righteousness of Christ is the only true basis, foundation,
(2.) Because the righteousness is perpetual. Adam was a mutable person, he lost his righteousness in one day, say some, and all that glory which his posterity should have possessed, had he stood fast in innocency. But the righteousness of Christ cannot be lost. His righteousness is like himself, from everlasting to everlasting. It is an everlasting righteousness, Dan. 9:24. When once this white raiment is put upon a believer, it can never fall off, it can never be taken off. This splendid glorious righteousness of Jesus Christ's, is as really a believer's, as if he had wrought it himself, Rev. 19:8. A believer is no loser—but a gainer, by Adam's fall. By the loss of Adam's righteousness is brought to light, a more glorious and durable righteousness than ever Adam's was; and upon the account of an interest in this righteousness, a believer may claim all the glory of that upper world as his own. But,
6. Sixthly, Know for your comfort, that this imputed righteousness of Christ is the only true basis, foundation, and ground—for a believer to build his happiness upon, his joy and comfort upon, and the true peace and quiet of his conscience upon. What though Satan, or your own heart, or the world, condemns you; yet in this you may rejoice—that God justifies you. You see what a bold challenge Paul makes, Romans 8:33, "Who shall lay anything to the charge of God's elect? it is God who justifies." Some read it question-wise, thus, "Shall God—who justifies?" In no way! And if the judge acquits the prisoner at the bar, he cares not though the jailer or his fellow-prisoners condemn him. Just so here, there are no accusers that a believer needs to fear, seeing that it is God himself, who is the supreme judge—who absolves him as just. God absolves, and therefore it is to no purpose for Satan to accuse us, Rev. 12:10; nor for the law of Moses to accuse us, John 5:45; nor for our own consciences to accuse us, Romans 2:25; nor for the world to accuse us. God is the highest judge, and his
tribunal-seat is the supreme judgment-seat; therefore from thence there is no appealing.
As among men, people accused or condemned, may appeal, until they come to the highest court—but if in the highest, they are absolved and discharged—then they are free, and safe and well. Just so, the believer being absolved before God's tribunal-seat, there are no further accusations to be feared, all appeals from thence being void and of no force. The consideration of which should arm us and comfort us and strengthen us against all terrors of conscience, guilt of sin, accusation of the law, and cruelty of Satan; inasmuch as these either dare not appear before God to accuse us or charge us; or if they do, it is but lost labor.
"It is God who justifies." Ambrose gives the sense thus, "None can or dare retract the judgment of God; for he confidently challenges all adversaries, if they dare come forth to accuse; not that there is no cause—but because God has justified." "It is God who justifies;" therefore it is in vain to accuse them. "It is God who justifies them;" if God does it none can reverse it, for there are none who are equal with God. Let all the accusations, which shall come in against you, from one hand or another, be true or false—they shall never hurt you; for he from whom there is no appeal, has fully acquitted you, and therefore no accusation can endanger your peace!
Ah! what a strong cordial would this be to all the people of God, if they would but live in the power of this glorious truth—that it is "God who justifies them," and that there lies no accusations in the court of heaven against them! The great reason why many poor Christians are under so many dejections, despondencies, and perplexities—is because they drink so little of this water of life, "It is God who justifies." Did Christians live more upon this breast, "It is God who
justifies," they would be no more like Pharaoh's lean cows—but would be fat and flourishing, Gen. 41:1-3. Did they but draw more out of this well of salvation, "It is God who justifies," how would their spirits revive, and a new life rise up in them, as did in the dead child, by the prophet Elisha's applying himself to it, 2 Kings 4:34-37.
The imputed righteousness of Christ is a real, sure, and solid foundation, upon which a believer may safely build his peace, joy, and everlasting rest. Yes, it will help him to glory in tribulations, and to triumph over all adversities; Romans 5:1-3; Isaiah 45:24, "Surely, shall one say—in the Lord I have righteousness and strength." That which is the greatest terror in the world to unbelievers, is the strongest ground of comfort to believers—that is, the justice and wrath of God against sin. Look how it was when the angel appeared at the resurrection of our Savior Jesus Christ, "The keepers were affrighted, and became as dead men;" but it was said to the women, "Fear not, for you seek Jesus of Nazareth, who was crucified," Mat. 28:4-5: so it is much more in this case. When God's justice is powerfully manifested, the sinners of Zion and the world are afraid and terrified, Isaiah 33:14. But yet, poor believers, seek for Christ who was crucified; you need not fear anything; yes, you may be wonderfully cheered at this, and it is your greatest comfort that you have to deal with this just God, who has already received satisfaction for your sins.
