying, Lord, when saw we Thee thus and thus? And why dost Thou pass such a sad sentence of condemnation upon us? Indeed, this is injustice, and not equity: now for the preventing of this the law was given; ay, and that it might prevent thee to purpose, God gave it betimes, before either thy first father had sinned, or thou was born. So that again, if these objections should be offered against the proceedings of the Lord in justice and judgment, saying, Lord, why am I thus condemned? I did not know it was a sin? Now, against these two was the law given and that betimes, so both are answered. If they first come in and say, Why am I judged? Why am I damned? Then will the law come in, even all the Ten Commandments, with every one of their cries against thy soul; the First saying, He hath sinned against Me, damn him; the Second saying also, He hath transgressed against Me, damn him; the Third also saying the same, together with the Fourth, Fifth, Sixth, Seventh, Eighth, Ninth, Tenth; even all of them will discharge themselves against thy soul if thou die under the first covenant, saying, He or they have transgressed against us, damn them, damn them: and I tell thee also, that these ten great guns, the Ten Commandments, will, with discharging themselves in justice against thy soul, so rattle in thy conscience, that thou wilt despite thy teeth be immediately put to silence, and have thy mouth stopped. And let me tell thee further, that if thou shalt appear before God to have the Ten Commandments discharge themselves against thee, thou hadst better be tied to a tree, and have ten, yea, ten thousand of the most significant pieces of ordnance in the world to be shot off against thee; for these could go no further but only to kill the body; but they, both body and soul, to be tormented in Hell with the devil to all eternity.

Third, Again, if the second thing should be objected, saying, But Lord, I did not think this had been sin, or the other had been sin, for nobody told me so, then also will the giving of the law take off that, saying, Nay, But I was given to thy father Adam before he had sinned, or before thou was born, and have ever since been in thy soul to convince thee of thy sins and to control thee for doing the thing that was not right. Did not I secretly tell thee at such a time, in such a place, when thou was doing such a thing, with such a one, or when thou was all alone, that this was a sin, and that God did forbid it, therefore if thou didst commit it, God would be displeased with thee for it: and when thou was thinking to do such a thing at such a time, did not I say, Forbear, do not so? God will smite and punish you if thou dost do it. And besides, God did so order it that you had me in your houses, in your Bibles, and also you could speak and talk of me; thus pleading the truth, thou shalt be forced to confess it is so; nay, it shall be so in some sort with the very Gentiles and barbarous people that fall far short of that light we have in these parts of the world; for, saith the Apostle, "The Gentiles which have not the law, do by nature the things contained in the law, these, having not the law," that is, not written as we have, yet they "are a law unto themselves: which show the works of the law written in their hearts" (Rom 2:14,15). That is, they have the law of works in them by nature, and therefore they shall be left without excuse; for their own consciences shall stand up for the truth of this where he saith, "Their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." Ay, but when? Why, "in the day when God shall judge the secrets of men by Jesus Christ according to my Gospel" (Rom 2:15,16). So this, I say, is another end for which the Lord did give the law—namely, that God might pass a sentence in righteousness without being charged with any injustice by those that shall fall under it in the judgment.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 493

 

5. They that are under this covenant or law, their state is deplorable, because this law doth command impossible things of him that is under it; and yet doth but right in it, seeing man at first had in Adam strength to stand, if he would have used it, and the law was given them, as I said before when man was in his full strength; and therefore no inequality if it commands the same still, seeing God that gave thee strength did not take it away. I will provide you with a similitude for clearing it. Set the case that I give to my servant ten pounds, with this charge, Lay it out for my best advantage, that I may have my own again with profit; now if my servant, contrary to my command, goeth and spends my money in a disobedient way, is it any inequality in me to demand of my servant what I gave him at first? Nay, and though he has nothing to pay, I may lawfully cast him into prison and keep him there until I have satisfaction. So here, the law was delivered to the man when he possibly wanted to have fulfilled it; now, though a man has lost his strength, God is just commanding the same work to be done. Ay, and if they do not do the same things, I say, that is impossible for them to do, it is just with God to damn them, seeing it was they that brought themselves into this condition; therefore, saith the Apostle, "What things soever the law (or commands) saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:19). And this is thy sad condition that art under the law (Gal 3:10).

But if any should object, and say, But the law doth not command impossible things of natural man,—

I should answer in this case as the Apostle did in another very much like unto it, saying, "Understanding neither what they say, nor of which they affirm." For doth not the law command thee to love the Lord thy God with all thy soul, strength, and might, etc., and can the natural man do this? How can those accustomed to doing evil do what is commanded in this particular way? "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 12:23).

Doth the law command thee to do good, and nothing but good, and that with all thy soul, heart, and delight? Which the law as a Covenant of Works calleth for; and canst thou, being carnal, do that? But no man hath understanding, if he should hear thee say so, but would say that thou was either bewitched or stark mad.

