Works of John Bunyan — Complete

by John Bunyan

Third. It further appears, in that by his resurrection from the dead the mercies of God are made sure to the soul, God declaring by that, as was said before, how well pleased he is by the undertaking of his Son for the salvation of the world: 'And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David' (Acts 13:34). For Christ being clothed with man's flesh, and undertaking for man's sins, did then confirm all sure to us by his resurrection from the dead. So that by the rising of that man again, mercy and grace are made sure to him that hath believed on Jesus. Wherefore, from these things, together with what hath been discovered about his addressing himself to the work, I conclude 'that men can be justified from the curse, before God, while sinners in themselves, by no other righteousness than that long ago performed by the person of Christ.' Now the conclusion is true from all show of contradiction; for the Holy Ghost saith he hath done it; hath done it by himself, and that by the will of God, at once, even then when he took the prepared body upon him—'By the will of God we are sanctified, through the offering up of the body of Jesus Christ once for all.'

[SECOND.] This being so, the second position is also manifest—namely, that the righteousness by which we stand just from the curse, before God, is only inherent in Jesus Christ. For if he hath undertaken to bring in a justifying righteousness, and that by works and merits of his own, then that righteousness must of necessity be inherent in him alone, and ours only by imputation; and hence it is called, in that fifth to the Romans, the gift, the 'gift of righteousness'; because neither wrought nor obtained by works of ours, but bestowed upon us, as a garment already prepared, by the mercy of God in Christ (Rom 5:17; Isa 61:10). There are four things that confirm this for a truth—

First. This righteousness is said to be the righteousness of one, not of many; I mean of one properly and personally, as his own particular personal righteousness. The gift of grace, which is the gift of righteousness, it is 'by one man, Jesus Christ.' 'Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by ONE, Jesus Christ. Therefore as by the offence of one, judgment came upon all to condemnation; even so by the righteousness of ONE, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of ONE shall many be made righteous' (Rom 5:15-19). Mark, the righteousness of one, the obedience of one; the righteousness of one man, of one man, Jesus.[31] Wherefore, the righteousness that justifieth a sinner, it is personally and inherently the righteousness of that person only who, by works and acts of obedience, did complete it, even the obedience of one, of one man, Jesus Christ; and so ours only by imputation. It is improper to say, Adam's eating of the forbidden fruit was personally and inherently an act of mine. It was personally his, and imputatively mine; personally his, because he did it; imputatively mine, because I was then in him. Indeed, the effects of his personal eating is found in my person; to wit, defilement and pravity. The effects also of the imputation of Christ's personal righteousness are truly found in those that are in him by electing love and unfeigned faith, even holy and heavenly dispositions; but a personal act is one thing, and the effects of that another. The act may be done by, and be only inherent in one; the imputation of the merit of the act, as also the effects of the same, may be in a manner universal, extending itself unto the most, or all. This the case of Adam and Christ doth manifest. The sin of one is imputed to his posterity; the righteousness of the other is reckoned the righteousness of those that are his.

Second. The righteousness by which we stand just before God from the curse is called, 'The righteousness of the Lord—the righteousness of God—the righteousness of Jesus Christ,' &c. (Phil 3:6-9); and that by way of opposition to the righteousness of God's own holy law—'That I might be found in him, not having on my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.' Now, by this opposition, as by what was said before, the truth is made exceeding clear; for by these words, 'not having my own righteousness,' are not only excluded what qualifications we suppose to be in us, but the righteousness through which we stand just in the sight of God by them is limited and confined to a person absolutely distinct. Distinct, I say, as to his person and performances, who here is called God and Jesus Christ; as he saith also in the prophet Isaiah, 'In the Lord shall all the seed of Israel be justified, and shall glory' (Isa 45:25). In the Lord, not in the law; in the Lord, not in themselves. 'And their righteousness is of me, saith the Lord.' Of me, not of themselves; of me, not of the law (54:17). And again; 'Surely, shall one say, in the Lord have I righteousness and strength' (45:24). Now, as I have already said, all this is to be understood of the righteousness that was fulfilled by acts and works of obedience, which the person of the Son of God accomplished in the days of his flesh in the world; by that man, I say, 'The Lord our righteousness' (Jer 23:5). Christ, indeed, is naturally and essentially righteousness; but as he is simply such, so he justifieth no man; for then he need not to bear our sins in his flesh, and become obedient in all points of the law for us; but the righteousness by which we stand just before God is righteousness consisting of works and deeds, of the doings and sufferings, of such a person who also is essentially righteousness. And hence, as before I have hinted, we are said to be justified by the obedience and blood of the Lord Jesus Christ, by the doings and sufferings of the Son of God. And hence, again, it is that he first is called King of righteousness; that is, a King of righteousness as God-man, which of necessity supposeth his personal performances; and after that, 'King of peace' (Heb 7:1-3). For what he is naturally and eternally in his Godhead, he is not to us, but himself; but what he is actively and by works, he is not to himself, but to us; so, then, he is neither King of righteousness nor of peace to us, as he is only the eternal Son of the Father, without his being considered as our priest and undertaker. He hath 'obtained,' by works of righteousness, 'eternal redemption for us' (Heb 9:12). So then, the righteousness by which we stand just before God is a righteousness inherent only in Christ, because a righteousness performed by him alone.

Now, that righteousness by which we stand just before God must be a righteousness consisting of personal performances; the reason is, because persons had sinned; this the nature of justice requireth, that 'since by man came death, by man' should come 'also the resurrection from the dead' (1 Cor 15:21). The angels, therefore, for this very reason, abide under the chains of everlasting darkness, because he 'took not hold on them' (Heb 2:16,17); that is, by fulfilling righteousness for them in their nature. That is a blessed word, to you. 'To you is born this day in the city of David a Saviour, which is Christ the Lord.' To YOU, not to angels; to you is born a Saviour (Luke 2:11).

Third. It is yet further evident that the righteousness by which we stand just before God from the curse, is a righteousness inherent, not in us, but Christ; because it is a righteousness besides, and without the law itself. Now take away the law, and you take away the rule of righteousness. Again; take away the rule, and the act as to us must cease. 'But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets' (Rom 3:21). So then, by such a righteousness we are justified as is not within the power of the law to command of us.

Quest. But what law is that which hath not power to command our obedience in the point of our justification with God?

Answ. The moral law, or that called the ten commandments. Therefore we are neither commanded to love God, or our neighbour, as the means or part of our justifying righteousness; nay, he that shall attempt to do these things to be delivered from the curse thereby, by the scripture is holden accursed of God. 'As many as are of the works,' or duties, 'of the law, are under the curse,' &c. (Gal 3:10). Because we are justified not by that of the law, but by the righteousness of God without the law; that is, without its commanding of us, without our obedience to it—'Freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation, through faith in his blood' (Rom 3:24,25). This is the righteousness of God without the law; that is, without any of our obedience to the law. Wherefore the righteousness by which we stand just, in the sight of God, cannot be inherent in us, but in Christ the King thereof.

Fourth. This is further made apparent, by the capacity that God will consider that soul in, to whom he imputeth justifying righteousness; and that is, 'as one that worketh not,' as one that stands ungodly in the judgment of the law (Rom 4:4,5). But this I have handled before, and therefore shall pass it here.

Fifth. To conclude. If any works of ours could justify us before God, they would be works after faith received; but it is evident that these do not; therefore the righteousness that justifies us from the curse before God is a righteousness inherent only in Christ.