Part 2
Justified Before God While Still Sinners
being lord and governor there, cried out against the Lord Jesus (v 7). In all this, what qualification shows itself as precedent to justification? None but such as devils work, or as rank bedlams have. Yet this poor man was dispossessed, taken into God's compassion, and was bid to show it to the world. "Go home to your friends, and tell them how great things the Lord has done for you, and has had compassion on you" (v 19); which last words, because they are added over and above his being dispossessed of the devils, I understand to be the fruit of electing love. "I will have compassion on whom I will have compassion," which blesses us with the mercy of a justifying righteousness; and all this, as by this is manifest, without the least precedent qualification of ours.
Second. "And when they had nothing to pay, he frankly forgave them both" (Luke 7:42).
The occasion of these words was, for that the Pharisee murmured against the woman that washed Jesus' feet, because "she was a sinner;" for so said the Pharisee, and so says the Holy Ghost (v 37). But, says Christ, Simon, I will ask you a question, "A certain man had two debtors: the one owed him five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both" (v 38).
Hence, I gather these conclusions. 1. That men that are wedded to their own righteousness understand not the doctrine of the forgiveness of sins. This is manifested by the poor Pharisee; he objected against the woman because she was a sinner. 2. Let Pharisees murmur still, yet Christ has pity and mercy for sinners. 3. Yet Jesus doth not usually manifest mercy until the sinner has nothing to pay. "And when they had nothing to pay, he frankly," or freely, or heartily, "forgave
Justification by an Imputed Righteousness
them both." If they had nothing to pay, then they were sinners; but he forgives no man but with respect to a righteousness; therefore, that righteousness must be another's; for in the very act of mercy they are found sinners. They had nothing but debt, nothing but sin, nothing to pay. Then they were "justified freely by his grace, through the redemption that is in Christ Jesus." So, then, "men are justified from the curse, in the sight of God, while sinners in themselves."
Third. "And when he saw their faith, he said unto the man, your sins are forgiven you" (Luke 5:20).
This man had not righteousness to stand just before God withal, for his sins as yet remained unforgiven; wherefore, seeing guilt remained until Christ remitted him, he was discharged while ungodly. And observe it, the faith here mentioned is not to be reckoned so much the man's, as the faith of them that brought him; neither did it reach to the forgiveness of sins, but to the miracle of healing; yet this man, in this condition, had his sins forgiven him.
But again; set the case, the faith was only his, as it was not, and that it reached to the doctrine of forgiveness, yet it did it without respect to righteousness in himself; for guilt lay still upon him, he had now his sins forgiven him. But this act of grace was a surprisal; it was unlooked for. "I am found of them that sought me not" (Isa 65:1). They came for one thing, he gave them another; they came for a cure upon his body, but, to their amazement, he cured first his soul. "Your sins are forgiven you." Besides, to have his sins forgiven betokens an act of grace; but grace and works as to this are opposite (Rom
Justified Before God While Still Sinners
11:6). Therefore "men are justified from the curse, in the sight of God, while sinners in themselves."
Fourth. "Father, I have sinned against heaven, and in your sight, and am no more worthy to be called your son" (Luke 15:21). What this man was is sufficiently declared in verse 13, &c. As 1. A riotous spender of all—of time, talent, body, and soul. 2. He added to this his rebellion, great contempt of his father's house—he joined himself to a stranger, and became an associate with swine (vv 15, 17).
At last, indeed, he came to himself. But then observe: (1.) He sought not justification by personal performances of his own; (2.) Neither did he mitigate his wickedness; (3.) Nor excuse himself before his father; but first resolves to confess his sin; and coming to his father, did confess it, and that with aggravating circumstances. "I have sinned against heaven; I have sinned against you; I am no more worthy to be called your son" (v 18). Now what he said was true or false. If true, then he had not righteousness. If false, he could not stand just in the sight of his father by virtue of his own performances. And, indeed, the sequel of the parable clears it. His "father said to his servant, Bring forth the best robe," the justifying righteousness, "and put it on him; and put a ring on his hand, and shoes on his feet" (v 22). This best robe, then, being in the father's house, was not in the prodigal's heart; neither stayed the father for further qualifications, but put it upon him as he was, surrounded with sin and oppressed with guilt. Therefore "men are justified from the curse, in the sight of God, while sinners in themselves."
Justification by an Imputed Righteousness
Fifth. "For the Son of man is come to seek and to save that which was lost" (Luke 19:10).
The occasion of these words was, for that the Pharisees murmured because "Jesus was gone to be guest to one that was a sinner," yea, a sinner of the publicans, and are most fitly applied to the case in hand. For though Zaccheus climbed the tree, yet Jesus Christ found him first, and called him down by his name; adding withal, "For today I must abide at your house" (v 5); which being opened by verse 9, is as much as to say, I am come to be your salvation. Now this being believed by Zaccheus, "he made haste and came down, and received him joyfully." And not only so, but to declare to all the simplicity of his faith, and that he unfeignedly accepted of this word of salvation, he said unto the Lord, and that before all present, "Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation," a supposition intimating an affirmative, "I restore him fourfold." This being thus, Christ doubles his comfort, saying to him also, and that before the people, "This day is salvation come to this house." Then, by adding the next words, he expounds the whole of the matter, "For I am come to seek and save that which was lost;" to seek it till I find it, to save it when I find it. He finds them that sought him not (Rom 10:20); and says, Zaccheus, Behold me! to a people that asked not after him. So, then, seeing Jesus finds this publican first, preaching salvation to him before he came down from the tree, it is evident he received this as he was a sinner; from which faith flowed his following words and works as a consequence.
Justified Before God While Still Sinners
Sixth. "Jesus says unto him, Verily I say unto you, Today you will be with me in paradise" (Luke 23:43).
This was spoken to the thief upon the cross, who had lived in wickedness all his days; neither had he so much as truly repented—no, not till he came to die; nay, when he first was hanged he then fell to railing on Christ; for though Luke leaves it out, beginning but at his conversion; yet by Matthew's relating the whole tragedy, we find him at first as bad as the other (Matt 27:44). This man, then, had no moral righteousness, for he had lived in the breach of the law of God. Indeed, by faith he believed Christ to be King, and that when dying with him. But what was this to a personal performing the commandments? or of restoring what he had oft taken away? Yea, he confesses his death to be just for his sin; and so leaning upon the mediation of Christ he goes out of the world. Now he that truly confesses and acknowledges his sin, acknowledges also the curse to be due thereto from the righteous hand of God. So then, where the curse of God is due, that man wants righteousness. Besides, he that makes to another for help, has by that condemned his own, had he any, of utter insufficiency. But all these did this poor creature; wherefore he must stand "just from the law in the sight of God, while sinful in himself."
