The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 20
Of the Imputation of Chriſts Righteouſneſs.
THE TWENTIETH SERMON
ON
Rom. 3.21, 22.
But now the righteouſneſs of God without the Law is manifeſted, being witneſſed by the Law and the Prophets. Even the righteouſneſs of God which is by the faith of Jeſus Chriſt.
REmiſſion of ſins and Imputation of righteouſneſſe go alwaies together, Rom. 4.6, 7. There are not two parts of Juſtification, but diſtinguiſhed by the terms from which, and to which; as all by one act darkneſs is expelled, and light brought in.
Doct. 2. That the righteouſneſſe of God is Imputed to beleevers, or is conveyed to beleevers by way of Imputation. 1 Imputation is not expreſſed in the Text, but its neceſſarily implyed and underſtood: for the righteouſneſſe of God cannot bee conceived any way to bee mans, but only by way of Imputation. Becauſe it is not righteouſneſſe, that is, or can bee wrought by a meer man.
2 Though inherent righteouſneſs in Beleevers may be called Gods righteouſneſs, as ſome take Matth. 6.33. yet the Apoſtle cannot mean that here: becauſe hee ſpeaks of righteouſneſs without the Law, and the works of the Law: beſides, the Apoſtle treats here of Juſtification, as it is plain; but inherent righteouſneſs belongs to ſanctification.
3 It is ſaid, that the righteouſneſſe of God [is to all, and upon all that beleeve] that is, it is appointed unto them, upon them, i.e. accounted theirs, or put upon them by way of Imputation.
4 It is the righteouſneſſe of God by faith, i.e. apprehended by faith; Other Scriptures do conſent to this truth. Rom. 4.6, 11. as David deſcribes the righteouſneſs of the man to whom the Lord imputes righteouſneſs, without works, viz. of his own, verſ. 11. righteouſneſs imputed to all beleevers, verſ. 24. It was not written for Abraham onelyonly, but for us to whom it ſhall bee imputed; if wee beleeve in him who raiſed up Jeſus from the dead. So 2 Cor. 5 21. wee are made the righteouſneſs of God in him, not in our ſelves; 1 Cor. 1.30. Chriſt is made to us of God, righteouſneſſe: and that is no other way than by Imputation. The ſame is proved by thoſe places, where it is ſaid, Faith is imputed for righteouſneſs, Rom. 4.5. for faith conſidered as a quality inherent in us, can bee no more imputed for righteouſneſs than other graces, that are infuſed by the ſame Spirit of God: therefore this muſt needs bee underſtood in regard of the object of faith, which is Chriſt, and his ſaving righteouſneſs, which faith doth apprehend; hence Rom 4.5, To him that worketh not, but beleeveth, &c.
For the opening of this, ſomething had need bee ſaid concerning Imputation of the righteouſneſs of Chriſt, becauſe it is a term that the Papiſts do Cavil at, taking the Scripture word foreign to ſignify Thinking, or doubtful opinion; for how can that bee aſcribed to God, as this is? Rom. 4.6. but the word ſignifies to Reckon, or Account, taken by a borrowed ſpeech from Merchants reckonings and accompts, who have their debt-books wherein they ſet down, how their reckonings ſtand in the particulars they deal upon. Now in ſuch debt-books, Merchants uſe to ſet down whatever payments are only made, either by the debtors themſelves, or by others in the behalf of them, an example whereof wee have in the Epiſtle to Philemon, verſ. 18. where Paul undertakes to Philemon for Oneſimus, If hee hath wronged thee, or oweth thee any thing, put that on my account: i.e. Account Oneſimus his debt to Paul, and Pauls ſatisfaction, or payment to Oneſimus. Which Anſwers the double Imputation in Point of juſtification, i.e. of our ſin to Chriſt, and of Chriſts ſatisfaction to us, both which are implyed, 2 Cor. 5.21. Hee made him to bee ſin for us (i.e. our ſin was imputed to him) that wee might bee the righteouſneſs of God in him (i.e. his righteouſneſs might bee imputed to us.) Now the Imputing Chriſts righteouſneſs unto us is,
