Works of John Bunyan Volume II Part 67

2. 'We have joy and peace through believing' (Rom 15:13).

3. 'a.s.surance comes also through believing' (John 6:69; Heb 10:22).

4. Yea, and the sealings up to eternal life; 'In whom also after that ye believed, ye were sealed with that holy spirit of promise'

(Eph 1:13).

5. Sanctification, and a right obedient temper, is not to be found in men before, but after they have believed; 'He purified their hearts by faith' (Acts 15:9). Yea, heaven and eternal happiness is promised to them who are sanctified by faith which is in Christ (26:18).

This first text, therefore, hath been by you abused, in that you have unG.o.dlily strained it, but in vain, to make it warrant your heathenish preparations to faith.

The second scripture; 'He that is of G.o.d heareth G.o.d's words; ye therefore hear them not, because ye are not of G.o.d' (John 8:47).

Ans. This scripture supposeth men must first be of G.o.d, before they can hear G.o.d's word; before they can hear it with the hearing of faith; and therefore nothing respecteth those that before they have faith, live in the law of works; and least of all, those that become obedient thereto, that thereby they may obtain everlasting life. For these are not of G.o.d, not of him in a New Testament sense; not sons, because they are born of men, of the will of men, of the law, and according to the wisdom of flesh and blood (John 1:12,13).

Your third scripture is, 'And as many as were ordained to eternal life believed' (Acts 13:48). Which text you thus expound: 'That as many of the Gentiles as were disposed, or in a ready preparedness for eternal life, believed; that is, those which were proselytes of the gate, who were admitted by the Jews to the hope of eternal life, and to have their portion in the age to come, without submitting to their whole law, or any more than owning the G.o.d of Israel, and observing the seven precepts of Noah' (p. 269)[36].

Ans. 1. That obedience to the moral law is not a preparative to faith, or an excellent and necessary qualification to the right understanding of the gospel I have proved.

2. That to be a Jewish proselyte was to live in the faith of Messias to come, is the strain of all the scriptures that have to deal with them.

3. But that ordaining men to eternal life respects an act of the Jews, or that the Jews did dispense with the Gentile proselytes, in their casting off all their laws, but the seven precepts of Noah.

4. Or that G.o.d counted this a fit, or forerunning qualification to faith in Jesus Christ, neither stands with the word of G.o.d, nor the zeal of that people.

5. Besides, the words presently following seem to me to insinuate more, viz. That the Jews and religious proselytes that adhered to Paul at his first sermon (v 43), did contradict and blaspheme at his second (v 45), and moreover, that it was they that raised persecution upon him, and expelled him out of their coasts (v 50).

When the Gentiles, even those that were more barbarously ignorant at his coming, when they heard that by Christ there was offered to them the forgiveness of sins, they believed (v 48), and glorified the word of the Lord: The wisdom of heaven so disposing such of their hearts, that were before by HIM, not by Jews ordained to life. 'And as many as were ordained to eternal life, believed.'

But you come again, in p. 269 to the scripture first urged by you, 'If any man will do his will,' &c. and you tell us, that this must also needs be implied, he shall rightly understand the doctrine too; which word (understand) you so carry, as may best help you in case you should meet with an adversary. As if any should thus object, that here you have granted that the words make promise of an understanding of the gospel; yea require in it the very first act of the will; then you readily shift it by saying, That this is implied only, suggesting that obedience to morals is expressed, and therefore must first be thought on and done. But if one of your brotherhood stop here, and make the objection; then you add, 'It is knowledge, at least, in all the necessary points thereof, absolutely necessary and essential parts, from among which you long since did cast out, "Coming to G.o.d by Jesus Christ."' Yea you add, 'That by [that which you call] the design of the gospel, it may be presumed, that whosoever considereth it, with a design of being so, [that is, of living up to human principles, and that desireth to be possessed again of the holiness he hath lost, for that is it for the proof of which you have written above 300 pages]

he must needs believe the gospel to have come from G.o.d, and also be enlightened in the true knowledge of at least the necessary points of it,' viz. All moral duties contained therein, which are never a one of them as such an essential of the gospel, but are such duties as are consequential to the belief thereof.