Seventh. "Lord, what will you have me to do?" (Acts 9:6). What will you have me to do? Ignorance is here set forth to the full. Paul hitherto knew not Jesus, neither what he would have him to do; yet a mighty man for the law of works, and for zeal towards God according to that. Thus, you see that he neither knew that Christ was Lord, nor what was his mind and will, "I did it ignorantly, in unbelief " (1 Tim 1:13–
Justification by an Imputed Righteousness
15). I did not know him; I did not believe he was to save us; I thought I must be saved by living righteously, by keeping the law of God. This thought kept me ignorant of Jesus, and of justification from the curse by him. Poor Saul! how many fellows have you yet alive! every man zealous of the law of works, yet none of them know the law of grace; each of them seeking for life by doing the law, when life is to be had by nought but believing in Jesus Christ.
Eighth. "Believe in the Lord Jesus Christ, and you will be saved" (Acts 16:31).
A little before, we find Paul and Silas in the stocks for preaching of Jesus Christ; in the stocks, in the inward prison, by the hands of a sturdy jailer; but at midnight, while Paul and his companion sang praises to God, the foundations of the prison shook, and every man's bands were loosed. Now the jailer being awakened by the noise of this shaking, and supposing he had lost his prisoners, drew his sword, with intent to kill himself; "But Paul cried out, 'Do yourself no harm; for we are all here.' Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, 'Sirs, what must I do to be saved?'"
In all this relation here is not aught that can justify the jailer. For, 1. His whole life was idolatry, cruelty, and enmity to God. Yea, 2. Even now, while the earthquake shook the prison, he had murder in his heart—yea, and in his intentions too; murder, I say, and that of a high nature, even to have killed his own body and soul at once. Well, 3. When he began to shake under the fears of everlasting burnings, yet then his heart was wrapped up in ignorance as to the way of salvation
Justified Before God While Still Sinners
by Jesus Christ: "What must I do to be saved?" He knew not what; no, not he. His condition, then, was this: he neither had righteousness to save him, nor knew he how to get it. Now, what was Paul's answer? Why, "Believe in the Lord Jesus Christ," look for righteousness in Christ, "and then you will be saved." This, then, still holds true, "men are justified from the curse, in the sight of God, while still sinners in themselves."
REASONS DRAWN FROM THE TEXTS
Third. I should now come to the second conclusion, viz., that this can be done by no other righteousness than that long ago performed by, and remaining with, the person of Christ. But before I speak to that, I will a little further press this, by urging for it several reasons.
First Reason: By Nature, All are Under Sin
Men must be justified from the curse while sinners in themselves, because by nature all are under sin, "All have sinned, and come short of the glory of God. He has concluded all in unbelief; he has concluded all under sin" (Rom 3:23, 11:32; Gal 3:22). Now having sinned, they are in body and soul defiled and become an unclean thing. Wherefore, whatever they touch, with an intent to work out righteousness thereby, they defile that also (Titus 1:15; Lev 15:11; Isa 64:6). And hence, as I have said, "all the righteousness they seek to accomplish is but as a menstruous cloth and filthy rags; therefore, they are sinners still." Indeed, to some men's thinking, the Pharisee is holier than the Publican; but in God's
Justification by an Imputed Righteousness
sight, in the eyes of Divine justice, they stand alike condemned. "All have sinned;" there is the poison! Therefore, as to God, without Christ, all throats are an open sepulcher (Matt 23:27; Rom 3:13).
The world in general is divided into two sorts of sinners—the open profane, and the man that seeks life by the works of the law. The profane is judged by all; but the other by a few. Oh! but God judges him.
1. For a hypocrite; because that notwithstanding he has sinned, he would be thought to be good and righteous. And hence it is that Christ calls such kind of holy ones, "Pharisees, hypocrites! Pharisees hypocrites!" because by their gay outside they deceived those that beheld them. But, says he, God sees your hearts; you are but like painted sepulchers, within you are full of dead men's bones (Prov 30:12; Matt 23:27–30; Luke 11:26, 16:15). Such is the root from whence flows all their righteousness. But does the blind Pharisee think his state is such? No; his thoughts of himself are far otherwise— "God, I thank you," says he, "I am not as other men, extortioners, unjust, adulterers, or even like this publican" (Luke 18:11, 12). Aye, but still God judges him for a hypocrite.
2. God judges him for one that spurns against Christ, even by every such work he doth. And hence it is, when Paul was converted to Jesus Christ, that he calls the righteousness he had before, madness, blasphemy, injury; because what he did to save himself by works was in direct opposition to grace by Jesus Christ (Phil 3:7, 8; Acts 22:3, 4, 26:4; 1 Tim 1:14, 15). Behold, then, the evil that is in a man's own righteousness! (1.) It curses and condemns the righteousness of Christ. (2.) It
Justified Before God While Still Sinners
blinds the man from seeing his misery. (3.) It hardens his heart against his own salvation.
3. But again, God judges such, for those that condemn him of foolishness— "The preaching of the cross," that is, Christ crucified, "is to them that perish foolishness" (1 Cor 1:18, 23). What, says the merit-monger, will you look for life by the obedience of another man? Will you trust to the blood that was shed upon the cross, that run down to the ground, and perished in the dust? Thus, deridingly they scoff at, stumble upon, and are taken in the gin that attends the gospel; not to salvation, but to their condemnation, because they have condemned the Just, that they might justify their own filthy righteousness (Isa 8:14).
But, I say, if all have sinned, if all are defiled, if the best of a man's righteousness be but madness, blasphemy, injury; if for their righteousness they are judged hypocrites, condemned as opposers of the gospel, and as such have counted God foolish for sending his Son into the world; then must the best of "men be justified from the curse in the sight of God while sinners in themselves;" because they still stand guilty in the sight of God, their hearts are also still filthy infected— "Though you wash you with nitre, and take you much soap, yet your iniquity is marked before Me, says the Lord God" (Jer 2:22). It stands marked still before God. So, then, what esteem soever men have of the righteousness of the world, yet God accounts it horrible wickedness, and the greatest enemy that Jesus has. Wherefore, this vine is the vine of Sodom; these clusters are the clusters of Gomorrah; these grapes are grapes of gall; these clusters are bitter, they are the poison of dragons, and the cruel venom of asps (Matt 3:7;
Justification by an Imputed Righteousness
23). No marvel, then, if John in his ministry gives the first rebuke and jostle to such, still calling them serpents and vipers, and concluding it is almost impossible they should escape the damnation of hell; for of all sin, man's own righteousness, in special, bids defiance to Jesus Christ.
