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20 - The Lord our Righteousness - Sermons on Several Occasions · Wisdom of the Ages Library

• The Lord our Righteousness. This is his name, whereby he shall be called the Lord our Righteousness. Jeremiah twenty three, verse six. How dreadful and how innumerable are the contests that have arisen about religion. And not only among the children of this world, among those who knew not what religion was, but even among the children of God, those who had experienced the Kingdom of God within them, who had tasted of righteousness and peace and joy in the Holy Ghost. How many of these in all ages, instead of joining together against the common enemy, have turned their weapons against each other, and so not only wasted their precious time, but hurt one another's spirits, weakened each other's hands, and so hindered the great work of their common master. How many of the week have hereby being offended. How many of the lame turned out of the way. How many sinners confirmed in their disregard of all religion and their contempt of those that profess it. And how many of the excellent ones upon earth have been constrained to weep in secret places. What would not every lover of God and his neighbor do, What would he not suffer to remedy this sore evil? To remove contention from the children of God, to restore or preserve peace among them. What but a good conscience would he think too dear to part with in order to promote this valuable end. And suppose we cannot make these wars to cease in all the world, Suppose we cannot reconcile all the children of God to each other. However, that each do what he can, let him contribute. If it be but two mites toward it happier they who are able in any degree to promote peace and good will among men, especially among good men, among those that are all listed under the banner of the Prince of Peace, and are therefore peculiarly engaged as much as lies in them, to live peaceably with all men. It would be a considerable step towards this glorious end if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this from mere misapprehension. Frequently neither of the contending parties understands what his opponent means. Whence it follows that each violently attacks the other while there is no real difference between them. And yet it is not always an easy matter to convince them of this, particularly when their passions are moved. It is then attended with the utmost difficulty. However, it is not impossible, especially when we attempt it, not trusting ourselves, but having all our dependence upon Him with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them both to understand each other and the truth as it is in Jesus. One very considerable article of this truth is contained in the words above recited. This is his name, whereby he shall be called the Lord our Righteousness. A truth, this which enters deep into the nature of Christianity, and in a manner supports the whole frame of it. Of this undoubtedly may be affirmed what Luther affirms of a truth closely connected with it. It is articulus stantis velcadentis ecclesia. The Christian Church stands or falls with it. It is certainly the pillar and ground of that faith of which alone cometh salvation, that catholic or universal faith which is found in all the children of God, and which unless a man keep whole and undefiled without doubt, he shall perish, everlastingly might not one therefore reasonably expect that, however they differ in others, all those who name the name of Christ should agree in this point. But how far is this from being the case? There is scarce any wherein they are so little agreed, wherein those who all profess to follow Christ seem so widely and irreconcilably to differ. I say seem, because I am thoroughly convinced that many of them only seem to differ. The disagreement is more in words than in sentiments. They are much nearer in judgment than in language, and a wide difference in language there certainly is, not only between Protestants and Papists, but between Protestant and Protestant, nay, even between those who all believe justification by faith, who agree as well in this as every other fundamental doctrine of the Gospel. But if the difference be more in opinion than real experience, and more an expression than an opinion, how can it be that even the children of God should so vehemently contend with each other on the point. Several reasons may be assigned for this. The chief is they are not understanding one another joined with too keen an attachment to their own opinions and particularly modes of expression. In order to remove this, at least in some measure, in order to our understanding one another. On this head, I shall, by the help of God, endeavor to show what is the righteousness of Christ, when and in what sense it is imputed to us? And conclude with a shortened plain application, And what is the righteousness of Christ? It is twofold, either his divine or his human righteousness. His divine righteousness belongs to his divine nature, as he is whole on he that existeth over all, God, Blessed forever, the Supreme, the eternal, equal with the Father, as touching his Godhead, though inferior to the Father as touching his manhood. Now this is eternal, essential, immutable holiness, his infinite justice, mercy and truth in all which He and the Father are one. But I do not apprehend that the divine righteousness of Christ is immediately