Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 334

 

And whereas it is said Christ kept the law as our example, that we by keeping it might get to heaven, as he; it is false, as before was showed—’ He is the end of the law,’ or, hath perfectly finished it, ‘for righteousness to every one that believeth’ (Rom 10:4). But a little to travel with this objection; no man can keep the moral law as Christ, unless he be first without sin, as Christ; unless he be God and man, as Christ. And again; Christ cannot be our pattern in keeping the law for life, because of the disproportion that is between him and us; for if we do it as he, when yet we are weaker than he; what is this but to out-vie, outdo, and go beyond Christ? Wherefore we, not he, have our lives exemplary: exemplary, I say, to him; for who doth the greatest work, they that take it in hand in full strength, as Christ; or he that takes it in hand in weakness, as we? Doubtless the last, if he fulfills it as Christ. So, then, by this doctrine, while we call ourselves his scholars, we make ourselves indeed the masters. But I challenge all the angels in heaven, let them but first sin as we have done, to fulfill the law, as Christ, if they can!

But again; if Christ be our pattern in keeping the law for life from the curse before God, then Christ fulfilled the law for himself; if so, he was imperfect before he fulfilled it. And how far short this is of blasphemy let sober Christians judge; for the righteousness he fulfilled was to justify from sin; but if it was not to justify us from ours, you know what remained (Dan 9:26; Isa 53:8-10). But when must we conclude we have kept the law? Not when we begin, because we have sinned first; nor when we are in the middle, for we may afterward miscarry. But what if a man in this his progress hath one sinful thought? Is it possible to come up with a pattern for justification with God? If yes, then Christ had such; if no, then who can fulfill the law as he? But should I grant that which is indeed impossible—namely, that thou art justified by the law; what then? Art thou now in the Favour of God? No, thou art fallen by this thy perfection, from the love and mercy of God: ‘Whosoever of you are justified by the law are fallen from grace’ (Gal 5:4). He speaks not this to them that are doing, but to such as think they have done it, and shows that the blessing that these have got thereby is to fall from the favor of God.

Being fallen from grace, Christ profits them nothing, and so they still stand debtors to do the whole law. So, they must not be saved by God’s mercy, nor Christ’s merits, but alone by the works of the law! But what should such men do in that kingdom that comes by gift, where grace and mercy reign? Yea, what should they do among that company that is saved alone by grace, through the redemption that is in Jesus Christ? Let them go to that kingdom that God hath prepared for them that are fallen from grace. ‘Cast out the bond-woman and her son; for he shall not be heir with the son of the free-woman’ and of promise (Gal 4:30).

But to pass this objection. Before I come to the next reason, I shall yet urge these scriptures more for the further clearing of this.

Further scriptures to prove the second reason.

1. The first is that in Galatians 3:10, ‘As many as are of the works of the law are under the curse.’

Behold how boldly Paul asserts it! And observe it, he saith not here, so many as sin against the law—though that be true—but, ‘As many as are of the works of the law.’ But what, then, are the works of the law? Not whoredom, murder, theft, and the like; but works that are holy and good, the works commanded in the ten commandments, as to love God, abhor idols, reverence the name of God, keeping the Sabbath, honoring thy parents, abstaining from adultery, murder, theft, false witness, and not to covet what is thy neighbor’s—these are the works of the law. Now he, saith Paul, that is of these is under the curse of God. But what is it then to be of these? Why, to be found in the practice of them, and there resting; this is the man that is under the curse: not because the works of the law are wicked in themselves, but because the man that is in the practice of them comes short of answering the exactness of them, and therefore dies for his imperfections (Rom 2:17).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 333

 

5. By the law, God will show no mercy; for, ‘I will be merciful to their unrighteousness,’ is the tenor of another covenant (Heb 8:9,10,12). But by the law, I regard them not, saith the Lord. For,

6. All the promises annexed to the law are, by the first sin, null and void. Though, then, a man should live a thousand years twice told, and all that while fulfilling the law, yet having sinned first, he is not at all the better. Our legalists, then, begin to talk too soon of having life by the law; let them first begin without sin, and so throughout continue to death, and then if God will save them, not by Christ, but works, contrary to the covenant of grace, they may hope to go to heaven.