Second Reason: The Exactions of the Law
A second reason why men must stand just in the sight of God from the curse, while sinners in themselves, is, because of the exactions of the law. For were it granted that men's good works arose from a holy root, and were perfect in their kind, yet the demand of the law, for that is still beyond them, would leave them sinners before the justice of God. And hence it is that holy men stand just in the sight of God from the curse; yet dare not offer their gifts by the law, but through Jesus Christ; knowing that not only their persons, but their spiritual service also, would else be rejected of the heavenly Majesty (1 Peter 2:5; Rev 7:14–16; Heb 8:7, 8). For the law is itself so perfectly holy and good as not to admit of the least failure, either in the matter or manner of obedience: "Cursed is every one that continues not in all things that are written in the book of the law to do them" (Gal 3:10). For they that shall keep the whole law, and yet offend in one point, are guilty of all, and convicted of the law as transgressors (James 2:9, 10). "Tribulation," therefore, "and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile" (Rom 2:9). And observe, the law leaves you not to your choice, when, or when not, to begin to keep it; but requires your obedience so soon as concerned, exactly, both as to the matter and manner, and that before you
Justified Before God While Still Sinners
have sinned against it; for the first sin breaks the law. Now, if you sin before you begin to do, you are found by the law a transgressor and so stand by that convicted of sin; so, then, all your after-acts of righteousness are but the righteousness of a sinner, of one whom the law has condemned already (John 3:18). "The law is spiritual, but you are carnal, sold under sin" (Rom 7:14).
Besides, the law being absolutely perfect, does not only respect the matter and manner as to outward acts, but also the rise and root, the heart, from whence they flow; and an impediment there spoils all, were the executive part never so good— "You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength" (Mark 12:30). Mark the repetition, with all, with all, with all, with all; with all your heart, with all your soul, in all things, at all times, else you would be better off doing nothing. But "every imagination of the thought of the heart of man is only evil continually" (Gen 6:5). The margin has it, "the whole imagination, the purposes, and desires;" so that a good root is here wanting. "The heart is deceitful above all things, and desperately wicked: who can know it?" (Jer 17:9). What thoughts, words, or actions can be clean, sufficiently to answer a perfect law that flows from this original? It is impossible. "Men must therefore be justified from the curse, in the sight of God, while sinners in themselves." But further yet to open the case. There are several things that make it impossible that a man should stand just in the sight of God but while sinful in himself.
1. Because the law under which he at present stands, holds him under the dominion of sin; for sin by the law has
Justification by an Imputed Righteousness
dominion over all that are under the law (Rom 6:14). Dominion, I say, both as to guilt and filth. Guilt has dominion over him, because he is under the curse: and filth, because the law gives him no power, neither can he by it deliver his soul. And for this cause it is that it is called beggarly, weak, unprofitable; imposing duty, but giving no strength (Gal 3:2, 4:9). Expecting the duty should be complete yet bends not the heart to do the work; to do it, I say, as is required (Rom 8:3). And hence it is again that it is called a "voice of words" (Heb 12:19); for as words that are barely such are void of spirit and quickening life, so are the impositions of the law of works. Thus far, therefore, the man remains a sinner. But,
2. The law is so far from giving life or strength to do it, that it doth quite the contrary.
(1.) It weakens, it discourages, and disheartens the sinner, especially when it shows itself in its glory; for then it is the ministration of death and kills all the world. When Israel saw this, they fled from the face of God; they could not endure that which was commanded (Exo 20:18, 19); yea, so terrible was the sight, that Moses said, "I exceedingly fear and quake" (Heb 12:20, 21). Yea, almost forty years after, Moses stood amazed to find himself and Israel yet alive, "Did ever people," said he, "hear the voice of God speaking out of the midst of the fire, as you have heard, and live?" (Deut 4:32, 33). Alas! he who boasts himself in the works of the law, he does not hear the law; when that speaks, it shakes Mount Sinai, and writes death upon all faces, and makes the church itself cry out, A mediator! else we die (Exo 20:19; Deut 5:25–27, 18:15, 19).
(2.) It does not only thus discourage, but abundantly increases every sin. Sin takes the advantage of being by the
Justified Before God While Still Sinners
law; the motions of sin are by the law. Where no law is, there is no transgression (Rom 4:15, 7:5). Sin takes an occasion to live by the law: "When the commandment came, sin revived; for without the law, sin was dead" (Rom 7:8, 9). Sin takes an occasion to multiply by the law: "The law entered, that the offence might abound" (Rom 5:20). "And the strength of sin is the law" (1 Cor 15:56). "That sin by the commandment might become" outrageous, "exceeding sinful" (Rom 7:13). "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, 'You shall not covet.' But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin was dead" (Rom 7:7, 8). These things, then, are not infused or operated by the law from its own nature or doctrine, but are occasioned by the meeting of, and having to do with, a thing directly opposite. "The law is spiritual, I am carnal;" therefore every imposition is rejected and rebelled against. Strike a steel against a flint, and the fire flies about you; strike the law against a carnal heart, and sin appears, sin multiplies, sin rages, sin is strengthened! And hence arises all these doubts, murmurings, and sinful complainings that are found in the hearts of the people of God; they have too much to do with the law; the law of works is now in the conscience, imposing duty upon the carnal part. This is the reason of the noise that you hear, and of the sin that you see, and of the horror that you feel in your own souls when tempted. But to pass this digression.
The law, then, having to do with carnal men, by this they become worse sinners than before; for their heart now recoils
Justification by an Imputed Righteousness
desperately, opposes blasphemously; it giveth way to despair; and then to conclude there is no hope for hereafter; and so goes on in a sordid, ungodly course of life, till his time is come to die and be damned, unless a miracle of grace prevent. From all this I conclude, that "a man cannot stand just from the curse, in the sight of God but while sinful in himself." But,
3. As the law gives neither strength nor life to keep it, so it neither gives nor works repentance unto life if you break it. Do this and live, break it and die; this is the voice of the law. All the repentance that such men have, it is but that of themselves, the sorrow of the world, that ends in death, as Cain's and Judas' did, even such a repentance as must be repented of either here or in hellfire (2 Cor 7:10).