6. They that are under the law are in a sad condition because though they follow the law or Covenant of Works, I say, though they follow it, it will not lead them to Heaven; no, but contrariwise, it will lead them under the curse. It is not possible, saith Paul, that any should be justified by the law, or by our following of it; for by that "is the knowledge of sin," and by it we are condemned for the same, which is far from leading us to life, being the ministration of death (2 Cor 3). And again, "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but by the law, and by the works thereof" (Rom 9:30-32).

7. They that are under the law are in a sad condition because they do not know whether ever they shall have any wages for their work or not; they have no assurance of the pardon of their sins, nor any hopes of eternal life; but poor hearts as they are, they work for they do not know what, even like a poor horse that works hard all day, and at night hath a dirty stable for his pains; so thou mayest work hard all the days of thy life, and at the day of death, instead of having a glorious rest in the Kingdom of Heaven, thou mayest, nay, thou shalt, have for thy sins the damnation of thy soul and body in Hell to all eternity; forasmuch, as I said before, that the law if thou sinned it doth not take notice of any good work done by thee, but takes its advantage to destroy and cut off thy soul for the sin thou hast committed.

8. They that are under the law are in a sad condition because they are under that administration; upon whose souls God doth not smile, they dying there; for the administration that God doth smile upon His children through, is the Covenant of Grace, they being in Jesus Christ, the Lord of life and consolation; but contrariwise to those that are under the law; for they have His frowns, His rebukes, His threatenings, and with much severity they must be dealt withal—"For they continued not in My covenant, and I regarded them not, saith the Lord" (Heb 8:9).

9. They are in a sad condition because they are out of the faith of Christ; they that are under the law have not the faith of Christ in them, for that dispensation which they are under is not the administration of faith. The law is not of faith, saith the Apostle (Gal 3:12).

10. Because they have not received the Spirit; for that is received by the hearing of faith, and not by the law, nor the works thereof (Gal 3:2).

11. In a word, if thou live and die under that covenant, Jesus Christ will neither pray for thee, neither let thee have one drop of His blood to wash away thy sins, neither shalt thou be so much as one of the least in the Kingdom of Heaven; for all these privileges come to souls under another covenant, as the Apostle saith—"For such are not under the law, but under grace"—that is, such as have a share in the benefits of Jesus Christ, or such as are brought from under the first covenant into the second; or from under the law into the grace of Christ's Gospel, without which Covenant of Grace, and being found in that, there is no soul can have the slightest hope of eternal life, no joy in the Holy Ghost, no share in the privileges of saints because they are tied up from them by the limits and bonds of the Covenant of Works. You must understand that these two covenants have several bounds and limitations for ruling and keeping in subjection, or giving of freedom, to the parties under the said covenants. Now they that are under the law are within the compass and the jurisdiction of that, and are bound to be in subjection to that; and living and dying under that, they must stand and fall to that, as Paul saith, "To his own master he stands or falleth." The Covenant of Grace doth admit to those under it also liberty and freedom, together with commanding of subjection to the things contained in it, which I shall speak to further hereafter. [For what purpose was the Law added and given?]

But now, that the former things may be further made to appear—that is, what the sad condition of all them that are under the law is, as I have shown you something of the nature of the law, so also shall I show that the law was added and given for this purpose, that it might be so with those that are out of the Covenant of Grace.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 492

 

The reasons for this are as follows: first, because God is God, and second, because man is man.

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

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

[Misery of man by this law.]

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

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

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

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

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

4. Not only so, but also before he left them, he was the conduit pipe through which the devil conveyed his poisoned spawn and venom nature into the hearts of Adam's sons and daughters, by which they are at this day so strongly and so violently carried away, that they fly as fast to Hell, and the devil, because of sin, as chaff before a mighty wind.

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

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

1. Therefore, they that are under the law are in a sad condition because they are under that which is more ready, through our infirmity, to curse than to bless; they are under that called the ministration of condemnation, that is, they are under that dispensation, or administration, whose proper work is to curse and condemn, and nothing else (2 Cor 3).

2. Their condition is sad who are under the law because they are not only under that ministration that doth condemn, but also that which doth wait an opportunity to condemn; the law doth not wait that it might be gracious, but it doth wait to curse and condemn; it came on purpose to discover sin, "The law entered," saith the Apostle, "that the offense might abound" (Rom 5:20) or appear indeed to be that which God doth hate, and also to curse for that which hath been committed; as he saith, "Cursed is every one that continued not in all things which are written in the book of the law to do them" (Gal 3:10).

3. They are in a sad condition because the administration they are under that is under the law doth always find fault with the sinner's obedience as well as his disobedience, if it is not done in a right spirit, which they that are under that covenant cannot do, because of their being destitute of faith; therefore, I say, it doth control them, saying, "This was not well done, this was done by the halves, this was not done freely, and that was not done perfectly, and out of love to God." Hence, some men, notwithstanding, labor to live as holy as ever they can according to the law. Yet, they do not live a peaceable life but are full of condemnings, full of guilt and torment of conscience, finding themselves to fail here and to fall short there, omitting this good which the law commands, and doing that evil which the law forbids, but never giveth them one good word for all their pains.