Wherefore, although you feign it, 'this honest temper,' as you call it, will not help you, 1. To judge of the gospel without prejudice; nor 2. To evidence it with satisfaction; nor 3. Secure those in whom it is from error and delusion; no man being more brutish or heathenish, nor so void of satisfaction about it, nor more involved in error concerning it, than yourself; being truly what you charge upon others; 1. Grossly ignorant; 2. Too highly opinionate; 3. Proud in affectation; 4. Liquorish; 5. A self-lover; 6. And for your blasphemy under the just judgment of G.o.d. 'If our gospel be hid, it is hid to them that are lost: In whom the G.o.d of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of G.o.d, should shine into them' (2 Cor 4:3,4).

['For me to live is Christ' includes in it more than good habits or holy frames of soul.]

I am come now to your last chapter, which tells us wherein the essence and life of Christianity consisteth, viz. In a good state and habit of mind, in a holy frame and temper of soul (p. 282).

Ans. 1. It consisteth in a life of faith, when I live in the belief of this, that Christ loved me, and gave himself for me. 'The life that I now live in the flesh [saith Paul] I live by the faith of the Son of G.o.d, who loved me, and gave himself for me.'

2. And besides, a good state and habit of mind, or an holy frame and temper of soul, in your notion of them, which respecteth purely obedience to morals, from natural impulses, or dictates of our humanity, they are rather heathenish than Christian, and being alone, end in death rather than life. 'As many as are of the works of the law, are under the curse,' he saith not they that sin against it, but they that are OF the works of it, such as do justice, righteousness, charity, goodness, mercy, patience, and all kind of moral duties, from principles human, natural, or as men, they are under the curse, because they have sinned first, and also are infirm and weak in their pursuit after the perfections they desire. These follow after righteousness, but that flies from them; wherefore they do not obtain it, because they seek it not by faith in Christ, but as it were by the works; the righteous, good, and holy works of the law (Rom 9:30,32). But you add,

'It is such a habit of mind, such a frame and temper of soul, as esteemeth G.o.d as the chiefest good, and preferreth him and his Son Jesus Christ before all the world, and that prizeth above all things an interest in the divine perfections,' &c. (p. 282).

Ans. 1. G.o.d must needs be esteemed the chiefest good, by all that have but, and are ruled by, the light of nature, because they see him by his works to be almighty, merciful, and eternal (Rom 1:20).

But this may be where the knowledge of the man, the Mediator is not; therefore this, in this and in your sense, cannot be of the essence of Christianity, for that it is common to all the world.

That estimation of G.o.d which is common to natural men, cannot be of the essence of Christianity, because they want that knowledge of him that comes by Jesus Christ, and so are not capable to esteem of him under a Christian consideration.

But you say, 'it is that good habit and temper of mind that preferreth G.o.d, and his Son Jesus Christ, before all the world.'

Ans. He that esteemeth G.o.d above all, must needs, at least in his judgment, so prefer him; but whereas you add, and his Son Jesus Christ, you put in them words but as a cloak, for yourself have not preferred his Son Jesus Christ, no, not before a moral law, no not before your obedience to it, although but by human principles; yea, you have accounted the command of G.o.d, by which we are enjoined by him to come to G.o.d, a thing in itself but like levitical ceremonies, or as Baptism and the Lord's Supper; a thing in itself indifferent, and absolutely considered neither good nor evil (p.

7,8,9).

You add; 'It is such a temper as prizeth above all things, an interest in the divine perfections; such as justice and righteousness, universal charity, goodness, mercy, patience, and all kinds of purity' (p. 282).

Ans. Seeing by these expressions you only intend moral virtues, and those that are inherent in you, and originally operations of humanity, it is evident that you have but impiously and idolatrously attributed to your own goodness so high and blessed a t.i.tle. For whatsoever is in your nature, and originally the dictates thereof, and whatsoever proficiency you make therein by human principles, and helps of natural endowments; these things are but of yourself, your own justice, your own righteousness, your own charity, goodness, mercy, patience, kindness, &c. Now to call these the divine perfections, when they are only your own human virtues, bespeaks you, I say, fond, impious, and idolatrous, and shews you, in the midst of all your pretended design to glorify G.o.d, such an one who have set up your own goodness with him, yea and given it the t.i.tle of his blessed grace and favour.