4. As it giveth none, so it accepts none of them that are under the law (Gal 5:4). Sin and die, is forever its language; there is no middle way in the law; they must bear their judgment, whosoever they be, that stand and fall to the law. Therefore, Cain was a vagabond still, and Judas hangs himself; their repentance could not save them, they fell headlong under the law. The law stays no man from the due reward of his deeds; it has no ears to hear nor heart to pity its penitent ones (Gen 4:9–11; Matt 27:3).
5. By the law, God will show no mercy; for, "I will be merciful to their unrighteousness," is the tenor of another covenant (Heb 8:9, 10, 12). But by the law I regard them not, says the Lord. For,
6. All the promises annexed to the law are, by the first sin, null and void. Though, then, a man should live a thousand years twice told, and all that while fulfil the law, yet having
Justified Before God While Still Sinners
sinned first, he is not at all the better. Our legalists, then, begin to talk too soon of having life by the law; let them first begin without sin, and so throughout continue to death, and then if God will save them, not by Christ, but works, contrary to the covenant of grace, they may hope to go to heaven.
7. But, lastly, to come close to the point. You have sinned; the law now calls for passive as well as active obedience; yea, great contentedness in all you suffer for your transgressing against the law. So, then, will you live by the law? Fulfil it, then, perfectly till death, and afterwards go to hell and be damned, and abide there till the law and curse for your sin be satisfied for; and then, but not till then, will you have life by the law. Tell me, now, you that desire to be under the law, can you fulfil all the commands of the law, and after answer all its demands? Can you grapple with the judgment of God? Can you wrestle with the Almighty? Are you stronger than he that made the heavens, and that holds angels in everlasting chains? "Can your heart endure, or can your hands be strong in the day that I shall deal with you? I the Lord have spoken it and will do it" (Eze 22:14). O, it cannot be! "These must go away into everlasting punishment" (Matt 25:46). So, then, men must stand just from the curse, in the sight of God, while sinners in themselves, or not at all.
Objection to the Second Reason. But the apostle says, "That the doers of the law shall be justified" (Rom 2). Plainly intimating that, notwithstanding all you say, some by doing the law may stand just before God thereby; and if so, then Christ fulfilled it for us but as our example.
Justification by an Imputed Righteousness
Answer. The consequences are not true; for by these words, "The doers of the law shall be justified," there is no more proof of a possibility of saving yourself by the law than there is by these: "For by the works of the law shall no man living be justified in his sight" (Gal 2:16). The intent, then, of the text objected, is not to prove a possibility of man's salvation by the law, but to insinuate rather an impossibility, by asserting what perfections the law requires. And were I to argue against the pretended sufficiency of man's own righteousness, I would choose to frame my argument upon such a place as this— "The hearers of the law are not just before God;" therefore the breakers of the law are not just before God; not just, I say, by the law; but all have sinned and broken the law; therefore none by the law are just before God. For if all stand guilty of sin by the law, then that law that judges them sinners cannot justify them before God. And what if the apostle had said, "Blessed are they that continue in all things," instead of pronouncing a curse for the contrary, the conclusion had been the same; for where the blessing is pronounced, he is not the better that breaks the condition; and where the curse is pronounced, he is not the worse that keeps it. But neither doth the blessing nor curse in the law intend a supposition that men may be just by the law, but rather to show the perfection of the law, and that though a blessing be annexed thereto, no man by it can obtain that blessing; for not the hearers of the law are justified before God, but the doers, when they do it, shall be justified. None but doers can by it be just before God: but none do the law, no, not one, therefore none by it can stand just before God (Rom 3:10, 11).
Justified Before God While Still Sinners
And whereas it is said Christ kept the law as our example, that we by keeping it might get to heaven, as he; it is false, as before was showed— "He is the end of the law," or, has perfectly finished it, "for righteousness to everyone that believes" (Rom 10:4). But a little to travel with this objection; no man can keep the moral law as Christ, unless he be first without sin, as Christ; unless he be God and man, as Christ. And again; Christ cannot be our pattern in keeping the law for life, because of the disproportion that is between him and us; for if we do it as he, when yet we are weaker than he; what is this but to outrival, outdo, and go beyond Christ? Wherefore we, not he, have our lives exemplary: exemplary, I say, to him; for who does the greatest work, they that take it in hand in full strength, as Christ; or he that takes it in hand in weakness, as we? Doubtless the last, if he fulfils it as Christ. So, then, by this doctrine, while we call ourselves his scholars, we make ourselves indeed the masters. But I challenge all the angels in heaven, let them but first sin as we have done, to fulfil the law, as Christ, if they can!
But again; if Christ be our pattern in keeping the law for life from the curse before God, then Christ fulfilled the law for himself; if so, he was imperfect before he fulfilled it. And how far short this is of blasphemy let sober Christians judge; for the righteousness he fulfilled was to justify from sin; but if it was not to justify us from ours, you know what remains (Dan 9:26; Isa 53:8–10).
But when must we conclude we have kept the law? Not when we begin, because we have sinned first; nor when we are in the middle, for we may afterwards miscarry. But what if a man in this his progress has one sinful thought? I query,
Justification by an Imputed Righteousness
is it possible to come up to the pattern for justification with God? If yea, then Christ had such; if no, then who can fulfil the law as he? But should I grant that which is indeed impossible—namely, that you are justified by the law; what then? Are you now in the favor of God? No, you are fallen by this your perfection, from the love and mercy of God: "Whosoever of you are justified by the law are fallen from grace" (Gal 5:4). He speaks not this to them that are doing, but to such as think they have done it, and shows that the blessing that these have got thereby is to fall from the favor of God. Being fallen from grace, Christ profits them nothing, and so they still stand debtors to do the whole law. So, then, they must not be saved by God's mercy, nor Christ's merits, but alone by the works of the law! But what should such men do in that kingdom that comes by gift, where grace and mercy reigns? Yea, what should they do among that company that are saved alone by grace, through the redemption that is in Jesus Christ? Let them go to that kingdom that God has prepared for them that are fallen from grace. "Cast out the bondwoman and her son; for he shall not be heir with the son of the freewoman" and of promise (Gal 4:30).
But to pass this objection. Before I come to the next reason, I shall yet for the further clearing of this, urge these scriptures more.
Further Scriptures to Prove the Second Reason. 1. The first is that in Galatians 3:10, "As many as are of the works of the law are under the curse."
