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

But again, a man must be righteous before he can be good; righteous by imputation, before his person, his intellectuals, can be qualified with good, as to the principle of good. For neither faith, the Spirit, nor any grace, is given unto the sinner before God has made him righteous with this righteousness of Christ. Wherefore it is said, that after he had spread his skirt over us, he washed us with water, that is, with the washing of sanctification (Eze 16:8,9).

And to conclude otherwise, is as much as to say that an unjustified man has faith, the Spirit, and the graces thereof; which to say is to overthrow the gospel. For what need of Christ’s righteousness if a man may have faith and the Spirit of Christ without it, since the Spirit is said to be the earnest of our inheritance, and that by which we are sealed unto the day of redemption (Eph 1, 4). But the truth is, the Spirit which makes our person good, I mean that which sanctifies our natures, is the fruit of the righteousness which is by Jesus Christ. For as Christ died and rose again before he sent the Holy Ghost from heaven to his, so the benefit of his death and resurrection is by God bestowed upon us, in order to the Spirit’s possessing of our souls.

Second. And this leads me to the second thing, namely, That God makes a man righteous by possessing[3] of him with a principle of righteousness, even with the spirit of righteousness (Rom 4:4,5).

For though, as to justification before God from the curse of the law, we are made righteous while we are ungodly, and yet sinners; yet being made free from sin thus, we forthwith become, through a change which the Holy Ghost works in our minds, the servants of God (Rom 5:7-9). Hence it is said, ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (Rom 8:1). For though, as the apostle also insinuates here, that being in Christ Jesus is antecedent to our walking after the Spirit; yet a man can make no demonstration of his being in Christ Jesus, but by his walking in the Spirit; because the Spirit is an inseparable companion of imputed righteousness, and immediately follows it, to dwell with whosoever it is bestowed upon. Now it dwelling in us, principles[4] us in all the powers of our souls, with that which is righteousness in the habit and nature of it. Hence the fruits of the Spirit are called ‘the fruits of goodness and righteousness,’ as the fruits of a tree are called the fruit of that tree (Eph 5:9).

And again, ‘He that doth righteousness is righteous,’ not only in our first sense, but even in this also. For who can do righteousness without he be principled so to do? who can act reason that hath not reason? So none can bring forth righteousness that hath not in him the root of righteousness, which is the Spirit of God, which comes to us by virtue of our being made sons of God (1 John 2:19, 3:7; Gal 4:5-7). Hence the fruits of the Spirit are called ‘the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God’ (Phil 1:11). This then is the thing we say, to wit, that he that is made righteous unto justification of life before God, is also habituated with a principle of righteousness, as that which follows that righteousness by which he stood just before. I say, as that which follows it; for it comes by Jesus Christ, and by our being justified before God, and made righteous through him.

This second then also comes to us before we do any act spiritually good. For how can a man act righteousness but from a principle of righteousness? And seeing this principle is not of or by nature, but of and by grace, through Christ, it follows that as no man is just before God that is not covered with the righteousness of Christ, so no man can do righteousness but by the power of the Spirit of God which must dwell in him. Hence we are said through the Spirit to mortify the deeds of the body, which works are preparatory to fruitful actions. The husbandman, says Paul, that laboureth, must first be partaker of the fruit; so he that worketh righteousness, must first be blessed with a principle of righteousness (2 Tim 2:1-6). Men must have eyes before they see, tongues before they speak, and legs before they go; even so must a man be made habitually good and righteous before he can work righteousness. This then is the second thing. God makes a man righteous by possessing him with a principle of righteousness; which principle is not of nature, but of grace; not of man, but of God.

Third. The man in the text is practically righteous, or one that declareth himself by works that are good; a virtuous, a righteous man, even as the tree declares by the apple or plum it beareth what manner of tree it is: ‘Ye shall know them by their fruits’ (Matt 7:16). Fruits show outwardly what the heart is principled with: show me then thy faith, which abideth in the heart, by thy works in a well spent life. Mark how the apostle words it, We being, saith he, ‘made free from sin, and become servants to God, have our fruit unto holiness, and the end everlasting life’ (Rom 6:23).