That scripture you mention (Rom 14:17), although by the word righteousness there, is intended obedience to the moral law, yet to it by persons already justified by Christ's righteousness; hence they are said to do it in the joy and peace of the Holy Ghost, or by the joy and peace which they had by faith in Christ's righteousness, as revealed to them by the Spirit of G.o.d. Hence again, they are said in IT to serve Christ, or to receive the law at his hand, which he giveth to them to walk after, having first justified them from the curse thereof by his blood.

2. The law was given twice on Sinai, the last time, with a proclamation of mercy going before, and he that receiveth it thus, receiveth it after a gospel manner. For they as justified persons are dead to the law as a covenant of works by the body of Christ, that they might live to another, even to him that is raised from the dead (Rom 7; Gal 2:19). But you by this scripture intend not this doctrine, for you make justification by Christ, come after, not before obedience to the law; yea, you make obedience thereto, the essential, and coming to G.o.d by Christ, but a thing of a more remote nature, from true and substantial gospel-righteousness.

In p. 283, you speak again of the old principle, and thus you comment, 'A principle of holiness that respecteth duty, as with respect to the nature of the command, so not with respect to the duty as occasioned by certain external inducements and motives, but from a good temper and disposition of soul.'

Ans. This I say, still respecting your old principle of humanity, and the purity of your nature, the most amounts but to this: Your principle is confined to a liberty of will and affections, with respect to doing of the law of works, which many have professed to have, and do before you, and yet have come short of the glory of G.o.d. For as I told you before, I tell you now again, that the gospel-principles are the Holy Ghost and faith, which help that soul in whom they dwell to count believing in Jesus Christ the great and essential part of our Christianity, and our reckoning ourselves pardoned for the sake of him: 'And thus being set free from sin, we become the servants of G.o.d, and have our fruit unto holiness, and the end everlasting life' (Rom 6:22).

Your description of a child of Abraham, you meaning in a New Testament sense, is quite beside the truth. For albeit, the sons of Abraham will live holy lives, and become obedient to the substantial laws; yet it is not their subjection to morals, but faith in Jesus, that giveth them the denomination of children of Abraham. 'Know ye, therefore, that they that are of faith are the children of faithful Abraham: They that are of faith, the same are the children of Abraham: Yea, they that are of faith are blessed with faithful Abraham' (Gal 3:7,9). In p. 284, you say, 'That there is no one duty more affectionately recommended to us in the gospel than is alms-giving.'

Ans. Yes, That there is, and that which more immediately respecteth our justification with G.o.d, than ten thousand such commandments; and that is faith in Christ. Alms-deeds is also a blessed command; yet but one of the second table, such as must flow from faith going before. Faith I mean that layeth hold on Christ's righteousness, if it be accepted of G.o.d. For before the heart be good the action must be naught; now the heart is good by faith, because faith, by applying Christ's righteousness, makes over [a] whole Christ to the soul, of whose fulness it receiveth, and grace for grace (John 1:16). Many things in this last chapter are worthy reprehension, but because you tell us, in the last two pages thereof, is the sum of all that need to be said, I will immediately apply myself to what is there contained.

You say (p. 296), 'It is not possible we should not have the design of Christianity accomplished in us, and therefore that we should be dest.i.tute of the power of it, if we make our Saviour's most excellent life the pattern of our lives.' By our Saviour's life, as by a parenthesis you also express, you mean, as yourself hath in short described it (ch 5) viz., 'The greatest freedom, affability, courtesy, candour, ingenuity, gentleness, meekness, humility, contempt of the world, contention, charity, tenderness, compa.s.sion, patience, submission to the divine will, love of G.o.d, devoutest temper of mind towards him, mighty confidence and trust in G.o.d,'

&c.