Behold how boldly Paul asserts it! And observe it, he says not here, so many as sin against the law—though that be
Justified Before God While Still Sinners
true—but, "As many as are of the works of the law." But what, then, are the works of the law? Not whoredom, murder, theft, and the like; but works that are holy and good, the works commanded in the ten commandments, as to love God, abhor idols, reverence the name of God, keeping the Sabbath, honoring your parents, abstaining from adultery, murder, theft, false—witness, and not to covet what is your neighbor's—these are the works of the law. Now he, says Paul, that is of these is under the curse of God. But what is it then to be of these? Why, to be found in the practice of them, and there resting; this is the man that is under the curse: not because the works of the law are wicked in themselves, but because the man that is in the practice of them comes short of answering the exactness of them, and therefore dies for his imperfections (Rom 2:17).
2. The second scripture is that of the eleventh verse of the same chapter, "But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith."
These words, "the just shall live by faith," are taken out of the Old Testament, and are thrice used by this apostle in the New. (1.) To show that nothing of the gospel can be apprehended but by faith: "For therein is the righteousness of God revealed from faith to faith." "As it is written, The just shall live by faith" (Rom 1:17). (2.) To show that the way to have relief and succor under temptation is then to live by faith: "Now the just shall live by faith" (Heb 10:38) (3.) But in this of the Galatians it is urged to show that how holy and just soever men be in themselves, yet as such they are dead, and condemned to death by the law before God. But that no
Justification by an Imputed Righteousness
man is justified by the law, in the sight of God, is evident; for, "the just shall live by faith."
The word "just," therefore, in this place in special, respects a man that is just, or that so esteems himself by the law, and is here considered in a double capacity; first, what he is before men; secondly, what he is before God. (1.) As he stands before men, he is just by the law; as Paul before his conversion (Phil 3:4). (2.) As he stands in the sight of God; so, without the faith of Christ, he cannot be just, as is evident; for "the just shall live," not by his justice or righteousness by the law.
This is the true intent of this place. Because they carry with them a supposition that the just here intended may be excluded life, he falling within the rejection asserted within the first part of the verse. No man is just by the law in the sight of God; for "the just shall live by faith": his justice cannot make him live, he must live by the faith of Christ. Again, the words are a reason dissuasive, urged to put a stop to those that are seeking life by the law; as if the apostle had said, Ye Galatians! what are you doing? Would you be saved by keeping the law? Would you stand just before God thereby? Do you not hear the prophets, how they press faith in Jesus, and life by faith in him? Come, I will reason with you, by way of supposition. Were it granted that you all loved the law, yet that for life, will avail you nothing; for, "the just shall live by faith."
Were it granted that you kept the law, and that no man on earth could accuse you; were you therefore just before God? No; neither can you live by works before him; for "the just shall live by faith." Why not live before him? Because when
Justified Before God While Still Sinners
we have done our best, and are applauded of all the world for just, yet then God sees sin in our hearts: "He puts no trust in his saints; yea, the heavens are not clean in his sight" (Job 15:15, 4:18). There is then a just man that perishes in his righteousness, if he want the faith of Christ, for that no man is justified by the law, in the sight of God, is evident; for, "the just shall live by faith;" and the law is not of faith.
3. The third Scripture is this, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified" (Gal 2:15, 16).
These words are the result of the experienced Christians in the primitive times; yea, of those among them that had given up themselves before to the law, to get life and heaven thereby; the result, I say, of believing Jews—We who are Jews by nature. But how are they distinguished from the Gentiles? Why, they are such that rest in the law, and make their boast of God; that know his will, and approve the things that are excellent; that are guides to the blind, and a light to them that are in darkness; that are instructors of the foolish, teachers of babes, and which have the form of knowledge, and of the truth of the law (Rom 2:17–19). How far these attained we find by that of the Pharisee—I pray, I fast, I give tithes of all (Luke 18:11, 12); and by the young man in the gospel— "All these have I kept from my youth up;" and by that of Paul— "Touching the righteousness which is in the law, blameless" (Phil 3:6). This was the Jew by nature, to do and trust in this.
Justification by an Imputed Righteousness
Now these attaining afterwards the sound knowledge of sin, the depravedness of nature, and the exactions of the law, fled from the command of the law to the Lord Jesus for life. "We knowing" is—We that are taught of God, and that have found it by sad experience, we, even we, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. Surely, if righteousness had come by the law, Paul and the Jews had found it, they being by many privileges far better than the sinners of the Gentiles; but these, when they received the word of the gospel, even these now fly to Christ from the law, that they might be justified by the faith of Christ, and not by the works of the law.
To conclude this. If righteous men, through the knowledge of the gospel, are made to leave the law of God, as despairing of life thereby, surely righteousness is not to be found in the law; I mean that which can justify you before God from the curse who lives and walks in the law. I shall, therefore, end this second reason with what I have said before— "Men must be justified from the curse in the sight of God while sinful in themselves."
The Third Reason. Another reason why not one under heaven can be justified by the law, or by his own personal performances to it, is, because since sin was in the world, God has rejected the law and the works thereof for life (Rom 7:10).
It is true, before man had sinned, it was ordained to be unto life; but since, and because of sin, the God of love gave the word of grace. Take the law, then, as God has established it; to wit, to condemn all flesh (Gal 3:21); and then there is room for the promise and the law, the one to kill, the other to heal; and so the law is not against the promises; but make the
Justified Before God While Still Sinners
law a justifier, and faith is made void, and the promise is made of none effect (Rom 4:14); and the everlasting gospel, by so doing, you endeavor to root out of the world. Methinks, since it has pleased God to reject the law and the righteousness thereof for life, such dust and ashes as we are should strive to consent to his holy will, especially when in the room of this covenant of works there is established a better covenant, and that upon better promises. The Lord has rejected the law, for the weakness and unprofitableness thereof; for, finding fault with them of the law, "The days come, says the Lord, when I will make a new covenant with the house of Israel," &c. (Heb 8:8). Give God leave to find fault with us, and to condemn our personal performances to death, as to our justification before him thereby; let him do it, I say; and the rather, because he doth by the gospel present us with a better. And certainly, if ever he be pleased with us, it will be when he finds us in that righteousness that is of his own appointing.
Six things that incline the heart to seek to the law for life.
To conclude. Notwithstanding all that has or can be said, there are six things that have great power with the heart to bend it to seek life before God by the law; of all which I would caution that soul to beware, that would have happiness in another world.