concerned in the present question. I believe few, if any, do now contend for the imputation of this righteousness to us. Whoever believes the doctrine of imputation understands it chiefly, if not solely of his human righteousness. The human righteousness of Christ belongs to him in his human nature, as he is the mediator between God and man, the man Christ Jesus. This is either internal or external. His internal righteousness is the image of God stamped on every power and faculty of his soul. It is a copy of his divine righteousness, as far as it can be imparted to a human of spirit. It is a transcript of the divine purity, the divine justice, mercy, and truth. Involves love, reverence, resignation to his Father, humility, meekness, gentleness, love to lost mankind, and every other holy and heavenly temper, and all these in the highest degree, without any defect or mixture of unholiness. It was the least part of his external righteousness that he did nothing amiss, that he knew no outward sin of any kind, neither was guile found in his mouth, that he never spoke one improper word, nor did one improper action. Thus far, it is only a negative righteousness, though such, and one as never did nor ever can belong to any one that is born of a woman, save himself alone. But even his outward righteousness was positive too, he did all things well. In every word of his tongue, in every work of his hands, he did precisely the will of Him that sent him. In the whole course of his life, he did the will of God on earth, as the angels do it in heaven. All he acted and spoke was exactly right in every circumstance. The whole and every part of his obedience was complete. He fulfilled all righteousness. But his obedience implied more than all this. It implied not only doing, but suffering, suffering the whole will of God, from the time he came into the world till he bore our sins in his own body upon the tree Yea, till having made a full atonement for them, he bowed his head and gave up the ghost. This is usually termed the passive righteousness of Christ. The former is active righteousness. But as the active and passive righteousness of Christ were never in fact separated from each other, so we never need separate them at all, either in speaking or even in thinking. And it is with regard to both these conjoint thee that Jesus is called the Lord our righteousness. But when is it that any of us may truly say the Lord our righteousness. In other words, when is it that the righteousness of Christ is imputed to us? And in what sense is it imputed? Look through all the world, and all the men therein are either believers or unbelievers. The first thing, then, which admits of no dispute among reason simble men as this to all believers, the righteousness of Christ is imputed. To ue believers it is not. But when is it imputed? When they believe in that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes, faith and righteousness of Christ are inseparable. For if he believes, according to scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith which has not the righteousness of Christ for its object. It is true. Believers may not or speak alike. They may not all use the same language. It is not expected that they should, and cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other in the manner of expressing themselves. But a difference of expression does not necessarily imply a difference of sentiment. Different persons may use different expressions and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. No, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments. How then, can we be rigorous in requiring others to use just the same expressions. With us, we may go a step farther. Yet, men may differ from us in their opinions as well as their expressions, and nevertheless be partakers with us at the same precious faith. It is possible they may not have a distinct apprehension of the very blessing which they enjoy. Their ideas may not be so clear, and yet their experience may be as sound as ours. There is a wide difference between the natural faculties of men, their understandings in particular, and that difference is exceedingly increased by the manner of their education. Indeed, this alone may occasion an inconceivable difference in their opinions of various kinds, and why not upon this head as well as on any other. But still, though their opinions as well as expressions may be confused and inaccurate, their hearts may cleave to God through the son of his Love, and be truly interested in his righteousness. Let us then make all that allowance to others, which were we in their place, we would desire of ourselves. Who is ignorant to touch again on that circumstance. Only are the amazing power of education, and who that knows it can expect. Suppose a member of the Church of Rome either to think or speak clearly on this subject. And yet if we had heard even dying Bellamine cry out when he was asked, unto which of the saints will our turn? For deare meritus christi tatiselmum it is safest to trust in the merits of Christ. Would we have affirmed that, notwithstanding his wrong opinions, he had no share in his righteousness? But in what sense is this righteousness imputed to believers? In this all believers are forgiven and accepted, not for the sake of anything in them, or of anything that ever was, that is, whatever can be done by them, but wholy and solely for the sake of what Christ hath done and