The Doctrine of Justification By Faith, Chapter 18 · Exegesis 3
Chap. 10. Vers. 3, 4.
For they (the Jews who had a zeal for God, but not according to knowledg) being ignorant of Gods Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God. For Christ is the end of the Law for Righteousness unto every one that believeth.
What is here determined, the Apostle enters upon the Proposition and declaration of, Chap. 9. vers. 30. And because what he had to propose was somewhat strange, and unsuited unto the common apprehensions of men, he introduceth it with that prefatory Interrogation, foreign; which he useth on the like occasions, Chap. 3.5. Chap. 6.1. Chap. 7.7. Chap. 9.14. What shall we then say? that is, is there in this matter unrighteousness with God? as vers. 14. or what shall we say unto these things, or this is that which is to be said herein? That which hereon he asserts is, that the Gentiles which followed not after Righteousness have attained unto Righteousness, even the Righteousness which is of Faith; But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness, that is, unto Righteousness it self before God.
Nothing seems to be more contrary unto reason, than what is here made manifest by the event. The Gentiles who lived in Sin and Pleasures, not once endeavouring to attain unto any Righteousness before God, yet attained unto it upon the Preaching of the Gospel. Israel on the other hand, which followed after Righteousness, diligently in all the Works of the Law and Duties of Obedience unto God thereby, came short of it, attained not unto it. All Preparations, all Dispositions, all merit as unto Righteousness and Justification are excluded from the Gentiles. For in all of them there is more or less a following after Righteousness which is denied of them all. Only by Faith in him who justifieth the ungodly, they attain Righteousness, or they attained the Righteousness of Faith. For to attain Righteousness by Faith, and to attain the Righteousness which is of Faith, are the same. Wherefore all things that are comprized any way in following after Righteousness, such as are all our Duties and Works, are excluded from any influence into our Justification. And this is expressed to declare the Sovereignty and freedom of the Grace of God herein; Namely that we are justified freely by his Grace, and that on our part all boasting is excluded. Let men pretend what they will, and dispute what they please, those who attain unto Righteousness and Justification before God, when they follow not after Righteousness, they do it by the gratuitous Imputation of the Righteousness of another unto them.
It may be it will be said; it is true in the time of their Heathenism they did not at all follow after Righteousness, but when the Truth of the Gospel was revealed unto them, then they followed after Righteousness and did attain it. But (1.) This is directly to contradict the Apostle in that it says, that they attain'd not Righteousness, but only as they followed after Righteousness, whereas he affirms the direct contrary. (2.) It takes away the distinction which he puts between them and Israel; namely, that the one followed after Righteousness, and the other did not. (3.) To follow after Righteousness in this place, is to follow after a Righteousness of our own; To establish their own Righteousness, Chap. 10.3. But this is so far from being a means of attaining Righteousness, as that it is the most effectual obstruction thereof.
If therefore those who have no Righteousness of their own, who are so far from it, that they never endeavoured to attain it, do yet by Faith receive that Righteousness wherewith they justified before God, they do so by the Imputation of the Righteousness of Christ unto them, or let some other way be assigned.
In the other side of the instance concerning Israel some must hear whether they will or not, that wherewith they are not pleased.
Three things are expressed of them; 1. Their Attempt. 2. Their Success. 3. The Reason of it.
Their Attempt or Endeavour was in this, that they followed after the Law of Righteousness. foreign, the word whereby their endeavour is expressed, signifies that which is earnest, diligent and sincere. By it doth the Apostle declare what his was, and what ours ought to be in the Duties and Exercise of Gospel Obedience, Phil. 3.12. They were not indiligent in this matter, but instantly served God day and night. Nor were they Hypocritical; for the Apostle bears them record in this matter, that they had a zeal of God, Chap. 10.2. And that which they thus endeavoured after was foreign the Law of Righteousness. That Law which prescribed a perfect personal Righteousness before God; the things which if a man do them, he shall live in them, Chap. 10.5. Wherefore the Apostle hath no other respect unto the Ceremonial Law in this place, but only as it was branched out from the Moral Law by the Will of God, and as the Obedience unto it belonged thereunto. When he speaks of it separately he calls it the Law of Commandments contained in Ordinances, but it is no where called the Law of Righteousness, the Law whose Righteousness is fulfilled in us, Chap. 8.4. wherefore their following after this Law of Righteousness, was their diligence in the performance of all Duties of Obedience, according unto the Directions and Precepts of the Moral Law.
