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Chapter 7
Justification through the Imputed Righteousness of
Christ,
cleared out of the Old Testament, and the passages
vindicated from the exceptions of
John Goodwine
We shall now proceed unto another use, and mention
another way, how this truth, that believers in Christ attain unto a life in
justification, ought to be improved, to wit secondly, —That we may hence take
notice of a loud call herein to all persons, not yet justified, to beware of a
cheat in this matter, and not fix upon a wrong bottom in Justification, nor lay
their weight on any thing within themselves, or on any thing else whatever,
except upon the imputed righteousness of Christ alone, which they are to
embrace and to lean to by faith. If they lean to their own works, and make them
the condition and ground of their justification, they will be disappointed; for
by the works of the Law can no man be justified, in the sight of God, as the
Apostle asserts, and proves, in our text, and irrefragably concludes in Romans
3: 20, 28, and in several other places. Yea, if they lean unto faith itself,
which is called for only to interesse us in the righteousness of Christ, that
free grace may be exalted, and proud
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man abased, they deceive themselves; and not only
disappoint themselves of what they are expecting, but even destroy the very
nature and ends of true Gospel justifying faith: for its native and proper
works is to carry the man out of himself wholly unto Christ, for righteousness,
life and salvation: for faith is the man’s looking to Christ, as the stung
Israelite in the wilderness did look unto the brazen serpent, John 3: 14, 15,
and saying, as it is Isaiah 45: 24, In the Lord have I righteousness: and
it is the believer’s putting on of the Lord Jesus, that he may be found in him,
and clothed with his righteousness, Philippians 3: 9. It is the man’s receiving
of Christ, John
I know,
this doctrine is not savory to many, now days, and as Papists, Socinians, and
Arminians do oppose themselves with all their industry and learning unto this
doctrine of the imputation of the surety-righteousness of Christ; so there are
now days, and have been of late, who would not willingly be reckoned among
either of these mentioned, and yet do oppose this fundamental truth, the sure
ground of our hope, peace and comfort. As the principles, whereupon these
mentioned go, are different, so are the grounds, upon which they plead against
this truth; yet they do unanimously enough join in this, to cry down, and argue
against this imputation, which the orthodox have owned and do own.
Before
I come to consider the chief (at least) of their arguments against the truth,
which hath been now asserted, I shall, with what brevity
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and plainness I can, lay down and vindicate the
grounds and reasons of our assertion; and then take notice of their contrary
objections; that this truth may be made plain and clear to such, as are
concerned therein. As to our grounds, I shall first begin with Scripture
authority; and here propose our reasons from the Old Testament.
First,
the first passage to this purpose, which I shall take notice of, is Isaiah 45:
24. Surely shall one say, in the Lord have I righteousness, (or in the
Lord is all righteousness) to wit, for me: and this following upon what
was said in verse 22 look unto me, and be ye saved, all the ends of the
earth; which was an invitation and call to them, to act faith upon Him, in
order to their salvation; as the stung Israelites did look unto the brazen
serpent, in order to their recovery; this looking being clearly
explained by coming, verse 24, even to Him shall men come, (and
we know how frequently faith is held forth and expressed by coming, in
the Gospel) saith, that hereby is pointed forth the rich advantage, that such
shall have, who look and come to Him by faith, and submit unto Him heartily and
cheerfully, imported by bowing of the knee, and swearing with the tongue, to
wit. That they shall have a righteousness in Him; and this they shall avow and
profess: and this being exclusive of all others, as the context clears, saying
that they should be brought to that, that they should renounce all other
righteousness whatsoever, and rest on this God alone, who is the only God,
verse 22, and on His righteousness; for in Him they shall be made to look for
it, and that in rich abundance. And upon this follows their justification, and
glorying in the Lord alone, verse 25, In the Lord shall all the seed of
It is
too narrow and scanty an interpretation, to limit this justification to the
Lord’s vindicating of His people’s sincerity and innocence, in respect of their
enemies, at whose hands they suffered great things, and that unjustly; and not
to take in their spiritual justification, and delivery from the guilt of sin,
through faith in the Messiah; especially seeing there is an invitation going
before them, to lay hold on the Lord Messiah by faith, according to the Gospel
method; and upon this follows their glorying in the Lord, conforming to what
the Apostle says in I Corinthians 11: 30, 31, that the Lord Jesus is made of
God Righteousness to His people, that he that glories, may glory in the Lord.
