Works of John Bunyan Volume I Part 94

And then he counteth up several of his privileges, to which he at last adjoineth the righteousness of the moral law, saying, 'Touching the righteousness which is in the law, [I was] blameless' (Phil 3:4-6). And it is proper to call the righteousness of the law the work of the flesh, because it is the work of a man, of a man in the flesh; for the Holy Ghost doth not attend the law, or the work thereof, as to this, in man, as man; that has confined itself to another ministration, whose glorious name it bears (2 Cor 3:8).

I say it is proper to call the works of the law the works of the flesh, because they are done by that self-same nature in and out of which comes all those things that are more grossly so called (Gal 5:19,20); to wit, from the corrupt fountain of fallen man's polluted nature (James 3:10).

This, saith Paul, was not the righteousness by which Abraham found justification with G.o.d--'For if Abraham was justified by works, he hath whereof to glory; but not before G.o.d. For what saith the Scripture? Abraham believed G.o.d, and it was counted to him for righteousness' (Rom 4:2-3). This 'believing' is also set in flat opposition to 'works,' and to the 'law of works'; wherefore, upon pain of great contempt to G.o.d, it must not be reckoned as a work to justify withal, but rather as that which receiveth and applieth that righteousness. From all this, therefore, it is manifest 'that men must be justified from the curse of the law, in the sight of G.o.d, while sinners in themselves.' But,

Tenth. 'Now to him that worketh is the reward not reckoned of grace, but of debt' (Rom 4:4).

These words do not only back what went before, as to the rejection of the law for righteousness as to justification with G.o.d, but supposing the law was of force to justify, life must not be admitted to come that way, because of the evil consequences that will unavoidably flow therefrom. 1. By this means, grace, and justification by grace, would be rejected; and that would be a foul business; it would not be reckoned of grace. 2. By this, G.o.d would become the debtor, and so the underling; and so we in this the more honourable.

It would not be reckoned of grace, but of debt; and what would follow from hence? Why, (1.) By this we should frustrate the design of Heaven, which is, to justify us freely by grace, through a redemption brought in by Christ (Rom 3:24-26; Eph 2:8-13). (2.) By this we should make ourselves the saviours, and jostle Christ quite out of doors (Gal 5:2-4). (3.) We should have heaven at our own dispose, as a debt, not by promise, and so not be beholden to G.o.d for it (Gal 3:18). It must, then, be of grace, not of works, for the preventing of these evils.

Again, it must not be of works, because if it should, then G.o.d would be the debtor, and we the creditor. Now, much blasphemy would flow from hence; as, (1.) G.o.d himself would not be his own to dispose of; for the inheritance being G.o.d, as well as his kingdom (for so it is written, 'heirs of G.o.d' (Rom 8:17)), himself, I say, must needs be our purchase. (2.) If so, then we have right to dispose of him, of his kingdom and glory, and all--'Be astonished, O heavens, at this!'--for if he be ours by works, then he is ours of debt; if he be ours of debt, then he is ours by purchase; and then, again, if so, he is no longer his own, but ours, and at our disposal.

Therefore, for these reasons, were there sufficiency in our personal works to justify us, it would be even inconsistent with the being of G.o.d to suffer it. So then, 'men are justified from the curse, in the sight of G.o.d, while sinners in themselves.'

Eleventh. 'But to him that worketh not, but believeth on him that justifieth the unG.o.dly, his faith is counted for righteousness'

(Rom 4:5).

These words show how we must stand just in the sight of G.o.d from the curse of the law, both as it respecteth justification itself, as also the instrument or means that receiveth that righteousness which justifieth.

1. As for that righteousness that justifieth, it is not personal performances in us; for the person here justified stands, in that respect, as one that worketh not, as one that is unG.o.dly. 2. As it respecteth the instrument that receiveth it, that faith, as in the point of justifying righteousness, will not work, but believe, but receive the works and righteousness of another; for works and faith in this are set in opposition. He doth not work, he doth believe' (Gal 3:12). He worketh not, but believeth on him who justifieth us, unG.o.dly. As Paul also saith in another place, The law is not of faith (Rom 10:5,6). And again, Works saith on this wise; faith, far different. The law saith, Do this, and live. But the doctrine of faith saith, 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness,' &c. (Rom 10:9,10).