2. The issue of this attempt is, that they attained not unto the Law of Righteousness; foreign that is, they attained not unto a Righteousness before God hereby. Though this was the end of the Law namely a Righteousness before God, wherein a man might live, yet could they never attain it.
3. An account is given of the Reason of their failing, in attaining that which they so earnestly endeavoured after. And this was in a double mistake that they were under; first, in the means of attaining it; secondly, in the righteousness it self, that was to be sought after. The first is declared Ver. 32. Because not by Faith, but as it were by the works of the Law. Faith and Works are the two only ways whereby Righteousness may be attained, and they are opposite and inconsistent; so that none doth or can seek after Righteousness by them both. They will not be mixed and made one intire means of attaining Righteousness. They are opposed as Grace and Works; what is of the one, is not of the other, Rom. 11.6. Every composition of them in this matter, is, Male sartae gratia▪ nequicquam coit & rescinditur. And the reason is, because the Righteousness which Faith seeks after, or which is attainable by Faith, is that which is given to us, imputed unto us, which Faith doth only receive. It receives the abundance of Grace, and the gift of Righteousness. But that which is attainable by Works, is our own, inherent in us, wrought out by us, and not imputed unto us: For it is nothing but those works themselves, with respect unto the Law of God.
And if Righteousness before God, be to be obtained alone by Faith, and that in contradistinction unto all Works, which if a Man do them according unto the Law, he shall even live in them, then is it by Faith alone that we are justified before God, or nothing else, on our part, is required thereunto. And of what nature this Righteousness must be, is evident.
Again, if Faith and Works are opposed as contrary and inconsistent, when considered as the means of attaining Righteousness or Justification before God, as plainly they are, then is it impossible we should be justified before God by them in the same sense way and manner. Wherefore when the Apostle James affirms, That a Man is justified by Works, and not by Faith only, he cannot intend our Justification before God, where it is impossible they should both concur. For not only are they declared inconsistent by the Apostle in this place, but it would introduce several sorts of Righteousness unto Justification, that are inconsistent and destructive of each other. This was the first mistake of the Jews, whence this miscarriage insued; they sought not after Righteousness by Faith, but as it were by the Works of the Law.
Their second mistake was as unto the Righteousness it self, whereon a Man might be justified before God. For this they judged was to be their own Righteousness. Chap. 10.3. Their own Personal Righteousness consisting in their own Duties of Obedience, they looked on as the only Righteousness, whereon they might be justified before God. This therefore they went about to establish as the Pharisees did. Luke 18.11, 12. And this mistake, with their design thereon, to establish their own Righteousness, was the principal cause that made them reject the Righteousness of God, as it is with many at this day.
What ever is done in us, or performed by us, as obedience unto God, is our own Righteousness. Though it be done in Faith, and by the aids of Gods Grace; yet is it subjectively ours, and so far as it is a Righteousness, it is our own. But all Righteousness which is our own whatever, is so far divers from the Righteousness, by which we are to be justified before God, as that the most earnest endeavor to establish it, that is, to render it such, as by which we may be justified, is an effectual means to cause us to refuse a submission unto, and an acceptance of that, whereby alone we may be so.
This ruined the Jews, and will be the ruine of all that shall follow their example in seeking after Justification; yet is it not easie for Men to take any other way, or to be taken off from this. So the Apostle intimates in that expression, They submitted not themselves unto the Righteousness of God. This Righteousness of God is of that nature, that the proud mind of Man is altogether unwilling to bow and submit it self unto; yet can it no otherwise be attained, but by such a submission or subjection of mind, as contains in it a total Renuntiation of any Righteousness of our Men. And those who reproach others for affirming, That Men indeavoring after Morality or Moral Righteousness, and resting therein, are in no good way for the participation of the Grace of God by Jesus Christ, do expresly deride the Doctrine of the Apostle, that is, of the Holy Ghost himself.