suffered for them. I say again not for the sake of anything in them or done by them of their own righteousness or works. Not for works of righteousness which we have done, but of His own mercy. He saved us by grace. He are saved through faith, not of works, lest any man should boast, but wholly and solely for the sake of what Christ hath done and suffered for us. We are justified freely by His grace, through the redemption that is in Jesus Christ. And this is not only the means of our obtaining the favor of God, but of our continuing therein. It is thus we come to God at first. It is by the same we come unto Him. Ever after we walk in one and the same, new and living way, till our spirit returns to God. And this is the doctrine which I have constantly believed and taught for near eight and twenty years. This I published to all the world in the year seventeen thirty eight, and ten or twelve times since. In those words and many others to the same effect, extracted from the homilies of our Church. These things must necessarily go together in our justification upon God's part, his great mercy and grace, upon Christ's part, the satisfaction of God's justice, and on our part faith in the merits of Christ, so that the grace of God doth not shut out the righteousness of God in our justice notification, but only shut it out the righteousness of man as to deserving our justification. That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification to Christ. Only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ansom, it pleased Him without any of our deserving, to prepare for us Christ's body and blood, whereby our ransom might be paid. And is justice satisfied. Christ therefore is now the righteousness of all them that truly believe in Him. The hymns, published a year or two after this, and since republished several times, clear testimony that my judgment was still the same, speak full to the same purpose. To cite all the passages to this effect would be to transcribe a great part of the volumes. Take one for All, which was reprinted seven years ago. Five years ago, two years ago and some months since. Jesus, Thy blood and righteousness, my beauty are my glorious dress midst flaming worlds. In these arrayed with joy, shall I lift up my head. The whole hymn expresses the same sentiment from the beginning to the end. When the Sermon on Justification published nineteen and again seven or eight years ago, I expressed the same thing in these words page fifty five. In consideration of this, that the Son of God hath tasted death for every man, God hath now reconciled the world unto himself, not imputing to them their former trespasses, so that for the sake of his well below its son, of what he hath done and suffered for us, God now vouchsafes on one only condition, which himself also enables us to perform, both to omit the punishment due to our sins, to reinstate us in His favor, and to restore our dead souls to spiritual life as the earnest of life eternal. This is more largely and particularly expressed in the Treatise on Justification, which I published last year. If we take the phrase of imputing Christ's righteousness for the bestowing, as it were, the righteousness of Christ, including his obedience, as well as passive as active in the return of it, that is, in the privileges, blessings, and benefits purchased it. So a believer may be said to be justified by the righteousness of Christ imputed. The meaning is God justifies the believer for the sake of Christ's righteousness, and not for any righteousness of his own. So Calvin institutes one point two Chapter seventeen, Christ, by his obedience procured and merited for us grace or favor with God the Father. And again Christ, by his obedience procured and purchase righteousness for us. And yet again, all such expressions as these, that we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing, namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification and has procured for us at God's hand, that upon our believing, we should be accounted righteous by Him. But perhaps some will object nay, but you affirm that faith is imputed to us for righteousness. Saint Paul affirms this over and over. Therefore I affirm it too. Faith is imputed for righteousness to every believer, namely faith in the righteousness of Christ. But this is exactly the same thing which has been said before. For by that expression I mean neither more nor less than that we are justified by faith, not by works, or that every believer is forgiven and accepted merely for the sake of what Christ has done and suffered. But is not a believer invested or clothed with the righteousness of Christ. Undoubtedly, years and accordingly, the words above recited are the language of every believing heart. Yes, thy blood and righteousness, my beauty are my glorious dress, that is, for the sake of thy active and passive righteousness. I am forgiven and accepted of God. But must not we put off the filthy rags of our own righteousness be before we can put on the spotless righteousness of Christ. Certainly we must, that is, in plain terms, we must repent before we can believe the Gospel. We must be cut off from dependence upon ourselves. Before we can truly depend upon Christ. We must cast away all confidence in our own righteousness. Or we cannot have a true confidence in His till we are delivered from trusting in anything that we do. We cannot thoroughly trust and what He has done