First. Take heed you be not made to seek to the law for life, because of that name and majesty of God which you find upon the doctrine of the law (Exo 20:1). God indeed spoke all the words of the law and delivered them in that dread and majesty to men that shook the hearts of all that heard it. Now
Justification by an Imputed Righteousness
this is of great authority with some, even to seek for life and bliss by the law. "We know," said some, "that God spoke to Moses" (John 9:29). And Saul rejected Christ even of zeal towards God (Acts 22:3). What zeal? Zeal towards God according to the law, which afterwards he left and rejected, because he had found out a better way. The life that he once lived, it was by the law; but afterwards, says he, "The life which I now live," it is by faith, "by the faith of Jesus Christ" (Gal 2:20). So that though the law was the appointment of God, and had also his name and majesty upon it, yet now he will not live by the law. Indeed, God is in the law, but yet only as just and holy, not as gracious and merciful; so he is only in Jesus Christ. "The law," the word of justice, "was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Wherefore, whatever of God you find in the law, yet seeing grace and mercy is not there, let neither the name of God, nor that majesty that you find of him in the law, prevail with you to seek life by all the holy commandments of the law.
Second. Take heed that the law, by taking hold on your conscience, doth not make you seek life by the law (Rom 2:13–15). The heart of man is the seat of the law. This being so, the understanding and conscience must needs be in danger of being bound by the law. Man is a law unto himself, and shows that the works of the law are written in his heart. Now, the law being thus nearly related to man, it easily takes hold of the understanding and conscience; by which hold, if it be not quickly broken off by the promise and grace of the gospel, it is captivated to the works of the law; for conscience is such a thing, that if it once be possessed with a doctrine, yea, though but with the doctrine of an idol, it will cleave so
Justified Before God While Still Sinners
fast thereto that nothing but a hand from heaven can loosen it; and if it be not loosed, no gospel can be there embraced (1 Cor 8:7). Conscience is Little—ease, if men resist it, whether it be rightly or wrongly informed. How fast, then, will it hold when it knows it cleaves to the law of God! Upon this account, the condition of the unbeliever is most miserable; for not having faith in the gospel of grace, through which is tendered the forgiveness of sins, they, like men a—drowning, hold fast that they have found; which being the law of God, they follow it; but because righteousness flies from them, they at last are found only accursed and condemned to hell by the law. Take heed, therefore, that your conscience be not entangled by the law (Rom 9:31, 32).
Third. Take heed of fleshly wisdom. Reasoning suits much with the law. "I thought verily that I ought to do many things against the name of Jesus," and so to have sought for life by the law; my reason told me so. For thus will reason say: Here is a righteous law, the rule of life and death; besides, what can be better than to love God, and my neighbor as myself? Again, God has thus commanded, and his commands are just and good; therefore, doubtless, life must come by the law. Further, to love God and keep the law are better than to sin and break it; and seeing men lost heaven by sin, how should they get it again but by working righteousness? Besides, God is righteous and will therefore bless the righteous. O the holiness of the law! It mightily sways with reason when a man addicts himself to religion; the light of nature teaches that sin is not the way to heaven; and seeing no word doth more condemn sin than the words of the ten commandments, it must needs be, therefore, the most perfect
Justification by an Imputed Righteousness
rule for holiness; wherefore, says reason, the safest way to life and glory is to keep myself close to the law. But a little here to correct. Though the law indeed be holy, yet the mistake as to the matter in hand is as wide as the east from the west; for therefore the law can do you no good, because it is holy and just; for what can he that has sinned expect from a law that is holy and just? Nought but condemnation. Let them lean to it while they will, "there is one that accuses you," says Christ, "even Moses, in whom you trust" (John 5:45).
Fourth. Man's ignorance of the gospel suits well with the doctrine of the law; they, through their being ignorant of God's righteousness, fall in love with that (Rom 10:1–4). Yea, they do not only suit, but, when joined in act, the one strengthens the other; that is, the law strengthens our blindness and binds the veil more fast about the face of our souls. The law suits much our blindness of mind; for until this day remains the veil untaken away in the reading of the Old Testament; especially in the reading of that which was written and engraven on stones; to wit, the ten commandments, that perfect rule for holiness; which veil was done away in Christ (2 Cor 3:15, 16). But "even to this day, when Moses is read, the veil is over their hearts;" they are blinded by the duties enjoined by the law from the sight and hopes of forgiveness of sins by grace. "Nevertheless when It," the heart, "shall turn to the Lord, the veil shall be taken away." The law, then, doth veil the heart from Christ, and holds the man so down to doing and working for the kingdom of heaven, that he quite forgets the forgiveness of sins by mercy through Christ. Now this veiling or blinding by the law is occasioned—
Justified Before God While Still Sinners
1. By reason of the contrariety of doctrine that is in the law to that which was in the gospel. The law requires obedience to all its demands upon pain of everlasting burnings; the gospel promises forgiveness of sins to him that worketh not, but believeth. Now the heart cannot receive both these doctrines; it must either let go doing or believing. If it believe, it is dead to doing; if it be set to doing for life, it is dead to believing. Besides, he that shall think both to do and believe for justification before God from the curse, he seeks for life but as it were by the law, he seeks for life but as it were by Christ; and he being not direct in either, shall for certain be forsaken of either. Wherefore? Because he seeks it not by faith, but as it were by the works of the law" (Rom 9:32). 2. The law veils and blinds by that guilt and horror for sin that seizes the soul by the law; for guilt, when charged close upon the conscience, is attended with such aggravations, and that with such power and evidence, that the conscience cannot hear, nor see, nor feel anything else but that. When David's guilt for murder and blood did roar by the law in his conscience, notwithstanding he knew much of the grace of the gospel, he could hear nothing else but terror, the sound of blood; the murder of Uriah was the only noise that he heard; wherefore he cries to God that he would make him hear the gospel. "Make me to hear joy and gladness, that the bones which you have broken may rejoice" (Psa 51:8). And as he could not hear, so neither could he see; the law had struck him deaf and blind. "I am," says he, "not able to look up;" not up to Christ for mercy. As if David had said, O Lord, the guilt of sin, which is by the law, makes such a noise and horror in
Justification by an Imputed Righteousness
my conscience, that I can neither hear nor see the word of peace unless it is spoken with a voice from heaven! The serpents that bit the people in the days of old were types of guilt and sin (Num 21:6). Now, these were fiery serpents, and such as, I think, could fly (Isa 14:29). Wherefore, in my judgment, they stung the people about their faces, and so swelled up their eyes, which made it the more difficult for them to look up to the brazen serpent, which was the type of Christ (John 3:14). Just so doth sin by the law do now. It stings the soul, the very face of the soul, which is the cause that looking up to Jesus, or believing in him, is so difficult a task in time of terror of conscience.