7. But, lastly, to come close to the point. Thou hast sinned; the law now calls for passive as well as active obedience; yea, great contentedness in all thou suffers for thy transgressing against the law. So, then, wilt thou live by the law? Fulfill it, then, perfectly till death, and afterward go to hell and be damned, and abide there till the law and curse for thy sin be satisfied for; and then, but not till then, thou shalt have life by the law. Tell me, now, you that desire to be under the law, can you fulfill all the commands of the law, and after answer all its demands? Can you grapple with the judgment of God? Can you wrestle with the Almighty? Are you stronger than he that made the heavens, and that hold angels in everlasting chains? ‘Can thine heart endure, or can thy hands be strong in the day that I shall deal with thee? I the Lord have spoken it and will do it (Eze 22:14). O, it cannot be! ‘These must go away into everlasting punishment’ (Matt 25:46). So, then, men must stand just from the curse, in the sight of God, while sinners in themselves, or not at all.

Objection [to the second reason]. But the apostle saith, ‘That the doers of the law shall be justified’ (Rom 2). Plainly intimating that, notwithstanding all you say, some by doing the law may stand just before God thereby; and if so, then Christ fulfilled it for us but as our example. Answer. The consequences are not true; for by these words, ‘The doers of the law shall be justified,’ there is no more proof of a possibility of saving thyself by the law than there is by these: ‘For by the works of the law shall no man living be justified in his sight’ (Gal 2:16). The intent, then, of the text objected, is not to prove a possibility of man’s salvation by the law, but to insinuate rather an impossibility, by asserting what perfections the law requires. And were I to argue against the pretended sufficiency of man’s own righteousness, I would choose to frame my argument upon such a place as this—’ The hearers of the law are not just before God; therefore the breakers of the law are not just before God; not just, I say, by the law; but all have sinned and broken the law; therefore none by the law are just before God. For if all stand guilty of sin by the law, then that law that judged them sinners cannot justify them before God. And what if the apostle had said, ‘Blessed are they that continue in all things,’ instead of pronouncing a curse for the contrary, the conclusion had been the same; for where the blessing is pronounced, he is not the better that breaks the condition; and where the curse is pronounced, he is not the worse that keeps it. But neither doth the blessing nor curse in the law intend a supposition that men may be just by the law, but rather to show the perfection of the law, and that though a blessing be annexed thereto, no man by it can obtain that blessing; for not the hearers of the law are justified before God, but the doers, when they do it, shall be justified. None but doers can by it be just before God: but none do the law, no, not one, therefore none by it can stand just before God (Rom 3:10,11).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 332

 

(2.) It doth not only thus discourage, but abundantly increased every sin. Sin takes advantage of being by the law; the motions of sin are by the law. Where no law is, there is no transgression (Rom 4:15, 7:5). Sin takes an occasion to live by the law: 'When the commandment came, sin revived; for without the law, sin was dead' (Rom 7:8,9). Sin takes an occasion to multiply by the law: 'The law entered, that the offense might abound' (Rom 5:20). 'And the strength of sin is the law' (1 Cor 15:56). 'That sin by the commandment might become' outrageous, 'exceeding sinful' (Rom 7:13). 'What shall we say then? Is the law a sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all concupiscence. For without the law, sin was dead' (Rom 7:7,8)

These things are not infused or operated by the law from its own nature or doctrine, but are occasioned by the meeting of, and having to do with, a thing directly opposite. 'The law is spiritual, I am carnal'; therefore every imposition is rejected and rebelled against. Strike a steel against a flint, and the fireflies about you; strike the law against a carnal heart, and sin appears, sin multiplies, sin rages, sin is strengthened! And hence arises all these doubts, murmurings, and sinful complaining found in the hearts of the people of God; they have too much to do with the law; the law of works is now in the conscience, imposing a duty upon the carnal part. This is the reason of the noise that you hear, and of the sin that you see, and of the horror that you feel in your own souls when tempted. But to pass this digression.

The law, then, having to do with carnal men, by this, they become worse sinners than before; for their heart now recoiled desperately, opposed blasphemously; it giveth way to despair; and then to conclude there is no hope for hereafter; and so goes on in a sordid, ungodly course of life, till his time comes to die and be damned unless a miracle of grace prevents. From all this I conclude, that 'a man cannot stand just from the curse, in the sight of God but while sinful in himself.' But,

3. As the law gives neither strength nor life to keep it, so it neither gives nor works repentance unto life if thou break it. Do this and live, break it and die; this is the voice of the law. All the repentance that such men have, it is but that of themselves, the sorrow of the world, that ended in death, as Cain's and Judas' did, even such a repentance as must be repented of either here or in hell-fire (2 Cor 7:10).

