becomes an important inquiry whether the law, by which all must be
tried, and justified or condemned, is opposed to the gospel or glad
tidings of salvation? God forbid that we should for a moment entertain
such a thought! they both proceed from the same Divine source, and the
gospel confirms and establishes the law. This is clearly shown in the
following treatise. Every Christian forms a part of that one mystical
body, of which Christ is the head, and in which alone can be fulfilled
every jot and tittle of the law. Bunyan’s controversy is with an
opinion, held by many, that a man may, in his own person, by an
imperfect obedience to some of the requirements of the law, procure, or
aid in obtaining, justification.
There can be no subject more intensely interesting than the means of a
sinner’s justification before that God whose law is perfect, and who is
of purer eyes than to behold iniquity except with abhorrence; nor is
there one upon which more fatal mistakes have been made.
The great delusion which like a deadly leprosy, has involved man in
uncertainty and darkness in all his conceptions of purity and holiness,
is the fallacious hope of producing some good works to blot out
transgressions; or that man is not so polluted, but that he may justify
himself by works performed through some kind of ability communicated by
the Saviour—an ability which he might or might not use, but upon the
proper use of which he considers that his salvation depends; leaving
him in the most distressing uncertainty and doubt upon this
all-important subject. All these Bunyan considered to be specious and
most dangerous devices of Satan, unscriptural, and contrary to the
simplicity and design of the gospel.
In this treatise very powerful arguments are used to counteract these
errors, and to place the doctrine of justification in all its glorious
purity. It is essentially the source of the glad tidings of great joy
made known by the Christian dispensation; showing that the redemption
of believers is perfect and finished, neither needing nor suffering any
human additions. The righteousness of Christ fully justifies all that
believe, while the fountain that he opened washes away all their
defilements, and presents them at the judgment-seat, without spot or
blemish, their robes being washed and made white in the blood of the
Lamb.
To prevent this doctrine from being impeached with a tendency to weaken
man in the discharge of his moral duties, the same Divine power which
thus pardoned sin has decreed that a sense of pardoning love should
impel the redeemed to walk in newness of life—and that it is only while
thus walking in holy obedience that they have an evidence of being
members of Christ’s mystical body. For, ‘whom he did foreknow, he also
did predestinate to be conformed to the image of his Son; whom he did
predestinate, them he also called; and whom he called, them he also
justified.’ So full is this of consolation and felicity that the
apostle exclaims, ‘If God be for us, who can be against us?’ Thus,
salvation by free grace is inseparably connected with good works. The
righteousness of the second Adam, the Lord from heaven, imputed to his
members, justifies them, in the same manner as the disobedience of the
first Adam, imputed to all his members or posterity, makes them
sinners. To use the expressive words of Bunyan, ‘The sinner is
justified from the curse, in the sight of God, while a sinner in
himself.’ This is a startling fact. That Rahab or Mary Magdalene, and
even Saul, the murderous persecutor, were, in the sight and purposes of
God, justified, while they were, in the esteem of God’s saints, in a
state of the vilest sin, is a doctrine revolting to the pride of human
nature. But we should recollect that, in the sight of God, a thousand
years are but as one day; while one day may be magnified into a
thousand years; and that the purposes of God are concealed to us while
sin blinds our eyes. Rahab and Magdalene were wretched before their
conversion, nor could Saul have been much less wretched, while carrying
misery into the hearts and families of God’s saints.
