MEMOIR OF JOHN BUNYAN (continued 37)

Seventh. Wouldest thou grow in this grace of fear? then take heed of A MURMURING AND REPINING HEART, for that is not a heart for this grace of fear to grow in. As for instance, when men murmur and repine at God's hand, at his dispensations, and at the judgments that overtake them, in their persons, estates, families, or relations, that their murmuring tendeth to destroy fear; for a murmuring spirit is such an one as seems to correct God, and to find fault with his dispensations, and where there is that, the heart is far from fear. A murmuring spirit either comes from that wisdom that pretends to understand that there is a failure in the nature and execution of things, or from an envy and spite at the execution of them. Now if murmurings arise from this pretended wisdom of the flesh, then instead of fearing of God, his actions are judged to be either rigid or ridiculous, which yet are done in judgment, truth, and righteousness. So that a murmuring heart cannot be a good one for the fear of God to grow in. Alas! the heart where that grows must be a soft one; as you have it in Job 23:15, 16; and a heart that will stoop and be silent at the most abstruse of all his judgments—"I was dumb, because THOU didst it." The heart in which this fear of God doth flourish is such, that it bows and is mute, if it can but espy the hand, wisdom, justice, or holiness of God in this or the other of his dispensations, and so stirs up the soul to fear before him. But if this murmuring ariseth from envy and spite, that looketh so like to the spirit of the devil, that nothing need be said to give conviction of the horrible wickedness of it.

Eighth. Wouldest thou grow in this grace of fear? then take heed of A HIGH AND CAPTIOUS SPIRIT, for that is not good ground for the fear of God to grow in. A meek and quiet spirit is the best, and there the fear of God will flourish most; therefore Peter puts meekness and fear together, as being most suited in their nature and natural tendency one to another (1 Peter 3:15). Meekness of spirit is like that heart that hath depth of earth in it in which things may take root and grow; but a high and captious spirit is like to the stony ground, where there is not depth of earth, and consequently, where this grace of fear cannot grow; therefore take heed of this kind of spirit, if thou wouldest that the fear of God should grow in thy soul.

Ninth. Wouldest thou grow in this grace of fear? then take heed of AN ENVIOUS HEART, for that is not a good heart for the fear of God to grow in. "Let not thine heart envy sinners; but be thou in the fear of the Lord all the day long" (Prov 23:17). To envy any is a sign of a bad spirit, and that man takes upon him, as I have already hinted, to be a controller and a judge, yea, and a malicious executioner too, and that of that fury that ariseth from his own lusts and revengeful spirit, upon (perhaps) the man that is more righteous than himself. But suppose he is a sinner that is the object of thine envy, why, the text sets that envy in direct opposition to the fear of God; "Envy not sinners, but be thou in the fear of God." These two, therefore, to wit, envy to sinners and fearing of God, are opposites. Thou canst not fear God, and envy sinners too. And the reason is, because he that envieth a sinner, hath forgotten himself, that he is as bad; and how can he then fear God? He that envies sinners rejects his duty of blessing of them that curse, and praying for them that despitefully use us; and how can he that hath rejected this, fear God? He that envieth sinners, therefore, cannot be of a good spirit, nor can the fear of God grow in his heart.

Tenth. Lastly, Wouldest thou grow in this grace of fear? then take heed of HARDENING THY HEART at any time against convictions to particular duties, as to prayer, alms, self-denial, or the like. Take heed also of hardening thy heart, when thou art under any judgment of God, as sickness, losses, crosses, or the like. I bid you before to beware of a hard heart, but now I bid you beware of hardening your soft ones. For to harden the heart is to make it worse than it is; harder, more desperate, and bold against God, than at the present it is. Now, I say, if thou wouldest grow in this grace of fear, take heed of hardening thy heart, and especially of hardening of it against convictions to good; for those convictions are sent of God like seasonable showers of rain, to keep the tillage of thy heart in good order, that the grace of fear may grow therein; but this stifling of convictions makes the heart as hard as a piece of the nether millstone. Therefore happy is he that receiveth conviction, for so he doth keep in the fear of God, and that fear thereby nourished in his soul; but cursed is he that doth otherwise—"Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief" (Prov 28:14).

USE THIRD, of encouragement.

USE THIRD. I come now to A USE OF ENCOURAGEMENT to those that are blessed with this grace of fear. The last text that was mentioned saith, "Happy is the man that feareth alway," and so doth many more. Happy already, because blessed with this grace; and happy for time to come, because this grace shall abide, and continue till the soul that hath it is brought unto the mansion-house of glory. "I will put my fear in their hearts, that they shall not depart from me." Therefore, as here it saith, Happy is he, so it saith also, It shall go well with him, that is, in time to come. "It shall be well with them that fear God" (Eccl 8:12).

First. Had God given thee all the world, yet cursed hadst thou been, if he had not given thee the fear of the Lord; for the fashion of this world is a fading thing, but he that feareth the Lord shall abide for ever and ever. This therefore is the first thing that I would propound for thy encouragement, thou man that fears the Lord. This grace will dwell in thy heart, for it is a new covenant grace, and will abide with thee for ever. It is sent to thee from God, not only to join thy heart unto him, but to keep thee from final apostasy—"I will put my fear in their hearts, that they shall not depart from me" (Jer 32:40). That thou mayest never forsake God, is his design, and therefore, to keep thee from that wicked thing, he hath put his fear in thy heart. Many are the temptations, difficulties, snares, traps, trials, and troubles that the people of God pass through in the world, but how shall they be kept, how shall they be delivered, and escape? Why, the answer is, The fear of God will keep them—"He that feareth God shall come forth of them all."

Is it not therefore a wonderful mercy to be blessed with this grace of fear, that thou by it mayest be kept from final, which is damnable apostasy? Bless God, therefore, thou blessed man, that hast this grace of fear in thy soul. There are five things in this grace of fear that have a direct tendency in them to keep thee from final apostasy.

1. It is seated in the heart, and the heart is, as I may call it, the main fort in the mystical world, man. It is not placed in the head, as knowledge is; nor in the mouth, as utterance is, but in the heart, the seat of all, "I will put my fear in their hearts." If a king will keep a town secure to himself, let him be sure to man sufficiently the main fort thereof. If he have twenty thousand men well armed, yet if they lie scattered here and there, the town may be taken for all that, but if the main fort be well manned, then the town is more secure. What if a man had all the parts, yea, all the arts of men and angels? That will not keep the heart to God. But when the heart, this principal fort, is possessed with the fear of God, then he is safe, but not else.

2. As the heart in general, so the will in special. That chief and great faculty of the soul is the principle that is acted by this fear. The will, which way that goes, all goes; if it be to heaven or hell. Now the will, I say, is that main faculty that is governed by this fear that doth possess the soul, therefore all is like to go well with it. This Samuel insinuateth, where he saith, "If ye will fear the Lord." Fearing of God is a voluntary act of the will, and that being so, the soul is kept from rebellion against the commandment, because by the will where this fear of God is placed, and which it governeth, is led all the rest of the powers of the soul (1 Sam 12:14). In this will, then, is this fear of God placed, that this grace may the better be able to govern the soul, and so by consequence the whole man; for as I said before, look what way the will goes, look what the will does, thither goes, and that does, the whole man (Psa 110:3). Man, when his will is alienate from God, is reckoned rebellious throughout, and that not without ground, for the will is the principal faculty of the soul as to obedience, and therefore things done without the will are as if they were not done at all. The spirit is willing; if ye be willing; "she hath done what she could," and the like; by these and such-like sayings the goodness of the heart and action is judged, as to the subjective part thereof. Now this fear that we have been speaking of, is placed in the soul, and so consequently in the will, that the man may thereby the better be kept from final and damnable apostasy.