4. As it giveth none, so it accepted none of them that are under the law (Gal 5:4). Sin and die, is forever its language; there is no middle way in the law; they must bear their judgment, whosoever they are, that stand and fall to the law. Therefore Cain was a vagabond still, and Judas hanged himself; their repentance could not save them, they fell headlong under the law. The law stays no man from the due reward of his deeds; it hath no ears to hear nor heart to pity its penitent ones (Gen 4:9-11; Matt 27:3).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 331

 

The Second Reason.—A second reason why men must stand just in the sight of God from the curse, while sinners in themselves, is, because of the exactions of the law. For were it granted that men’s good works arose from a holy root, and were perfect in their kind, yet the demand of the law—for that is still beyond them—would leave them sinners before the justice of God. And hence it is that holy men stand just in the sight of God from the curse; yet dare not offer their gifts by the law, but through Jesus Christ; knowing that not only their persons, but also their spiritual service would else be rejected of the heavenly Majesty (1 Peter 2:5; Rev 7:14–16; Heb 8:7–8).

For the law is itself so perfectly holy and good as not to admit of the least failure, either in the matter or manner of obedience—’ Cursed is every one that continues not in all things that are written in the book of the law to do them (Gal 3:10). For they that shall keep the whole law, and yet offend in one point, are guilty of all, and convicted of the law as transgressors (James 22:9, 10. ‘Tribulation,’ therefore, ‘and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile’ (Rom 2:9). And observe, the law leaves thee not to thy choice, when, or when not, to begin to keep it; but required thy obedience so soon as concerned, exactly, both as to the matter and manner, and that before thou hast sinned against it; for the first sin breaks the law. Now, if thou sin before thou begin to do, thou art found by the law a transgressor, and so standest by that convicted of sin; so, then, all thy after-acts of righteousness are but the righteousness of a sinner, of one whom the law hath condemned already (John 3:18). ‘The law is spiritual, but thou art carnal, sold under sin’ (Rom 7:14).

Besides, the law being absolutely perfect, doth not only respect the matter and manner as to outward acts, but also the rise and root, the heart, from whence they flow; and an impediment there spoils all, were the executive part never so good—’Thou shalt love the Lord thy God with ALL thy heart, with ALL thy soul, with ALL thy mind, and with ALL thy strength’ (Mark 12:30). Mark the repetition, with all, with all, with all, with all; with all thy heart, with all thy soul, in all things, at all times, else thou hadst as good do nothing. But ‘every imagination of the thought of the heart of man is only evil continually’ (Gen 6:5). The margin hath it, ‘the whole imagination, the purposes, and desires’; so that a good root is here wanting. ‘The heart is deceitful above all things and desperately wicked: who can know it?’ (Jer 17:9). What thoughts, words, or actions can be clean, enough to answer a perfect law that flows from this original? It is impossible. ‘Men must therefore be justified from the curse, in the sight of God, while sinners in themselves.’ But further action is yet to be taken to open the case. Several things make it impossible for a man to stand just in the sight of God while sinful in himself.

1. Because the law under which he at present stands, holds him under the dominion of sin; for sin by the law hath dominion over all that are under the law (Rom 6:14). Dominion, I say, both as to guilt and filth. Guilt hath dominion over him because he is under the curse: and filth, because the law giveth him no power, neither can he by it deliver his soul. And for this cause, it is that it is called beggarly, weak, and unprofitable; imposing a duty, but giving no strength (Gal 3:2, 4:9). Expecting the duty to be complete yet bent not the heart to do the work; to do it, I say, as is required (Rom 8:3). And hence it is again that it is called a ‘voice of words’ (Heb 12:19); for as barely such words are void of spirit and quickening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But,

2. The law is so far from giving life or strength to do it, that it doth quite the contrary.

(1.) It weakened, discouraged, and disheartened the sinner, especially when it shows itself in its glory; for then it is the ministration of death and killed all the world. When Israel saw this, they fled from the face of God; they could not endure that which was commanded (Exo 20:18,19); yea, so terrible was the sight, that Moses said, ‘I exceedingly fear and quake’ (Heb 12:20,21). Yea, almost forty years after, Moses stood amazed to find himself and Israel yet alive, ‘Did ever people,’ said he, ‘hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?’ (Deut 4:32,33). Alas! he who boasts himself in the works of the law, he doth not hear the law; when that speaks, it shakes Mount Sinai and writes death upon all faces, and makes the church itself cry out, A mediator! else we die (Exo 20:19; Deut 5:25-27, 18:15,19).

