Works of John Bunyan — Complete

by John Bunyan

In your fourth chapter also (p. 28) even in the beginning thereof; even with one text you have overthrown your whole book.

This chapter is to prove, that the only design of the promises, and threatenings of the gospel, is to promote, and put us again in possession of the holiness we had lost. For that the reader must still remember, is the only design of your book (p. 12). Whereas the first text you speak of (2 Peter 1:4), maketh mention of the Divine nature, or of the Spirit of the living God, which is also received by the precious faith of Christ, and the revelation of the knowledge of him; this blessed Spirit, and therefore not the dictates of human nature, is the principle that is laid in the godly: but Adam's holiness had neither the knowledge, or faith, or Spirit of the Lord Jesus, as its foundation, or principle: yea, nature was his foundation, even his own nature was the original, from whence his righteousness and good works arose.

The next scriptures also, viz. 2 Corinthians 7:1; Romans 12:1 overthrow you; for they urge the promises as motives to stir us up to holiness. But Adam had neither the Spirit of Jesus, or faith him in him, as a principle: nor any promises to him as motives: wherefore this was not that to which he, or which we Christians are exhorted to seek the possession of; but that which is operated by that Spirit which we receive by the faith of Jesus, and that which is encouraged by those promises, that God hath since given to them that have closed by faith with Jesus.

The rest also (in p. 29), not one of them doth promise us the possession of the holiness we have lost, or any mercy to them that have it.

You add: 'And whereas the promises of pardon, and of eternal life are very frequently made to believing; there is nothing more evidently declared, than that this faith is such as purifieth the heart, and is productive of good works' (p.30).

Answer. 1. If the promise be made at all to believing, it is not made to us upon the account of the holiness we had lost; for I tell you yet again, that holiness is not of faith, neither was faith the effect thereof. But,

2. The promises of pardon, though they be made to such a faith as is fruitful in good works: yet not to it, as it is fruitful in doing, but in receiving good. Sir, the quality of justifying faith is this, Not to work, but to believe, as to the business of pardon of sin: and that not only, because of the sufficiency that this faith sees in Christ to justify, but also for that it knows those whom God thus pardoneth, he justifieth as ungodly. 'But to him that worketh not, but believeth'; (Mark, here faith and works are opposed) 'But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness' (Rom 4:5).

You add farther, 'That the promises may be reduced to these three heads; that of the Holy Spirit, of remission of sins, and eternal happiness, in the enjoyment of God' (p. 30).

Answer. If you can prove that any of these promises were made to the holiness that we had lost, or that by these promises we are to be possessed with that holiness again; I will even now lay down the bucklers. For albeit, the time will come when the saints shall be absolutely, and perfectly sinless; yet then shall they be also spiritual, immortal, and incorruptible, which you cannot prove Adam was, in the best of his holiness, even that which we lost in him.

The threatenings you speak of[16] are every one made against sin, but not one of them to drive us into a possession of that holiness that we had lost: nay, contrariwise, he that looks to, or seeks after that, is as sure to be damned, and go to hell, as he that transgresseth the law; because that is not the righteousness of God, the righteousness of Christ, the righteousness of faith, nor that to which the promise is made.