The Pharisee and the Publican

by John Bunyan

The righteousness also of his human nature, the law hath nothing to do with that; for that is the workmanship of God, and is as good, as pure, as holy, and undefiled, as is the law itself. All then that the law hath to do with, is to exact complete obedience of him that is made under it, and a due satisfaction for the breach thereof; the which, if it hath, then Moses is content.

Now, this is the righteousness with which the Christian, as to justification, is made righteous; to wit, a righteousness that is neither essential to his Godhead, nor to his manhood; but such as standeth in that glorious person (who was such) his obedience to the law. Which righteousness himself had, with reference to himself, no need of at all, for his Godhead, yea, his manhood, was perfectly righteous without it. This righteousness therefore was there, and there only necessary, where Christ was considered as God’s servant (and our surety) to bring to God Jacob again, and to restore the preserved of Israel. For though Christ was a Son, yet he became a servant to do, not for himself, for he had no need, but for us, the whole law, and so bring in everlasting righteousness for us.

And hence it is said, that Christ did what he did for us. He became the end of the law for righteousness for us; he suffered for us, he died for us, he laid down his life for us, and he gave himself for us. The righteousness then that Christ did fulfil, when he was in the world, was not for himself simply considered, nor for himself personally considered, for he had no need thereof; but it was for the elect, the members of his body.

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 scriptures; Eph. v. 30; Acts ix. 4, 5; Matt. xxv. 45; x. 40; Mark ix. 37; Luke x. 16; 1 Cor. xii. 12, 27. This righteousness then, even the whole of what Christ did in answer to the law, it was for us; and God hath put it upon them, and they were righteous in it, even righteous as he is righteous. And this they have before they do acts of righteousness.

Secondly, 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 to sin; but when he is converted to Christ, there is put in him a principle of righteousness, that he may bring forth fruit unto God; Rom. vii. 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 God dwelling in them; not only to make their souls alive, but to quicken their mortal bodies to that which is good; Rom. viii. 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 ii. 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 God, as those that are alive from the dead, and your members as instruments of righteousness unto God;” Rom. vi. 13.

Now this principle must also be in men, before they can do that which is spiritual: for whatever seeming good thing any man doth, before he has bestowed upon him this heavenly principle from God, it is accounted nothing, it is accounted sin and abomination in the sight of God; for an evil tree cannot bring forth good fruit: “Men do not gather grapes of thorns; neither of a bramble gather figs.” 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.

This is that which is asserted by the Son of God himself; and it lieth so level with reason and the nature of things, that it cannot be contradicted: Matth. vii. 16–18; Luke vi. 43–45. “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.” But notwithstanding all that can be said, it 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 shining of the word, and conviction of the truth.

And thus it was from the beginning. Abel’s first services to God were from this principle of righteousness; but Cain would have been made righteous by his deeds; but his deeds 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.