Works of John Bunyan Volume II Part 48

Christ then did not fulfil the law for himself, for he had no need thereof. Christ again did fulfil the law for himself, for he had need of the righteousness thereof; he had need thereof for the covering of his body, and the several members thereof; for they, in a good sense, are himself, members of his body, of his flesh, and of his bones; and he owns them as parts of himself in many places of the holy scripture. (Eph 5:30, Acts 9:4,5, Matt 25:45, 10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) This righteousness then, even the whole of what Christ did in answer to the law, it was for his, and G.o.d hath put it upon them, and they are righteous in it, even righteous as he is righteous. And this they have before they do acts of righteousness.

II. There is righteousness put into them, before they act righteous things. A righteousness, I say, put into them; or I had rather that you should call it a principle of righteousness; for it is a principle of life to righteousness. Before man's conversion, there is in him a principle of death by sin; but when he is converted to Christ, there is put into him a principle of righteousness, that he may bring forth fruit unto G.o.d. (Rom 7:4-6)

Hence they are said to be quickened, to be made alive, to be risen from death to life, to have the Spirit of G.o.d dwelling in them; not only to make their souls alive, but to quicken their mortal bodies to that which is good. (Rom 8:11)

Here, as I hinted before, they that do righteousness are said to be born of him, that is, antecedent to their doing of righteousness (1 John 2:29), "born of him," that is, made alive with new spiritual and heavenly life. Wherefore the exhortation to them is, "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto G.o.d, as those that are alive from the dead, and your members as instruments of righteousness unto G.o.d."

(Rom 6:13)

Now this principle must also be in men, before they can do that which is spiritually and gospelly good: For whatever seeming good thing any man doth, before he has bestowed upon him this heavenly principle from G.o.d, it is accounted nothing, it is accounted sin and abomination in the sight of G.o.d; for an evil tree cannot bring forth good fruit: Men do not gather grapes of thorns; neither of a bramble gather they figs. Either make the tree good and his fruit good, or the tree evil and his fruit evil. (Luke 6:43-45) It is not the fruit that makes the tree, but the tree that makes the fruit. A man must be good, before he can do good, and evil before he can do evil.

They be not righteous actions that make a righteous man; nor be they evil actions that make a wicked man: for a tree must be a sweeting tree before it yield sweetings;23 and a crab tree before it bring forth crabs.24

This is that which is a.s.serted by the Son of G.o.d himself; and it lieth so level with reason and the nature of things, that it cannot be contradicted. (Matt 7:16-18) "A good man out of the good treasure of his heart, bringeth forth that which is good; and an evil man out of the evil treasure of his heart, bringeth forth that which is evil." (Luke 6:45) But this, notwithstanding all that can be said, seemeth very strange to the carnal world; for they will not be otherwise persuaded, but that they be good deeds that make good men, and evil ones that make evil men: And so by such dotish apprehensions do what in them lieth to fortify their hearts with the mists of darkness against the clear s.h.i.+ning of the word, and conviction of the truth.

And thus it was from the beginning: Abel did his first services to G.o.d from this principle of righteousness; but Cain would have been made righteous by his deed; but his deed not flowing from the same root of goodness, as did Abel's, notwithstanding he did it with the very best he had, is yet called evil: For he wanted, I say, the principles, to wit, of grace and faith, without which no action can be counted good in a gospel sense.

These two things then, that man must have that will do righteousness.

He must have put upon him the perfect righteousness of Christ; and he must have dwelling in him, as a fruit of the new birth, a principle of righteousness. Then indeed he is a tree of righteousness, and G.o.d is like to be glorified in, and by him; but this the Pharisee was utterly ignorant of, and at the remotest distance from it.

[The righteousness of Christ, unto justification, must be imputed to the Christian before he can attain the principle of righteousness unto sanctification.]

Quest. You may ask me next, But which of these are first bestowed upon the Christian, the perfect righteousness of Christ unto justification, or this gospel principle of righteousness unto sanctification?

Answ. The perfect righteousness of Christ unto justification, must first be made over to him by an act of grace. This is evident,

1. Because, he is justified as unG.o.dly; that is, whilst he is unG.o.dly: But it must not be said of them, that have this principle of grace in them, that they are unG.o.dly; for they are saints and holy. But this righteousness, by IT G.o.d justifieth the unG.o.dly, by imputing it to them, when, and while they, as to a principle of grace, are graceless.

