The Works of John Bunyan, vol 1, John Bunyan [reading like a writer TXT] 📗

Christ; for ‘by his obedience many are made righteous’; wherefore as to this, Christ is the end of the law, that being found in that obedience, that becomes to us sufficient for our justification. Hence we are said to be made righteous by his obedience; yea, and to be washed, purged, and justified by his blood (Heb 9:14; Rom 5:18,19).

Fourth. That this righteousness still resides in and with the person of Christ, even then when we stand just before God thereby, is clear, for that we are said, when justified, to be justified ‘in him.’ ‘In the Lord shall all the seed of Israel be justified.’

And again, ‘Surely, shall one say, In the Lord have I righteousness,’

&c. (Isa 45:24,25). And again, ‘But of him are ye in Christ Jesus, who of God is made unto us—righteousness’ (1 Cor 1:30).

Mark, the righteousness is still ‘in him,’ not ‘in us,’ even then when we are made partakers of the benefit of it; even as the wing and feathers still abide in the hen when the chickens are covered, kept, and warmed thereby.

For as my doings, though my children are fed and clothed thereby, are still my doings, not theirs; so the righteousness wherewith we stand just before God from the curse, still resides in Christ, not in us. Our sins, when laid upon Christ, were yet personally ours, not his; so his righteousness, when put upon us, is yet personally his, not ours. What is it, then? Why, ‘he was made to be sin for us, who knew no sin; that we might be made the righteousness of God in him’ (2 Cor 5:21).[3]

Fifth. It is, therefore, of a justifying virtue, only by imputation, or as God reckoneth it to us; even as our sins made the Lord Jesus a sinner—nay, ‘sin,’ by God’s reckoning of them to him.

It is absolutely necessary that this be known of us; for if the understanding be muddy as to this, it is impossible that such should be sound in the faith; also in temptation, that man will be at a loss that looketh for a righteousness for justification in himself, when it is to be found nowhere but in Jesus Christ. The apostle, who was his craftsmaster as to this, was always ‘looking to Jesus,’

that he ‘might be found in him,’ knowing that nowhere else could peace or safety be had (Phil 3:6-9). And, indeed, this is one of the greatest mysteries in the world; namely, that a righteousness that resides with a person in heaven should justify me, a sinner, on earth!

Sixth. Therefore the law and the works thereof, as to this, must by us be cast away; not only because they here are useless, but also they being retained are a hindrance. That they are useless is evident, for that salvation comes by another name (Acts 4:12). And that they are a hindrance, it is clear; for the very adhering to the law, though it be but a little, or in a little part, prevents justification by the righteousness of Christ (Rom 9:31,32).

What shall I say? As to this, the moral law is rejected, the ceremonial law is rejected, and man’s righteousness is rejected, for that they are here both weak and unprofitable (Rom 8:2,3; Gal 3:21; Heb 10:1-12). Now if all these and their works as to our justification, are rejected, where, but in Christ, is righteousness to be found?

Thus much, therefore, for the explication of the proposition—namely, that there is no other way for sinners to be justified from the curse of the law in the sight of God, than by the imputation of that righteousness long ago performed by, and still residing with, the person of Jesus Christ.

[Two Positions.]

Now, from this proposition I draw these two positions—FIRST.

THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE

SINNERS IN THEMSELVES. SECOND. THAT THIS CAN BE DONE BY NO OTHER

RIGHTEOUSNESS THAN THAT LONG AGO PERFORMED BY, AND RESIDING WITH, THE PERSON OF JESUS CHRIST.

[FIRST POSITION]

FIRST. Let us, then, now enter into the consideration of the first of these—namely, THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE

LAW BEFORE GOD WHILE SINNERS IN THEMSELVES. This I shall manifest, FIRST, By touching upon the mysterious acts of our redemption; SECOND, By giving of you plain texts which discover it; and, THIRD, By reasons drawn from the texts.

FIRST. For the first of these; to wit, the mysterious act of our redemption: and that I shall speak to under these two heads—First, I shall show you what that is; and, Second, How we are concerned therein.

First. [What that is.] That which I call, and that rightly, the mysterious act of our redemption, is Christ’s sufferings as a common,[4] though a particular person and as a sinner, though always completely righteous.

That he suffered as a common person is true. By common, I mean a public person, or one that presents the body of mankind in himself.