3. This fear, as I may say, even above every other grace, is God's well-wisher; and hence it is called, as I also have showed you, his fear. As he also says in the text mentioned above, "I will put my fear in their hearts." These words, his and my, they are intimate and familiar expressions, bespeaking not only great favour to man, but a very great trust put in him. As who should say, this fear is my special friend, it will subject and bow the soul, and the several faculties thereof, to my pleasure; it is my great favourite, and subdueth sinners to my pleasure. You shall rarely find faith or repentance, or parts, go under such familiar characters as this blessed fear of the Lord doth. Of all the counsellors and mighties that David had, Hushai only was called the king's friend (2 Sam 15:37, 16:16). So of all the graces of the Spirit this of the fear of God goes mostly, if not always, by the title of MY fear, God's fear, HIS fear, &c. I told you before, if the king will keep a town, the main fort therein must be sufficiently manned: and now I will add, that if he have not to govern those men some trusty and special friend, such as Hushai was to David, he may find it lost when it should stand him in greatest stead. If a soul should be possessed with all things possible, yet if this fear of God be wanting, all other things will give place in time of rebellion, and the soul shall be found in, and under the conduct of hell, when it should stand up for God and his truth in the world. This fear of God, it is God's special friend, and therefore it has given unto it the chief seat of the heart, the will, that the whole man may now be, and also be kept hereafter, in the subjection and obedience of the gospel. For,

4. This grace of fear is the softest and most tender of God's honour of any other grace. It is that tender, sensible, and trembling grace, that keepeth the soul upon its continual watch. To keep a good watch is, you know, a wonderful safety to a place that is in continual danger because of the enemy. Why, this is the grace that setteth the watch, and that keepeth the watchmen awake (Can 3:7,8). A man cannot watch as he should, if he be destitute of fear: let him be confident, and he sleeps; he unadvisedly lets into the garrison those that should not come there. Israel's fault when they came to Canaan was, that they made a covenant with the inhabitants of the land, to wit, the Gibeonites, without asking counsel of God. But would they have done so, think you, if at the same time the fear of God had had its full play in the soul, in the army? no, they at that time forgot to fear. The grace of fear had not at that time its full stroke and sway among them.

5. This grace of fear is that which, as I may so say, first affects the hearts of saints with judgments, after we have sinned, and so is as a beginning grace to bring again that to rights that by sin is put out of frame. O it is a precious grace of God! I know what I say in this matter, and also where I had been long ago, through the power of my lusts, and the wiles of the devil, had it not been for the fear of God.

Second. But secondly, another encouragement for those that are blessed with this blessed grace of fear is this,—this fear fails not to do this work for the soul, if there in truth, be it never so small in measure. A little of this leaven "leaveneth the whole lump." True, a little will not do, or help the soul to do those worthy exploits in the heart or life as well as a bigger measure thereof; nor, indeed, can a little of any grace do that which a bigger measure will; but a little will preserve the soul from final apostasy, and deliver it into the arms of the Son of God at the final judgment. Wherefore, when he saith, "I will put my fear in their hearts," he says not, I will put so much of it there, such a quantity, or such a degree; but, "I will put my fear there." I speak not this in the least to tempt the godly man to be content with the least degree of the fear of God in his heart. True, men should be glad that God hath put even the least degree of this grace into their souls, but they should not be content therewith; they should earnestly covet more, pray for more, and use all lawful, that is, all the means of God's appointing, that they may get more.

There are, as I have said already, several degrees of this grace of fear, and our wisdom is to grow in it, as in all the other graces of the Spirit. The reasons why, I have showed you, and also the way to grow therein; but the least measure thereof will do as I said, that is, keep the soul from final apostasy. There are, as I have showed you, those that greatly fear the Lord, that fear exceedingly, and that fear him above many of their brethren; but the small in this grace are saved as well as those that are great therein: "He will bless" or save "them that fear him, both small and great." This fear of the Lord is the pulse of the soul; and as some pulses beat stronger, some weaker, so is this grace of fear in the soul. They that beat best are a sign of best life, but they that beat worst show that life is [barely] present. As long as the pulse beats, we count not that the man is dead, though weak; and this fear, where it is, preserves to everlasting life. Pulses there are also that are intermitting; to wit, such as have their times for a little, a little time to stop, and beat again; true, these are dangerous pulses, but yet too a sign of life. This fear of God also is sometimes like this intermitting pulse; there are times when it forbears to work, and then it works again. David had an intermitting pulse, Peter had an intermitting pulse, as also many other of the saints of God. I call that an intermitting pulse, with reference to the fear we speak of, when there is some obstruction by the workings of corruptions in the soul; I say, some obstruction from, and hindrance of, the continual motion of this fear of God; yet none of these, though they are various, and some of them signs of weakness, are signs of death, but life. "I will put my fear in their hearts, that they shall not depart from me."

Quest. But you may say, How shall I know that I fear God?

Answ. If I should say that desires, true sincere desires to fear him, is fear itself. I should not say amiss (Neh 1:11). For although a desire to be, or do so and so, makes not a man to be in temporal or natural things what he desires to be—for a sick, or poor, or imprisoned man may desire to be well, to be rich, or to be at liberty, and yet be as they are, sick, poor, or in prison—yet in spirituals, a man's desire to be good, to believe, to love, to hope, and fear God, doth flow from the nature of grace itself.

I said before, that in temporals a man could not properly be said to be what he was not; yet a man, even in naturals or temporals, shows his love to that thing that he desires, whether it be health, riches, or liberty; and in spirituals, desires of, from love to this or that grace of God, sincere desires of it flow from the root of the grace itself—"Thy servants who desire to fear thy name." Nehemiah bore himself before God upon this, "that he desired to fear his name." And hence again it is said concerning desires, true desires, "The desire of man is his kindness" (Prov 19:22). For a man shows his heart, his love, his affections, and his delights, in his desires; and since the grace of the fear of God is a grace so pleasant in the sight of God, and of so sanctifying a nature in the soul where it is, a true sincere desire to be blessed with that grace must needs flow from some being of this grace in the soul already.

True desires are lower than higher acts of grace, but God will not overlook desires—"But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city." Mark, they desire a country, and they shall have a city. At this low place, to wit, sincere desires, God will meet the soul and will tell him that he hath accepted of his desires, that his desires are his kindness, and flow from grace itself: "He will fulfil the desire of them that fear him." Therefore desires are not rejected of God; but they would, if they did not flow from a principle of grace already in the soul; therefore desires, sincere desires to fear God, flow from grace already in the soul. Therefore, since thou fearest God, and it is evident by thy desires that thou dost so do, thou art happy now in this thy fear, and shalt be happy for ever hereafter in the enjoyment of that which God in another world hath laid up for them that fear him.

Third. Another encouragement for those that have this grace of fear is this; this grace can make that man, that in many other things is not capable of serving of God, serve him better than those that have all without it. Poor Christian man, thou hast scarce been able to do anything for God all thy days, but only to fear the Lord. Thou art no preacher, and so canst not do him service that way; thou art no rich man, and so canst not do him service with outward substance; thou art no wise man, and so canst not do anything that way; but here is thy mercy, thou fearest God. Though thou canst not preach, thou canst fear God. Though thou hast no bread to feed the belly, nor fleece to clothe the back of the poor, thou canst fear God. O how "blessed is the man that feareth the Lord"; because this duty of fearing of God is an act of the mind, and may be done by the man that is destitute of all things but that holy and blessed mind.

Blessed therefore is that man, for God hath not laid the comfort of his people in the doing of external duties, nor the salvation of their souls, but in believing, loving, and fearing God. Neither hath he laid these things in actions done in their health nor in the due management of their most excellent parts, but in the receiving of Christ, and fear of God. The which, good Christian, thou mayest do, and do acceptably, even though thou shouldest lie bed-rid all thy days; thou mayest also be sick and believe; be sick and love, be sick and fear God, and so be a blessed man. And here the poor Christian hath something to answer them that reproach him for his ignoble pedigree, and shortness of the glory of the wisdom of the world. True, may that man say, I was taken out of the dunghill, I was born in a base and low estate, but I fear God. I have no worldly greatness, nor excellency of natural parts, but I fear God.

When Obadiah met with Elijah, he gave him no worldly and fantastical compliment, nor did he glory in his promotion by Ahab the king of Israel, but gravely, and after a gracious manner, said, "I thy servant fear the Lord from my youth." Also when the mariners inquired of Jonah, saying, "What is thine occupation, and whence comest thou? what is thy country, and of what people art thou?" This was the answer he gave them, "I am a Hebrew, and I fear the Lord, the God of heaven, which hath made the sea and the dry land" (Jonah 1:8,9). Indeed this answer is the highest, and most noble in the world, nor are there any, save a few, that in truth can thus express themselves, though other answers they had enough; most can say, I have wisdom, or might, or riches, or friends, or health, or the like; these are common, and are greatly boasted in by the most; but he is the man that feareth God, and he that can say, when they say to him, What art thou? "I thy servant fear the Lord," he is the man of many, he is to be honoured of men: though this, to wit, that he feareth the Lord, is all that he hath in the world. He hath the thing, the honour, the life, and glory that is lasting; his blessedness will abide when all men's but his is buried in the dust, in shame and contempt.[35]

A word to hypocrites.

Hypocrites, my last word is to you; the hypocrite is one that would appear to be that in men's eyes that is nothing of in God's—thou hypocrite, that wouldest be esteemed to be one that loves and that fears God, but does not; I have this to say to thee, thy condition is damnable, because thou art a hypocrite, and seekest to deceive both God and man with guises, vizards, masks, shows, pretences, and thy formal, carnal, feigned subjection to the outside of statutes, laws, and commandments; but within thou art full of rottenness and all excess.

