The Pharisee and the Publican by John Bunyan (warren buffett book recommendations .txt) 📕

was naturally spotless and undefiled. Thus his person was righteous, and so qualified to do that righteousness, that because he was born of woman, and made under the law, he was bound by the law to perform.

Now, as he is, so are we; not by way of natural righteousness, but by way of resemblance thereunto. Had Christ, in order to his working of righteousness, a two fold righteousness inherent in himself?—the Christian, in order to his working of righteousness, had belonging to him a twofold righteousness. Did Christ’s twofold righteousness qualify him for that work of righteousness that was of God designed for him to do?—why, the Christian’s twofold righteousness doth qualify him for that work of righteousness that God hath ordained that he should do and walk in this world.

But you may ask, What is that righteousness with which a Christian is made righteous before he doth righteousness?

I answer, It is a twofold righteousness.

1. It is a righteousness put upon him.

2. It is a righteousness put into him.

For the first, It is a righteousness put upon him, with which also he is clothed as with a coat or mantle, Rom. iii. 22, and this is called “the robe of righteousness;” and this is called “the garment of salvation;” Isa. lxi. 10.

This righteousness is none other but the obedience of Christ; the which he performed in the days of his flesh, and can properly be called no man’s righteousness, but the righteousness of Christ; because no man had a hand therein, but he completed it himself. And hence it is said, that “by the obedience of one shall many be made righteous;” Rom. v. 19. By the obedience of one, of one man Jesus Christ (as you have it in verse 15); for he came down into the world, to this very end; that is, to make a generation righteous, not by making of them laws, and prescribing unto them rules (for this was the work of Moses, who said, “And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us;” Deut. vi. 25; xxiv. 13); nor yet by taking away by his grace the imperfections of their righteousness, and so making of that perfect by additions of his own; but he makes them righteous by his obedience, not in them, but for them, while he personally subjected himself to his Father’s law on our behalf, that he might have a righteousness to bestow upon us. And hence we are said to be made righteous, while we work not, and to be justified, while ungodly (Rom. iv. 5), which can be done by no other righteousness than that which is the righteousness of Christ by performance, the righteousness of God by donation, and our righteousness by imputation. For, I say, the person that wrought this righteousness for us, is Jesus Christ; the person that giveth it to us, is the Father; who hath made Christ to be unto us righteousness, and hath given him to us for this very end, that we might be made the righteousness of God in him; 1 Cor. i. 4; 2 Cor. v.

21. And hence it is often said, “One shall say, Surely in the Lord have I righteousness and strength.” And again, “In the Lord shall all the seed of Israel be justified, and shall glory.” “This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord;” Isa. xlv. 24, 25; liv. 17.

This righteousness is that which justifieth, and which secureth the soul from the curse of the law; by hiding, through its perfection, all the sins and imperfections of the soul. Hence it follows, “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin;” Rom. iv.

And this it doth, even while the person, that by grace is made a partaker, is without good works, and so ungodly. This is the righteousness of Christ, Christ’s personal performances, which he did when he was in this world; that is that by which the soul, while naked, is covered, and so hid as to its nakedness, from the divine sentence of the law: “I spread my skirt over thee, and covered thy nakedness,” Ezek. xvi. 4-9.

Now this obediential righteousness of Christ consisteth of two parts.

1. In a doing of that which the law commanded us to do. 2. In a paying that price for the transgression thereof, which justice hath said shall be required at the hand of man; and that is the cursed death. “In the day that thou eatest thereof, thou shalt surely die the death;” to wit, the death that comes by the curse of the law. So then, Christ having brought in that part of obedience for us, which consisteth in a doing of such obediential acts of righteousness which the law commands, he adds thereto the spilling of his blood, to be the price of our redemption from that cursed death, that by sin we had brought upon our bodies and souls. And thus are the Christians perfectly righteous; they have the whole obedience of Christ made over to them; to wit, that obedience that standeth in doing the law, and that obedience that standeth in paying of a price for our transgressions. So, then, doth the law call for righteousness? here it is. Doth the law call for satisfaction for our sins? Here it is.

And what can the law say any more to the sinner but that which is good, when he findeth in the personal obedience of Christ for him, that which answereth to what it can command, that which it can demand of us?