This a multitude of scriptures bear witness to, especially that fifth chapter to the Romans, where, by the apostle, he is set before us as the head of all the elect, even as Adam was once head of all the world. Thus he lived, and thus he died; and this was a mysterious act. And that he should die as a sinner, when yet himself did ‘no sin,’ nor had any ‘guile found in his mouth,’ made this act more mysterious (1 Pet 1:19, 2:22, 3:18). That he died as a sinner is plain—‘He hath made him to be sin. And the Lord laid upon him the iniquity of us all’ (Isa 53). That, then, as to his own person he was completely sinless is also as truly manifest, and that by a multitude of scriptures. Now, I say, that Christ Jesus should be thus considered, and thus die, was the great mystery of God. Hence Paul tells us, that when he preached ‘Christ crucified,’ he preached not only the ‘wisdom of God,’ but the ‘wisdom of God in a mystery,’

even his ‘hidden wisdom,’ for, indeed, this wisdom is hidden, and kept close from the ‘fowls of the air’ (1 Cor 1:24, 2:7,8; Job 28:20,21).

It is also so mysterious, that it goes beyond the reach of all men, except those to whom an understanding is given of God to apprehend it (1 John 5:20). That one particular man should represent all the elect in himself, and that the most righteous should die as a sinner, yea, as a sinner by the hand of a just and holy God, is a mystery of the greatest depth!

Second. And now I come to show you how the elect are concerned therein; that is, in this mysterious act of this most blessed One; and this will make this act yet more mysterious to you.

Now, then, we will speak of this first, as to how Christ prepared himself thus mysteriously to act. He took hold of our nature. I say, he took hold of us, by taking upon him flesh and blood. The Son of God, therefore, took not upon him a particular person, though he took to him a human body and soul; but that which he took was, as I may call it, a lump of the common nature of man; and by that, hold of the whole elect seed of Abraham; ‘For verily he took not on him the nature of angels, but he took on him the seed of Abraham’

(Heb 2:16) Hence he, in a mystery, became us, and was counted as all the men that were or should be saved. And this is the reason why we are said to do, when only Jesus Christ did do. As for instance—

1. When Jesus Christ fulfilled the righteousness of the law, it is said it was fulfilled in us, because indeed fulfilled in our nature: ‘For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us,’ &c. (Rom 8:3,4). But because none should appropriate this unto themselves that have not had passed upon them a work of conversion, therefore he adds, ‘Who walk not after the flesh, but after the Spirit’ (v. 4). For there being a union between head and members, though things may be done by the head, and that for the members, the things are counted to the members, as if not done only by the head. ‘The righteousness of the law is fulfilled in us’; and that truly, because fulfilled in that common nature which the Son of God took of the Virgin. Wherefore, in this sense we are said to do what only was done by him; even as the client doth by his lawyer, when his lawyer personates him; the client is said to do, when it is the lawyer only that does; and to overcome by doing, when it is the lawyer that overcomes; the reason is, because the lawyer does in the client’s name. How much more then may it be said we do, when only Christ does; since he does what he does, not in our name only, but in our nature too; ‘for the law of the spirit of life in Christ.’ not in me, ‘hath made me free from the law of sin and death’ (Rom 8:2); he doing in his common flesh what could not be done in my particular person, that so I might have the righteousness of the law fulfilled in me, [that is, in] my flesh assumed by Christ; though impossible to be done [by me], because of the weakness of my person. The reason of all this is, because we are said to be in him in his doing, in him by our flesh, and also by the election of God. So, then, as all men sinned when Adam fell, so all the elect did righteousness when Christ wrought and fulfilled the law; ‘for as in Adam all die, even so in Christ shall all be made alive’ (1 Cor 15:22).

2. As we are said to do by Christ, so we are said to suffer by him, to suffer with him. ‘I am crucified with Christ,’ said Paul.

And again, ‘Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin’ (1 Peter 4:1). Mark how the apostle seems to change the person. First he says, it is Christ that suffered; and that is true; but then he insinuates that it is us that suffered, for the exhortation is to believers, to ‘walk in newness of life’ (Rom 6:4). And the argument is, because they have suffered in the flesh, ‘For he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God’ (1 Peter 4:1,2). We then suffered, when Christ suffered; we then suffered in his flesh, and also our ‘old man was crucified with him’ (Rom 6:6); that is, in his crucifixion; for when he hanged on the cross, all the elect hanged there in their common flesh which he assumed, and because he suffered there as a public man.

3. As we are said to suffer with him, so we are said to die, to be dead with him; with him, that is, by the dying of his body. ‘Now, if we be dead with Christ, we believe that we shall also live with him’ (Rom 6:8). Wherefore he saith in other places, ‘Brethren, ye are become dead to the law by the body of Christ’;