Hypocrite, thou mayest by thy cunning shifts be veiled and hid from men, but thou art naked before the eyes of God, and he knoweth that his fear is not in thy heart (Luke 16:15).

Hypocrite, be admonished that there is not obedience accepted of God, where the heart is destitute of this grace of fear. Keeping of the commandments is but one part of the duty of man, and Paul did that, even while he was a hypocrite (Phil 3). To "fear God and keep his commandments, this is the whole duty of man" (Eccl 12:13). This—fear God—the hypocrite, as a hypocrite, cannot do, and therefore, as such, cannot escape the damnation of hell.

Hypocrite, thou must fear God first, even before thou dost offer to meddle with the commandments, that is, as to the keeping of them. Indeed, thou shouldest read therein, that thou mayest learn to fear the Lord, but yet, "fear God" goes before the command to keep his commandments. And if thou dost not fear God first, thou transgressest, instead of keeping of the commandments.

Hypocrite, this word, FEAR GOD, is that which the hypocrite quite forgets, although it is that which sanctifies the whole duty of man. For this is that, and nothing without it, that can make a man sincere in his obedience; the hypocrite looks for applause abroad, and forgets that he is condemned at home, and both these he does because he wanteth the fear of God.

Hypocrite, be admonished that none of the privileges that are spoken of in the former part of the book belongs to thee, because thou art a hypocrite; and if thou hope, thy hope shall be cut off, and if thou lean upon thy house, both thou and it shall fall into hell-fire. Triumph then, thy triumph is but for awhile. Joy then, but the joy of the hypocrite is but for a moment (Job 8:13,15, 20:4-6).

Perhaps thou wilt not let go now, what, as a hypocrite, thou hast got; but "what is the hope of the hypocrite, when God taketh away his soul?" (Job 27:8). Hypocrite, thou shouldest have chosen the fear of God, as thou hast chosen a profession without it, but thou hast cast off fear, because thou art a hypocrite; and because thou art such, thou shalt have the same measure that thou metest; God will cast thee off, because thou art a hypocrite. God hath prepared a fear for thee because thou didst not choose the fear of God, and that fear shall come upon thee like desolation, and like an armed man, and shall swallow thee up, thou and all that thou art (Prov 1:27).

Hypocrite, read this text and tremble—"The sinners in Zion are afraid, fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isa 33:13,14).

Hypocrite, thou art not under the fatherly protection of God, because thou art a hypocrite, and wantest his fear in thine heart. The eyes of the Lord are upon them that fear him, to deliver them. But the fearless man or hypocrite is left to the snares and wiles of the devil, to be caught therein and overcome, because he is destitute of the fear of God.

Hypocrite, thou art like to have no other reward of God for thy labour than that which the goats shall have;[36] the hypocrite, because he is a hypocrite, shall not stand in God's sight. The gain of thy religion thou spendest as thou gettest it. Thou wilt not have one farthing overplus at death and judgment.

Hypocrite, God hath not intrusted thee with the least dram of his saving grace, nor will he, because thou art a hypocrite: and as for what thou hast, thou hast stolen it, even every man of you from his neighbour; still pilfering out of their profession, even as Judas did out of the bag. Thou comest like a thief into thy profession, and like a thief thou shalt go out of the same. Jesus Christ hath not counted thee faithful to commit to thee any of his jewels to keep, because thou fearest him not. He hath given his "banner to them that fear him, that it may be displayed because of the truth" (Psa 60:4).

Hypocrite, thou art not true to God nor man, nor thine own soul, because thou art a hypocrite! How should the Lord put any trust in thee? Why should the saints look for any good from thee? Should God give thee his Word, thou wilt sell it. Should men commit their souls to thee, thou wilt destroy them, by making merchandise of them, for thy own hypocritical designs. Yea, if the sun waxes hot, thou wilt throw all away, and not endure the heat, because thou art a hypocrite!

FOOTNOTES:

[1]This is a very remarkable illustration of godly fear. Jacob does not swear by the omnipresence or omniscience of God—nor by his omnipotence—nor by his love or mercy in his covenant—nor by the God of Abraham, but by the "fear of his father Isaac"—the sole object of his adoration. A most striking and solemn appeal to Jehovah, fixing upon our hearts that Divine proverb, "The fear of the Lord is the beginning of wisdom"—the source of all happiness, both in time and in eternity.—Ed.

[2] It is of solemn importance that we feel the vast difference between holy and unholy familiarity with God. Has he adopted us into his family? Can we, by a new birth, say "Our Father?" Still he is in heaven, we on earth. He is infinite in purity; Holy, Holy, Holy is his name. We are defiled, and can only approach his presence in the righteousness of the Saviour and Mediator. Then, O my soul, if it is thy bliss to draw near to the throne of grace with holy boldness, let it be with reverence and godly fear.—Ed.

[3] It is an awful thing to appeal to God for the truth of a lie! All appeals to God, not required by law, are worse than useless; they are wicked, and cast a doubt on the veracity of those who make them—Ed.

[4] "To give the back"; to forsake, to depart, to treat with contempt. See Imperial Dictionary, vol. i. p. 145.—Ed.

[5] The genuine disciple "who thinketh no evil" will say, Can this be so now? Yes, reader, it is. Some go to God's house to worship their ease and forgetfulness in sleep; some for worldly purposes; some to admire the beauty of the frail body; but many to worship God in spirit and in truth. Reader, inquire to which of these classes you belong.—Ed.

[6] They worshipped God, not according to his appointment, but their own inventions—the direction of their false prophets, or their idolatrous kings, or the usages of the nations round about them. The tradition of the elders was of more value and validity with them than God's laws by Moses. This our Saviour applies to the Jews in his time, who were formal in their devotions, and wedded to their own inventions; and pronounces concerning them that in vain do they worship God. How many still in worship regard the inventions of man, and traditions of the church, more than the commands of God.—Ed.

[7] The Word is the decree upon which we must depend or perish. In vain, poor sinner, is any reliance upon churches or men; neither Papist nor Protestant have any power "committed unto them" to forgive sins. If they claim it, believe them not, but pity their pride and delusion. Christ is the Rock, and not poor erring Peter, as some have vainly imagined. Peter is dead, awaiting the resurrection of his body, and the great day of judgment; but Christ ever liveth at all times, and in all places, able to save unto the uttermost. Put no trust in man, but in thy broken spirit seek the blessing of Christ, that he may pardon thy sins.—Ed.

[8] The fear of the wicked arises from a corrupt, sinful, self-condemning conscience; they fear God as an angry judge, and therefore consider him as their enemy. As they love and will not part with their sins, so they are in continual dread of punishment.—Mason.

[9] "To-elbow all his days in his lord's vineyard"; to sit or stand idly resting upon his elbows, instead of labouring in the vineyard. "A sovereign shame so elbows him."—King Lear, Act iv, Scene 3.—Ed.

[10] "Gear"; apparel, furniture, implements. "The apostles were not fixed in their residence, but were ready in their gears to move whither they were called."—Barrow.—Ed.

[11] God does not limit himself as to his mode of calling poor sinners. The three thousand he convinced at one hour, and they immediately made a profession, but Bunyan was for years in a state of alarming uncertainty; some are driven by fiery terrors, others by a still small voice. Reader, our anxious inquiry should be, Have we entered in by Christ the gate? Are our fruits meet for repentance? Let no one vaunt of his experience, because he go well bedaubed with the dirt of the slough. Every soul that enters the gate is equally a miracle of grace.—Ed.

[12] This is remarkably instanced in Bunyan's Grace Abounding.—Ed.

[13] Those who are adopted into the family of heaven are "justified from all things"; being delivered from sin, the curse, and wrath, "there is now no condemnation for them"; and trusting to Jesus' precious blood of pardon, to his righteousness for acceptance, and to his grace for sanctification, they are, by the indwelling of the Spirit which adopted them, possessed of that love which casteth out fear, and rejoiceth in hope of the glory of God. And to those who, through their manifold infirmities and departures, are often beset with unbelieving fears, the Lord says, for their encouragement, "Fear thou not, for I am with thee; I will help thee; yea, I will uphold thee with the right hand of my righteousness" (Isa 41:10).—Mason.

[14] Effectual grace in the soul is accompanied by doubts and fears, owing to the remains of indwelling corruption; hence arises a continual warfare. Believer, how needful is it ever to retain your confidence and assurance of your Lord's love to you! Rely on his faithfulness, persevere steadfastly in the way of duty, looking to Jesus, and living upon his fulness.—Mason. How does all this reasoning remind us of Bunyan's own experience, recorded in his Grace Abounding; he was not ignorant of Satan's devices.—Ed.

[15] Alas! how few attain to this most blessed state. To delight so in the Word—to make it so much our daily study, and the object of our meditations at night, as to have "its very form engraven upon the face of our souls." Happy is the man that is in such a case. O my soul, why is it not thy case?—Ed.