This is further manifested thus: The person must be accepted before the performance of the person can; "And the Lord had respect unto Abel, and to his offering." (Gen 4:4) If he had respect to Abel's person first, yet he must have respect unto it for the sake of some righteousness; but Abel, in that, had no righteousness; for that he acted after that G.o.d had had respect unto his person.25 "And the LORD had respect unto Abel, and to his offering: But unto Cain, and to his offering, he had not respect."

The prophet Ezekiel also shows us this; where, by the similitude of the wretched infant, and of the manner of G.o.d's receiving it to mercy, he shows how he received the Jews to favour. First, saith he, "I spread my skirt over thee, and covered thy nakedness."

(16:8) There is justification; "I covered thy nakedness." But what manner of nakedness was it? Was it utter nakedness, nakedness in its perfection? Yes, it was then as naked as naked could be, even as naked as in the day that it was born. And as thus naked, it was covered, not with anything, but with the skirt of Christ; that is, with his robe of righteousness, with his obedience, that he performed by himself for that very purpose. For by the obedience of one many are made righteous.

2. Righteousness unto justification must be first, because the first duty that a Christian performeth to G.o.d, must be accepted, not for the sake of the principle from which in the heart it flows, nor yet for the sake of the person that acts it; but for the sake of Christ, whose righteousness it is, by which, before the sinner, he stands just before G.o.d. And hence it is said, "By faith Abel offered unto G.o.d a more excellent sacrifice than Cain." (Heb 11:4) By faith he did it; but faith hath respect to the righteousness that justifies. For we are justified by faith, not by faith as it is a grace, nor by faith as it is an acting grace; but by the righteousness of faith; that is, by that righteousness that faith embraceth, layeth hold of, and helpeth the soul to rest upon, and to trust to, for justification of life, which is the obedience of Christ. Besides, it is said, by faith he offered; faith then, faith in Christ, was precedent to his offering.

Now since faith was in being and in act before his offer, and since before his offer, he had no personal goodness of his own, faith must look out from home: I say, it must look out to another than to him in whom it resided for righteousness; and finding the righteousness of Christ to be the righteousness, which by G.o.d was designed to be performed for the justification of a sinner, it embraces it, and through it offereth to G.o.d a more excellent sacrifice than Cain.

Hence it follows, "by which he obtained witness that he was righteous."

By which, not by his offering, but by his faith. For his offering, simply as an offering, could not have made him righteous, if he had not been righteous before; "for an evil tree cannot bring forth good fruit." Besides, if this be granted, why had not G.o.d respect to Cain's offering, as well as to Abel's? For, did Abel offer? so did Cain. Did Abel offer his best? so did Cain his. And if with this, we shall take notice of the order of their offering, Cain seemed to offer first, and so with the frankest will, and forwardest mind; but yet, saith the text, "The Lord had respect to Abel and to his offering." But why to Abel? Why, because his person was made righteous before he offered his gift: "By which he obtained witness that he was righteous." G.o.d testifying of his gifts, that they were good and acceptable, because they declared Abel's acceptation of the righteousness of Christ, for his justice, through the riches of the grace of G.o.d.

By faith then, Abel offered to G.o.d a more excellent sacrifice than Cain. He shrouded himself under the righteousness of Christ, and so, as out of that righteousness, he offered to G.o.d; G.o.d also looking and finding him there, where also he could not have been, as to his own apprehension, no otherwise than by faith, he accepted of his gift; by which acceptation, for so you may understand it also, G.o.d testified that he was righteous: For G.o.d receiveth not the gifts and offerings of those that are not righteous, for their sacrifices are an abomination unto him. (Prov 21:27)

Abel then was righteous before; he was, I say, made righteous first, as he stood unG.o.dly in himself; G.o.d justifieth the unG.o.dly. (Rom 4) Now being justified, he was righteous; and being righteous, he offered his sacrifice of praise to G.o.d, or other offerings which G.o.d accepted, because he believed in his Son, as also other scriptures manifest abundantly. But this our Pharisee understandeth not.

3. Righteousness by imputation must be first, because we are made so, to wit, by another, "By the obedience of one shall many be made righteous." Now to be made righteous, implies a pa.s.siveness in him that is so made, and the activity of the work to lie in some body else; except he had said, they had made themselves righteous; but that it doth not, nor doth the text leave to any the least countenance so to insinuate: Nay, it plainly affirms the contrary, for it saith, by the obedience of one, of one man Jesus Christ, many are made righteous; by the righteousness of one (Rom 5), So then, if they be MADE righteous by the righteousness of one: I say, if many be made righteous by the righteousness of one, then are they that are so, as to themselves, pa.s.sive and not active, with reference unto the working out of this righteousness. They have no hand in that; for that is the act of ONE, the righteousness of ONE, the obedience of ONE, the workmans.h.i.+p of ONE, even of Christ Jesus.