Wherefore, the plain design of the Apostle is to declare, that not only Faith, and the Righteousness of it, and a Righteousness of our own by Works are inconsistent, that is, as unto our Justification before God; but also that the intermixture of our own Works, in seeking after Righteousness, as the means thereof doth wholly divert us from the acceptance of, or submission unto the Righteousness of God. For the Righteousness which is of Faith, is not our own, it is the Righteousness of God, that which he imputes unto us. But the Righteousness of Works is our own, that which is wrought in us, and by us. And as Works have no aptitude nor meetness in themselves to attain or receive a Righteousness, which because it is not our own is imputed unto us, but are repugnant unto it, as that which will cast them down from their legal dignity of being our Righteousness: So Faith hath no aptitude nor meetness in it self, to be an Inherent Righteousness, or so to be esteemed, or as such to be imputed unto us, seeing its principal faculty and efficacy consists in fixing all the trust, confidence, and expectation of the Soul, for Righteousness and acceptation with God, upon another.
Here was the ruine of those Jews; they judged it a better, a more probable, yea, a more righteous and holy way for them, constantly to indeavor after a Righteousness of their own by duties of obedience unto the Law of God, then to imagine that they could come to acceptance with God by Faith in another. For tell them, and such as they, what you please, if they have not a Righteousness of their own, that they can set upon its legs, and make to stand before God, the Law will not have its accomplishment, and so will condemn them.
To demolish this last fort of unbelief, the Apostle grants that the Law must have its end, and be compleatly fulfilled, or there is no appearing for us as righteous before God; and withal shews them how this is done, and where alone it is to be sought after. For Christ (saith he) is the end of the Law for Righteousness to every one that believeth, Ver. 4. We need not trouble our selves to inquire in what various sense Christ may be said to be foreign, the end, the complement, the perfection of the Law. The Apostle sufficiently determineth his intention, in affirming not absolutely that he is the end of the Law, but he is so foreign for Righteousness unto every one that believeth. The matter in question, Is a Righteousness unto Justification before God. And this is acknowledged to be the Righteousness which the Law requires. God looks for no Righteousness from us, but what is prescribed in the Law. The Law is nothing but the Rule of Righteousness; Gods prescription of a Righteousness, and all the Duties of it unto us. That we should be righteous herewith before God, was the first original end of the Law. Its other ends at present of the conviction of sin, and judging or condemning for it, were accidental unto its primitive constitution. This Righteousness, which the Law requires, which is all and only that Righteousness which God requires of us, the accomplishment of this end of the Law, the Jews sought after by their own personal performance of the Works and Duties of it. But hereby in the utmost of their endeavors they could never fulfil this Righteousness, nor attain this end of the Law, which yet if Men do not, they must perish for ever.
Wherefore the Apostle declares, That all this is done another way; that the Righteousness of the Law is fulfilled, and its end, as unto a Righteousness before God, attained, and that is in and by Christ. For what the Law required, that he accomplished which is accounted unto every one that believes.
Herein the Apostle issueth the whole disquisition about a Righteousness wherewith we may be justified before God, and in particular, how satisfaction is given unto the demands of the Law. That which we could not do, that which the Law could not effect in us, in that it was weak through the flesh, that which we could not attain by the Works and Duties of it, that Christ hath done for us, and so is the end of the Law, for Righteousness unto every one that believeth.
The Law demandeth a Righteousness of us; the accomplishment of this Righteousness is the end which it aims at, and which is necessary unto our Justification before God. This is not to be attained by any works of our own, by any Righteousness of our own. But the Lord Christ is this for us, and unto us; which, how he is or can be but by the Imputation of his Obedience and Righteousness in the accomplishment of the Law, I cannot understand; I am sure the Apostle doth not declare.
The Way whereby we attain unto this End of the Law, which we cannot do by our utmost endeavors to establish our own Righteousness, is by Faith alone, for Christ is the end of the Law for Righteousness unto every one that believeth. To mix any thing with Faith herein, as it is repugnant unto the nature of Faith and Works, with respect unto their aptitude and meetness, for the attaining of a Righteousness, so it is as directly contradictory unto the express design and words of the Apostle, as any thing that can be invented.