Ans. Our Saviour's life, in not only these, but all other duties that respected morals, was not princ.i.p.ally or first to be imitated by us, but that the law, even in the preceptive part thereof, might be fully and perfectly fulfilled for us. 'Christ is the end of the law for righteousness'; the end, not only of the ceremonial law, but the ten commandments too; for if the word righteousness, respecteth in special them. 'Jesus increased in favour with G.o.d'

(Luke 2:52; Matt 3:17). This respecteth him as made under the law, and his pleasing of G.o.d in that capacity. So also doth that, 'In him I am well pleased.' Now I say, as Jesus stood in this capacity, he dealt with the law in its greatest force and severity, as it immediately came from G.o.d, without the advantage of a Mediator, and stood by his perfect complying with, and fulfilling every t.i.ttle thereof. Besides, as Jesus Christ had thus to do with the law, he did it in order to his 'finishing transgression, and putting an end to sin' (Dan 9:24), and so consequently as Mediator, and undertaker for the world. For his perfect complying withal, and fulfilling every t.i.ttle of the law, respected nothing his own private person, that he for himself might be righteous thereby; for in himself he was eternally just and holy, even as the Father, but it respected us, even us. For US he was made under the law, that we, by his fulfilling the law, might by him be redeemed from under the law, and also receive the adoption of SONS (Gal 4:4,5).

For we having sinned, and transgressed the law, and the justice of G.o.d, yet requiring obedience thereto, and the law being too weak through our flesh to do it, G.o.d therefore sent his own Son in the likeness of sinful flesh, who himself for us did first of all walk in the law, and then for sin suffered also in his flesh, the sentence, and curse p.r.o.nounced against us by the law. For it was nothing less necessary, when the Son of G.o.d became undertaker for the sin of the world, that he should walk in obedience to the whole of the precepts of the law, to deliver us from the judgment of the law; I say it was no less necessary he should so do, than that he should bear our curse and death. For it would have been impossible for him to have overcome the last, if he had not been spotless touching the first. For therefore it was impossible he should be holden of death, because he did nothing worthy of death; no, not in the judgment of the law, to which he immediately stood.

Now as Christ Jesus stood thus to, and walked in the law, it is blasphemy for any to presume to imitate him; because thus to do is to turn Mediator and undertaker for the sin of the world. Besides, whoso doth attempt it, undertakes an impossibility; for no man can stand by the moral law, as it immediately comes from the divine majesty; he having sinned first, even before he goeth about to fulfil it. And in this sense is that to be understood, 'as many as are of the works of the law are under the curse,' held accursed, because they have sinned first; accursed in their performances, because of imperfection, and therefore a.s.suredly accursed at last, because they come short of the righteousness thereof.

1. Christ Jesus did never set himself forth for an example, that by imitating his steps in morals should obtain justification with G.o.d from the curse of that law; for this would be to overthrow, and utterly abolish the work which himself came into the world to accomplish, which was not to be our example, that we by treading his steps might have remission of sins, but that through the faith of him, through faith in his blood, we might be reconciled to G.o.d.

2. Besides, thus to imitate Christ, is to make of him a Saviour, not by sacrifice, but by example. Nay, to speak the whole, this would be to make his mediatorship wholly to center, rather in prescribing of rules, and exacting obedience to morals, than in giving himself a ransom for men; yea, I will add to imitate Christ, as you have prescribed, may be done by him, that yet may be ignorant of the excellency of his person, and the chief end of his being made flesh: For in all these things which you have discoursed in that fifth chapter of him, you have only spoken of that, something of which is apprehended by the light of nature; yea, nature itself will teach that men should trust in G.o.d, which is the most excellent particular that there you mention. Wherefore our Lord Jesus himself foreseeing, that in men there will be a proudness, to content themselves with that confidence, he intimateth that it would be in us insignificant, if it stand without faith in himself. 'Ye believe [naturally] in G.o.d [saith he] believe also in me' (John 14:1). Faith in Jesus is as absolutely necessary as to believe immediately in the divine being. Yea, without faith in Jesus, whosoever believeth in G.o.d is sure to perish and burn in h.e.l.l.

'If you believe not that I am he, ye shall die in your sins' (John 8:24). And to take Jesus in morals for example, is nowhere called believing in him, neither is there one promise of eternal life, annexed to such a practice. But you say, 'If we tread in his blessed steps, and be such, according to our measure and capacity, as we have understood he was in this world' (p. 296).