[16] The filial fear of God is most prevalent when the heart is impressed with a lively sense of the love of God manifested in Christ. As a dutiful and obedient child fears to offend an affectionate parent, or as a person of grateful heart would be extremely careful not to grieve a kind and bountiful friend, who is continually loading him with favours and promoting his true happiness; so, and much more, will the gracious soul be afraid of displeasing the Lord, his bountiful and unwearied benefactor, who is crowning him with loving kindness and tender mercies.—Mason.

[17] It is no new thing for those who are in public places, to seek themselves more than the public welfare; nay, and to serve themselves by the public loss.—Henry.

[18] How does this remind us of the character of By-ends in the "Pilgrim's Progress" !—Ed.

[19] So Ainsworth understands, p. 134, vol. 10. He renders it, "lurking lions, which are lusty, strong-toothed, fierce, roaring, and ravenous. And hereby," says he, "may be meant the rich and mighty of the world, whom God often bringeth to misery." "They that are ravenous, and prey on all about them, shall want, but the meek shall inherit the earth; they shall not want who, with quiet obedience, work and mind their own business; plain-hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish." Henry.—Ed.

[20] "The conduct of angels" means not merely their guiding pilgrims in the way, but also, in a military sense, a guard, or what is now called a convoy.—Ed.

[21] See margin, Genesis 41:43, and 40:8.—Ed.

[22] To publish by sound of trumpet, to trumpet good tidings. In Bunyan's time it was never used ironically.—Ed.

[23] This if from the Bible, and not from the inferior version in the Book of Common Prayer, commonly called the reading Psalms.—Ed.

[24] Sternhold and Hopkin's edit. 1635.—The propriety of singing in public worship was strongly debated by some of the Nonconformists. There were very weighty reasons, in persecuting times, for meetings being held as quietly as possible. The Quakers to this day do not admit singing in their assemblies. The introduction of this psalm proves that Bunyan was acquainted with the "singing" Psalms, and, in all probability, practised singing in public worship. When James I. improved this version for church use, called the Psalms of KING David, translated by KING James, his last four lines are—

Thou of Jerusalem shalt see While as thou liv'st the good, Thou shalt thy children's children see, And peace on Israel's brood.

How blessed are we in our day with the poetry of Watts, Wesley, and a host of others, who have supplied the church with beautiful soul-inspiring compositions, without fear to restrain us in using them.—Ed.

[25] No one can charge Bunyan with a superstitious notion of dreams, whether asleep or as if asleep. Such a mode of interpretation as he recommends is both rational and scriptural. To dream awake is thus explained—"They dream on in a course of reading without digesting."—Locke.—Ed.

[26] Whoever thou art, beseech the Lord to weigh thee in the balances of the sanctuary. No fear of God—no grace in the soul. Of this class is the proud, the covetous, the glutton, the liar, the apostate, the perverter of God's people from the right way; obstinate and incorrigible backsliders; those who neither mourn nor sigh for the wickedness of the land; they that prefer their own fancies, dreams, frames, and feelings, to the Word of God; swearers, adulterers, perjured persons, and oppressors of the poor; they that insult the godly, and rejoice at their sufferings; they that have no love, gratitude, nor sense of duty to God, as the fountain of their unmerited mercies. O reader, give God no rest until, by his Word and Spirit, he imparts to thee this holy fear as the earnest of glory hereafter; without it you are perishing.—Mason.—Ed.

[27] "Snaffle"; a loose bridle with a curb. "To snaffle"; to be easily led.

"The third o' the' world is yours, which with a snaffle, You may pace easy, but not such a wise." Antony and Cleopatra.—Ed.

[28] How familiar but striking an illustration. Reader, look well to the mainspring, and see also that the wheels are not clogged. We ought to be living epistles, known and read of all men.—Ed.

[29] "A royster"; a violent, riotous, blustering, turbulent, fellow—a species of men now much out of date, as are jails and gibbets, sword and burning stake. How great and true that courage which could look at, and expect, such trials, without shrinking, when they were threatened as a reward for love to Christ and holy obedience to his gospel!—Ed.

[30] This is a very strong and striking expression. "To soak," means to imbibe as much as we can contain; and as to the influence of godly fear, happy shall we be in proportion as we are enabled to follow Bunyan's advice.—Ed.

[31] The words, "he made them houses," we humbly suggest, may not only mean that these God-fearing women had safe dwelling-places, but, in a more extensive sense, God made them the heads of honourable families, see 1 Samuel 2:35; 2 Samuel 7:11, 13, 27, 29; 1 Kings 2:24, 11:28. So David's prayer was, "Let my house be established before thee; thou, O my God, wilt build me an house" (1 Chron 17:24,25).—Ed.

[32] Royal patents, in Bunyan's time, were lucrative but most oppressive, conferring upon favourites, or their nominees, an exclusive right to deal in any article of manufacture. But the patent to God's fearers, to trust in him when involved in darkness and distress, is a blessed privilege, injurious to none.—Ed.

[33] "Grabbling"; sprawling along, drawing the body, by the hands, through a small aperture in a mine.—Ed.

[34] "Tines"; from the Saxon; the teeth or spikes in the rowel of a spur.—Ed.

[35] "Blessed is the man that feareth the Lord." Blessedness shall attend him all the way to heaven, in proportion as that fear abounds. It is a heaven on earth to live in the constant fear of God—to have a reverential awe and fear of his majesty immovably fixed and implanted in the soul. The grace of fear has an eminent influence in a Christian's sanctification; it is a powerful restraint from sin. A holy fear of God, and a humble fear of ourselves, which are alike of Divine operation, will preserve us from sin and engage us to obedience. God will be our protector and instructor, our guide and our everlasting deliverer from all evil. Let us not rest satisfied with the greatest attainments short of "perfecting holiness in the fear of God."—Mason.

[36] By the goats we are to understand the hypocrites and the finally impenitent, who will depart into everlasting fire, prepared for the devil and his angels; see Matthew 25:32, 33-41.—Ed.

***

THE DOCTRINE

OF

THE LAW AND GRACE UNFOLDED;

OR,

A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS:

Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children of the second covenant.

"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God" (Heb 7:19).

"Therefore we conclude that a man is justified by faith without the deeds of the law" (Rom 3:28).

"To him [therefore] that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom 4:5).

ADVERTISEMENT BY THE EDITOR.

It is difficult to understand those peculiar trials which called forth the mighty energies of Bunyan's mind, unless we are acquainted with the times in which he lived. The trammels of statecraft and priestcraft had been suddenly removed from religion, and men were left to form their own opinions as to rites and ceremonies. In this state of abrupt liberty, some wild enthusiasts ran into singular errors; and Bunyan's first work on "Gospel Truths" was published to correct them. Then followed that alarm to thoughtless souls—"A Few Sighs from Hell"; and, in 1659, as a further declaration of the most important truths of revelation, this work on the two covenants was sent forth to chastise error, and comfort the saints of God. It was published many times during the author's life; and since then, to a late period, very large impressions have been circulated. Upon a subject of such vast importance—upon which hangs all our eternal interests—all our indescribable joys or sorrows in a future and never-ending state—the requirements of our Creator—and His gracious provision of pardoning mercy, upon our failing to keep His Law—these are subjects of intense interest. How important is it that all our researches into these solemn realities should be guided simply by the revealed will of God! That was the fountain at which Bunyan drunk in all his knowledge; and with simplicity, and most earnest desire to promote the glory of God in the salvation of sinners, he here gives the result of his patient, prayerful, painful investigation. The humble dependence upon Divine mercy which the author felt is very striking. He was sensible of his want of education; "no vain, whimsical, scholar-like terms"—no philosophy from Plato or Aristotle. He felt, as to human teaching, his weakness, but proved that, "when he was weak, then was he strong." He claimed an interest in the fervent prayers of his fellow saints—"My heart is vile, the devil lieth at watch, trust myself I dare not; if God do not help me, my heart will deceive me." This was the proper spirit in which to enter upon so solemn a subject; and the aid he sought was vouchsafed to him, and appears throughout this important work. His first object is to define what is the Law, a strict obedience to which is exacted upon all mankind. It was given to Adam, and was afterwards more fully developed upon Mount Sinai. It commands implicit, universal, perfect obedience, upon pain of eternal ruin. He shows us that man, under the influence of that law, and while a stranger to the Law of Grace, may repent and reform his conduct, become a member of a Christian church, be a virgin waiting for his Lord, "but not step even upon the lowest round of the ladder that reacheth to heaven." While man is a stranger to the new birth, "his destiny is the lion's den; yea, worse than that, to be thrown into Hell to the very devils." Bunyan in this, as well as all other of his works, is awfully severe upon those who say, "Let us sin that grace may abound," perverting the consolatory doctrine of Divine grace to their souls' destruction. "What! because Christ is a Saviour, wilt thou be a sinner! because His grace abounds, therefore thou wilt abound in sin! O wicked wretch! rake Hell all over, and surely I think thy fellow will scarce be found. If Christ will not serve their turn, but they must have their sins too, take them, Devil; if Heaven will not satisfy them, take them, Hell; devour them, burn them, Hell!" "Tell the hogs of this world what a hog-sty is prepared for them, even such an one as a God hath prepared to put the devil and his angels into."