There can be no real happiness without spiritual life—holy obedience to
the Divine will, and a scriptural hope of justification before God and
his law. These are the means he uses to make known to us his secret
purposes. No man has lived in the world, since the inspired writers,
more capable of detecting the devil’s sophistry upon this subject than
John Bunyan. He had passed through a furnace of experience while
seeking justification. He well knew that, upon keeping the moral law of
God, the peace of the world and our personal happiness depended. How is
this great object to be accomplished? If we attempt to keep it, in
order to gain eternal life, we shall fail, as all others have done. In
every attempt thus to keep it, to use Bunyan’s expression ‘The guilt of
sin, which is by the law, makes such a noise and horror in my
conscience that I can neither hear nor see the word of peace, unless it
is spoken with a voice from heaven!’ Our polluted nature leads to sin;
a mist is before our eyes; we ‘go astray speaking lies.’ The strong
natural bias to break the law will prevail; we see its effects in the
great bulk of those who are taught to rely upon ceremonies and upon
keeping the law. Who are so lawless, so little advanced in
civilization, as the poor Irish, Spaniards, or Italians? while those
who seek justification as the free gift of God, influenced by gratitude
and love, are found walking in obedience to the Divine law; their only
regret is, that they cannot live more to the glory of their Saviour.
The doctrines of grace, as exhibited in this treatise, have ever
produced glory to God, on earth peace, and goodwill to men; although
that spirit which called Christ a gluttonous man and a wine-bibber,
still charges these doctrines as having a tendency to licentiousness.
Christian, be not offended with the humbling, but scriptural views,
which Bunyan entertained of every church of Christ ‘An hospital of
sick, wounded, and afflicted people.’ None but such as feel their need
of the Physician of souls are fit for church membership, or are safely
on the road to heaven. Leaving this solemn and interesting subject to
the prayerful attention of the reader, I shall conclude my
advertisement by quoting from a characteristic specimen of Bunyan’s
style of writing, and it was doubtless his striking mode of
preaching:—‘Faith doth the same against the devil that unbelief doth to
God. Doth unbelief count God a liar? Faith counts the devil a liar.
Doth unbelief hold the soul from the mercy of God? Faith holds the soul
from the malice of the devil. Doth unbelief quench thy graces? Faith
kindleth them even into a flame. Doth unbelief fill the soul full of
sorrow? Faith fills it full of the joy of the Holy Ghost. In a word,
Doth unbelief bind down thy sins upon thee? Why, faith in Jesus Christ
releaseth thee of them all.’
GEO. OFFOR.
JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS
JUSTIFICATION is to be diversly taken in the Scripture. Sometimes it is
taken for the justification of persons; sometimes for the justification
of actions; and sometimes for the justification of the person and
action too.
It is taken for the justification of persons, and that, as to
justification with God; or, as to justification with men.
As to justification with God; that is, when a man stands clear, quit,
free, or, in a saved condition before him, in the approbation of his
holy law.
As to justification with men; that is, when a man stands clear and quit
from just ground of reprehension with them.
Justification also is to be taken with reference to actions; and that
may be when they are considered, as flowing from true faith; or,
because the act done fulfils some transient law.[1]
As actions flow from faith, so they are justified, because done before
God in, and made complete through, the perfections of Jesus Christ (1
Peter 2:5; Heb 13:15; Rev 8:1-4).
As by the doing of the act some transient law is fulfilled; as when
Jehu executed judgment upon the house of Ahab. ‘Thou hast done well,’
said God to him, ‘in executing that which is right in mine eyes, and
hast done to the house of Ahab according to all that was in mine heart’
(2 Kings 10:30). As to such acts, God may or may not look at the
qualification of those that do them; and it is clear that he had not
respect to any good that was in Jehu in the justifying of this action;
nor could he; for Jehu stuck close yet to the sins of Jeroboam, but
‘took no heed to walk in the law of the Lord God of Israel’ (2 Kings
10:29,31).
I might hence also show you that a man may be justified even then when
his action is condemned; also that a man may be in a state of
condemnation when his action may be justified. But with these
distinctions I will not take up time, my intention being to treat of
justification as it sets a man free or quit from sin, the curse and
condemnation of the law in the sight of God, in order to eternal
salvation.
And that I may with the more clearness handle this point before you, I
will lay down and speak to this
PROPOSITION.
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.