Let Men please themselves with their distinctions which I understand not (and yet perhaps should be ashamed to say so, but that I am perswaded they understand them not themselves, by whom they are used) or with cavils, objections, feigned consequences, which I value not: Here I shall for ever desire to fix my Soul, and herein to acquiesce; namely, That Christ is the end of the Law for Righteousness, to every one that doth believe. And I do suppose, that all they who understand aright what it is that the Law of God doth require of them, how needful it is that it be complied withal, and that the end of it be accomplished, with the utter insufficiency of their own endeavors unto those ends, will, at least, when the time of disputing is over, betake themselves unto the same refuge and rest.
The next place I shall consider in the Epistle of this Apostle is 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption.
The design of the Apostle in these words is to manifest, that whatever is wanting unto us on any account that we may please God, live unto him, and come to the injoyment of him, that we have in and by Jesus Christ: And this on the part of God from meer, free, and sovereign Grace, as Ver. 26, 27, 28, 29. do declare. And we have all these things by vertue of our insition or implantation in him; foreign, from of, or by him. He by his Grace is the principal efficient cause hereof. And the effect is, that we in Christ Jesus; that is ingrafted in him, or united unto him, as Members of his Mystical Body, which is the constant sense of that expression in the Scripture. And the benefits which we receive hereby are enumerated in the following words. But first the way whereby we are made partakers of them, or they are communicated unto us, is declared; who of God is made unto us. It is so ordained of God, that he himself shall be made or become all this unto us. foreign, where foreign, denotes the efficient cause, as foreign did before. But how is Christ thus made unto us of God, or what act of God is it that is intended thereby. Socinus says it is a General act of the providence of God, whence it is come to pass, or is so faln out, that one way or other the Lord Christ should be said to be all this unto us. But it is an especial Ordinance and Institution of Gods sovereign Grace and Wisdom, designing Christ to be all this unto us, and for us, with actual Imputation thereon, and nothing else, that is intended. Whatever interest therefore we have in Christ, and what ever benefit we have by him, it all depends on the sovereign Grace and constitution of God, and not on any thing in our selves. Whereas then we have no Righteousness of our own, he is appointed of God to be our Righteousness, and is made so unto us; which can be no otherwise, but that his Righteousness is made ours. For he is made it unto us (as he is likewise the other things mentioned) so as that all boasting, that is in our selves, should be utterly excluded, and that he that glorieth, should glory in the Lord, Ver. 29, 31. Now there is such a Righteousness, or such a way of being righteous whereon we may have somewhat to Glory, Rom▪ 4.2. And which doth not exclude boasting, Chap. 3.27. And this cannot possibly be but when our Righteousness is inherent in us. For that however it may be procured, or purchased, or wrought in us, is yet our own, so far as any thing can be our own, whilest we are Creatures. This kind of Righteousness therefore is here excluded. And the Lord Christ being so made Righteousness unto us of God, as that all boasting and glorying on our part, or in our selves, may be excluded, yea, being made so, for this very end, that so it should be, it can be no otherwise, but by the Imputation of his Righteousness unto us. For thereby is the Grace of God, the honor of his Person and Mediation exalted, and all occasion of glorying in our selves utterly prescinded. We desire no more from this testimony, but that whereas we are in our selves destitute of all Righteousness in the sight of God, Christ is by a gracious act of Divine Imputation made of God Righteousness unto us, in such a way, as that all our glorying ought to be in the Grace of God, and the Righteousness of Christ himself. Bellarmine attempts three Answers unto this Testimony, the two first whereof are coincident; and in the third, being on the rack of Light and Truth, he confesseth and grants all that we plead for. (1.) He says, That Christ is said to be our Righteousness, because he is the efficient cause of it, as God is said to be our strength; and so there is in the words a Metonymy of the effect for the cause. And I say it is true, That the Lord Christ, by his Spirit, is the efficient cause of our Personal, Inherent Righteousness. By his Grace it is effected and wrought in us; he renews our natures into the Image of God, and without him we can do nothing: So that our habitual and actual Rightousness is from him. But this Personal Righteousness is our Sanctification and nothing else. And although the same internal habit of Inherent Grace, with operations suitable thereunto, be sometimes called our Sanctification, and sometimes our Righteousness, with respect unto those operations; yet is it never distinguished into our Sanctification, and our Righteousness. But his being made Righteousness unto us in this place, is absolutely distinct from his being made Sanctification unto us, which is that Inherent Righteousness which is wrought in us by the Spirit and Grace of Christ. And his working Personal Righteousness in us, which is our Sanctification, and the Imputation of his Righteousness unto us, whereby we are made righteous before God, are not only consistent, but the one of them cannot be without the other.