To the distressed, sin-beaten Christian, this book abounds with consolation, and instructions how to overcome the devices of Satan, who will plant the Ten Commandments, like ten great guns, to destroy thy hopes. "Learn to outshoot the devil in his own bow, and to cut off his head with his own sword. Doth Satan tell thee thou prayest but faintly and with cold devotions? Answer him, I am glad you told me, I will trust the more to Christ's prayers, and groan, sigh, and cry more earnestly at the Throne of Grace." To such readers as have been driven to the verge of despair by a fear of having committed the unpardonable sin, here is strong consolation, and a very explicit scriptural definition of that awful crime. Want of space prevents me adding more than my earnest desire that the reading of this treatise may be productive of solid peace and comfort.—ED.

THE EPISTLE TO THE READER

READER,

If at any time there be held forth by the preacher the freeness and fullness of the Gospel, together with the readiness of the Lord of Peace to receive those that have any desire thereto, presently it is the spirit of the world to cry out, Sure this man disdains the law, slights the law, and counts that of none effect; and all because there is not, together with the Gospel, mingled the doctrine of the law, which is not a right dispensing of the Word according to truth and knowledge. Again; if there be the terror, horror, and severity of the law discovered to a people by the servants of Jesus Christ, though they do not speak of it to the end people should trust to it, by relying on it as it is a covenant of works; but rather that they should be driven further from that covenant, even to embrace the tenders and privileges of the second, yet, poor souls, because they are unacquainted with the natures of these two covenants, or either of them, therefore, "they say," "Here is nothing but preaching of the law, thundering of the law"; when, alas, if these two be not held forth—to wit, the Covenant of Works and the Covenant of Grace, together with the nature of the one and the nature of the other—souls will never be able either to know what they are by nature or what they lie under. Also, neither can they understand what grace is, nor how to come from under the law to meet God in and through that other most glorious covenant, through which and only through which, God can communicate of Himself grace, glory, yea, even all the good things of another world.

I, having considered these things, together with others, have made bold to present yet once more to thy view, my friend, something of the mind of God, to the end, if it shall be but blessed to thee, thou mayest be benefited thereby; for verily these things are not such as are ordinary and of small concernment, but do absolutely concern thee to know, and that experimentally too, if ever thou do partake of the glory of God through Jesus Christ, and so escape the terror and insupportable vengeance that will otherwise come upon thee through His justice, because of thy living and dying in thy transgressions against the Law of God. And therefore, while thou livest here below, it is thy duty, if thou wish thyself happy for the time to come, to give up thyself to the studying of these two covenants treated of in the ensuing discourse; and so to study them until thou, through grace, do not only get the notion of the one and of the other in thy head, but until thou do feel the very power, life, and glory of the one and of the other: for take this for granted, he that is dark as touching the scope, intent, and nature of the law, is also dark as to the scope, nature, and glory of the Gospel; and also he that hath but a notion of the one, will barely have any more than a notion of the other.

And the reason is this: because so long as people are ignorant of the nature of the law, and of their being under it—that is, under the curse and condemning power of it, by reason of their sin against it—so long they will be careless, and negligent as to the inquiring after the true knowledge of the Gospel. Before the commandment came—that is, in the spirituality of it—Paul was alive—that is, thought himself safe; which is clear, (Rom 7:9,10 compared with Phil 3:5-11, etc). But when that came, and was indeed discovered unto him by the Spirit of the Lord, then Paul dies (Rom 7) to all his former life (Phil 3) and that man which before could content himself to live, though ignorant of the Gospel, cries out now, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord" (verse 8). Therefore, I say, so long they will be ignorant of the nature of the Gospel, and how glorious a thing it is to be found within the bounds of it; for we use to say, that man that knoweth not himself to be sick, that man will not look out for himself a physician; and this Christ knew full well when He saith, "The whole have no need of the physician, but the sick";1 that is, none will in truth desire the physician unless they know they be sick. That man also that hath got but a notion of the law—a notion, that is, the knowledge of it in the head, so as to discourse and talk of it—if he hath not felt the power of it, and that effectually too, it is to be feared will at the best be but a notionist in the Gospel; he will not have the experimental knowledge of the same in his heart; nay, he will not seek nor heartily desire after it; and all because, as I said before, he hath not experience of the wounding, cutting, killing nature of the other.

I say, therefore, if thou wouldst know the authority and power of the Gospel, labour first to know the power and authority of the law; for I am verily persuaded that the want of this one thing—namely, the knowledge of the law, is one cause why so many are ignorant of the other. That man that doth know the law doth not know in deed and in truth that he is a sinner; and that man that doth not know he is a sinner, doth not know savingly that there is a Saviour.

Again; that man that doth not know the nature of the law, that man doth not know the nature of sin; and that man that knoweth not the nature of sin, will not regard to know the nature of a Saviour; this is proved (John 8:31-36). These people were professors, and yet did not know the truth—the Gospel; and the reason was, because they did not know themselves, and so not the law. I would not have thee mistake me, Christian reader; I do not say that the law of itself will lead any soul to Jesus Christ; but the soul being killed by the law, through the operation of its severity seizing on the soul, then the man, if he be enlightened by the Spirit of Christ to see where remedy is to be had, will not, through grace, be contented without the real and saving knowledge through faith of Him.

If thou wouldst, then, wash thy face clean, first take a glass and see where it is dirty; that is, if thou wouldst indeed have thy sins washed away by the blood of Christ, labour first to see them in the glass of the law, and do not be afraid to see thy besmeared condition, but look on every spot thou hast; for he that looks on the foulness of his face by the halves, will wash by the halves; even so, he that looks on his sins by the halves, he will seek for Christ by the halves. Reckon thyself, therefore, I say, the biggest sinner in the world, and be persuaded that there is none worse than thyself; then let the guilt of it seize on thy heart, then also go in that case and condition to Jesus Christ, and plunge thyself into His merits and the virtue of His blood; and after that, thou shalt speak of the things of the law and of the Gospel experimentally, and the very language of the children of God shall feelingly drop from thy lips, and not till then (James 1).

Let this therefore learn thee thus much: he that hath not seen his lost condition hath not seen a safe condition; he that did never see himself in the devil's snare, did never see himself in Christ's bosom. "This my Son was dead, and is alive again: he was lost, and is found." "Among whom we also had our conversation in time past." 2 "But now are (so many of us as believe) returned unto" Jesus Christ, "the" chief "Shepherd and Bishop of your souls."

I say, therefore, if thou do find in this treatise, in the first place, something touching the nature, end, and extent of the law, do not thou cry out, therefore, all of a sudden, saying, "Here is nothing but the terror, horror, and thundering sentences of the law."

Again; if thou do find in the second part of this discourse something of the freeness and fullness of the Gospel, do not thou say neither, "Here is nothing but grace, therefore, surely, an undervaluing of the law." No; but read it quite through, and so consider of it; and I hope thou shalt find the two covenants—which all men are under, either the one or the other—discovered, and held forth in their natures, ends, bounds, together with the state and condition of them that are under the one, and of them that are under the other.

There be some that through ignorance do say how that such men as preach terror and amazement to sinners are beside the book, and are ministers of the letter—the law, and not of the Spirit—the Gospel; but I would answer them, citing them to the Sixteenth of Luke, from the nineteenth verse to the end; and (1 Cor 6:9,10; Gal 3:10; Rom 3:9-19) only this caution I would give by the way, how that they which preach terror to drive souls to the obtaining of salvation by the works of the law, that preaching is not the right Gospel preaching; yet when saints speak of the sad state that man are in by nature, to discover to souls their need of the Gospel, this is honest preaching, and he that doth do so, he doth the work of a Gospel minister (Rom 3:9-25).

Again, there are others that say, because we do preach the free, full, and exceeding grace discovered in the Gospel, therefore we make void the law; when indeed, unless the Gospel be held forth in the glory thereof without confusion, by mingling the Covenant of Works therewith, the law cannot be established. "Do we then make void the law through faith," or preaching of the Gospel; nay, stay, saith Paul, "God forbid: yea, we establish the law" (Rom 3:31).

