The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

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

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

[Four Objections.]

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

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

Answ. 2. [The first answer is expounded by the second]. The law, as it is a Covenant of Works, doth not allow of any repentance unto life to those that live and die under it; for the law being once broken by thee, never speaks good unto thee, neither doth God at all regard thee, if thou be under that covenant, notwithstanding all thy repenting and also promises to do so no more. No, saith the law, thou hast sinned, therefore I must curse thee; for it is My nature to curse, even, and nothing else but curse, every one that doth in any point transgress against Me (Gal 3:10). They brake My covenant “and I regarded them not, saith the Lord” (Heb 8:9).

Let them cry, I will not regard them; let them repent, I will not regard them; they have broken My covenant, and done that in which I delighted not; therefore, by that covenant I do curse, and not bless; damn, and not save; frown, and not smile; reject, and not embrace; charge sin and not forgive it. They brake My covenant “and I regarded them not”; so that I say, if thou break the law, the first covenant, and thou being found there, God looking on thee through that, He hath no regard on thee, no pity for thee, no delight in thee.

Object. Second. But hath not the law promises as well as threatenings?

saying, “The man which doeth these things shall live,” mark, he shall live, “by them,” or in them (Rom 10:5; Gal 3:12).

Answ. 1. To break the Commandments is not to keep or fulfill the same; but thou hast broken them, therefore the promise doth not belong to thee by that covenant. 2. The promises that are of the law are conditional, and so not performed unless there be a full and continual obedience to every particular of it, and that without the least sin. “Do this”—mark, do this—and afterwards thou shalt live; but if thou break one point of it once in all thy life, thou hast not done the law; therefore the promises following the law do not belong unto thee if one sin hath been committed by thee. As thus, I will give you a plain instance—“Set the case, there be a law made by the king, that if any man speak a word against him he must be put to death, and this must not be revoked, but must for certain be executed on the offender; though there be a promise made to them that do not speak a word against him, that they should have great love from him; yet this promise is nothing to the offender; he is like to have no share in it, or to be ever the better for it; but contrariwise, the law that he hath offended must be executed on him; for his sin shutteth him out from a share of, or in, the promises.” So it is here, there is a promise made indeed, but to whom? Why, it is to none but those that live without sinning against the law; but if thou, I say, sin one time against it in all thy lifetime, thou art gone, and not one promise belongs to thee if thou continue under this covenant. Methinks the prisoners at the bar, having offended the law, and the charge of a just judge towards them, do much hold forth the law, as it is a Covenant of Works, and how it deals with them that are under it. The prisoner having offended, cries out for mercy; Good, my lord, mercy, saith he, pray, my lord, pity me. The judge saith, What canst thou say for thyself that sentence of death should not be passed upon thee?

Why, nothing but this, I pray my lord be merciful. But he answers again, Friend, the law must take place, the law must not be broken.

The prisoner saith, Good, my lord, spare me, and I will never do so any more. The judge, notwithstanding the man’s outcries and sad condition, must, according to the tenor of the law, pass judgment upon him, and the sentence of condemnation must be read to the prisoner, though it makes him fall down dead to hear it, if he executes the law as he ought to do. And just thus it is concerning the Law of God.

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

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

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

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

What say you to that?”

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

The reasons for this that hath been spoken are