2. He pleads, That Christ is said to be made Righteousness unto us, as he is made Redemption. Now he is our Redemption, because he hath redeemed us. So is he said to be made Righteousness unto us, because by him we become righteous; or as another speaks, Because by him alone we are justified. This is the same plea with the former, namely, that there is a metonymy of the effect for the cause in all these expressions; yet what cause they intend it to be, who expound the words By him alone we are justified, I do not understand. But Bellarmine is approaching yet nearer the Truth, for as Christ is said to be made of God, Redemption unto us, because by his Blood we are redeemed, or freed from Sin, Death, and Hell, by the ransome he paid for us, or have redemption through his Blood, even the forgiveness of sins: So he is said to be made Righteousness unto us, because through his Righteousness granted unto us of God (as Gods making him to be Righteousness unto us, and our becoming the Righteousness of God in him; and the Imputation of his Righteousness unto us, that we may be righteous before God, are the same) we are justified.
His third answer, as was before observed, grants the whole of what we plead. For it is the same which he gives unto Jere. 23.6. which place he conjoyns with this, as of the same sense and importance, giving up his whole cause in satisfaction unto them, in the words before transcribed. Lib. 2. cap. 10.
Socinus Prefaceth his Answer unto this Testimony with an Admiration, That any should make use of it, or plead it in this cause, it is so impertinent unto the purpose. And indeed, a pretended contempt of the Arguments of his Adversaries is, the Principle Artifice he makes use of in all his Replies and Evasions; wherein I am sorry to see that he is followed by most of them, who together with him, do oppose the Imputation of the Righteousness of Christ. And so of late the use of this Testimony which reduced Bellarmine to so great a strait, is admired at, on the only ground and reason wherewith it is opposed by Socinus. Yet are his exceptions unto it such, as that I cannot also but a little on the other hand wonder, that any learned Man should be troubled with them, or seduced by them. For he only pleads, That if Christ be said to be made Righteousness unto us, because his Righteousness is imputed unto us; then is he said to be made Wisdom unto us, because his Wisdom is so imputed, and so of his Sanctification which none will allow; yea, he must be redeemed for us, and his Redemption be imputed unto us. But there is nothing of force, nor truth in this pretence. For it is built only on this Supposition, That Christ must be made unto us of God, all these things, in the same way and manner; whereas they are of such different natures, that it is utterly impossible he should so be. For instance, he is made Sanctification unto us, in that by his Spirit and Grace we are freely sanctified. But he cannot be said to be made Redemption unto us, in that by his Spirit and Grace we are freely redeemed. And, if he is said to be made Righteousness unto us, because by his Spirit and Grace he works inherent Righteousness in us, then is it plainly the same with his being made Sanctification unto us. Neither doth he himself believe that Christ is made all these things unto us in the same way and manner. And therefore doth he not assign any special way whereby he is so made them all; but clouds it in an ambiguous expression, that he becomes all these things unto us in the Providence of God. But ask him in particular, how Christ is made Sanctification unto us, and he will tell you that it was by his Doctrine and Example alone, with some such general assistance of the Spirit of God as he will allow. But now, this is no way at all whereby Christ was made Redemption unto us; which being a thing external, and not wrought in us, Christ can be no otherwise made Redemption unto us, then by the Imputation unto us of what he did, that we might be redeemed, or reckoning it on our account. Not that he was redeemed for us, as he childishly cavils, but that he did that whereby we are redeemed. Wherefore Christ is made of God Righteousness unto us in such a way and manner, as the nature of the thing doth require. Say some, it is because by him we are justified. Howbeit the Text says not, That by him we are justified, but he is of God made Righteousness unto us, which is not our Justification, but the ground cause and reason whereon we are justified. Righteousness is one thing, and Justification is another. Wherefore we must inquire how we come to have that Righteousness whereby we are justified. And this the same Apostle tells us plainly is by Imputation. Blessed is the Man unto whom the Lord imputeth Righteousness, Rom. 4.6. It follows then, that Christ being made unto us of God Righteousness, can have no other sense, but that his Righteousness is imputed unto us, which is what this Text doth undeniably confirm.