And verily, he that will indeed establish the law, or set it in its own place, for so I understand the words, must be sure to hold forth the Gospel in its right colour and nature; for if a man be ignorant of the nature of the Gospel and the Covenant of Grace, they, or he, will be very apt to remove the law out of its place, and that because they are ignorant, not knowing "what they say, nor whereof they affirm."

And let me tell you, if a man be ignorant of the Covenant of Grace, and the bounds and boundlessness of the Gospel, though he speak and make mention of the name of the Father, and of the Son, and also of the name of the new covenant, and the blood of Christ, yet at this very time, and in these very words, he will preach nothing but the law, and that as a Covenant of Works.

Reader, I must confess it is a wonderfully mysterious thing, and he had need have a wiser spirit than his own that can rightly set these two covenants in their right places, that when he speaks of the one he doth not jostle the other out of its place. O, to be so well enlightened as to speak of the one—that is, the law—for to magnify the Gospel; and also to speak of the Gospel so as to establish, and yet not to idolize, the law, nor any particular thereof! It is rare, and to be heard and found but in very few men's breasts.

If thou shouldst say, What is it to speak to each of these two covenants so as to set them in their right places, and also to use the terror of the one so as to magnify and advance the glory of the other? To this I shall answer also, read the ensuing discourse, but with an understanding heart, and it is like thou wilt find a reply therein to the same purpose, which may be to thy satisfaction.

Reader, if thou do find this book empty of fantastical expressions, and without light, vain, whimsical, scholar-like terms, thou must understand it is because I never went to school to Aristotle, or Plato, but was brought up at my father's house, in a very mean condition, among a company of poor countrymen. But if thou do find a parcel of plain, yet sound, true, and home sayings, attribute that to the Lord Jesus His gifts and abilities, which He hath bestowed upon such a poor creature as I am and have been. And if thou, being a seeing Christian, dost find me coming short, though rightly touching at some things, attribute that either to my brevity, or, if thou wilt, to my weaknesses, for I am full of them. A word or two more, and so I shall have done with this.

First. And the first is, Friend, if thou do not desire the salvation of thy soul, yet I pray thee to read this book over with serious consideration; it may be it will stir up in thee some desires to look out after it, which at present thou mayest be without.

Secondly, If thou dost find any stirrings in thy heart by thy reading such an unworthy man's works as mine are, be sure that in the first place thou give glory to God, and give way to thy convictions, and be not too hasty in getting them off from thy conscience; but let them so work till thou dost see thyself by nature void of all graces, as faith, hope, knowledge of God, Christ, and the Covenant of Grace.

Thirdly, Then, in the next place, fly in all haste to Jesus Christ, thou being sensible of thy lost condition without Him, secretly persuading of thy soul that Jesus Christ standeth open-armed to receive thee, to wash away thy sins, to clothe thee with His righteousness, and is willing, yea, heartily willing, to present thee before the presence of the glory of God and among the innumerable company of angels with exceeding joy. This being thus, in the next place, do not satisfy thyself with these secret and first persuasions, which do or may encourage thee to come to Jesus Christ; but be restless till thou dost find by blessed experience the glorious glory of this the second covenant extended unto thee, and sealed upon thy soul with the very Spirit of the Lord Jesus Christ. And that thou mayest not slight this my counsel, I beseech thee, in the second place, consider these following things—

First, If thou dost get off thy convictions, and not the right way (which is by seeing thy sins washed away by the blood of Jesus Christ), it is a question whether ever God will knock at thy heart again or no; but rather say, such an one "is joined to idols, let him alone" (Hosea 4:17). Though he be in a natural state, "let him alone." Though he be in or under the curse of the law, "let him alone." Though he be in the very hand of the devil, "let him alone." Though he be a-going post-haste to Hell, "let him alone." Though his damnation will not only be damnation for sins against the law, but also for slighting the Gospel, yet "let him alone." My Spirit, My ministers, My Word, My grace, My mercy, My love, My pity, My common providences, shall no more strive with him; "let him alone." O sad! O miserable! who would slight convictions that are on their souls, which (if not slighted) tend so much for their good?

Secondly, If thou shalt not regard how thou do put off convictions, but put them off without the precious blood of Christ being savingly applied to thy soul, thou art sure to have the mis-spending of that conviction to prove the hardening of thy heart against the next time thou art to hear the Word preached or read. This is commonly seen, that those souls that have not regarded those convictions that are at first set upon their spirits, do commonly, and that by the just judgments of God upon them, grow more hard, more senseless, more seared and sottish in their spirits; for some, who formerly would quake and weep, and relent under the hearing of the Word, do now for the present sit so senseless, so seared, and hardened in their consciences, that certainly if they should have hell-fire thrown in their faces, as it sometimes cried up in their ears, they would scarce be moved; and this comes upon them as a just judgment of God (2 Thess 2:11,12).

Thirdly, If thou do slight these, or those convictions that may be set upon thy heart by reading of this discourse, or hearing of any other good man preach the Word of God sincerely, thou wilt have the stifling of these or those convictions to account and answer for at the day of judgment; not only thy sins, that are commonly committed by thee in thy calling and common discourse, but thou shalt be called to a reckoning for slighting convictions, disregarding of convictions, which God useth as a special means to make poor sinners see their lost condition and the need of a Saviour. Now here I might add many more considerations besides these, to the end thou mayest be willing to tend and listen to convictions; as,

First, Consider thou hast a precious soul, more worth than the whole world; and this is commonly worked upon, if ever it be saved, by convictions.

Secondly, This soul is for certain to go to Hell, if thou shalt be a slighter of convictions.

Thirdly, If that go to Hell, thy body must go thither too, and then never to come out again. "Now consider this, ye that" are apt to "forget God," and His convictions, "lest He tear you in pieces, and there be none to deliver" (Psa 50:22).

But if thou shalt be such an one that shall, notwithstanding thy reading of thy misery, and also of God's mercy, shall persist to go on in thy sins, know, in the first place, that here thou shalt be left, by the things that thou readest, without excuse; and in the world to come thy damnation will be exceedingly aggravated for thy not regarding of them, and turning from thy sins, which were not only reproved by them, but also for rejecting of that Word of Grace that did instruct thee how and which way thou shouldst be saved from them. And so farewell; I shall leave thee, and also this discourse, to God, who I know will pass a righteous judgment both upon that and thee. I am yours, though not to serve your lusts and filthy minds, yet to reprove, instruct, and, according to that proportion of faith and knowledge which God hath given me, to declare unto you the way of life and salvation. Your judgings, railings, surmisings, and disdaining of me, that I shall leave till the fiery judgment comes, in which the offender shall not go unpunished, be he you or me; yet I shall pray for you, wish well to you, and do you what good I can. And that I might not write or speak in vain, Christian, pray for me to our God with much earnestness, fervency, and frequently, in all your knockings at our Father's door, because I do very much stand in need thereof; for my work is great, my heart is vile, the devil lieth at watch, the world would fain be saying, "Aha, aha, thus we would have it"; and of myself, keep myself I cannot; trust myself I dare not; if God do not help me, I am sure it will not be long before my heart deceive me, and the world would have their advantage of me, and so God be dishonoured by me, and thou also ashamed to own me. O, therefore, be much in prayer for me, thy fellow! I trust, in that glorious grace that is conveyed from Heaven to sinners, by which they are not only sanctified here in this world, but shall be glorified in that which is to come; unto which, the Lord of His mercy bring us all.

John Bunyan. ___________________

These are several titles which are set over the several TRUTHS contained in this book, for thy sooner finding of them—

THE FIRST PART

1. The words of the text opened, and the doctrines laid down. [This doctrine, that there are some that are under the law, or under the Covenant of Works.] 2. What the Covenant of Works is, and when it is given. 3. What it is to be under the Covenant of Works. 4. Who they are that are under the Covenant of Works. 5. What men may attain to that are under this Covenant of Works.

THE SECOND PART

1. The doctrine proved. 2. The new covenant made with Christ. 3. The conditions of the new covenant. 4. The suretiship of Christ. 5. Christ the Messenger of the new covenant. 6. Christ the Sacrifice of the new covenant. 7. Christ the High Priest of the new covenant. 8. Christ completely fulfilled the conditions of the new covenant. 9. The Covenant of Grace unchangeable; the opposers answered. 10. Who, and how men are actually brought into the new covenant. 11. A word of experience. 12. The privileges of the new covenant. 13. Two Hell-bred objections answered. 14. A use of examination about the old covenant. 15. A legal spirit. 16. The use of the new covenant. 17. The unpardonable sin. 18. Objections answered for their comfort who would have their part in the new covenant. ___________________

THE DOCTRINE OF THE LAW AND GRACE UNFOLDED; OR, A DISCOVERY OF THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER, AS THEY ARE THE TWO COVENANTS, ETC.

"FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14).

[THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]

In the three former chapters, the Apostle is pleading for the salvation of sinners by grace without the works of the law, to the end he might confirm the saints, and also that he might win over all those that did oppose the truth of this doctrine, or else leave them the more without excuse; and that he might so do, he taketh in hand, first, to show the state of all men naturally, or as they come into the world by generation, saying, in the Third Chapter, "There is none righteous, no, not one; there is none that understandeth; there is none that doeth good," etc. As if he had said, It seems there is a generation of men that think to be saved by the righteousness of the law; but let me tell them that they are much deceived, in that they have already sinned against the law; for by the disobedience of one, many, yea all, were brought into a state of condemnation (Rom 5:12-20). Now, in the Sixth Chapter he doth, as if he had turned him round to the brethren, and said, My brethren, you see now that it is clear and evident that it is freely by the grace of Christ that we do inherit eternal life. And again, for your comfort, my brethren, let me tell you that your condition is wondrous safe, in that you are under grace; for, saith he, "Sin shall not have dominion over you"; that is, neither the damning power, neither the filthy power, so as to destroy your souls: "For ye are not under the law"; that is, you are not under that that will damn you for sin; "but" you are "under grace," or stand thus in relation to God, that though you have sinned, yet you shall be pardoned. "For ye are not under the law, but under grace." If any should ask what is the meaning of the word "under," I answer, it signifieth, you are not held, kept, or shut up by it so as to appear before God under that administration, and none but that; or thus, you are not now bound by the authority of the law to fulfill it and obey it, so as to have no salvation without you so do; or thus, if you transgress against any one tittle of it, you by the power of it must be condemned. No, no, for you are not so under it; that is, not thus under the law. Again, "For ye are not under the law." What is meant by this word "law"? The word "law," in Scripture, may be taken more ways than one, as might be largely cleared. There is the law of faith, the law of sin, the law of men, the law of works, otherwise called the Covenant of Works, or the first or old covenant. "In that He saith a new covenant," which is the grace of God, or commonly called the Covenant of Grace, "He hath made the first old," that is, the Covenant of Works, or the law (Heb 8:13). I say, therefore, the word "law" and the word "grace," in this Sixth of the Romans, do hold forth the two covenants which all men are under; that is, either the one or the other. "For ye are not under the law"—that is, you to whom I do now write these words, who are and have been effectually brought into the faith of Jesus, you are not under the law, or under the Covenant of Works. He doth not, therefore, apply these words to all, but to some, when he saith, "But ye"; mark, ye, ye believers, ye converted persons, ye saints, ye that have been born. (YE) "for ye are not under the law," implying others are that are in their natural state, that have not been brought in to the Covenant of Grace by faith in Jesus Christ.

The words, therefore, being thus understood, there is discovered these two truths in them—DOCTRINE FIRST. That there are some in Gospel times that are under the Covenant of Works. DOCTRINE SECOND. That there is never a believer under the law, as it is the Covenant of Works, but under grace through Christ. "For ye," you believers, you converted persons, ye "are not under the law but under grace"; or, for you are delivered and brought into or under the Covenant of Grace.

DOCTRINE FIRST.

For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER THE COVENANT OF WORKS, see, I pray you, that Scripture in the Third of the Romans, where the Apostle, speaking before of sins against the law, and of the denunciations thereof against those that are in that condition, he saith, "What things soever the law saith, it saith to them who are under the law"; mark, "it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before God" (Rom 3:19). That is, all those that are under the law as a Covenant of Works, that are yet in their sins, and unconverted, as I told you before. Again he saith, "But if ye be led by the Spirit, ye are not under the law" (Gal 5:18). Implying again, that those which are for sinning against the law, or the works of the law, either as it is the old covenant, these are under the law, and not under the Covenant of Grace. Again he saith, "For as many as are of the works of the law are under the curse" (Gal 3:10). That is, they that are under the law are under the curse; for mark, they that are under the Covenant of Grace are not under the curse. Now, there are but two covenants, therefore, it must needs be that they that are under the curse are under the law, seeing those that are under the other covenant are not under the curse, but under the blessing. "So, then, they which be of faith are blessed with faithful Abraham," but the rest are under the law (Gal 3:9).

Now I shall proceed to what I do intend to speak unto. FIRST. I shall show you what the Covenant of Works, or the law, is, and when it was first given, together with the nature of it. SECOND. I shall show you what it is to be under the law, or Covenant of Works, and the miserable state of all those that are under it. THIRD. I shall show you who they are that are under this covenant, or law. FOURTH. I shall show you how far a man may go and yet be under this covenant, or law.

[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]

FIRST. What this Covenant of Works is, and when it was given. [What this covenant is.] The Covenant of Works or the law, here spoken of, is the law delivered upon Mount Sinai to Moses, in two tables of stone, in ten particular branches or heads; for this see Galatians 4. The Apostle, speaking there of the law, and of some also that through delusions of false doctrine were brought again, as it were, under it, or at least were leaning that way (verse 21) he saith, As for you that desire to be under the law, I will show you the mystery of Abraham's two sons, which he had by Hagar and Sarah; these two do signify the two covenants; the one named Hagar signifies Mount Sinai, where the law was delivered to Moses on two tables of stone (Exo 24:12; 34:1; Deu 10:1). Which is that, that whosoever is under, he is destitute of, and altogether without the grace of Christ in his heart at the present. "For I testify again to every man," saith he, speaking to the same people, that "Christ has become of no effect unto you, whosoever of you are justified by the law," namely, that given on Mount Sinai—"ye are fallen from grace" (Gal 5:3,4). That is, not that any can be justified by the law; but this meaning is, that all those that seek justification by the works of the law, they are not such as seek to be under the second covenant, the Covenant of Grace. Also the Apostle, speaking again of these two covenants, saith, "But if the ministration of death," or the law, for it is all one, "written and engraven in stones," mark that, "was glorious, how shall not the ministration of the Spirit," or the Covenant of Grace, "be rather glorious?" (2 Cor 3:7,8). As if he had said, It is true, there was a glory in the Covenant of Works, and a very great excellency did appear in it—namely, in that given in the stones on Sinai—yet there is another covenant, the Covenant of Grace, that doth exceed it for comfort and glory.

[When it was given.] But, though this law was delivered to Moses from the hands of angels in two tables of stones, on Mount Sinai, yet this was not the first appearing of this law to man; but even this in substance, though possibly not so openly, was given to the first man, Adam, in the Garden of Eden, in these words: "And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die" (Gen 2:16,17). Which commandment then given to Adam did contain in it a forbidding to do any of those things that was and is accounted evil, although at that time it did not appear so plainly, in so many particular heads, as it did when it was again delivered on Mount Sinai; but yet the very same. And that I shall prove thus—

God commanded Adam in Paradise to abstain from all evil against the first covenant, and not from some sins only; but if God had not commanded Adam to abstain from the sins spoken against in the Ten Commandments, He had not commanded to abstain from all, but from some; therefore it must needs be that He then commanded to abstain from all sins forbidden in the law given on Mount Sinai. Now that God commanded to abstain from all evil or sin against any of the Ten Commandments, when He gave Adam the command in the garden, it is evident that He did punish the sins that were committed against those commands that were then delivered on Mount Sinai, before they were delivered on Mount Sinai, which will appear as followeth—

The First, Second, and Third Commandments were broken by Pharaoh and his men; for they had false gods which the Lord executed judgment against (Exo 12:12); and blasphemed their true God (Exo 5:2) which escaped not punishment (Exo 7:17-25). For their gods could neither deliver themselves nor their people from the hand of God; but "in the thing wherein they dealt proudly, He was above them" (Exo 18:11).

Again; some judge that the Lord punished the sin against the Second Commandment, which Jacob was in some measure guilty of in not purging his house from false gods, with the defiling of his daughter Dinah (Gen 34:2).

Again; we find that Abimelech thought the sin against the Third Commandment so great, that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham, his son, and his son's son, but only Abraham's oath (Gen 21:23). The like we see between Abimelech and Isaac (Gen 31:53). The like we find in Moses and the Israelites, who durst not leave the bones of Joseph in Egypt, because of the oath of the Lord, whose name, by so doing, would have been abused (Exo 13:19).

And we find the Lord rebuking His people for the breach of the Fourth Commandment (Exo 16:27-29).

And for the breach of the Fifth, the curse came upon Ham (Gen 9:25-27). And Ishmael dishonouring his father in mocking Isaac was cast out, as we read (Gen 21:9,10). The sons-in-law of Lot for slighting their father perish in the overthrow of Sodom (Gen 19:14).

The Sixth Commandment was broken by Cain, and so dreadful a curse and punishment came upon him that it made him cry out, "My punishment is greater than I can bear" (Gen 4:13).