Again, if they are made righteous by this righteousness, then also they are pa.s.sive, as to their first privilege by it; for they are made righteous by it; they do not make themselves righteous; no, they do not make themselves righteous by it.

Imputation is also the act of G.o.d. Even as David also describeth the blessedness of the man, unto whom G.o.d imputeth righteousness.

The righteousness then is the work of Christ, his own obedience to his father's law; the making of it ours, is the act of his father, and of his infinite grace; "But of him are ye in Christ Jesus, who of G.o.d is made unto us wisdom, and righteousness." "For he [G.o.d] hath made him to be sin for us, who knew no sin, that we might be made the righteousness of G.o.d in him." And both these things G.o.d showed to our first parents when he acted in grace towards them after the fall.

There it is said, the Lord G.o.d made unto Adam, and unto his wife, coats of skins, and clothed them. (Gen 3:21)

Whence note,

(1.) That Adam and his wife were naked both in G.o.d's eye, and in their own. (verse 10,11)

(2.) That the Lord G.o.d made coats of skins.

(3.) That in his making of them, he had respect to Adam and to his wife, that is, he made them for them.

(4.) That when he had made them, he also clothed them therewith.

They made not the coats, nor did G.o.d bid them make them; but G.o.d did make them himself to cover their nakedness with. Yea, when he had made them, he did not bid them put them on, but he himself did clothe them with them: For thus runs the text; "Unto Adam also and to his wife did the Lord G.o.d make coats of skins, and clothed them." O! It was the Lord G.o.d that made this coat, with which a poor sinner is made righteous! And it is also the Lord G.o.d that putteth it upon us. But this our Pharisee understandeth not.

But now, if a man is not righteous before he is made so, before the Lord G.o.d has, by the righteousness of another, made him so; then whether this righteousness come first or last, the man is not righteous until it cometh, and if he be not righteous until it cometh, then what works soever are done before it comes, they are not the works of a righteous man, nor the fruits of a good tree, but of a bad. And so again, this righteousness must first come before a man be righteous, and before a man does righteousness.

Make the tree good and its fruit will be good.

Now, since a man must be made righteous before he can do righteousness, it is manifest his works of righteousness do not make him righteous, no more than the fig makes its own tree a fig-tree, or than the grape doth make its own vine a vine. Hence those acts of righteousness, that Christian men do perform, are called the fruits of righteousness, which are by Jesus Christ to the glory and praise of G.o.d. (Phil 1:11)

The fruits of righteousness they are by Jesus Christ, as the fruits of the tree are by the tree itself. For the truth is, that principle of righteousness, of which mention has been made before, and concerning which I have said, it comes in, in the second place; it is also originally to be found for us no where but in Christ.

Hence it is said to be by Jesus Christ, and again, "of his fulness have all we received, and grace for grace." (John 1:16) A man must then be united to Christ first, and so being united, he partaketh of this benefit, to wit, a principle that is supernatural, spiritual, and heavenly. Now his being united to Christ, is not of, or from himself, but of, and from the Father, who, as to this work, is the husbandman; even as the twig that is grafted into the tree, officiateth not, that is, grafteth not itself thereinto, but is grafted in by some other, itself being utterly pa.s.sive as to that.

Now being united unto Christ, the soul is first made partaker of justification, or of justifying righteousness, and now no longer beareth the name of an unG.o.dly man, for he is made righteous by the obedience of Christ, he being also united to Christ, partaketh of the root and fatness of Christ; the root, that is, his divine nature; the fatness, that is, that fulness of grace that is laid up in him to be communicated unto us, even as the branch that is grafted into the olive-tree, partaketh of the root and fatness of the olive-tree. Now partaking thereof, it quickeneth, it groweth, it buddeth, and yieldeth fruit to the glory and praise of G.o.d.