Object. But faith is counted for righteousness.

Answ. True, but yet consider, that by faith we do oft understand the doctrine of remission of sins, as well as the act of believing.

But again; faith when it hath received the Lord Jesus, it hath done that which pleaseth G.o.d; therefore, the very act of believing is the most n.o.ble in the world; believing sets the crown upon the head of grace; it seals to the truth of the sufficiency of the righteousness of Christ, and giveth all the glory to G.o.d (John 3:33). And therefore it is a righteous act; but Christ himself, he is the Righteousness that justifieth' (Rom 4:20,25). Besides, faith is a relative, and hath its relation as such. Its relation is the righteousness that justifieth, which is therefore called the righteousness of faith, or that with which faith hath to do (Rom 10:6). Separate these two, and justification cannot be, because faith now wants his righteousness. And hence it is you have so often such sayings as these--'He that believeth in me; he that believeth on him; believe in the Lord Jesus Christ, and thou shalt be saved'

(John 6:35,40). Faith, then, as separate from Christ, doth nothing; nothing, neither with G.o.d nor man; because it wants its relative; but let it go to the Lord Jesus--let it behold him as dying, &c., and it fetches righteousness, and life, and peace out of the virtue of his blood, &c. (Acts 10:29,31,33). Or rather, sees it there as sufficient for me to stand just thereby in the sight of Eternal Justice For him 'G.o.d hath set forth to be a propitiation through faith [belief] in his blood,' with intent to justify him that believeth in Jesus (Rom 3:25,26).

Twelfth. 'Even as David also describeth the blessedness of the man to whom G.o.d imputeth righteousness without works' (Rom 4:6).

Did our adversaries understand this one text, they would not so boldly affirm, as they do, that the words, 'impute, imputed, imputeth, imputing,' &c., are not used in scripture but to express men really and personally to be that which is imputed unto them; for men are not really and personally faith, yet faith is imputed to men; nay, they are not really and personally sin, nor really and personally righteousness, yet these are imputed to men: so, then, both good things and bad may sometimes be imputed to men, yet themselves be really and personally neither. But to come to the point: what righteousness hath that man that hath no works? Doubtless none of his own; yet G.o.d imputeth righteousness to him. Yea, what works of that man doth G.o.d impute to him that he yet justifies as unG.o.dly?

Further, He that hath works as to justification from the curse before G.o.d, not one of them is regarded of G.o.d; so, then, it mattereth not whether thou hast righteousness of thine own, or none. 'Blessed is the man to whom the Lord imputeth righteousness without works.'

Man's blessedness, then, the blessedness of justification from the curse in the sight of G.o.d, lieth not in good works done by us, either before or after faith received, but in a righteousness which G.o.d imputeth without works; as we 'work not' as we 'are unG.o.dly.'

'Blessed are they whose iniquities are forgiven, and whose sin is covered' (v 7). To forgive and to cover are acts of mercy, not the cause of our merit. Besides, where sin is real, there can be no perfect righteousness; but the way of justification must be through perfect righteousness, therefore by another than our own, 'Blessed is the man to whom the Lord will not impute sin' (v 8). The first cause, then, of justification before G.o.d, dependeth upon the will of G.o.d, who will justify because he will; therefore the meritorious cause must also be of his own providing, else his will cannot herein be absolute; for if justification depend upon our personal performances, then not upon the will of G.o.d. He may not have mercy upon whom he will, but on whom man's righteousness will give him leave.

But his will, not ours, must rule here; therefore his righteousness, and his only (Rom 9:15,18). So, then, 'men are justified from the curse, in the sight of G.o.d, while sinners in themselves.'

