Works of John Bunyan Volume II Part 65

But I pa.s.s this, and come to the twentieth chapter, which is to learn us by what measure and standard we are to judge of doctrines; and that is by the design of Christianity as stated, you must know, by Mr. Fowler. Wherefore it will be requisite here again, that a collection of principles and doctrines be gathered out of this book, that the man that hath a short memory may be helped the better to bear them in mind, and to make them, if he shall be so bewitched by them, instead of the Bible, a standard for truth, and a rule for him to obtain salvation by.

First then, he must know that the principle by which he must walk must be the purity of the human nature, a divine or G.o.d-like nature, which yet is but an habit of soul, or more plainly the moral law, as written in the heart, and originally the dictates of human nature, a generous principle, such an one as although it respects law, yet acts in a sphere above it; above it as a written law, that acts even in the first principles of it (p. 7-10).

Second, He must know, that the holiness Christ designed to possess his people with, is that which we had lost in Adam, that which he had before he fell, that natural old covenant Christ-less holiness (p. 12).

Third, He must put a difference between those laws of the gospel that are essential to holiness, and those positive precepts that in themselves are indifferent, and absolutely considered neither good nor evil; but must know also that of these positive precepts, he alloweth but three in the gospel, but three that are purely such; to wit, that of coming to G.o.d by Christ, the inst.i.tutions of baptism, and the Lord's supper (p. 7-9).

Fourth, He must hold for certain, that the faith which ent.i.tleth a sinner to so high a privilege as that of justification, must needs be such as complieth with all the purposes of Christ's coming into the world, whether at present it understands them or not, and it is no less necessary it should justify as it doth so (p. 222).

Fifth, He must know, that a man may not rely upon the merits of Christ for the forgiveness of his sins, before he have done other good works first (p. 223).

Sixth, And that the right explication of the imputation of Christ's righteousness is this, that it consisteth in having to do with persons that are sincerely righteous (p. 225). For it is not possible for Christ's righteousness to be imputed to an unrighteous man (p. 120).

These things, with many like to them, being the main points by this man handled, and by him a.s.serted to be the design of Christianity, by these we must, as by a rule and standard, understand how to judge of the truth of doctrines. And, saith he, 'seeing the design of Christianity is to make men holy, [still meaning from principles of humanity, and by possessing us again, with the often repeated holiness which we had lost,] whatsoever opinions do either directly, or in their evident consequences, obstruct the promoting of it, are perfectly false' (p. 227,228).

Ans. Thus with one word, as if he were Lord and Judge himself, he sendeth to the pit of h.e.l.l, all things that sanctify or make holy the hearts of men, if they oppose the design of his christianity.

But what if the Holy Ghost will become a principle in the hearts of the converted, and will not now suffer them to act simply and alone upon the principles of pure humanity; or what now if faith will become a principle to act by, instead of these that are originally dictates of human nature? Or what if a man should act now as a son, rather than simply as a creature endued with a principle of reason? I question here whether these things thus doing do not obstruct, put by, yea and take the way[29] of his pure humanity, dictates of human nature, and instead thereof act and govern the soul by and with their own principles. For albeit, there be the dictates of human nature in the sons of men, yet neither is this nature, nor yet the dictates of it, laid by Jesus Christ as the truly christian principles in his. But you add:

'Those doctrines which in their own nature do evidently tend to the serving of THIS design of Christianity, we may conclude are most true and genuine' (p. 229).

Ans. The holiness which you so often call the design of Christianity, being by yourself said to be that which we had lost, for this one sentence is it on which your whole book is built (p. 12), whatsoever doctrine or doctor it be that a.s.serts it, both that doctrine is of the devil, and that doctor an angel of darkness, or rather a minister of Satan, become as a minister of righteousness. For where is it said in all the whole book of G.o.d, that ever the Lord Christ designed, yea made it his errand from heaven, to put us again in possession of the holiness which we had lost? Yet this you affirm, and tell us the business of your book is to prove it.

But blessed be G.o.d, your s.h.i.+fts are discovered, and your fig-leaves rent from off you, and the righteousness or holiness so much cried up by you, proved to be none of the holiness of the gospel, but that which stood with perfect ignorance thereof. I might speak to what yet remains of falsehood, in the other part of this chapter; but having overthrown the foundation, and broken the head of your Leviathan; what remains falleth of itself, and dieth of its own accord.

What you say of modes or forms, and sticklers for little trifles, such as place their religion in mere externals, you may fasten them where of due they belong: Yet I tell you the least of the commandments of Christ is better than your Adamitish holiness.