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 330

 

THIRD. I should now come to the second conclusion, viz., that this can be done by no other righteousness than that long ago performed by and remaining with, the person of Christ. But before I speak to that, I will a little further press this, by urging for it several reasons.

The First Reason.—Men must be justified from the curse while sinners in themselves because by nature all are under sin—'All have sinned, and come short of the glory of God. He hath concluded all in unbelief; he hath concluded all under sin' (Rom 3:23, 11:32; Gal 3:22). Now having sinned, they are in body and soul defiled, and become an unclean thing. Wherefore, whatever they touch, with an intent to work out righteousness thereby, they defile that also (Titus 1:15; Lev 15:11; Isa 64:6). And hence, as I have said, all the righteousness they seek to accomplish is but as a menstruous cloth and filthy rags; therefore they are sinners still.' Indeed, to some men's thinking, the Pharisee is holier than the Publican; but in God's sight, in the eyes of Divine justice, they stand alike condemned. 'All have sinned'; there is the poison! Therefore, as to God, without Christ, all throats are an open sepulcher (Matt 23:27; Rom 3:13).

The world in general is divided into two sorts of sinners—the open profane, and the man who seeks life by the works of the law. The profane is judged by all, but the other by a few. Oh! but God judged him.

1. For a hypocrite; because that notwithstanding he hath sinned, he would be thought to be good and righteous. And hence it is that Christ calls such kind of holy ones, 'Pharisees, hypocrites! Pharisees hypocrites!' because by their gay outside they deceived those that beheld them. But, saith he, God sees your hearts; you are but like painted sepulchers, within you are full of dead men's bones (Prov 30:12; Matt 23:27-30; Luke 11:26, 16:15). Such is the root from whence flows all their righteousness. But doth the blind Pharisee think his state is such? No; his thoughts of himself are far otherwise—' God, I thank thee,' saith he, 'I am not as other men, extortioners, unjust, adulterers, or even like this publican' (Luke 18:11,12). Aye, but still God judged him as a hypocrite.

2. God judged him for one that spurned against Christ, even by every such work he did. And hence it is, when Paul was converted to Jesus Christ, that he calls the righteousness he had before, madness, blasphemy, injury; because what he did to save himself by works was in direct opposition to grace by Jesus Christ (Phil 3:7,8; Acts 22:3,4, 26:4; 1 Tim 1:14,15). Behold, then, the evil that is in a man's own righteousness! (1.) It curses and condemns the righteousness of Christ. (2.) It blinded the man from seeing his misery. (3.) It hardened his heart against his own salvation.

3. But again, God judged such, for those that condemn him of foolishness—' The preaching of the cross,' that is, Christ crucified, 'is to them that perish foolishness' (1 Cor 1:18,23). What, saith the merit-monger, will you look for life by the obedience of another man? Will you trust to the blood that was shed upon the cross, that ran down to the ground, and perished in the dust? Thus deridingly they scoff at, stumble upon, and are taken in the gin that attends the gospel; not to salvation, but to their condemnation, because they have condemned the Just, that they might justify their own filthy righteousness (Isa 8:14).

But, I say, if all have sinned, if all are defiled, if the best of a man's righteousness be but madness, blasphemy, injury; if for their righteousness they are judged hypocrites, condemned as opposers of the gospel, and as such have counted God foolish for sending his Son into the world; then must the best of 'men be justified from the curse in the sight of God while sinners in themselves'; because they still stand guilty in the sight of God, their hearts are also still filthy infected—'Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before ME, saith the Lord God' (Jer 2:22). It stands marked still before God. So, then, what esteem soever men have of the righteousness of the world, yet God accounts it horrible wickedness and the greatest enemy that Jesus hath. Wherefore, this vine is the vine of Sodom; these clusters are the clusters of Gomorrah; these grapes are grapes of gall; these clusters are bitter, they are the poison of dragons, and the cruel venom of asps (Matt 3:7; 23). No marvel, then, if John in his ministry gives the first rebuke and jostle to such, still calling them serpents and vipers, and concluding it is almost impossible they should escape the damnation of hell; for of all sin, man's own righteousness, in special, bids defiance to Jesus Christ.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 329

 

Sixth. 'Jesus saith unto him, Verily I say unto thee, Today shalt thou be with me in paradise' (Luke 23:43).