A Gratious act of God the Father, Definition of Imputation.according to his good will and pleaſure, whereby as a judge hee accounts the Beleevers ſins unto the ſurety, as if hee had committed the ſame; and the righteouſneſs of Chriſt unto the beleeever, as if hee had performed the ſame obedience that Christ did, in his own perſon. So that Chriſts imputed righteouſneſs is as effectual to the full, for the acceptance of the beleeving ſinner, as if hee had yeelded ſuch obedience to the Lord himſelf: hence his righteouſneſs, is called our righteouſneſs, Jer. 23.6. It is true, there is mention of a double imputation, Rom. 4.4, 5. now to him that worketh, is the reward reckoned, not of grace, but of debt; but to him that worketh not, &c. Here bee two Imputations, the one hath the ground in him to whom the Imputation is made; the other is founded on the will of him that imputeth. If any man doth perfectly perform thoſe things that the Law commandeth, the reward of righteouſneſs is imputed to him according to debt; for this hath the foundation in himſelf, and his perfect performance; but if a man works not, but having tranſgreſſed the Law, beleeveth, to him the reward of righteouſneſs is accounted according to grace: for it hath a foundation out of himſelf, in anothers performance, viz. in Chriſt. Which the Apoſtle proves, verſ. 5. To him that works not, &c. If the imputation ſhould bee made, according to the foundation that is in himſelf, ſin ſhould bee imputed to condemnation, for hee is ungodly; but now faith is accounted to the ungodly for righteouſneſs; therefore this muſt bee founded on the grace of him that imputes. The former kind of imputation is onelyonly by way of ſuppoſition, and no man was ever juſtified by it in the ſight of God: but the latter is the common way, whereby Abraham and all beleevers are juſtified in Gods ſight.
Object. It ſeems to bee an unrighteous act, and implies falſehood, to impute righteouſneſs to a ſinner; as it is to impute ſin to a righeeous perſon, Prov. 17.15. To juſtify the wicked, and condemn the righteous, are both an abomination to the Lord, and the contrary is reputed an act of Gods juſtice, 1 King. 8.32. Exod. 34.7.
Anſw. It is againſt Law and juſtice to juſtify the wicked without cauſe, when there is no ſatisfaction made by the offender himſelf, or by any other on his behalf, ſuitable to the will of the perſons offended, and perſons concerned do conſent: but now when God juſtifies, and imputes righteouſneſs to the ungodly, having received a full and ſufficient ſatisfaction by his ſons obedience; this is no unjuſtice at all, but every way moſt juſt: the Lord Jeſus and the father being content, and conſenting to it.
2 There is no falſhood in this imputation of righteouſneſs; becauſe God can call things that are not, as though they were, Rom. 4.17. and hee doth truely make thoſe righteous, whom hee juſtifies by his imputed righteouſneſs, Rom. 8.4. that the righteouſneſs of God might be fulfilled in us, which if it be meant of imputed righteouſneſſe (as it is commonly taken) the phraſe ſhews it to bee as really ours, as if wee had done it our ſelves: if it bee taken of inherent righteouſneſs (as ſome of the learned take it) it ſhews, that where this imputed righteouſneſſe is, there is alſo inherent, as an effect thereof: though it bee but imperfect, begun, and an effect of the former.
Object. But this imputed righteouſneſſe is but a work of the thought, and Cogitation only, and is not a real matter, therefore is not to bee rested in.
Anſw. This Righteouſneſs that is imputed, is really given to beleevers, it is called the gift of Righteouſneſs, Rom. 5.17. that which is given, is really our own, to all ſuch purpoſes wherein it may concern us.