Ans. I say, for a man to confine himself only to the life of the Lord Jesus, for an example, or to think it enough to make him, in his life, a pattern for us to follow, leaveth us, through our shortness in the end, with the devil and his angels, for want of faith in the doctrine of remission of sins; for Christ did nowhere make another mediator between G.o.d and him, nor did he ever trust to another man's righteousness, to be thereby justified from the curse of the law; neither did he at all stand in need thereof, without which, we must be d.a.m.ned and perish. Now I say, these things being nowhere practised by him, he cannot therein be an example to us. And I say again, seeing that in these things, by faith in them, is immediately wrapped up our reconciliation with G.o.d; it followeth, that though a man take the Lord Christ in his whole life, for an example in the end, that notwithstanding, he abideth unreconciled to G.o.d. Neither will that clause, 'and be such,' help such a person at all: For justification with G.o.d, comes not by imitating Christ as exemplary in morals, but through faith in his precious blood. In the law I read, that the Paschal Lamb was neither to be eaten sodden nor raw, but roast with fire, must it be eaten (Exo 12). Now to make salvation princ.i.p.ally to depend upon imitating Christ's life, it is to feed upon him raw, or at most, as sodden, not sanctified and holy: But the precept is, 'Eat it roast with fire'; is to be the ant.i.type, as accursed of G.o.d for sin, and enduring the punishment for it (Exo 19; Deu 33:2; Mal 4:1). The law is compared to fire, and its curse to a burning oven. Now under the curse of this fiery law, was the Lord Jesus afflicted for the sins of the world: wherefore, as so considered, our faith must lay hold upon him, for justification with G.o.d. 'This is the law of the burnt-offering: [which was the offering for sin;] It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it' (Lev 6:9). But now I would inquire: Had Israel done the commandment, if they had eaten the pa.s.sover raw, or boiled in water? Or if they had offered that offering, that was to be burnt as a sin-offering, otherwise than it was commanded?

Even so, to feed upon Christ, as he is holy, and of good life only; and also, as taking him therein for an example to us, to follow his steps for justification with G.o.d; this is, to eat the pa.s.sover raw, and not as roast with fire; this is, to feed upon Jesus, without respecting him as accursed of G.o.d for our sin, and so consequently to miss of that eternal life, that by his blood he hath obtained for every one that believeth on him. I have been pleased with this observation: That none of the signs and wonders in Egypt, could deliver the children of Israel thence, till the Lamb was slain, and roast with fire (Exo 12:31). And I have been also pleased with this: That the Father, not Moses, gave the manna from heaven, which was a type of the flesh, and blood of Christ, that whoso feedeth on, shall live for ever (John 6:32). Yea, circ.u.mcision also, which was a type of inward, and heart-holiness, was not of Moses, but of the Fathers, and princ.i.p.ally a consequence of the faith of Abraham (John 7:22). Whence I gather, that no wonder, but the blood of Christ can save; that no kindness, but the mercy of G.o.d, can give this to us; and that no law, but the law of faith, can make us truly holy in heart. But you add, 'Those that sincerely, and industriously, endeavour to imitate the holy Jesus in his Spirit and actions, can never be ignorant what it is to be truly Christians.' Those that follow Jesus in his Spirit, must first receive that Spirit from heaven, which Spirit is received, as I have often said, by applying first, by faith, the merits of Christ to the soul, for life and justification with G.o.d. The Spirit is not received by the works of the law, but by the hearing of faith; neither comes it in the ministry, or doctrine of morals, but in and by the ministry of faith; and the law is not of faith.

Wherefore seeing you have, in p. 223 of your book, forbidden sinners to come first to Jesus for justification with G.o.d; the Spirit you talk of, however you call it the Spirit of Jesus, can be no other than the spirit of a man; which you also yourself, in p. 7, 8, 9 call 'the purity of human nature, a principle of reason, the first principles of morals, or those that are originally dictates of human nature.' Wherefore by these words, 'in his Spirit,' you do but blaspheme the Holy Ghost, and abuse your ignorant reader; calling now, Quaker-like, the dictates of your humanity, and your Socinian compliances therewith, the Spirit of Holy Jesus. I conclude therefore, that the way of salvation, or the design of Christianity as prescribed by you, is none other than the errors of your own brain, the way of death, the sum and heart of Papistical Quakerism, and is quite denied by the Lord Jesus, and by his blessed Testament. And now go your ways, and imitate the Lord Jesus, and take the whole history of his life for your example, and walk in his steps, and be such as much as you can, yet without faith in his blood, first; yea, and if you stand not just before G.o.d through the imputation of his righteousness, your imitating will be found no better than rebellion, because by that, instead of faith in his blood, you hope to obtain remission of sins, thrusting him thereby from his office and work, and setting your dunghill righteousness up in his stead.