This was spoken to the thief upon the cross, who had lived in wickedness all his days; neither had he so much as truly repented—no, not till he came to die; nay, when he first was hanged he then fell to a railing on Christ; for though Luke leaves it out, beginning but at his conversion; yet by Matthew's relating the whole tragedy, we find him at first as bad as the other (Matt 27:44). This man, then, had no moral righteousness, for he had lived in the breach of the law of God. Indeed, by faith, he believed Christ to be King, and that when dying with him. But what was this to a person performing the commandments? or restoring what he had oft taken away? Yea, he confessed his death to be just for his sin; so leaning upon the mediation of Christ he goes out of the world. Now he that truly confesses and acknowledged his sin, acknowledged also the curse to be due to it from the righteous hand of God. So then, where the curse of God is due, that man wanted righteousness. Besides, he that makes to another for help, hath by that condemned his own, had he any, of utter insufficiency. But all these did this poor creature; wherefore he must stand 'just from the law in the sight of God, while sinful in himself.'

Seventh. 'Lord, what wilt thou have me to do?' (Acts 9:6).

What wilt thou have me to do? Ignorance is here set forth to the full. Paul hitherto knew not Jesus, neither what he would have him to do; yet a mighty man for the law of works, and for zeal towards God according to that. Thus you see that he neither knew that Christ was Lord nor what his mind and will was—' I did it ignorantly, in unbelief' (1 Tim 1:13-15). I did not know him; I did not believe he was to save us; I thought I must be saved by living righteously, by keeping the law of God. This thought kept me ignorant of Jesus, and of justification from the curse by him. Poor Saul! how many fellows hast thou yet alive!—every man zealous of the law of works, yet none of them know the law of grace; each of them seeking for life by doing the law, when life is to be had by naught but believing in Jesus Christ.

Eighth. 'Believe in the Lord Jesus Christ, and thou shalt be saved'
(Acts 16:31).

A little before, we find Paul and Silas in the stocks for preaching of Jesus Christ; in the stocks, in the inward prison, by the hands of a sturdy jailer; but at midnight, while Paul and his companion sang praises to God, the foundations of the prison shook, and every man's bands were loosed. Now the jailer being awakened by the noise of this shaking, and supposing he had lost his prisoners, drew his sword, with intent to kill himself; 'But Paul cried out, Do thyself no harm; for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?'

In all this relation there is not aught that can justify the jailer. For, 1. His whole life was idolatry, cruelty, and enmity to God. Yea, 2. Even now, while the earthquake shook the prison, he had murder in his heart—yea, and in his intentions too; murder, I say, and that of a high nature, even to have killed his own body and soul at once. Well, 3. When he began to shake under the fears of everlasting burnings, yet then his heart was wrapped up in ignorance as to the way of salvation by Jesus Christ: 'What must I do to be saved?' He knew not what; no, not he. His condition, then, was this: he neither had righteousness to save him nor knew he how to get it. Now, what was Paul's answer? Why, 'Believe in the Lord Jesus Christ,' look for righteousness in Christ, 'and then thou shalt be saved.' This, then, still holds true, 'men are justified from the curse, in the sight of God, whilst sinners in themselves.'

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 328

 

Third. ‘And when he saw their faith, he said unto the man, Thy sins are forgiven thee’ (Luke 5:20).

This man had not righteousness to stand just before God withal, for his sins as yet remained unforgiven; wherefore, seeing guilt remained until Christ remitted him, he was discharged while ungodly. And observe it, the faith here mentioned is not to be reckoned so much the man’s, as the faith of them that brought him; neither did it reach to the forgiveness of sins, but to the miracle of healing; yet this man, in this condition, had his sins forgiven him.