Object. But if Chriſts righteouſneſs bee Imputed to us, then it ſeems to follow, that the beleever is as righteous as Chriſt, and therefore every beleever is a redeemer, and a Saviour of others: for Chriſt was ſo?
Anſw. This will not follow; becauſe 1 The beleever is ſtill a ſinner in himſelf, ſo was not Jeſus Chriſt the righteous. 2 Becauſe the vertue that is in the head, is communicated to all the members, it doth not therefore follow that every member is thereby made a head, to have ſuch an influence into all the other members as the head hath. 3 Redeemer, Saviour, Surety, &c. are denominations, proper to him as he is a paymaſter, and ſatisfier of the Law in the behalf of others; and not as any thing is due from himſelf; and although his righteouſneſſe by a Legal Imputation to us, and acceptation on our behalf, is called ours, and wee may bee properly ſaid to bee righteous in his righteouſneſs: yet his ſurety-ſhip (as ſuch) cannot bee imputed ours: hence none of thoſe denominations, as of Saviour, Redeemer, &c. So that though we be pay-maſters and ſatisfiers of the Law, under this imputation, and by Gods account, yet we are not therefore ſureties or redeemers. For it is proper to us onelyonly to bee redeemed, not to be redeemers.
So that the righteouſneſs of Chriſt, whereby hee ſatisfies the Law, is applyed by imputation to the beleever: not his Surety-ſhip, Redeemer-ſhip, becauſe proper onelyonly to the Redeemer, and not communicable to the redeemed, ſo much as by imputation, for Redeemer and Redeemed are Relata ergo oppoſita: neither doth the Law in demanding Satisfaction, look at Surety-ſhip, but paiment: whether it bee in the perſon of the offender, or of the ſurety. Therefore this objection falls to the ground as vain and frivolous: for though the Law calls a ſinner perfectly righteous in his juſtification, yet it calls him not a ſurety, or a Redeemer, for the Law calls not for a Surety, &c. but accounts the ſinner as righteous touching the demands of the Law, as one that never brake the Law, yea, as the Surety himſelf made under the Law, for ſatisfaction to the Law, by Active or Paſſive Obedience, do equally diſmiſs, or acquit the perſon that is under it, from the Guilt, Curſe, or Condemnation of it.
Reaſ. 1. Taken from the union of the beleever with Chriſt; for being once made one with Chriſt, all his benefits become his; ſo that the righteouſneſſe of the head is communicated to all his members. The oyntment on the head of Aaron, ran down on his skirts and members. Thus Paul deſired to bee found in Chriſt, not having his own righteouſneſſe, Phil. 3.9. hee deſired the righteouſneſſe which is through faith, i. e. imputed righteouſneſſe, apprehended by faith: and hee ſhews the reaſon why it is made the beleevers, becauſe we are found in him: that is, ingrafted into his Myſtical body, and are made one Myſtical perſon with him: and this will ſerve to anſwer Popiſh objections.
Obj. How can a man bee made righteous by another mans righteouſneſſe, more than rich by another mans riches?
Anſ. Though the righteouſneſſe bee compared to a Garment in Scripture, yet the Perſon of Chriſt is really united to the beleever, which cannot be ſpoken of a garment. Beſides alſo, Chriſt's imputed righteouſneſſe, there is alſo imparted righteouſneſſe.
Reaſ. 2. From the compar ſon between the firſt and ſecond Adam: for as Adams tranſgreſſion of the Law of God, is imputed to all his poſterity, and that in reſpect thereof they are reputed ſinners, and accurſed, and liable to eternal death; ſo alſo Chriſts obedience, whereby he fulfilled the Law, is ſo imputed to the members of his Myſtical body, that in regard of God they ſtand as innocent, juſtified, and accepted to eternal life. The Argument is Pauls, Rom. 5.19. As by one mans diſobedience, many are made ſinners, ſo by the obedience of one, ſhall many be made righteous. Verſ. 17. As by one mans offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteouſneſſe, ſhall reign in life by one Jeſus Chriſt. As Adam was the common root of all Mankind, and ſo his ſin is imputed to all his poſterity; ſo Jeſus Chriſt is the common root of all the faithful, and his obedience is imputed to them all. For it were abſurd to ſay, that Adams ſin had more power to condemn, than Chriſt's righteouſneſſe hath to ſave: or that God ſhould not impute Chriſt's righteouſneſſe, as well as Adams ſin.