3. This is not only so at present, but so long as guilt is on the conscience, so long remains the blindness; for guilt standing before the soul, the grace of God is intercepted, even as the sun is hid from the sight of my eyes by the cloud that cometh between. "My sin," said David, "is ever before me," and so kept other things out of his sight; sin, I say, when applied by the law (Psa 51:3). When the law came to Paul, he remained without sight until the good man came unto him with the word of forgiveness of sins (Acts 9).
4. Again, where the law comes with power, there it begets many doubts against the grace of God; for it is only a revealer of sin, and the ministration of death; that is, a doctrine that shews sin, and condemns for the same; hence, therefore, as was hinted before, the law being the revealer of sin, where that is embraced, there sin must needs be discovered and condemned, and the soul for the sake of that. Further, it is not only a revealer of sin, but that which makes it abound; so that the closer any man sticks to the law for life, the faster sin
Justified Before God While Still Sinners
doth cleave to him. "That law," says Paul, "which was ordained to be unto life, I found to be unto death," for by the law I became a notorious sinner; I thought to have obtained life by obeying the law, "but sin taking occasion by the commandment, deceived me, and by it slew me" (Rom 7:10– 14). A strange way of deceivableness, and it is hid from the most of men; but, as I have already told you, you see how it comes to pass. (1.) Man by nature is carnal, and the law itself is spiritual: now betwixt these two arises great difference; the law is exceeding good, the heart exceeding bad; these two opposites, therefore, the heart so abiding, can by no means agree. (2.) Therefore, at every approach of the law to the heart with intent to impose duty, or to condemn for the neglect thereof; at every such approach the heart starts back, especially when the law comes home indeed, and is heard in his own language. This being thus, the conscience perceiving this is a fault, begins to tremble at the sense of judgment; the law still continues to command to duty, and to condemn for the neglect thereof. From this struggling of these two opposites arises, I say, those doubts and fears that drive the heart into unbelief, and that make it blind to the word of the gospel, that it can neither see nor understand anything but that it is a sinner, and that the law must be fulfilled by it, if ever it be saved.
[Fifth.] But again; another thing that has great influence upon the heart to make it lean to the law for life is, the false names that Satan and his instruments have put upon it; such as these—to call the law the gospel; conscience, the Spirit of Christ; works, faith; and the like: with these, weak consciences have been mightily pestered; yea, thousands deluded and
Justification by an Imputed Righteousness
destroyed. This was the way whereby the enemy attempted to overthrow the church of Christ of old; as, namely, those in Galatia and at Corinth, &c. (2 Cor 11:3, 4, 13, 14). I say, by the feigned notion that the law was the gospel, the Galatians were removed from the gospel of Christ; and Satan, by appropriating to himself and his ministers the names and titles of the ministers of the Lord Jesus, prevailed with many at Corinth to forsake Paul and his doctrine. Where the Lord Jesus has been preached in truth, and something of his doctrine known, it is not there so easy to turn people aside from the sound of the promise of grace, unless it be by the noise and sound of a gospel. Therefore, I say, the false apostles came thus among the churches: "another gospel, another gospel;" which, in truth, says Paul, "is not another; but some would pervert the gospel of Christ," and thrust that out of doors, by gilding the law with that glorious name (Gal 1:6–8). So again, for the ministers of Satan, they must be called the apostles of Christ, and ministers of righteousness; which thing, I say, is of great force, especially being accompanied with so holy and just a doctrine as the word of the law is; for what better to the eye of reason than to love God above all, and our neighbor as ourselves, which doctrine, being the scope of the ten words given on Sinai, no man can contradict; for, in truth, they are holy and good.
But here is the poison; to set this law in the room of a mediator, as those do that seek to stand just before God thereby; and then nothing is so dishonorable to Christ, nor of so soul—destroying a nature as the law; for that, thus placed, has not only power when souls are deluded, but power to delude, by its real holiness, the understanding, conscience, and
Justified Before God While Still Sinners
reason of a man; and by giving the soul a semblance of heaven, to cause it to throw away Christ, grace, and faith. Wherefore it behooves all men to take heed of names, and of appearances of holiness and goodness.
[Sixth.] Lastly, Satan will yet go further; he will make use of something that may be at a distance from a moral precept, and therewith bring souls under the law. Thus he did with some of old; he did not make the Galatians fall from Christ by virtue of one of the ten words, but by something that was aloof off; by circumcision, days, and months, that were Levitical ceremonies; for he knows it is no matter, nor in what Testament he found it, if he can therewith hide Christ from the soul— "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law" (Gal 5:2, 3). Why so, seeing circumcision is not one of the ten words [commandments]? Why, because they did it in conscience to God, to stand just before him thereby. Now here we may behold much cunning of the devil; he begins with some at a distance from that law which curses, and so by little and little bringeth them under it; even as by circumcision the Galatians were at length brought under the law that condemns all men to the wrath and judgment of God. I have often wondered when I have read how God cries out against the Jews, for observing his own commandment (Isa 1:11–14). But I perceive by Paul that by these things a man may reject and condemn the Lord Jesus; which those do, that for life set up aught, whether moral or other institution, besides the faith of Jesus. Let men therefore warily distinguish betwixt names and things, betwixt statute and commandment,
Justification by an Imputed Righteousness
lest they by doing the one transgress against the other (2 Cor 1:19, 20). Study, therefore, the nature and end of the law with the nature and end of the gospel; and if you can keep them distinct in your understanding and conscience, neither names nor things, neither statutes nor commandments, can draw you from the faith of the gospel. And that you may yet be helped in this matter, I shall now come to speak to the second conclusion.
Justified by the Righteousness of Christ Alone
3. JUSTIFIED BY THE RIGHTEOUSNESS OF
CHRIST ALONE
Second. That men can be justified from the curse before God, while sinners in themselves, by no other righteousness than that long ago performed by, and remaining with, the person of Christ. For the better prosecuting of this position I shall observe two things: First, That the righteousness by which we stand just before God, from the curse, was performed by the person of Christ. Second, that this righteousness is inherent only in him.
FIRST: RIGHTEOUSNESS WAS PERFORMED BY
THE WORK OF CHRIST
First. As to the first of these, I shall be but brief. Now, that the righteousness that justifies us was performed long ago by the person of Christ, besides what has already been said, is further manifest thus—
First. He is said to have purged our sins by himself— "When he had by himself purged our sins, he sat down on the right hand of God" (Heb 1:3). I have showed that in
Justification by an Imputed Righteousness
Christ, for the accomplishing of righteousness, there was both doing and suffering; doing, to fulfil all the commands of the law; suffering, to answer its penalty for sin. This second is that which in this to the Hebrews is in special intended by the apostle, where he says he has purged our sins, that is, by his precious blood; for it is that alone can purge our sins, either out of the sight of God or out of the sight of the soul (Heb 9:14). Now this was done by himself, says the apostle; that is, in or by his personal doings and sufferings. And hence it is that when God had rejected the offerings of the law, he said, "Lo, I come. A body you have prepared me,—to do your will, O God" (Heb 10:5–8). Now by this will of God, says the Scripture, we are sanctified. By what will? Why, by the offering up of the body of Jesus Christ; for that was God's will, that thereby we might be a habitation for him; as he says again— "Jesus also, that he might sanctify the people with his own blood, suffered without the gate" (Heb 13:12).