(Rom 11:17)

But these things, as I have often said, the poor Pharisee was ignorant of, when so swaggeringly he, with his, "G.o.d I thank thee,"

came into the temple to pray and indeed, in that which hath here been said, is something of the mystery of G.o.d's will in his way with his elect; and such a mystery it is, that it lieth hid for ever to nature and natural men; for they think of nothing less than of this, nor of nothing more, when they think of their souls and of salvation, than that something must be done by themselves to reconcile them to G.o.d. Yea, if through some common convictions their understandings should be swayed to a consenting to that, that justification is of grace by Christ, and not of works by men; yet conscience, reason, and the law of nature, not being as yet subdued by the power and glory of grace unto the obedience of Christ, will rise up in rebellion against this doctrine, and will overrule and bow down the soul again to the law and works thereof for life.

4. Righteousness by imputation must be first, because, else faith, which is a part, yea, a great part, of that which is called a principle of grace in the soul, will have nothing to fix itself upon, nor a motive to work by. Let this therefore be considered by those that are on the contrary side.

Faith, so soon as it has being in the soul, is like the child that has being in the mother's lap, it must have something to feed upon, not something at a distance, afar off, or to be purchased, I speak now as to justification from the curse, but something by promise made over of grace to the soul; something to feed upon to support from the fears of peris.h.i.+ng by the curse for sin. Nor can it rest content with all duties and performances, that other graces shall put the soul upon; nor with any of its own works, until it reaches and takes hold of the righteousness of Christ.

Faith is like the dove, that found no rest any where in all the world until it returned to Noah into the ark. But this our Pharisee understandeth not.

Objection. Perhaps some may object, That from this way of reasoning it is apparent, that sanctification is first, since the soul may have faith, and so a principle of grace in it; and yet, as yet it cannot find Christ to feed and to refresh the soul withal.

Answ. From this way of reasoning it is not at all apparent, that sanctification, or a principle of grace is in the soul before righteousness is imputed, and the soul made perfectly righteous thereby. And for the clearing up of this let me propose a few things.

(1.) Justifying righteousness, to wit, the obedience of that one man Christ is imputed to the sinner to justify him in G.o.d's sight.

For his law calls for perfect righteousness, and before that be come TO, and put UPON the poor sinner, G.o.d cannot bestow other spiritual blessings upon him; because by the law he has p.r.o.nounced him accursed; by the which curse, he is also so holden, until a righteousness shall be found upon the sinner, that the law, and so divine justice can alike approve of, and be contented with.

So then, as to the justification of the sinner, there must be a righteousness for G.o.d; I say, for the sinner, and for G.o.d. For the sinner to be clothed with, and for G.o.d to look upon, that he may, for the sake thereof in a way of justice, bless the sinner with forgiveness of sins: For forgiveness of sins is the next thing that followeth upon the appearance of the sinner before G.o.d in the righteousness of Christ. (Rom 4:6,7)

Now, upon this forgiveness, follows the second blessing. Christ hath redeemed us from the curse of the law, being made a curse for us. And so, consequently, hath obtained for us the forgiveness of sins: for he that is delivered from the curse, hath received forgiveness of sins, or rather is made partaker thereof; now being made a partaker thereof, the second blessing immediately follows: to wit, the blessing of Abraham, that is, "the promise of the spirit through faith" (Gal 3:13,14), but this our Pharisee understandeth not.

But now, although it be of absolute necessity that imputed righteousness be first TO the soul; that is, that perfect righteousness be found upon the sinner first by G.o.d, that he may bestow other blessings in a way of justice. Yet it is not of absolute necessity that the soul should see this first.

Let G.o.d then put righteousness, the righteousness of his Son upon me; and by virtue of that, let the second blessing of G.o.d come in to me; and by virtue of that, let me be made to see myself a sinner, and Christ's righteousness, and my need of it, in the doctrine of it, as it is revealed in the scriptures of truth. Let me then believe this doctrine to be true, and be brought by my belief to repentance for my sins, to hungering and thirsting vehemently after this righteousness; for this is "the kingdom of G.o.d and his righteousness." Yea, let me pray, and cry, and sigh, and groan day and night to the G.o.d of this righteousness, that he will of grace make me a partaker: And let me thus prostrate before my G.o.d, all the time that in wisdom he shall think fit. And in his own time he shall show me, that I am a justified person, a pardoned person, a person in whom the Spirit of G.o.d hath dwelt for some time, though I knew it not.

So then justification before G.o.d is one thing; and justification in mine own eyes is another: not that these are two justifications, but the same righteousness by which I stand justified before G.o.d, may be seen of G.o.d, when I am ignorant of it; yea, for the sake of it I may be received, pardoned, and accounted righteous of him, and yet I may not understand it. Yea, further, he may proceed in the way of blessing, to bless me with additional blessings, and yet I be ignorant of it.