The Pharisee and the Publican, John Bunyan [spanish books to read .TXT] 📗

a debtor, and he deserveth a reward. Thou sayst, God has given thee his Spirit, his grace, and all other things that are necessary for the working up of a complete righteousness. Well, but is thy work required to the finishing of this righteousness? If so, this is not the righteousness that justifieth; because it is such as has thy hand, thy workmanship therein, and so obtains a reward. And observe it, righteousness, justifying righteousness, consisteth not in a principle of righteousness, but in works of righteousness; that is, in good duties, in obedience, in a walking in the law to the pleasing of the law, and the content of the justice of God.

I suppose again, that thou shalt conclude with me, that justifying righteousness, I mean that which justifies from the curse of the law, resideth only in the obedience of the Son of God; and that the principle of grace that is in thee is none of that righteousness, no, not then when thou hast to the utmost walked with God according to thy gift and grace; yet if thou concludest that this principle must be in thee, and these works done by thee, before this justifying righteousness is imputed to thee for justification, thou layest in a caveat against justification by grace; and also concludest, that though thou art not justified by thy righteousness, but by Christ, yet thou art justified by Christ’s righteousness for the sake of thine own, and so makest justification to be still a debt. But here the scripture doth also cut thee off: “Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess the land”

(which was but a type of heaven); and if our righteousness cannot give us, by its excellency, a share in the type, be sure that for it we shall never be sharers in the anti-type itself. “Understand, therefore, that the Lord thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people;” Deut. ix. 5, 6.

Gospel-performances, therefore, are not first; that was first, for the sake of which God did receive these people into favour with himself, and that was a covenant-righteousness; and where could that covenant-righteousness be found, but in the Prince, Mediator, and High Priest of the covenant? For it was he, and he only, that was appointed of God, nor could any but himself bring in everlasting righteousness; Dan. ix. 24, 25. This is evident from these texts last mentioned; it was not for their righteousness that they possessed the land.

Again, As it was not for their righteousness that they were made possessors of the land, so it was not for the sake of their righteousness that they were made partakers of such a righteousness that did make them possess the land. This is plain to reason; for personal righteousness, when by us performed, is of no worth to obtain of God a justifying righteousness. But if it be of no worth to obtain a justifying righteousness, then, it seems, it is more commodious to both parties than justifying righteousness. First, it is more commodious to him that worketh it; and, secondly, it is more commodious unto him that receiveth it, else why doth he for it give us a due debt, and so put upon us the everlasting justifying righteousness?

Perhaps it will be objected, That God doth all this of grace; but I answer, That these are but fallacious words, spoken by the tongue of the crafty. For we are not now discoursing of what rewards God can give to the operations of his own grace in us, but whether he can in a way of justice (or how he will) bestow any spiritual blessing upon sinful creatures, against whom, for sin, he has pronounced the curse of the law, before he hath found them in a righteousness, that is proved to be as good justice and righteousness, as is the justice and righteousness of the law, with which we have to do.

I assert he cannot, because he cannot lie, because he cannot deny himself: for if he should first threaten the transgression of the law with death, and yet afterwards receive the transgressor to grace, without a plenary satisfaction, what is this but to lie, and to diminish his truth, righteousness, and faithfulness; yea, and also to overthrow the sanction and perfect holiness of his law? His mercy, therefore, must act so towards the sinner that justice may be satisfied, and that can never be without a justifying righteousness.

Now what this justifying righteousness should be, and when imputed, that is the question. I say, it is the righteousness, or obedience of the Son of God in the flesh, which he assumed, and so his own, and the righteousness of no body else otherwise than by imputation.

I say again, that this righteousness must be imputed first, that the sinner may stand just in God’s sight from the curse, that God might deal with him both in a way of justice as well as mercy, and yet do the sinner no harm.

But you may ask, how did God deal with sinners before his righteousness was actually in being?

I answer, He did then deal with sinners even as he dealeth with them now; he justified them by it, by virtue of the suretyship of him that was to bring it in. Christ became surety for us, and by his suretyship laid himself under an obligation for those for whom he became a surety to bring in this everlasting and justifying righteousness, and by virtue of this, those of his elect that came into and went out of the world before he came to perform his work were saved though the forbearance of God. Wherefore, before the Lord came, they were saved for the Lord’s sake, and for the sake of his name. And they that were spiritually wise understood it, and pleaded it as their necessities required, and the Lord accepted them; Heb.

vii. 22; Rom. iv. 24; Dan. ix. 17; Psalm xxv. 11.