Reaſ. 3. Becauſe wee are juſtified by anothers righteouſneſſe, and that only; and therefore by imputed righteouſneſſe; for anothers righteouſneſſe can no other way be made ours, but only by imputation. Now that is in the text, that it is Gods righteouſneſſe that the beleever hath, yea that is more, that there is but that only righteouſneſſe for all beleevers. So Rom. 5.18. By the righteouſneſſe of one, the free gift came upon all men for juſtification of life. Were it any other than imputed righteouſneſſe, it would be manifold; as many as there are juſtified perſons; but it is ſaid to bee the righteouſneſs of one, that comes upon all men.
Reaſ. 4. From the imputation of our ſins to Chriſt; for therein is a ſufficient ground of the imputatatio of his righteouſneſſe to us, 2 Cor. 5.21. How was Chriſt made Sin for us? Not ſin inherent, for he had no ſin: but by imputation. So likewiſe the beleever is made Gods righteouſneſs; not by inherent righteouſneſs, but by righteouſneſs imputed.
Vſe 1. To men that truſt in inherent righteouſneſſe.To ſhew us the unjuſtified eſtate of thoſe that truſt in ſome inherent righteouſneſs, as looking to bee juſtified thereby. Which is not only the curſed Doctrin of the Papiſts (for then I ſhould not trouble you, or my ſelf, now with it) but it is deeply in every carnal heart: that we are naturally juſtifiers of our ſelves (ſuch as the Phariſees were) which is ſo dangerous a gulf, that there is this double inevitable danger following thereupon.
1 That confidence in our own righteouſneſs, doth utterly exclude us from the righteouſneſs of God, and imputed righteouſneſs. Christ is made of none effect to them that ſeek to bee juſtified by the works of the Law, Rom. 10.3, 4. Gal. 5.4. It is in this caſe with the ſoul of a man, as it is with his body. Though a deadly diſeaſe doth poſſeſs moſt of the parts, yet it may be curable; but where the throat ſwells, or the vital paſſages are ſtopped up, that a man can receive neither food nor phyſick, every man will ſay, that ſuch a Patient is but a dead man. So it is in the ſouls caſe. True it is, that every ſin is of a deadly nature, and ſome more than others; Drunkenneſs, and Adultery, and Murther are foul ſins; yet there is an Hyſop in Chriſt's Bloud that cleanſed David from them: but if a man truſt in his own righteouſneſs, this ſtops the Wind-pipe and the throat, yea obſtructs all the paſſages of the ſpirits from the head: ſo that it ſtrangles the ſoul, that it can receive no help from Chriſt; As the caſe was with the proud Phariſee, Luke 18.11, 12.
2 This maks a man unprofitable under all the means of grace, be they never ſo precious: that a proud Profeſſor in many a year ſhall be never the better for them. Jer. 17.5, 6. Curſed is the man that truſteth in man, and maketh fleſh his arme, and whoſe heart departeth from the Lord, for hee ſhall bee like the heath in the Deſart, and ſhall not ſee when good cometh, but ſhall inhabit the parched places in the Wilderneſſe, in a ſalt land and not inhabited. Mark, in the place are theſe particulars.