Again; when Esau threatened to slay his brother, Rebecca sent him away, saying, "Why should I be deprived also of you both in one day?" hinting unto us, that she knew murder was to be punished with death (Gen 27:45) which the Lord Himself declared likewise to Noah (Gen 9:6).3 Again; a notable example of the Lord's justice in punishing murder we see in the Egyptians and Pharaoh, who drowned the Israelites' children in the river (Exo 1:22); and they themselves were drowned in the sea (Exo 14:27).

The sin against the Seventh Commandment was punished in the Sodomites, etc., with the utter destruction of their city and themselves (Gen 19:24,25). Yea, they suffer "the vengeance of eternal fire" (Jude 7). Also the male Shechemites, for the sin committed by Hamor's son, were all put to the sword (Gen 34:25,26).

Our first parents sinned against the Eighth Commandment in taking the forbidden fruit, and so brought the curse on themselves and their posterity (Gen 3:16). Again; the punishment due to the breach of this Commandment was by Jacob accounted death (Gen 31:30,32). And also by Jacob's sons (Gen 44:9,10).

Cain sinning against the Ninth Commandment as in Genesis 4:9, was therefore cursed as to the earth (Verse 11). And Abraham, though the friend of God, was blamed for false-witness by Pharaoh, and sent out of Egypt (Gen 12:18-20) and both he and Sarah reproved by Abimelech (Gen 20:9,10,16).

Pharaoh sinned against the Tenth Commandment, and was therefore plagued with great plagues (Gen 12:15,17). Abimelech coveted Abraham's wife, and the Lord threatened death to him and his, except he restored her again; yea, though he had not come near her, yet for coveting and taking her the Lord fast closed up the wombs of his house (Gen 20:3,18).

[Further Arguments.] I could have spoken more fully to this, but that I would not be too tedious, but speak what I have to say with as much brevity as I can. But before I pass it, I will besides this give you an argument or two more for the further clearing of this, that the substance of the law delivered on Mount Sinai was, before that, delivered by the Lord to man in the garden. As, first, "death reigned over them that had not sinned after the similitude of Adam's transgression"—that is, though they did not take the forbidden fruit as Adam did; but had the transgression been no other, or had their sin been laid to the charge of none but those that did eat of that fruit, then those that were born to Adam after he was shut out of the garden had not had sin, in that they did not actually eat of that fruit, and so had not been slaves to death; but, in that death did reign from Adam to Moses, of from the time of his transgression against the first giving of the law, till the time the law was given on Mount Sinai, it is evident that the substance of the Ten Commandments was given to Adam and his posterity under that command, "Eat not of the tree that is in the midst of the garden." But yet, if any shall say that it was because of the sin of their father that death reigned over them, to that I shall answer, that although original sin be laid to the charge of his posterity, yet it is also for their sins that they actually committed that they were plagued. And again, saith the Apostle, "For where no law is, there is no transgression" (Rom 4:15). For "sin is not imputed when there is no law; nevertheless death reigned from Adam to Moses." saith he (Rom 5:13,14). But if there had been no law, then there had been no transgression, and so no death to follow after as the wages thereof; for death is the wages of sin (Rom 6:23) and sin is the breach of the law; an actual breach in our particular persons, as well as an actual breach in our public person (1 John 3:4). 4

Again; there are no other sins than those against that law given on Sinai, for the which those sins before mentioned were punished; therefore the law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai. Again; the conditions of that on Sinai and of that in the garden are all one; the one saying, "Do this and live," the other saying the same. Also judgment denounced against men in both kinds alike; therefore this law it appeareth to be the very same that was given on Mount Sinai.

Again; the Apostle speaketh but of two covenants—to wit, grace and works—under which two covenants all are; some under one, and some under the other. Now this to Adam is one, therefore that on Sinai is one, and all one with this; and that this is a truth, I say, I know, because the sins against that on Sinai were punished by God for the breech thereof before it was given there; so it doth plainly appear to be a truth; for it would be unrighteous with God for to punish for that law that was not broken; therefore it was all one with that on Sinai.

Now the law given on Sinai was for the more clear discovery of those sins that were before committed against it; for though the very substance of the Ten Commandments were given in the garden before they were received from Sinai, yet they lay so darkly in the heart of man, that his sins were not so clearly discovered as afterwards they were; therefore, saith the Apostle, the law was added (Gal 3:19). Or, more plainly, given on Sinai, on tables of stone, "that the offence might abound,"—that is, that it might the more clearly be made manifest and appear (Rom 5:20).

Again; we have a notable resemblance of this at Sinai, even in giving the law; for, first, the law was given twice on Sinai, to signify that indeed the substance of it was given before. And, secondly, the first tables that were given on Sinai were broken at the foot of the mount, and the others were preserved whole, to signify that though it was the true law that was given before, with that given on Sinai, yet it was not so easy to be read and to be taken notice of, in that the stones were not whole, but broken, and so the law written thereon somewhat defaced and disfigured.

[Object.] But if any object and say, though the sins against the one be the sins against the other, and so in that they do agree, yet it doth not appear that the same is therefore the same Covenant of Works with the other.

Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works; for it runs thus: Do this and live; do it not and die; nay, "Thou shalt surely die." Now there is but one Covenant of Works. If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works, then all will be put out of doubt. Now that this is so it is evident—

1. Consider the two covenants are thus called in Scripture, the one the administration of death, and the other the administration of life; the one the Covenant of Works, the other of grace; but that delivered on Sinai is called the ministration of death; that, therefore, is the Covenant of Works. "But if," saith he, "the ministration of death, written and engraven on stones was glorious," (2 Cor 3:7).

2. The Apostle, writing to the Galatians, doth labour to beat them off from trusting in the Covenant of Works; but when he comes to give a discovery of that law or covenant—he labouring to take them off from trusting in it—he doth plainly tell them it is that which was given on Sinai (Gal 4:24,25). Therefore that which was delivered in two tables of stone on Mount Sinai, is the very same thing that was given before to Adam in Paradise, they running both alike; that in the garden saying, Do this and live; but in the day thou eatest thereof—or dost not do this—thou shalt surely die.

And so is this on Sinai, as is evident when he saith, "the man which doeth those things shall live by them" (Rom 10:5). And in case they break them, even any of them, it saith, "Cursed is every one that continueth not in all things which are written in the (whole) book of the law to do them" (Gal 3:10). Now this being thus cleared, I shall proceed.

[WHAT IT IS TO BE UNDER THE COVENANT OF WORKS.]

SECOND. A second thing to be spoken to is this: to show what it is to be under the law as it is a Covenant of Works; to which I shall speak, and that thus—

To be under the law as it is a Covenant of Works, is to be bound, upon pain of eternal damnation, to fulfill, and that completely and continually, every particular point of the Ten Commandments, by doing them—Do this, and then thou shalt live; otherwise, "cursed is every one that continueth not in all," in every particular thing or "things which are written in the book for the law to do them" (Gal 3:10). That man that is under the first covenant stands thus, and only thus, as he is under that covenant, or law. Poor souls, through ignorance of the nature of that Covenant of Works, the law that they are under, they do not think their state to be half so bad as it is; when, alas! there is none in the world in such a sad condition again besides themselves; for, indeed, they do not understand these things. He that is under the law, as it is a Covenant of Works, is like the man that is bound by the law of his king, upon pain of banishment, or of being hanged, drawn, and quartered, not to transgress any of the commandments of the king; so here, they that are under the Covenant of Works, they are bound, upon pain of eternal banishment and condemnation, to keep within the compass of the law of the God of Heaven. The Covenant of Works may, in this case, be compared to the laws of the Medes and Persians, which being once made, cannot be altered. Daniel 6:8. You find that when there was a law made and given forth that none should ask a petition of any, God or man, but of the king only; this law being established by the king (verse 9). Daniel breaking of it, let all do whatever they can, Daniel must go into the lions' den (verse 16). So here, I say, there being a law given, and sealed with the Truth and the Word of God,—how that "the soul that sinneth, it shall die" (Eze 18:4). Whosoever doth abide under this covenant, and dieth under the same, they must and shall go into the lion's den; yea, worse than that, for they shall be thrown into Hell, to the very devils.

But to speak in a few particulars for thy better understanding herein, know,

First. That the Law of God, or Covenant of Works, doth not contain itself in one particular branch of the law, but doth extend itself into many, even into all the Ten Commandments, and those ten into very many more, as might be showed; so that the danger doth not lie in the breaking of one or two of these ten only, but it doth lie even in the transgression of any one of them. As you know, if a king should give forth ten particular commands to be obeyed by his subjects upon pain of death; now if any man doth transgress against any one of these ten, he doth commit treason, as if he had broke them all, and lieth liable to have the sentence of the law as certainly passed on him as if he had broken every particular of them.