Having pa.s.sed over these few scriptures, I shall come to particular instances of persons who have been justified; and shall briefly touch their qualifications in the act of G.o.d's justifying them.

First, By the Old Testament types. Second, By the New.

[First Position ill.u.s.trated by Scripture types.]

First. By the Old [Testament types]. First. 'Unto Adam also and to his wife did the Lord G.o.d make coats of skins, and clothed them'

(Gen 3:21).

In the beginning of this chapter you find these two persons reasoning with the serpent, the effect of which discourse was, they take of the forbidden fruit, and so break the command of G.o.d (vv 7-15).

This done, they hide themselves, and cover their nakedness with ap.r.o.ns. But G.o.d finds out their sin, from the highest branch even to the roots thereof. What followeth? Not one precept by which they should by works obtain the favour of G.o.d, but the promise of a Saviour; of which promise this twenty-first verse is a mystical interpretation: 'The Lord G.o.d made them coats of skins, and clothed them.'

Hence observe--1. That these coats were made, not before, but after they had made themselves ap.r.o.ns; a plain proof their ap.r.o.ns were not sufficient to hide their shame from the sight of G.o.d. 2. These coats were made, not of Adam's inherent righteousness, for that was lost before by sin, but of the skins of the slain, types of the death of Christ, and of the righteousness brought in thereby--'By whose stripes we are healed' (Isa 53).[14] 3. This is further manifest; for the coats, G.o.d made them; and for the persons, G.o.d clothed them therewith; to show that as the righteousness by which we must stand just before G.o.d from the curse is a righteousness of Christ's performing, not of theirs; so he, not they, must put it on them also, for of G.o.d we are in Christ, and of G.o.d his righteousness is made ours (1 Cor 1:30).

But, I say, if you would see their antecedent qualifications, you find them under two heads--rebellion [and] hypocrisy. Rebellion, in breaking G.o.d's command; hypocrisy, in seeking how to hide their faults from G.o.d. Expound this by gospel language, and then it shows 'that men are justified from the curse, in the sight of G.o.d, while sinners in themselves.'

Second. 'The Lord had respect unto Abel and to his offering' (Gen 4:4).

By these words we find the person first accepted: 'The Lord had respect unto Abel.' And indeed, where the person is not first accepted, the offering will not be pleasing; the altar sanctifies the gift, and the temple sanctifieth the gold; so the person, the condition of the person, is that which makes the offering either pleasing or despising (Matt 23:16-21). In the epistle to the Hebrews it is said, 'By faith Abel offered unto G.o.d a more excellent sacrifice than Cain, by which he obtained witness that he was righteous' (Heb 11:4). Righteous before he offered his gift, as his sacrifice testified; for G.o.d accepted of it.

'By faith he offered.' Wherefore faith was precedent, or before he offered. Now faith hath to do with G.o.d through Christ; not with him through our works of righteousness. Besides, Abel was righteous before he offered, before he did do good, otherwise G.o.d would not have testified of his gift. 'By faith he obtained witness that he was righteous,' for G.o.d approved of his gifts. Now faith, I say, as to our standing quit before the Father, respects the promise of forgiveness of sins through the undertaking of the Lord Jesus.

Wherefore Abel's faith as to justifying righteousness before G.o.d looked not forward to what should be done by himself, but back to the promise of the seed of the woman, that was to destroy the power of h.e.l.l, and 'to redeem them that were under the law' (Gen 3:15; Gal 4:4,5). By this faith he shrouds himself under the promise of victory, and the merits of the Lord Jesus. Now being there, G.o.d finds him righteous; and being righteous, 'he offered to G.o.d a more excellent sacrifice than his brother'; for Cain's person was not first accepted through the righteousness of faith going before, although he seemed foremost as to personal acts of righteousness (Gen 4). Abel therefore was righteous before he did good works; but that could not be but alone through that respect G.o.d had to him for the sake of the Messias promised before (3:15). But the Lord's so respecting Abel presupposeth that at that time he stood in himself by the law a sinner, otherwise he needed not to be respected for and upon the account of another. Yea, Abel also, forasmuch as he acted faith before he offered sacrifice, must thereby entirely respect the promise, which promise was not grounded upon a condition of works to be found in Abel, but in and for the sake of the seed of the woman, which is Christ; which promise he believed, and so took it for granted that this Christ should break the serpent's head--that is, destroy by himself the works of the devil; to wit, sin, death, the curse, and h.e.l.l (Gal 4:4). By this faith he stood before G.o.d righteous, because he had put on Christ; and being thus, he offered; by which act of faith G.o.d declared he was pleased with him, because he accepted of his sacrifice.