But again; set the case, the faith was only his, as it was not, and that it reached to the doctrine of forgiveness, yet it did it without respect to righteousness in himself; for guilt lay still upon him, he had now his sins forgiven him. But this act of grace was a surprise; it was unlooked for. ‘I am found of them that sought me not’ (Isa 65:1). They came for one thing, he gave them another; they came for a cure upon his body, but, to their amazement, he cured first his soul. ‘Thy sins are forgiven thee.’ Besides, to have his sins forgiven betokened an act of grace; but grace and works as to this are opposite (Rom 11:6). Therefore ‘men are justified from the curse, in the sight of God, while sinners in themselves.’

Fourth. ‘Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son’ (Luke 15:21).

What this man was is sufficiently declared in verse 13, &c. As 1. A riotous spender of all—of time, talent, body, and soul. 2. He added to this his rebellion and great contempt of his father’s house—he joined himself as a stranger, and became an associate with swine (vv 15,17). At last, indeed, he came to himself. But then observe—(1.) He sought no justification by personal performances of his own; (2.) Neither did he mitigate his wickedness; (3.) Nor excuse himself before his father; but first, resolve to confess his sin; and coming to his father, did confess it, and that with aggravating circumstances. ‘I have sinned against heaven; I have sinned against thee; I am no more worthy to be called thy son’ (v 18). Now what he said was true or false. If true, then he had no righteousness. If false, he could not stand just in the sight of his father by his own performances. And, indeed, the sequel of the parable clears it. His ‘father said to his servant, Bring forth the best robe,’ the justifying righteousness, ‘and put it on him; and put a ring on his hand, and shoes on his feet’ (v 22). This best robe, then, being in the father’s house, was not in the prodigal’s heart; neither stayed the father for further qualifications, but put it upon him as he was, surrounded with sin and oppressed with guilt. Therefore ‘men are justified from the curse, in the sight of God, while sinners in themselves.’

Fifth. ‘For the Son of man is come to seek and to save that which was lost’ (Luke 19:10).

The occasion of these words was, for that the Pharisees murmured because ‘Jesus was gone to be guest to one that was a sinner,’ yea, a sinner of the publicans, and are most fitly applied to the case in hand. For though Zaccheus climbed the tree, Jesus Christ found him first, and called him down by his name; adding withal, ‘For today I must abide at thy house’ (v 5); which being opened by verse, is as much as to say, I am come to be thy salvation. Now this being believed by Zaccheus, ‘he made haste and came down, and received him joyfully.’ And not only so, but to declare to all the simplicity of his faith, and that he unfeignedly accepted of this word of salvation, he said unto the Lord, and that before all present, ‘Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation,’ a supposition intimating an affirmative, ‘I restore him fourfold.’ This being thus, Christ doubled his comfort, saying to him also, before the people, ‘This day is salvation come to this house.’ Then, by adding the next words, he expounds the whole of the matter, ‘For I have come to seek and save that which was lost’; to seek it till I find it, to save it when I find it. He finds them that sought him not (Rom 10:20); and saith, Zaccheus, Behold me! to a people that asked not after him. So, then, seeing Jesus found this publican first, preaching salvation to him before he came down from the tree, it is evident he received this as he was a sinner; from which faith flowed his following words and works as a consequence.

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 327

 

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 saves from present condemnation those that be still in their sin and blood.

But is he now quit? No; he stands 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 the 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 hear the 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 pass 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 spoke 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 pass from thee, and I will clothe thee with change of raiment’ (Zech 3: 3,4).

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

First, ‘And when he has come into the ship, 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 God hath done for thee, and hath had compassion 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 God’s compassion, 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 compassion on thee’ (v 19); these 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 compassion on whom I will have compassion,’ which blesses us with the mercy of 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).

The occasion of these words was, for that the Pharisee murmured against the woman that washed Jesus’ feet, because ‘she was a sinner’; for so said the Pharisee, and so saith the Holy Ghost (v 37). But, saith Christ, Simon, I will ask thee a question, ‘A certain man had two debtors: the one owed him five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both’ (v 38).