1 The text reacheth to truſting in our ſelves, as well as truſting in others: it is truſting in man, and fleſh.
2 It extends to all falſe confidence, that is, in a departure of the heart from God.
3 That whatſoever good comes to others, be it Spiritual or Temporal, ſuch ſhall not ſee it, or injoy it; the parched Heath is not the better for Sun or Rain; i. e. for any means of grace; all the preaching in the world ſhall never pluck a man into a ſtate of Salvation, whilſt he continueth in ſuch a condition, or be made to bring forth any fruit unto God; for all our fruit proceeds from Jeſus Chriſt; neither will there ever bee any ſaving grace wrought in the heart, unleſſe he bee the root and bottom of it; from whoſe righteouſneſle all ſap, nouriſhment, motion, yea all vital ſpirits are to bee drawn.
Qu. But ſuppoſe a man doth not altogether truſt in his own righteouſneſſe, but only in part, and in ſome lower degree, is there ſuch danger in this? ſo that Chriſt's righteouſneſſe be our foundation, and our own righteouſneſſe in truſted in an inferiour degree, is there likely to be ſo much hazard of our ſalvation in this.
Anſ. It is but juſt thus with the Papiſts, that divide their confidence between Chriſt's righteouſneſſe, and their own, in the point of Juſtification. But Paul was not of their mind, who would have none of his own works, Phil. 3.9. and David, who ſaith, Pſal. 71.16. I will make mention of thy righteouſneſſe, and thine only. Mark the Emphaſis doubled, thine, and thine only. It is a great policy of Satan in this caſe to tell us, that it is good to have two ſtrings to our bow: that if one break, another may hold, and ſo two are better than one. It is true, ſuch policy is many times lawful in humane affairs, and ſome Spiritual, but ſtark naught in the point of juſtification. There muſt be but one only righteouſneſs, and that muſt bee Gods too. It is obſervable among Naturaliſts, that for the generality, the parts of the body are doubled, two hands, two eyes, two Tongues (the Palat being Lingula, a little Tongue) the Liver double (the Spleen being a little Liver) the Lungs alſo (having two Lobbes or parts) two Leggs, &c. but there is but one Heart, and but one Head. So there are many graces required in a Chriſtian, but there is but one Lord, one Faith, one Righteouſneſs, but if there be more it is monſtrous, yea dangerous too, as it was with the veſſel in Acts 27.41. Whoſe fore part ran a ground, and ſtuck faſt; and the hinder part was broken with the violence of the ſea. So hee that truſts partly on Chriſt's Righteouſneſs, and partly on his own, will hazard the wracking and undoing of his whole ſoul, in reſting any part on the ground of his own own righteouſneſs.
But here are two Cavils to be removed.
Obj. 1. Carnal perſons will ſay, Is it ſo, that all our own righteouſneſſe, our praying, hearing, receiving, reading, &c. cannot juſtifie us? and all our holy duties cannot make us righteous before God? let us then caſt away all care about theſe things; let us ryot, and be drunk, and prophane the Sabbath, and live as we list, for all our righteouſneſſe and holineſſe will not juſtifie or ſave us.
Anſ. This Objection ſmells of Popery too, but take theſe three particulars for anſwer.
1 Why duties are to bee done, though they doe not juſtifie.That howſoever thy good works are not enough to juſtifie and ſave thee, thy evil works are enough to damn thee, Rom. 2.9. 2 Theſſ. 2.12. That they might all bee damned who beleeved not the truth, but had pleaſure in unrighteouſneſſe; let all prophane wretches conſider it, that take pleaſure in drunkenneſs, and looſe converſation, that gibe and jeer at all holineſs, and means of grace. There is room enough in Hell for every one that doth evil, and eſpecially, who living under the Goſpel, yet delight in wicked courſes. It is ſure thy evil works are perfectly evil, and will condemn thee; but thy good works are not perfectly good, therefore cannot juſtifie thee: nay, thy prayers are abominable, Prov. 13.8. As the beſt diet is not able to make a man immortal, yet poyſon hath ſtrength enough quickly to diſpatch him.