and suffered. First we receive the sentence of death in ourselves. Then we trust in Him that lived and died for us. But do not you believe inherent righteousness, Yes, in its proper place, not as the ground of our acceptance with God, but as the fruit of it. Not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness in every one to whom He has imputed it. I believe Jesus Christ is made of God unto us sanctification as well as righteousness, or that God sanctifies as well as justifies all them that believe in Him. They two whom the righteousness of Christ is imputed, are made righteous by the spirit of Christ, are renewed in the image of God after the likeness wherein they were created in righteousness and true holiness. But do not you put faith in the room of Christ or of His righteousness. By no means. I take particular care to put each of these in its proper place. The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us to build upon this foundation. God gives this faith. In that moment we are accepted of God. And yet not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clushes with the other. We believe, we love, We endeavor to walk in all the commandments of the Lord blameless. Yet while thus we bestow our moments below ourselves, we forsake and refuge in Jesus righteousness sake His passion alone. The foundation we own and pardon. We claim an eternal redemption in Jesus name. I therefore no more deny the righteousness of Christ than I deny the Godhead of Christ. And a man may fully as justly charge me with denying the one as the other. Neither do I deny imputed righteousness. This is another unkind and unjust accusation. I always did and do still continually affirm that the righteousness of Christ is imputed to every believer. But who deny it? Why all infidels, whether baptized or un baptized, All who affirm the glorious Gospel of our Lord Jesus Christ to be a cunningly devised fable. All Sicinians and Arians, all who deny the Supreme god Head of the Lord that bought them, They, of consequence deny his divine righteousness, as they suppose him to be a mere creature. And they deny his human righteousness as imputed to any man, seeing they believe everyone is accepted for his own righteousness. The human righteousness of Christ, at least, the imputation of it as the whole and sole meritorious cause of the justification of a sinner before God, is likewise denied by the members of the Church of Rome, by all of them who are true to the principles of their own church. But undoubtedly there are many among them whose experience goes beyond their principles, who, though they are far from expressing themselves justly, yet feel what they know, not how to expect. Yea, although their conceptions of this great truth be as crude as their expressions, yet with their heart they believe they rest on Christ alone, both under present and eternal salvation. With these we may rank those even in the Reformed churches, who are usually termed mystics. One of the chief of these in the present sentry, at least in England, was mister Law. It is well known that he absolutely and zealously denied the imputation of the righteousness of Christ, as zealously as Robert Barclay, whose scruples not to say imputed righteousness imputed nonsense. The body of the people known by the name of Quakers espous the same sentiment. Nay, the generality of those who profess themselves members of the Church of England are the totally ignorant of the manner, and know nothing about imputed righteousness, or deny this and justification by faith. Together as distracted of good works. To these we may add a considerable number of the people vulgularly styled and are Baptists, together with thousands of Presbyterians and independents, lately enlightened by the writings of Doctor Taylor. On the last, I am not called to pass any sentence. I leave them to him that made them. But will anyone dare to affirm that all mystics, such as mister Law in particular, all Quakers or Presbyterians, or independence and all members of the Church of England who are not clear in their opinions and expressions are void of all Christian experience, though consequently they are all in a state of damned nation, without hope, without God in the world. However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God and who effectually know the Lord our righteousness. But blessed be God. We are not among those who are so dark in their conceptions and expressions. We no more deny the phrase than the thing, but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their heart rests only on what Christ hath done and suffered for pardon, grace and glory. I cannot express this better than in mister Hervey's words, worthy to be wrote in letters of gold. We are not solicitous as to any particular set of phrases. Only let men be humbled as repenting criminals at Christ's feet. Let them rely as devoted pensioners on His merits, and they are undoubtedly in the way to a blessed immortality. Is there any need? Is there any possibility of saying more? Let us only abide by this declaration, and all the contention about this or that articular phrase is torn up by the roots. Keep to this, All who are humbled as repenting criminals at Christ's feet and relie as devoted pensioners on his merits, are in the way to a blessed immortality. And what room for dispute? Who denies this? Do we not all meet on this ground? What then shall we wrangle about? A man of peace here