Third. 'And the Lord said unto her, The elder shall serve the younger' (Gen 25:23).

These words, after Paul's exposition, are to be understood of justification in the sight of G.o.d, according to the purpose and decree of electing love, which had so determined long before, that one of these children should be received to eternal grace; but mark, not by works of righteousness which they should do, but 'before they had done either good or evil'; otherwise 'the purpose of G.o.d according to election,' not of works, but of him that calleth, 'could not stand,' but fall in pieces (Rom 9:10-12). But none are received into eternal mercy but such as are just before the Lord by a righteousness that is complete; and Jacob having done no good, could by no means have that of his own, and therefore it must be by some other righteousness, 'and so himself be justified from the curse, in the sight of G.o.d, while a sinner in himself.'

Fourth. The same may be said concerning Solomon, whom the Lord loved with special love, as soon as born into the world; which he also confirmed with signal characters. 'He sent,' saith the Holy Ghost, 'by the hand of Nathan the prophet, and he called his name Jedidiah, because the Lord loved him (2 Sam 12:24,25).[15] Was this love of G.o.d extended to him because of his personal virtues?

No, verily; for he was yet an infant.[16] He was justified then in the sight of G.o.d from the curse by another than his own righteousness.

Fifth. 'And when I pa.s.sed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live' (Eze 16:6).

The state of this people you have in the former verses described, both as to their rise and practice in the world (vv 1-5). 1. As to their rise. Their original was the same with Canaan, the men of G.o.d's curse (Gen 9:25). 'Thy birth and thy nativity is of the land of Canaan'; the same with other carnal men (Rom 3:9). 'Thy father was an Amorite, and thy mother an Hitt.i.te' (Eze 16:3). Their condition, that is showed us by this emblem--(1.) They had not been washed in water. (2.) They had not been swaddled. (3.) They had not been salted. (4.) They brought filth with them into the world.

(5.) They lay stinking in their cradle. (6.) They were without strength to help themselves. Thus they appear and come by generation.

2. Again, as to their practice--(1.) They polluted themselves in their own blood. (2.) They so continued till G.o.d pa.s.sed by--'And when I pa.s.sed by thee, and saw thee polluted in thine own blood';--'in thy blood, in thy blood'; it is doubled. Thus we see they were polluted born, they continued in their blood till the day that the Lord looked upon them; polluted, I say, to the loathing of their persons, &c. Now this was the time of love--'And when I pa.s.sed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live' (Eze 16:6).

Quest. But how could a holy G.o.d say, 'Live,' to such a sinful people?

Answ. Though they had nought but sin, yet he had love and righteousness.

He had love to pity them; righteousness to cover them--'Now when I pa.s.sed by thee, and looked upon thee, behold, thy time was the time of love' (Eze 16:8). What follows? (1) 'I spread my skirt over thee'; and (2) 'Covered thy nakedness'; yea, (3) 'I sware unto thee'; and (4) 'Entered into covenant with thee'; and (5) 'Thou becamest mine.' My love pitied thee; my skirt covered thee. Thus G.o.d delivered them from the curse in his sight. 'Then I washed thee with water, after thou wast justified; yea, I thoroughly washed away thy blood from thee, and anointed thee with oil' (v 9).

Sanctification, then, is consequential, justification goes before.