It is observable that the saints triumph in the justice and judgments of God, which are most terrible to the enemies of God, in that which is the substance of the song of Moses and the Lamb, Rev. 15:3-5. Just so in Luke 21:28, where the day of judgment is described, say some, and that in it, "there shall be distress of nations, and men's hearts failing them for fear"—namely, of the justice and wrath of God. Why so? It is for "looking after those things which are to come upon the
earth; for the powers of the earth shall be shaken," etc. "But when these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near." This day is the most dreadful day that ever was in the world to all the ungodly. But the just and faithful then shall be able to lift up their heads, to see all the world on fire about them, and all the elements in terrible confusion. But how dare a poor creature lift up his head in such a case as this? "They shall see the Son of man, coming in a cloud, with power and great glory." Here is enough to comfort the poor members of Christ— to see Christ, on whom they have believed, and who has satisfied God's justice for them, and imputed his own righteousness to them: to see him set upon his judgment-seat, cannot but be matter of joy and rejoicing to them. Now they shall find the power of that word upon their souls: Isaiah 40:1-2, "Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the Lord's hand double for all her sins;" that is, their conflict with the wrath of God is at an end, the punishment of their iniquity is accepted, they have received in their head and surety, Christ Jesus, double for their sins; that is, justice has passed upon them, in their head, Christ Jesus; and they are sure that the judge of all the earth will do right, and will not punish their sins twice. The exactness of God's justice cannot do this.
Job 34:10, "Far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity;" verse 12, "Yes, surely God will not do wickedly, neither will the Almighty pervert justice." It would be high injustice in a magistrate to punish the same offence twice; and it would be high blasphemy for any to assert that ever God should be guilty of such injustice. While Christians set up a righteousness of their own, and build not upon the righteousness of Christ, how unsettled are they! Romans 10:3; how miserably are they
tossed up and down, sometimes fearing and sometimes hoping, sometimes supposing themselves in a good condition, and afterwards seeing themselves upon the very brink of hell! But now all is quiet and serene with that soul that builds upon the righteousness of Christ; for, he being "justified by faith, has peace with God," Romans 5:1. Observe that noble description of Christ in that Isaiah 32:2, "And a man," that is, the man Christ Jesus, "shall be as a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." When a man is clothed with the righteousness of Christ, who is God-man, it is neither wind nor tempest, it is neither drought nor weariness, which can disturb the peace of his soul; for Christ and his righteousness will be a hiding-place, a covert, and rivers of water, and the shadow of a great rock unto him; for, being at perfect peace with God, he may well say with the psalmist, "I will lay me down in peace," Psalm 4:6-8.
The peace and comfort of an awakened sinner can never stand firm and stable—but upon the basis of a positive righteousness. When a sensible sinner casts his eye upon his own righteousness, holiness, fastings, prayers, tears, humblings, meltings—he can find no place for the sole of his foot to rest firmly upon, by reason of the spots, and blots, and blemishes, which cleave both to his graces and duties. He knows that his prayers need pardon, and that his tears need washing in the blood of the Lamb, and that his very righteousness needs another's righteousness to secure him from condemnation. "If you, Lord, should mark iniquity, O Lord, who shall stand?" Psalm 130:3, and 1:5; that is, "stand" in judgment. Extremity of justice he deprecates; he would not be dealt with in rigor and rage. The best man's life is fuller of sins than the sky is of stars, or the furnace of sparks; and therefore who can stand in judgment, and not fall under the weight of your just wrath, which burns as low as hell itself? that
is, none can stand. Were the faults of the best man alive but written in his forehead, he was never able to stand in judgment.
When a man comes to the law for justification, it convinces him of sin. When he pleads his innocence, that he is not so great a sinner as others are, when he pleads his righteousness, his duties, his good meanings, and his good desires—the law tells him who they are all weighed in the balance of the sanctuary, and found too light, Dan. 5:27; the law tells him who the best of his duties will not save him, and that the least of his sins will damn him; the law tells him who his own righteousnesses are as filthy rags, do but defile him, and that his best services do but witness against him. The law looks for perfect and personal obedience, and because the sinner cannot come up to it —it pronounces him accursed, Gal. 3:10. And though the sinner sues hard for mercy—yet the law will show him none, no, though he seeks it carefully with tears, Heb. 12:17.
But now, when the believing sinner casts his eye upon the righteousness of Christ, he sees that righteousness to be a perfect and exact righteousness, as perfect and exact as that of the law. Yes, it is the very righteousness of the law, though not performed by him —yet by his surety, "The Lord his righteousness;" and upon this foundation he stands firm, and "rejoices with joy unspeakable, and full of glory." The saints of old have always placed their happiness, peace, and comfort, in their perfect and complete justification, rather than in their imperfect and incomplete sanctification, as you may see by these scriptures, with many others which are scattered up and down in the blessed book of God. [Jer. 23:6; 1 Peter 1:8; Luke 7:48, 50; Romans 4:6, 8, and 5:1, 3; Isaiah 38:16-17, and 45:24-25; Phil. 4:7.]