[The necessity of a sound foundation.]

Your twenty-first chapter tells us, if we will believe you, how we shall judge of the necessity of doctrine, to be embraced or rejected; also you say, it giveth us a brief discourse of the nature of fundamentals: But because your discourse of them is general, and not any one particularized, I might leave you in your generals till you dealt more candidly, both with the word of G.o.d and your abused reader.

First, Indeed you tell us of primary fundamentals. 'Such, as without the knowledge and belief of which it is impossible to acquire that inward righteousness and true holiness which the christian religion aimeth at;--but the particulars of these, say you, I shall not enumerate, because [as will appear from what will be said anon] it is not needful to have a just table of them' (p.

234).

Ans. Deep divinity! (1.) They are such as without the knowledge and belief of them, it is not possible we should acquire your true holiness; and yet for all that, it is not needful that we be told what they are, or that we should have a just table of them. (2.) But if they be things necessary, things without the knowledge of which it is impossible we should be truly holy, then is it needful that we understand what they are: yea, then is it needful that they be written, and presented one by one unto us, that our knowledge of them being distinct and full, we may the better be able to obtain or acquire your glorious (so pretended) holiness.

But I know your primary fundamentals, they are your first principles of morals; not faith in the righteousness of Christ, for that is comprehended in your positive, and in themselves indifferent things: your morals are the things in themselves absolutely necessary; of an indispensable and eternal obligation (p. 8,9).

But,

Second, You tell us of points of faith that are secondarily fundamental; the disbelief of which cannot consist with true holiness, in those to whom the gospel is sufficiently made known.

Ans. The secondary fundamentals also, are all kept close and hid, and not otherwise to be understood, but by implication; however, the disbelief of these is not of so sad a consequence as is that of the former, because, say you, 'They are not in their own nature, holiness' (p. 235). Yea, he insinuateth that the disbelief of them may stand with true holiness in those to whom the gospel is not sufficiently made known.

Of these secondary fundamentals therefore, whatever is their number, this is one, even coming to G.o.d by Christ; for as in p.

7 and 9 he calleth it a positive precept, a thing that in itself is neither good nor evil; so here he speaks of such as are not in their own nature holy; not such, as that holiness is not in some degree or other attainable without the belief of them.

That one of these secondary fundamentals intended by Mr. Fowler, is, that of coming to G.o.d by Christ, I farther gather, because he saith, that 'in the number of these, are all such doctrines, as are with indisputable clearness revealed to us,' that is, by the holy scriptures of the New Testament (p. 235). For therein is this revealed to be a fundamental; but he saith, not a primary one, because, that in itself, it is but indifferent, and not in its own nature good. 'Now the belief of these, saith he, though it is not in itself any more, than in higher or lower degrees, profitable, [confusions! darkness! confusion!] yet it is absolutely necessary from an external cause': That is, with such abundant clearness, as that nothing can cause men to refuse to admit them, but that which argueth them to be stark naught.

Ans. Then, hence it seems that the reason why you admit these secondary sort of fundamentals, is not from any internal power, but an external declaration only. 2. Nay, and you do but admit them neither, and that too, for some external cause; not because of the worthiness of the nature of the points themselves. 3. And were it not, but that you are loth to be counted stark naught in the eyes of men, so far as I can discern, you would not at all make profession of them, with pretence as unto G.o.d; for, say you, 'We must take notice here, that all such points [as these][viz.

these fundamentals,] are not of equal necessity to be received by all Christians, because, that in regard of the diversity of their capacities, educations, and other means and advantages, some of them may be most plainly perceived by some, to be delivered in the scriptures, which cannot be so by others, with the like ease.'

Ans. From these words I take notice of four things.

1. That by this universal (all Christians) is comprehended the Heathen and Pagan people, they give heed to, and mind to follow that light, that originally, and naturally, stirreth them to moral duties. These be they that want the education, and advantages of others, and are not in such a capacity, as they to whom these things are delivered by the scriptures.

2. That this people, notwithstanding they want a scripture revelation of these secondary fundamentals, yet have the more necessary, the first sort of fundamentals; for the secondary sort, say you, are not in their own nature such, as that holiness is not in some degree or other attainable without the belief of them.

3. That therefore, these secondary sort of fundamentals, are only necessary to be believed by them that have the indisputable (the scripture) revelation of them; and that, in truth, the others may be saved without them.

4. But yet, even those that are made capable, by education and other advantages, to obtain the belief of them, ought, notwithstanding, not to have the same respect for them, as for those of the first sort of fundamentals, because they are not in their own nature such.