[Fowler's false and dangerous conclusions.]

I come now to your conclusion. First, in p. 298 'You press men to betake themselves to find [that which you call] the design of Christianity, accomplished in their hearts and lives.'

Ans. Seeing that the holiness that your erroneous book has exalted, is none other but that which we have lost; yea, and again, seeing you have set this in the head of, and before the righteousness of Christ, I admonish my reader to tremble at the blasphemy of your book, and account the whole design therein, to be none other but that of an enemy to the Son of G.o.d, and salvation of the world.

For that holiness as I have shewed, is none other but a shadowish, Christless, graceless holiness; and your so exalting of it, very blasphemy. You proceed, saying, 'Let us exercise ourselves unto real and substantial G.o.dliness; [still meaning your Adamitish holiness] let us study the gospel not to discourse, or only to believe, but also, and above all things, to do well.'

Ans. Herein still you manifest, either ignorance of, or malice against, the doctrine of faith; that doctrine, which above all doctrines, is the quintessence of the New Testament, because therein, and not princ.i.p.ally, as you feign, by doing well, is the righteousness of G.o.d revealed, and that from faith to faith; not from faith to works, nor yet from works to faith. Besides, the gospel is preached in all nations, for the obedience of faith (Rom 16:26). Neither works, the law, the dictates of humanity, nor the first principles of morals, knowing what to do with the righteousness of the gospel, which is a righteousness imputed by G.o.d, not wrought by us; a righteousness given, not earned, a righteousness received by believing, not that which floweth from our obedience to laws, a righteousness which comes from G.o.d to us, not one that goeth from us to G.o.d. Besides, as I also have hinted before, the apostle and you are directly opposite. You cry, 'above all things, do well': that is, work and do the law; but he, 'above ALL, take the shield of faith, wherewith are quenched all the fiery darts of the wicked'

(Eph 6:16).

But you add (p. 300), 'Let us do what lieth in us to convince our Atheists, that the religion of the blessed Jesus, is no trick or device; and our wanton and loose Christians, that it is no notional business, or speculative science.'

Ans. This you cannot do by your moral natural principles of humanity: For even some of your brave philosophers, whose G.o.dliness you have so much applauded, were even then in the midst of their, and your virtues, atheistically ignorant of the religion of Jesus. And as to the loose Christian; Christ neither hath need of, nor will he bless your blasphemous opinions, nor feigned G.o.dliness, but real unG.o.dliness, to make them converts to his faith and grace, neither can it be expected it should, seeing you have not only dirty thoughts, but vilifying words, and sayings of his person, work, and righteousness. you have set your works before his (p. 223), calling them substantial, indispensable, and real; but coming to G.o.d by him, a thing in itself indifferent (p. 7-9). You go on, and say, 'Let us declare--that we are not barely reliers on Christ's righteousness, by being imitators of it' (p. 300). You cannot leave off to contemn and blaspheme the Son of G.o.d. Do you not yet know that the righteousness of Christ on which the sinner ought to rely for life, is such, as consisted in his standing to, and doing of the law, without a Mediator? And would you be doing this? What know you not, that an essential of the righteousness he accomplished for sinners when he was in the world; is, 'That he was conceived by the Holy Ghost, born without sin, did all things in the power of, and union with his own eternal G.o.dhead.' And are you able thus to imitate him? Again, the righteousness on which we ought to rely for life, is that which hath in it the merit of blood: we are 'justified by his blood' through faith in his blood (Rom 5:9). Is this the righteousness you would imitate? Farther, the righteousness on which poor sinners should rely, is that, for the sake of which G.o.d forgiveth the sins of him that resteth by faith thereupon. But would you be imitating of, or accomplishing such a righteousness?