Mark his order: first we are made free from sin; now that is by being justified freely by the grace of God through the redemption which is in Jesus Christ, whom God has set forth to be a propitiation through faith in his blood. Now this is God’s act, without any regard at all to any good that the sinner has or can accomplish; ‘not by works of righteousness which we have done, but according to his mercy’ thus he saveth us (Titus 3:5; Rom 3:24; 2 Tim 1:9).

Now, being made free from sin, what follows? We become the servants of God, that is, by that turn which the Holy Ghost makes upon our heart when it reconciles it to the Word of God’s grace. For that, as was said afore, is the effect of the indwelling and operation of the Holy Ghost. Now having our hearts thus changed by God and his Word, the fruits of righteousness put forth themselves by us.

For as when we were in the flesh, the motions of sin, which is in our members, did bring forth fruit unto death, so now, if we are in the Spirit, and we are not in the flesh, but in the Spirit, if so be the Spirit of Christ dwells in us, by the motions and workings of that we have our fruit unto holiness, and the end everlasting life (Rom 8:6,9).

But now by these fruits we are neither made righteous nor good; for the apple maketh not the tree good, it only declares it so to be. Here therefore all those are mistaken that think to be righteous by doing of righteous actions, or good by doing good. A man must first be righteous, or he cannot do righteousness; to wit, that which is evangelically such. Now if a man is, and must be righteous, before he acts righteousness, then all his works are born too late to make him just before God; for his works, if they be right, flow from the heart of a righteous man, of a man that had, before he had any good work, a twofold righteousness bestowed on him; one to make him righteous in the sight of God, the other to principle him to be righteous before the world. ‘That he might be called a tree of righteousness, the planting of the Lord, that he might be glorified’ (Isa 63:3).

The want of understanding of this, is that which keeps so many in a mist of darkness about the way of salvation. For they, poor hearts! when they hear of the need that they have of a righteousness to commend them to God, being ignorant of the righteousness of God, that is, of that which God imputeth to a man, and that by which he counteth him righteous, have it not in their thoughts to accept of that unto justification of life. But presently betake themselves to the law of works, and fall to work there for the performing of a righteousness, that they may be accepted of God for the same; and so submit not themselves to the righteousness of God, by which, and by which only, the soul stands just before God (Rom 10:1-3).

Wherefore, I say, it is necessary that this be distinctly laid down. That a man must be righteous first, even before he doth righteousness; the argument is plain from the order of nature: ‘For a corrupt tree cannot bring forth good fruit’: wherefore make the tree good, and so his fruit good; or the tree corrupt, and his fruit corrupt (Luke 6:43).

Reason also says the same, for how can Blacks beget white children, when both father and mother are black? How can a man without grace, and the spirit of grace, do good; nature is defiled even to the mind and conscience; how then can good fruit come from such a stock?

(Titus 1:15). Besides, God accepteth not any work of a person which is not first accepted of him; ‘The Lord hath respect unto Abel and to his offering’ (Gen 4:4). To Abel first, that is, before that Abel offered. But how could God have respect to Abel, if Abel was not pleasing in his sight? and how could Abel be yet pleasing in his sight, for the sake of his own righteousness, when it is plain that Abel had not yet done good works? he was therefore first made acceptable in the sight of God, by and for the sake of that righteousness which God of his grace had put upon him to justification of life; through and by which also the Holy Ghost in the graces of it dwelt in Abel’s soul. Now Abel being justified, and also possessed with this holy principle, he offers his sacrifice to God.

Hence it is said, that he offered ‘by faith,’ by the faith which he had precedent to his offering; for if through faith he offered, he had that faith before he offered; that is plain. Now his faith looked not for acceptance for the sake of what he offered, but for the sake of that righteousness which it did apprehend God had already put upon him, and by which he was made righteous; wherefore his offering was the offering of a righteous man, of a man made righteous first; and so the text saith, ‘By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous’ (Heb 11:4); that is antecedent to his offering; for he had faith in Christ to come, by which he was made righteous; he also had the spirit of faith, by which he was possessed with a righteous principle; and so being in this manner made righteous, righteous before God, and also principled to work, he comes and offereth his more acceptable sacrifice to God. For this, all will grant, namely, that the works of a righteous man are more excellent than are even the best works of the wicked. Hence Cain’s works came behind; for God had not made him righteous, had no respect unto his person, had not given him the Spirit and faith, whereby alone men are made capable to offer acceptably: ‘But unto Cain and to