But will this man know, that Christ is not only a fundamental, but the very foundation of all other fundamental truths, revealed both in the Old Testament and the New; and that his pure human nature, with the dictates of it, with his feigned Adamitish holiness, is no fundamental at all; I mean no fundamental of faith, no gospel fundamental (1 Cor 3:14; Eph 2:19,20). Yea, will he know, that from heaven there is none other name given, than the name of Jesus Christ, whereby we must be saved, none other name given under the whole heavens (Acts 4:12).

Oh the witchcrafts, by which some men's spirits are intoxicated!

and the strength of delusion, by which some are infatuated, and turned aside from the simplicity that is in Jesus Christ! But I proceed:

Your great question, or rather your Urim and Thumim, by which you would have all men make judgment of their saveable, or d.a.m.nable state(p. 236) is, according to your description of things, most devilish and destructive. For to obey G.o.d and Christ in all things, with you, is to do it from principles purely human in the faith of this: that Christ hath designed to possess us again with that holiness we had lost. Again, to obey G.o.d and Christ, with you, is, so to obey all their laws, as respecting the first principles of morals; and our obedience to them, far more indispensable than that of coming to G.o.d by Christ. Farther, he that obeys them in all things, with your directions, must not look upon faith in the blood of Christ, and justification by his righteousness, as the main and first, but the second part of our duty; other commands, or precepts, more naturally holy and good, first being embraced, and lived in the practice of, by us.

This, I say, being the doctrine you have a.s.serted, and the foundation on which your Urim and Thummim stands; the foundation, with your trial, are both from the devil and h.e.l.l, as hath at large been proved, and discovered in this book.

And I now will add, and bid you take your advantage, that should a man with all his might, strive to obey all the moral laws, either as they are contained in the first principles of morals, or in the express decalogue, or Ten Commandments; without faith, first, in the blood, and death, and resurrection of Christ, &c. For his justification with G.o.d; his thus doing would be counted wickedness, and he in the end, accounted a rebel against the gospel, and shall be d.a.m.ned for want of faith in the blood of the Lord Jesus.

[The Christian's great principles.]

Your twenty-second chapter, saith, 'That the design of Christianity, teacheth us what doctrines and practices we ought, as Christians, to be most zealous for, or against' (p. 237).

Ans. But there is not by that, it being rightly stated, one syllable that tendeth to encourage any man, to have lower thoughts of coming to G.o.d by Christ, than of keeping the moral law. For even the first text you bring, doth utterly overthrow it. 'Contend [earnestly], say you, for the faith'; I answer then, not for the law of works, for the law is not of faith; but the man that doth these things, shall live in them, by them. 'Contend earnestly for the faith, for there are certain men crept in unawares, which were before of old, ordained unto this condemnation'; even the condemnation that is to come upon them that contend against the faith; for these unG.o.dly men turn the grace of G.o.d into lasciviousness, and deny the only Lord G.o.d, and our Lord Jesus Christ. Now these creeping unG.o.dly men, may be divided in three ranks.

1. Such as by principle, and practice both, say, 'Let us do evil, that good may come: whose d.a.m.nation is just' (Rom 3:8).

2. Such as by practice only, appear to be such, denying to profess the principle thereof, such are they that made excuse and delay, when invited to come to the wedding (Matt 22:1-5; Luke 14).

3. There is yet another sort; and they are such as seem to deny it, both in principle, and practice also; only they do it covertly, PRIVILY bringing in d.a.m.nable heresies, even denying the Lord that bought them. These 'bring upon themselves swift destruction' (2 Peter 2:1).

This third sort, made of the doctrine of grace, and of the forgiveness of sins, through the faith of the righteousness of Christ, a loose and licentious doctrine, or a doctrine that giveth liberty to the flesh. By reason of these the way of truth is evil spoken of, and the hearts of innocent ones alienated therefrom. These will not stick to charge it upon the very chief of the brethren, if they shall say, 'As sin abounded, grace hath much more abounded: that they press men to do evil, that good may come of it' (Rom 3:8,9).