Hence I gather these conclusions—1. That men that are wedded to their own righteousness understand not the doctrine of the forgiveness of sins. This is manifested by the poor Pharisee; he objected to the woman because she was a sinner. 2. Let Pharisees murmur still, yet Christ hath pity and mercy for sinners. 3. Yet Jesus doth not usually manifest mercy until the sinner hath nothing to pay. ‘And when they had nothing to pay, he frankly,’ or freely, or heartily, ‘forgave them both.’ If they had nothing to pay, then they were sinners; but he forgives no man but with respect to a righteousness; therefore that righteousness must be another’s; for in the very act of mercy they are found sinners. They had nothing but debt, nothing but sin, nothing to pay [with]. Then they were ‘justified freely by his grace, through the redemption that is in Christ Jesus.’ So, then, ‘men are justified from the curse, in the sight of God, while sinners in themselves.’

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 326

 

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 as justification in the sight of God, 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 God 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 God, while a sinner in himself.’

Fourth. The same may be said concerning Solomon, whom the Lord loved with special love, as soon as he was 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). Was this love of God extended to him because of his personal virtues? No, verily, for he was yet an infant. He was justified then, in the sight of God, from the curse by another than his own righteousness.

Fifth. ‘And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou was in thy blood, Live; yea, I said unto thee when thou was in thy blood, Live’ (Eze 16:6).

The state of these people you have described in the former verses, 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 God’s curse (Gen 9:25). ‘Thy birth and thy nativity are of the land of Canaan’; the same with other carnal men (Rom 3:9). ‘Thy father was an Amorite, and thy mother a Hittite’ (Eze 16:3). Their condition, as shown us by this emblem, was that 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 God passed by—’ And when I passed 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 passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou was in thy blood, Live; yea, I said unto thee when thou was in thy blood, Live’ (Eze 16:6).

Question. But how could a holy God say, ‘Live,’ to such a sinful people?

Answer. Though they had nothing but sin, he had love and righteousness. He had love to pity them; and righteousness to cover them—’ Now when I passed 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 swore unto thee’; and (4) ‘Entered into covenant with thee’; and (5) ‘Thou became mine.’ My love pitied thee; my skirt covered thee. Thus, God delivered them from the curse in his sight. ‘Then I washed thee with water after thou was 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 set forth to the life, and free grace to the sons of men, while they are sinners. I say, while they are unwashed, unsaddled, unsalted, but bloody sinners; for by these words, ‘not washed, not salted, not swaddled,’ he set 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 God that hath passed by us in that day that we wallowed in our own blood; and blessed be God 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 God, while sinners in themselves.’

Ta

Works of John Bunyan: JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS; OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. Proofs of the first position. 325

 

Having passed over these few scriptures, I shall come to particular instances of persons who have been justified, and shall briefly touch on their qualifications in the act of God's justifying them. First, By the Old Testament types. Second, By the New.

The first position is illustrated by Scripture types.

First. By the Old [Testament types]. First. 'Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them' (Gen 3:21).

At the beginning of this chapter, you find these two persons reasoning with the serpent, the effect of which discourse was, that they take of the forbidden fruit, and so break the command of God (vv 7-15). This done, they hide themselves and cover their nakedness with aprons. But God finds out their sin, from the highest branch to its roots. What followed? Not one precept by which they should by works obtain the favor of God, but the promise of a Saviour; of which promise this twenty-first verse is a mystical interpretation: 'The Lord God made them coats of skins, and clothed them.'

Hence observe—1. These coats were made, not before, but after they had made themselves aprons; a plain proof their aprons were insufficient to hide their shame from the sight of God. 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). 3. This is further manifest; for the coats, God made them; and for the persons, God clothed them therewith; to show that as the righteousness by which we must stand just before God from the curse is righteousness of Christ's performing, not of theirs; so he, not they, must put it on them also, for of God we are in Christ, and of God 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 God's command; hypocrisy, in seeking how to hide their faults from God. Expound this by gospel language, and then it shows 'that men are justified from the curse, in the sight of God, 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 sanctified 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 God 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 God accepted of it.

'By faith he offered.' Wherefore faith was precedent, or before he offered. Now faith hath to do with God through Christ; not with him through our works of righteousness. Besides, Abel was righteous before he offered, before he did do good, otherwise God would not have testified of his gift. 'By faith, he obtained witness that he was righteous,' for God 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 God 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 hell, 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, God finds him righteous; and being righteous, 'he offered to God 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 God had to him for the sake of the Messiah promised before (3:15). But the Lord's so respecting Abel presupposed 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 hell (Gal 4:4). By this faith he stood before God righteous, because he had put on Christ; and being thus, he offered; by which act of faith God declared he was pleased with him because he accepted of his sacrifice.