7. Righteousness by imputation must be first, that justification may be certain; “Therefore it is of faith (of the righteousness that faith layeth hold on), that it might be by grace; to the end the promise might be sure to all the seed;” Rom. iv. 16. “That the promise,”—What promise? The promise of remission of sins, &c., might be sure.

Now a promise of remission of sins supposeth a righteousness going before; for there is no forgiveness of sins, nor promise of forgiveness, for the sake of righteousness that shall be by us, but that already found in Christ as head, and so imputed to the elect for their remission. “God for Christ’s sake hath forgiven you,” Eph. iv.

32; For Christ’s sake; that this, for the sake of the righteousness of Christ. Imputed righteousness must be first; yea, it must be before forgiveness, and forgiveness is extended by God then when we lie in our blood, though to us it is manifested afterwards.

Therefore it is OF faith; he saith not BY it, respecting the act of faith, but of, respecting the doctrine or word which presenteth me with this blessed imputed righteousness: they that are of faith are the children of faithful Abraham. They that are of the doctrine of faith, for all the elect are the sons of that doctrine in which is this righteousness of Christ contained; yea, they are begotten by it of God to this inheritance, to their comfortable enjoyment of the comfort of it by faith.

That the promise might be sure to all the seed, to all them wrapped up in the promise, and so begotten and born. That it might be sure, implying that there is no certain way of salvation for the elect but this; because God can never by other means reconcile us to himself, for his heavenly eyes perceive, yea, they spy faults in the best of our gospel performances; yea, our faith is faulty, and also imperfect: how then should remission be extended to us for the sake of that? But now the righteousness of Christ is perfect, perpetual and stable as the great mountains; wherefore he is called the rock of our salvation, because a man may as soon tumble the mountains before him, as sin can make invalid the righteousness of Christ, when, and unto whom, God shall impute it for justice; Psalm xxxvi. In the margin it is said to be like the mountain of God; to wit, called Mount Zion, or that Moriah on which the temple was built, and upon which it stood; all other bottoms are fickle, all other righteousnesses are so feeble, short, narrow, yea, so full of imperfections; for what the law could not do in that it was weak through the flesh, Christ did for us in the similitude of sinful-flesh. But what could not the law do? Why, it could not give us righteousness, nor strengthen us to perform it. It could not give us any certain, solid, well-grounded hope of remission of sin and salvation.

Wherefore this righteousness being imputed, justice findeth no fault therewith, but consenteth to the extending to the sinner those blessings that tend to perfect his happiness in the heavens.

8. Righteousness by imputation must be first, that in all things Christ may have the pre-eminence. Christ is head of the church, and therefore let him have the highest honour in the soul; but how can he have that, if any precede as to justification before his perfect righteousness be imputed? If it be said, grace may be in the soul, though the soul doth not act it until the moment that justifying righteousness shall be imputed:

I ask, What should it do there before, or to what purpose is it there, if it be not acted? And again, how came it thither, how got the soul possession of it while it was unjustified? or, How could God in justice give it to a person, that by the law stood condemned, before they were acquitted from that condemnation? And I say, nothing can set the soul free from that curse but the perfect obedience of Christ; nor that either, if it be not imputed for that end to the sinner by the grace of God.

Imputed, that is, reckoned or accounted to him. And why should it not be accounted to him for righteousness? What did Christ bring it into the world for? for the righteous or for sinners? No doubt for sinners. And how must it be reckoned to them? Not in circumcision, but in uncircumcision; not as righteous, but as sinners. And how are they to consider of themselves, even then when they first are apprehensive of their need of this righteousness? Are they to think that they are righteous, or sinners?

And again, How are they to believe concerning themselves, then when they put forth the first act of faith towards this righteousness for justification? Are they to think that they are righteous, or sinners? Sinners, doubtless, they are to reckon themselves, and as such to reckon themselves justified by this righteousness. And this is according to the sentence of God, as appeareth by such sayings.

“For when we were yet without strength, in due time Christ died for the ungodly.”

“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”

“For if, while we were enemies, we were reconciled to God by the death of his Son,” &c., Rom. v.

Out of these words I gather these three things.

1. That Christ by God’s appointment died for us.

2. That by his death he reconciled us to God.

3. That even then, when the very act of reconciliation was in performing, and also when performed, we were ungodly, sinners, enemies.

Now, the act by which we are