proposes terms of accommodation to all the contending parties. We desire no better. We accept of the terms, We subscribe to them with heart and hand. Whoever refuses so to do should a mark upon that man. He is an enemy of peace and a troubler of Israel, a disturber of the Church of God. In the meantime, what we are afraid of is this, lest any should use the phrase the righteousness of Christ or the righteousness of Christ is imputed to me as a cover for his unrighteousness. We have known this done a thousand times. A man has been reproved suppose for drunkenness. Oh, said he I pretend to no righteousness of myne own. Christ is my righteousness. Another has been told that the extortion at the unjust shall not inherit the kingdom of God. He replies with all assurance. I am unjust in myself, but I have a spotless righteousness in Christ. And thus, though a man be as far from the practice as from the tempests of a Christian, though he neither has the mind which was in Christ, nor in any respect walks as He walked, yet he has armor of proof against all conviction in what he calls the righteousness of Christ. It is the seeing so many deplorable instances of this kind which makes us sparing in the use of these expressions. And I cannot but call upon all of you who use them frequently, and beseech you, in the name of God, our Savior, whose you are, and whom you serve earnestly, to guard all that here you against this accursed abuse of them. I warn them, it may be they will hear your voice against continuing in sin that grace may abound. Warn them against making Christ the minister of sin, against making void that solemn decree of God. Without holiness, no man shall see the Lord by vain imagination of being wholly in Christ. Oh, warn them that if they remain unrighteous, the righteousness of Christ will profit them nothing. Cry aloud? Is there not a cause that for this very end the righteousness of Christ is imputed to us, that the righteousness of the Law may be fulfilled in us, and that we may live soberly, religiously and godly in this present world. It remains only to make a short and plain application. And first I would address myself to you, who violently oppose these expressions, and are ready to condemn all that use them as antinomians. But is not this bending the bow too much the other way? Why should you condemn all who do not speak just as you do? Why should you quarrel with them for using the phrases they like any more than they with you for taking the same liberty? Oh, if they do quarrel with you upon that account, do not imitate the bigotry which you blame. At least allow them the liberty which they ought to allow you. And why should you be angry at an expression? Oh, it has been abused, and what expression has not? However, the abuse may be removed, and at the same time, the use remain. Above all, be sure to retain the important sense which is couched under that expression. All the blessings I enjoy, all I hope for in time and in eternity, are given holy and solely for the sake of what Christ has done and suffered for me. I would secondly at a few words to you who are fond of these expressions, and permit me to ask, do you not I allow enough? What can any reasonable man desire more? I allow the whole sense which you can tend for that we have every blessing through the righteousness of God, our Savior. I allow you to use whatever expressions you choose, and that a thousand times over, only guarding them against that dreadful abuse which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, imputed righteousness, and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein, allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression, And be not angry with me if I cannot judge it proper to use any one expression every two minutes. You may if you please, but do not condemn me because I do not do not for this represent me as a papist or an enemy to the righteousness of Christ. Bear with me as I do with you. Else how shall we fulfill the law of Christ? Do not make tragical out Christ, as though I were subverting the very foundations of Christianity. Whoever does this does me much wrong. The Lord lay it not to his charge. I lay, and have done for many years, the very same foundation with you. And indeed other foundation can no man lay than that which is laid even Jesus Christ. I build inward and outward holiness thereon, as you do, even by faith. Do not therefore suffer any distaste or unkindness, know nor any shyness or coldness in your heart. If there were a difference of opinion? Where is our religion? If we cannot think? And let think? What hinders? But you may forgive me as easily as I may forgive you. How much more when there is only a difference of expression, nay hartless so much as that all the dispute being only whether a particular mode of expression shall be used more or less frequently. Surely we must earnestly desire to contend with one another before we can make this a bone of contention. Oh, let us not any more, for such very trifles as these give our common enemies room to blaspheme. Rather, let us at length cut off occasion for them that seek occasion. Let us at length, Oh, why was it not done before? Join heart and hands in the service of our great master. As we have one lord, one faith, one hope of our calling. Let us all strengthen each other's hands in God, and with one heart and one mouth, declare to all mankind the Lord our righteousness. End of Section twenty