Herein, then, standeth a Christian’s safety, not in a bundle of actions of his own, but in a righteousness which cometh to him by grace and gift; for this righteousness is such as comes by gift, by the gift of God. Hence it is called the gift of righteousness, the gift by grace, the gift of righteousness by grace, which is the righteousness of one, to wit, the obedience of Jesus Christ, Rom. v.

15-19.

And this is the righteousness by which he that doth righteousness is righteous as he is righteous; because it is the very self-same righteousness that the Son of God hath accomplished by himself. Nor has he any other or more excellent righteousness, of which the law taketh notice, or that it requireth, than this: for as for the righteousness of his Godhead, the law is not concerned with that; for as he is such, the law is his creature, and servant, and may not meddle with him.

The righteousness also of his human nature, the law hath nothing to do with that; for that is the workmanship of God, and is as good, as pure, as holy, and undefiled, as is the law itself. All then that the law hath to do with, is to exact complete obedience of him that is made under it, and a due satisfaction for the breach thereof; the which, if it hath, then Moses is content.

Now, this is the righteousness with which the Christian, as to justification, is made righteous; to wit, a righteousness that is neither essential to his Godhead, nor to his manhood; but such as standeth in that glorious person (who was such) his obedience to the law. Which righteousness himself had, with reference to himself, no need of at all, for his Godhead, yea, his manhood, was perfectly righteous without it. This righteousness therefore was there, and there only necessary, where Christ was considered as God’s servant (and our surety) to bring to God Jacob again, and to restore the preserved of Israel. For though Christ was a Son, yet he became a servant to do, not for himself, for he had no need, but for us, the whole law, and so bring in everlasting righteousness for us.

And hence it is said, that Christ did what he did for us. He became the end of the law for righteousness for us; he suffered for us, he died for us, he laid down his life for us, and he gave himself for us. The righteousness then that Christ did fulfil, when he was in the world, was not for himself simply considered, nor for himself personally considered, for he had no need thereof; but it was for the elect, the members of his body.

Christ then did not fulfil the law for himself, for he had no need thereof. Christ again did fulfil the law for himself, for he had need of the righteousness thereof; he had need thereof for the covering of his body, and the several members thereof; for they, in a good sense, are himself, members of his body, of his flesh, and of his bones; and he owns them as parts of himself in many places of the holy scriptures; Eph. v. 30; Acts ix. 4, 5; Matt. xxv. 45; x. 40; Mark ix. 37; Luke x. 16; 1 Cor. xii. 12, 27. This righteousness then, even the whole of what Christ did in answer to the law, it was for us; and God hath put it upon them, and they were righteous in it, even righteous as he is righteous. And this they have before they do acts of righteousness.

Secondly, There is righteousness put into them, before they act righteous things. A righteousness, I say, put into them; or I had rather that you should call it a principle of righteousness; for it is a principle of life to righteousness. Before man’s conversion, there is in him a principle of death to sin; but when he is converted to Christ, there is put in him a principle of righteousness, that he may bring forth fruit unto God; Rom. vii. 4-6.

Hence they are said to be quickened, to be made alive, to be risen from death to life, to have the Spirit of God dwelling in them; not only to make their souls alive, but to quicken their mortal bodies to that which is good; Rom. viii. 11.

Here, as I hinted before, they that do righteousness are said to be born of him, that is, antecedent to their doing of righteousness, 1

John ii. 29; “born of him,” that is, made alive with new, spiritual, and heavenly life. Wherefore the exhortation to them is, “Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God;” Rom. vi. 13.

Now this principle must also be in men, before they can do that which is spiritual: for whatever seeming good thing any man doth, before he has bestowed upon him this heavenly principle from God, it is accounted nothing, it is accounted sin and abomination in the sight of God; for an evil tree cannot bring forth good fruit: “Men do not gather grapes of thorns; neither of a bramble gather figs.” It is not the fruit that makes the tree, but the tree that makes the fruit.

A man must be good, before he can do good; and evil before he can do evil.

This is that which is asserted by the Son of God himself; and it lieth so level with reason and the nature of things, that it cannot be contradicted: Matth. vii. 16-18; Luke vi. 43-45. “A good man, out of the good treasure of his heart, bringeth forth that which is good: and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil.” But notwithstanding all that can be said, it seemeth very