Second. As it is said, he has purged our sins by himself, so it was by himself at once— "For by one offering he has perfected for ever them that are sanctified" (10:14). Now by this word "at once," or by "one offering," is cut off all those imaginary sufferings of Christ which foolish men conceive of; as that he in all ages has suffered or suffers for sin in us. No; he did this work but once. "Nor yet that he should offer himself often, as the high priest enters into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world," in the time of Pilate, "hath he appeared to put away sin by the sacrifice of himself " (Heb 9:25, 26). Mark how to the purpose the Holy Ghost expresses it: he has suffered but
Justified by the Righteousness of Christ Alone
once; and that once, now; now once; now he is God and man in one person; now he has taken the body that was prepared of God; now once in the end of the world has he appeared to put away sin by the sacrifice of himself; by the offering up of the body of Jesus Christ once for all.
Third. It further appears, in that by his resurrection from the dead the mercies of God are made sure to the soul, God declaring by that, as was said before, how well pleased he is by the undertaking of his Son for the salvation of the world: "And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David" (Acts 13:34). For Christ being clothed with man's flesh, and undertaking for man's sins, did then confirm all sure to us by his resurrection from the dead. So that by the rising of that man again, mercy and grace are made sure to him that has believed on Jesus. Wherefore, from these things, together with what has been discovered about his addressing himself to the work, I conclude "that men can be justified from the curse, before God, while sinners in themselves, by no other righteousness than that long ago performed by the person of Christ." Now the conclusion is true from all show of contradiction; for the Holy Ghost says he has done it; has done it by himself, and that by the will of God, at once, even then when he took the prepared body upon him— "By the will of God we are sanctified, through the offering up of the body of Jesus Christ once for all."
Justification by an Imputed Righteousness
SECOND: THIS RIGHTEOUSNESS IS INHERENT ONLY IN HIM
Second. This being so, the second position is also manifest— namely, that the righteousness by which we stand just from the curse, before God, is only inherent in Jesus Christ. For if he has undertaken to bring in a justifying righteousness, and that by works and merits of his own, then that righteousness must of necessity be inherent in him alone, and ours only by imputation; and hence it is called, in that fifth to the Romans, the gift, the "gift of righteousness;" because neither wrought nor obtained by works of ours, but bestowed upon us, as a garment already prepared, by the mercy of God in Christ (Rom 5:17; Isa 61:10). There are four things that confirm this for a truth—
First. This righteousness is said to be the righteousness of one, not of many; I mean of one properly and personally, as his own particular personal righteousness. The gift of grace, which is the gift of righteousness, it is "by one man, Jesus Christ." "Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by ONE, Jesus Christ. Therefore as by the offence of one, judgment came upon all to condemnation; even so by the righteousness of ONE, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of ONE shall many be made righteous" (Rom 5:15–19). Mark, the righteousness of one, the obedience of one; the righteousness of one man, of one man, Jesus. Wherefore, the righteousness that justifies a sinner, it is personally and inherently the righteousness of that person only who, by works and acts of obedience, did complete it,
Justified by the Righteousness of Christ Alone
even the obedience of one, of one man, Jesus Christ; and so ours only by imputation. It is improper to say, Adam's eating of the forbidden fruit was personally and inherently an act of mine. It was personally his, and imputatively mine; personally his, because he did it; imputatively mine, because I was then in him. Indeed, the effects of his personal eating is found in my person; to wit, defilement and pravity. The effects also of the imputation of Christ's personal righteousness are truly found in those that are in him by electing love and unfeigned faith, even holy and heavenly dispositions; but a personal act is one thing, and the effects of that another. The act may be done by, and be only inherent in one; the imputation of the merit of the act, as also the effects of the same, may be in a manner universal, extending itself unto the most, or all. This the case of Adam and Christ doth manifest. The sin of one is imputed to his posterity; the righteousness of the other is reckoned the righteousness of those that are his.
Second. The righteousness by which we stand just before God from the curse is called, "The righteousness of the Lord—the righteousness of God—the righteousness of Jesus Christ," &c. (Phil 3:6–9); and that by way of opposition to the righteousness of God's own holy law— "That I might be found in him, not having on my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Now, by this opposition, as by what was said before, the truth is made exceeding clear; for by these words, "not having my own righteousness," are not only excluded what qualifications we suppose to be in us, but the righteousness through which we stand just in the sight of God by them is limited and confined
Justification by an Imputed Righteousness
to a person absolutely distinct. Distinct, I say, as to his person and performances, who here is called God and Jesus Christ; as he says also in the prophet Isaiah, "In the Lord shall all the seed of Israel be justified and shall glory" (Isa 45:25). In the Lord, not in the law; in the Lord, not in themselves. "And their righteousness is of me, says the Lord." Of me, not of themselves; of me, not of the law (54:17). And again; "Surely, shall one say, in the Lord have I righteousness and strength" (45:24). Now, as I have already said, all this is to be understood of the righteousness that was fulfilled by acts and works of obedience, which the person of the Son of God accomplished in the days of his flesh in the world; by that man, I say, "The Lord our righteousness" (Jer 23:5). Christ, indeed, is naturally and essentially righteousness; but as he is simply such, so he justifies no man; for then he need not to bear our sins in his flesh, and become obedient in all points of the law for us; but the righteousness by which we stand just before God is righteousness consisting of works and deeds, of the doings and sufferings, of such a person who also is essentially righteousness. And hence, as before I have hinted, we are said to be justified by the obedience and blood of the Lord Jesus Christ, by the doings and sufferings of the Son of God. And hence, again, it is that he first is called King of righteousness; that is, a King of righteousness as God— man, which of necessity supposes his personal performances; and after that, "King of peace" (Heb 7:1–3). For what he is naturally and eternally in his Godhead, he is not to us, but himself; but what he is actively and by works, he is not to himself, but to us; so, then, he is neither King of righteousness nor of peace to us, as he is only the eternal Son