But, as I said, these vilify Christ, not with open words, but covertly; privily they bring in their blasphemy under a cloak, crying, the law, holiness, strictness, good works, &c. Besides, these clothe their doctrines with names and notions that belong not at all unto them; as of Christ, grace, the spirit, the gospel, when there is only there, the devil, and his angels, and errors; as angels of light, and ministers of righteousness. Of this last sort are you, and the subject matter of your book; for you bring into the world an anti-gospel holiness, anti-gospel principles, and anti-gospel fundamentals; and that these things might be wors.h.i.+ped by your disciples, you give them the name of holiness, the design of Christ, and of Christianity; by which means you remove the Christ of G.o.d, from before, and set him behind, forbidding men to believe on him, till they have practised your things first: nay, after they have practised yours, they then must come to G.o.d by him, still respecting the principles and dictates of humanity, as things of the greatest weight, things that are good in themselves; still considering that 'coming to G.o.d by Christ, is not good in itself, but so only upon the account of certain circ.u.mstances; a thing in itself of an indifferent nature, and absolutely considered neither good nor evil.'

Wherefore, Sir, laying aside all fear of men, not regarding what you may procure to be inflicted upon me for this my plain dealing with you, I tell you again, that yourself is one of them, that have closely, privily, and devilishly, by your book, turned the grace of our G.o.d into a lascivious doctrine, bespattering it with giving liberty to looseness, and the hardening of the unG.o.dly in wickedness, against whom, shall you persist in your wickedness, I shall not fail, may I live, and know it, and be helped of G.o.d to do it, to discover yet farther the rottenness of your doctrine, with the accursed tendencies thereof.

What you say about 'doubtful opinion, alterable modes, rites, and circ.u.mstances in religion' (p. 239). I know none so wedded thereto as yourselves, even the whole gang of your rabbling counterfeit clergy; who generally like the ape you speak of,[30] lie blowing up the applause and glory of your trumpery, and like the tail, with your foolish and sophistical arguings, you cover the filthy parts thereof, as you sweetly argue in the next chapter (p. 242) saying, 'Whatsoever of such are commended by the custom of the place we live in, or commanded by superiors, or made by any circ.u.mstance convenient to be done, our christian liberty consists in this, that we have leave to do them.'[31] So that do but call them things indifferent, things that are the customs of the place we live in, or made by ANY circ.u.mstance convenient, and a man may not doubt but he hath leave to do them, let him live at Rome or Constantinople, or amidst the greatest corruption of wors.h.i.+p and government. These are therefore doubtless, a third sort of fundamentals, by which you can wrestle with conviction of conscience, and stifle it; by which you can suit yourself for every fas.h.i.+on, mode, and way of religion. Here you may hop from Presbyterianism, to a prelatical mode; and if time and chance should serve you, backwards, and forwards again: yea, here you can make use of several consciences, one for this way now, another for that anon; now putting out the light of this by a sophistical delusive argument, then putting out the other, by an argument that best suits the time.[32] Yea, how oft is the candle of the wicked put out, by such glorious learning as this. Nay, I doubt not, but a man of your principles, were he put upon it, would not stick to count those you call gospel-positive precepts, of no value at all in the christian religion; for now, even now, you do not stick to say that, that even that of going to G.o.d by Christ, is one of these, and that such an one, as if absolutely considered in itself, is neither good nor evil. How then, if G.o.d should cast you into Turkey, where Mahomet reigns as Lord? It is but reckoning that it is the religion, and custom of the country, and that which is authorized by the power that is there; wherefore it is but sticking to your dictates of human nature, and remembering that coming to G.o.d by Christ is a thing of an indifferent nature in itself, and then for peace sake, and to sleep in a whole skin, you may comply, and do as your superior commands. Why? Because in Turkey, are your first sort of fundamentals found: there are men that have human nature, and the law of morals written in their hearts; they have also the dictates thereof written within them, which teach them, those you call the eternal laws of righteousness; wherefore you both would agree in your essential, and immutable differences of good and evil (p. 6), and differ only about these positive laws, indifferent things. Yea, and Mahomet also for the time, because by a custom made convenient, might be now accounted wors.h.i.+pful, and the circ.u.mstances that attend his wors.h.i.+p, especially those of them that clash not with the dictates of your human nature, might also be swallowed down.

Behold you here then, good reader, a glorious Lat.i.tudinarian, that can, as to religion, turn and twist like an eel on the angle; or rather like the weather-c.o.c.k that stands on the steeple.

'For [saith he] our refusing to comply with either of these can hardly proceed from anything better than a proud affectation of singularity, or at best, from superst.i.tious scrupulosity' (p.

2424).

Do but believe him therefore in what he saith, and you cannot choose but be ready with him to comply with all modes that may serve for advantage.

Besides, he saith, 'that the word superst.i.tion, in the Greek implieth, a frightful, and over-timorous apprehension of the divine nature; and consequently a base and under-valuing conception of it.'