4. They who are under the law are in a sad condition because they are under an administration that will never be contented with what the sinner does. If thou be under this covenant, work as hard as thou canst, the law will never say, "Well done"; never say, "My good servant"; no; but always it will be driving thee faster, hastening of thee harder, giving thee fresh commands, which thou must do, and upon pain of damnation not to be left undone. Nay, it is such a master that will curse thee, not only for thy sins but also because thy good works were not so well done as they ought to be.

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 491

 

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

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

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

The reasons for this that hath been spoken are these—

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

Secondly, The faithfulness of God calls for irrecoverable ruin to be poured out on those who shall live and die under this covenant. If thou, having sinned but one sin against this covenant, and shouldst afterward escape damning, God must be unfaithful to Himself and to His Word, which both agree as one. First, he would be unfaithful to Himself; to Himself, that is, to His justice, holiness, righteousness, wisdom, and power, if He should offer to stop the running out of His justice for the damning of them that have offended it. And secondly, He would be unfaithful to His Word, His written Word, and disown, deny, and break that, of which He hath said, "It is easier for Heaven and earth to pass, than one tittle of the law to fail," or be made of none effect (Luke 16:17). Now, if He should not, according to His certain declarations therein, take vengeance on those that fall and die within the threat and sad curses denounced, in that His Word could not be fulfilled.

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

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 490

 

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

Four Objections.

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

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

Answ. 2. [The first answer is expounded by the second]. The law, as it is a Covenant of Works, doth not allow of any repentance unto life to those that live and die under it; for the law is once broken by thee, never speaks well unto thee, neither doth God at all regard thee, if thou be under that covenant, notwithstanding all thy repenting and also promises to do so no more. No, saith the law, thou hast sinned, therefore I must curse thee; for it is My nature to curse, even, and nothing else but curse, everyone that doth in any point transgress against Me (Gal 3:10). They brake My covenant "and I regarded them not, saith the Lord" (Heb 8:9). Let them cry, I will not regard them; let them repent, I will not regard them; they have broken My covenant, and done that in which I delighted not; therefore, by that covenant I do curse, and not bless; damn, and not save; frown, and not smile; reject, and not embrace; charge sin and not forgive it. They break My covenant, "and I regarded them not"; so that I say, if thou break the law, the first covenant and thou be found there, God looking on thee through that, He hath no regard on thee, no pity for thee, no delight in thee.

Object. Second. But hath not the law promises as well as threatenings? Saying, "The man which doeth these things shall live," mark, he shall live, "by them," or in them (Rom 10:5; Gal 3:12).

Answ. 1. To break the Commandments is not to keep or fulfill the same; but thou hast broken them, therefore the promise doth not belong to thee by that covenant. 2. The promises of the law are conditional and so not performed unless there is complete and continual obedience to every particular of it, without the most minor sin. "Do this"—mark, do this—and afterward thou shalt live; but if thou break one point of it once in all thy life, thou hast not done the law; therefore the promises following the law do not belong unto thee if one sin hath been committed by thee. As thus, I will give you a plain instance—"Set the case, there be a law made by the king, that if any man speak a word against him he must be put to death, and this must not be revoked, but must for certain be executed on the offender; though there be a promise made to them that do not speak a word against him, that they should have great love from him; yet this promise is nothing to the offender; he is like to have no share in it, or to be ever the better for it; but contrariwise, the law that he hath offended must be executed on him; for his sin shut him out from a share of, or in, the promises." So it is here that there is a promise made indeed, but to whom? It is to none but those that live without sinning against the law; but if thou, I say, sin one time against it in all thy lifetime, thou art gone, and not one promise belongs to thee if thou continue under this covenant. Methinks the prisoners at the bar, having offended the law, and the charge of a just judge towards them, do much hold forth the law, as it is a Covenant of Works, and how it deals with them that are under it. The prisoner, having offended, cries out for mercy; Good, my lord, mercy, saith he, pray, my lord, pity me. The judge saith, What canst thou say for thyself that sentence of death should not be passed upon thee? Why, nothing but this, I pray my lord be merciful. But he answers again, Friend, the law must take place and not be broken. The prisoner said, Good, my lord, spare me, and I will never do so anymore. The judge, notwithstanding the man's outcries and sad condition, must, according to the tenor of the law, pass judgment upon him, and the sentence of condemnation must be read to the prisoner. However, it makes him fall dead to hear it if he executes the law as he ought to. And just thus, it is concerning the Law of God.

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

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

Works of John Bunyan: THE DOCTRINE OF THE LAW AND GRACE UNFOLDED. 489

 

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

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

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

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