The terms of this proposition are easy; yet if it will help, I will
speak a word or two for explication. First. By a sinner, I mean one
that has transgressed the law; ‘for sin is the transgression of the
law’ (1 John 3:4). Second. By the curse of the law, I mean that
sentence, judgment, or condemnation which the law pronounceth against
the transgressor (Gal 3:10). Third. By justifying righteousness, I mean
that which stands in the doing and suffering of Christ when he was in
the world (Rom 5:19). Fourth. By the residing of this righteousness in
Christ’s person, I mean it still abides with him as to the action,
though the benefit is bestowed upon those that are his. Fifth. By the
imputation of it to us, I mean God’s making of it ours by an act of his
grace, that we by it might be secured from the curse of the law. Sixth.
When I say there is no other way to be justified. I cast away TO THAT
END the law, and all the works of the law as done by us.[2]
Thus I have opened the terms of the proposition.
First and Second. Now the two first—to wit, what sin and the curse
is—stand clear in all men’s sight, unless they be atheists or
desperately heretical. I shall, therefore, in few words, clear the
other four.
Third. Therefore justifying righteousness is the doing and suffering of
Christ when he was in the world. This is clear, because we are said to
be ‘justified by his obedience,’ by his obedience to the law (Rom
5:19). Hence he is said again to be the end of the law for that very
thing—‘Christ is the end of the law for righteousness,’ &c. (Rom 10:4).
The end, what is that? Why, the requirement or demand of the law. But
what are they? Why, righteousness, perfect righteousness (Gal 3:10).
Perfect righteousness, what to do? That the soul concerned might stand
spotless in the sight of God (Rev 1:5). Now this lies only in the
doings and sufferings of 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’; for indeed we died then to it by
him. To the law—that is, the law now has nothing to do with us; for
that it has already executed its curse to the full upon us by its
slaying of the body of Christ; for the body of Christ was our flesh:
upon it also was laid our sin. The law, too, spent that curse that was
due to us upon him, when it condemned, killed, and cast him into the
grave. Wherefore, it having thus spent its whole curse upon him as
standing in our stead, we are exempted from its curse for ever; we are
become dead to it by that body (Rom 7:4). It has done with us as to
justifying righteousness. Nor need we fear its damning threats any
more; for by the death of this body we are freed from it, and are for
ever now coupled to a living Christ.
4. As we are said thus to be dead, so we are said also to rise again by
him—‘Thy dead men,’ saith he to the Father, ‘shall live, together with
my dead body shall they arise’ (Isa 26:19).[5] And again, ‘After two
days he will revive us; in the third day—we shall live in his sight’
(Hosea 6:2).
Both these scriptures speak of the resurrection of Christ, of the
resurrection of his body on the third day; but behold, as we were said
before to suffer and be dead with him, so now we are said also to rise
and live in God’s sight by the resurrection of his body. For, as was
said, the flesh was ours; he took part of our flesh when he came into
the world; and in it he suffered, died, and rose again (Heb 2:14). We
also were therefore counted by God, in that God-man, when he did this;
yea, he suffered, died, and rose as a common head.[6]
Hence also the New Testament is full of this, saying, ‘If ye be dead
with Christ’ (Col 2:20). ‘If ye be risen with Christ’ (3:1). And again,
‘He hath quickened us together with him’ (2:13). ‘We are quickened
together with him.’ ‘Quickened,’ and ‘quickened together with him.’ The
apostle hath words that cannot easily be shifted or evaded. Christ then
was quickened when he was raised from the dead. Nor is it proper to say
that he was ever quickened either before or since. This text also
concludes that we—to wit, the whole body of God’s elect, were also
quickened then, and made to live with him together. True, we also are
quickened personally by grace the day in the which we are born unto God
by the gospel; yet afore that, we are quickened in our Head; quickened
when he was raised from the dead, quickened together with him.
5. Nor are we thus considered—to wit, as dying and rising, and so left;
but the apostle pursues his argument, and tells us that we also reap by
him, as being considered in him, the benefit which Christ received,
both in order to his resurrection, and the blessed effect thereof.