2 They that doe thus abuſe Gods grace in Chriſt, let them know, that as any ſin allowed is enough to condemn them, ſo this is a ſin of unconceiveable hainouſneſs, and out of meaſure ſinful, to incourage themſelves to ſin by the grace of God in Chriſt; That whereas Chriſt came into the world, to deſtroy the works of the Devil, they make Chriſt the means to maintain the works of the Devil, and ſay, Wee will therefore ſin, becauſe grace abounds, Rom. 6.1. but the Apoſtle ſaith with deteſtation, farre be it; Oh deſpiſeſt thou the riches of Chriſt, Rom. 2.4. thou who liveſt within the bounds of the Goſpel preached, where the Angels deſcended from Heaven, to hear and rejoyce in the free grace of God, and his righteouſneſſe, doſt thou deſpiſe it? then thy prophaneneſs is not bare prophaneneſs, but there is a treaſure of vengeance in it, and thou that wilt neglect publick, private, and ſecret duties, becauſe they cannot juſtifie thee; art not only wickedly prophane, but treaſureſt up the greateſt wrath and indignation, that Law and Goſpel can provide for a ſinner. Therefore pray, that if it be poſſible the thoughts of thy heart may bee forgiven thee.
3 Let all ſuch Objectors, and Cavillers at grace, know, that it is carnal confi ence in our own righteouſneſſe, or in the means of grace, that is a ſin that toucheth Gods Crown, that turns all our righteouſneſs into filthineſs, and withdraws the bleſſing from the means, and hinders the benefit and comfort of them; The ſacrifice of the wicked is an abomination, how much more when he bringeth it with a wicked mind? Prov. 21.27. The Jewes followed after the Law of righteouſneſs, yet attained not unto it; the reaſon is, becauſe they followed after a falſe righteouſneſs, and ſo brought all their ſacrifices with wicked hearts. But thoſe things which were gain to Paul, he accounted loſs for Chriſt, Phil. 3.7. that is, when ever hee put any confidence in them, he counted that he loſt by them, and ſo aſſuredly wilt thou.
Obj. 2. Again, ſome men will ſay, Why ſhould wee hear, and pray, and ſanctifie the Sabbath? continue in ſin we may not, and it ſeems the doing of duties will doe us no good? what good ſhall we have by all our righteous courſes, and what profit is it to walk mournfully and holily before the Lord, and what uſe is there of all other ſervices, if we cannot be juſlified by them?
Anſ. Yea, there is a great uſe of them, and much good to had by them. I will not inlarge this now, but take a few things for your preſent ſatisfaction. See Tit. 3.4, 5. where the Apoſtle tells us, of the appearing of the kindneſſe and love of God towards us, for juſtification by Free Grace, and then a man might ſay, to what purpoſe is good works injoyned, if not for juſtification? He addes, verſ. 14. Let ours learn to maintain good works for neceſſary uſes. So there are uſes, and neceſſary uſes for our good works, though they are uſeleſſe as to juſtification. So that it is as if a man ſhould ſay, What ſhall I doe with my mony, ſeeing I cannot eat it? and my houſe, ſeeing I cannot carry it about? &c. but no reaſonable man will argue ſo, but will ſay, I can buy meat with my mony, and dwell in my houſe, &c. So there are other neceſſary uſes for which Gods works are to bee maintained, though they juſtifie not.
1 God will meet thee in the way of good works, Iſa. 64.5. Thou meeteſt him that rejoyceth; and worketh righteouſneſs, thoſe that remember thee in thy ways. Is it nothing to meet with God, and to have fellowſhip with him in his ways, worſhip, and ordinances?
2 God ſhall have a great deal of glory by it. Bee filled with the fruits of righteouſneſſe, which are by Jeſus Chriſt, unto the glory and praiſe of God, Phil. 1.11.
3 You your ſelves ſhall have much benefit thereby. Thy righteouſneſſe may profit the Sons of men, Job 35.8. though it cannot profit God.