The Holy Ghost by this scripture setteth forth to the life, free grace to the sons of men, while they themselves are sinners. I say, while they are unwashed, unswaddled, unsalted, but b.l.o.o.d.y sinners; for by these words, 'not washed, not salted, not swaddled,' he setteth forth their unsanctified state; yea, they were not only unsanctified, but also cast out, without pity, to the loathing of their persons; yea, 'no eye pitied them, to do any of these things for them'; no eye but his, whose glorious grace is unsearchable; no eye but his, who could look and love; all others looked and loathed; but blessed be G.o.d that hath pa.s.sed by us in that day that we wallowed in our own blood; and blessed be G.o.d for the skirt of his glorious righteousness wherewith he covered us when we lay before him naked in blood. It was when we were in our blood that he loved us; when we were in our blood he said, Live. Therefore, 'men are justified from the curse, in the sight of G.o.d, while sinners in themselves.'

Sixth. 'Now Joshua was clothed with filthy garments, and stood before the angel' (Zech 3:3).

The standing of Joshua here is as men used to stand that were arraigned before a judge. 'Joshua stood before the angel of the Lord, and Satan standing at his right hand to resist him' (v 1).

The same posture as Judas stood in when he was to be condemned. 'Set thou,' said David, 'a wicked man over him; and let Satan stand at his right hand' (Psa 109:6). Thus, therefore, Joshua stood. Now Joshua was clothed, not with righteousness, but with filthy rags!

Sin upon him, and Satan by him, and this before the angel! What must he do now? Go away? No; there he must stand! Can he speak for himself? Not a word; guilt had made him dumb! (Isa 53:12). Had he no place clean? No; he was clothed with filthy garments! But his lot was to stand before Jesus Christ, that maketh intercession for transgressors. 'And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke thee' (Zech 3:2). Thus Christ saveth from present condemnation those that be still in their sin and blood.[17]

But is he now quit? No; he standeth yet in filthy garments; neither can he, by aught that is in him, or done by him, clear himself from him. How then? Why, the Lord clothes him with change of raiment.

The iniquities were his own, the raiment was the Lord's. 'This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord' (Isa 54:17). We will not here discourse of Joshua's sin, what it was, or when committed; it is enough to our purpose that he was clothed with filthy garments; and that the Lord made a change with him, by causing his iniquity to pa.s.s from him, and by clothing him with change of raiment. But what had Joshua antecedent to this glorious and heavenly clothing? The devil at his right hand to resist him, and himself in filthy garments.

'Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pa.s.s from thee, and I will clothe thee with change of raiment' (Zech 3: 3,4).

Second. But to pa.s.s [from] the Old Testament types, and to come to the New.

First. 'And when he was come into the s.h.i.+p, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things G.o.d hath done for thee, and hath had compa.s.sion on thee' (Mark 5:18,19).

The present state of this man is sufficiently declared in these particulars--1. He was possessed with a devil; with devils, with many; with a whole legion, which some say is six thousand, or thereabouts (Matt 8). 2. These devils had so the mastery of him as to drive him from place to place into the wilderness among the mountains, and so to dwell in the tombs among the dead (Luke 8). 3.

He was out of his wits; he would cut his flesh, break his chains; nay, 'no man could tame him' (Mark 5:4-5). 4. When he saw Jesus, the devil in him, as being lord and governor there, cried out against the Lord Jesus (v 7). In all this, what qualification shows itself as precedent to justification? None but such as devils work, or as rank bedlams have. Yet this poor man was dispossessed, taken into G.o.d's compa.s.sion, and was bid to show it to the world. 'Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compa.s.sion on thee' (v 19); which last words, because they are added over and above his being dispossessed of the devils, I understand to be the fruit of electing love. 'I will have compa.s.sion on whom I will have compa.s.sion,' which blesseth us with the mercy of a justifying righteousness; and all this, as by this is manifest, without the least precedent qualification of ours.

Second. 'And when they had nothing to pay, he frankly forgave them both' (Luke 7:42).