Nor is
there any weight in that, which John Goodwine, in his Treatise of Justification
Part 2, page 129, 130, alleges, to infringe the authority of this testimony, to
wit, That the meaning only is this, that they receive these favors, of the
free grace and donation of God, by Jesus Christ. For, as the expressions
are more emphatic; so all the circumstances of the text, point
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out their eyeing of the Lord, and coming to Him, and
that in order to their justification and salvation; together with their profession
of owning the Lord’s righteousness alone, for their righteousness, renouncing
all other righteousness, in themselves, or in others, in order to
justification: and thereby declaring, that they look upon it as necessary for
them to have a righteousness; and that this is only the righteousness of
Jehovah, or of the Messiah, where with they desire to be clothed, and rest
satisfied. All which import the Lord’s bestowing of this righteousness upon
them, that is, imputing of it unto them; for without this they cannot have it,
nor glory in it, as their own.
Secondly,
it is said, Isaiah 61: 10, I will greatly rejoice in the Lord; My soul shall be joyful in my God; for He hath clothed me
with garments of salvation, He hath covered me with the robe of righteousness,
&c. And this coming in upon the back of what was said, in the beginning
of the chapter, concerning Christ’s furniture for His work of Mediation, His
call thereto, and His special work, or the End, for which He was sent, to wit, to
bind up the broken hearted, to proclaim liberty to the captives, &c., points
forth the sweet welcome, and hearty acceptance, that the anointed Messiah
should have among His own chosen ones: for these words hold forth their
expression of their sense of what they had received from Him, and of their joy
upon the account thereof. They profess openly their joy and rejoicing in the
Lord, because He had clothed and covered them with the garments of salvation,
and with the robe of righteousness. Now this robe could not be a robe of their
own making; nor can it be understood of their inherent holiness; for it is a
garment put on, and where with they are covered. Thus are we said to put on the
Lord Jesus, Romans 13: 14, Galatians 3: 27. And John in Revelation 19: 8 helps
us to understand the meaning of this expression, when he says, And to her
was granted, that she should be arrayed in white linen, clean and white: for
the fine linen is the righteousness of Saints.
Against
this testimony; the forenamed author John Goodwine, page 130 &c., makes
some exceptions, as 1. These expressions (says he,) concern the Jews
only, and are meant of their deliverance out of
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text make it evident, this sense might be admitted;
yet it cannot be so understood here, where the righteousness is said to be
granted to the people, as a robe and a garment to cover them: and the very
following words of the verse show, that this is meant of something bestowed
upon them, for it is added, as a bridegroom decks himself with ornaments,
and as a bride adorns herself with jewels; or, as some render the words,
He hath decked me with ornaments, as a bridegroom, and with jewels as a bride.
2. He excepts, If these words be taken in a
spiritual sense, the promise, which is contained in them, cannot suit the
Church; because the Church is at all times and always clothed with Christ’s
righteousness, being justified in Him. Answer. This one answer will destroy
all the spiritual promises, held forth by the prophets, as the fruits and
effects of Christ’s coming; for the Church of true and faithful believers was
really, in some measure answerable to that more dark dispensation, made
partaker of these saving and spiritual benefits, both at that time, and before,
even from the beginning: and thus there shall be no promises in all the Old
Testament of spiritual things, touching pardon of sin, justification, grace,
and sanctification, and the like, made unto the Church; but all of them must be
interpreted of carnal things: though the New Testament teaches us the contrary,
as might be evinced of multitudes of places. But the matter is clear, to wit.
That this is mentioned, as the open profession of the Church, with joy and
thankfulness, of what she was blessed with, and made partaker of in Christ; and
had, as a fruit and effect of His performing His Mediatory work; that is, that
she was clothed with a robe of righteousness, and that by Him, which was, and
would be to her a ground of perpetual joy, and rejoicing in the Lord.
Against
that passage, Revelation 19: 8, which was adduced for clearing of the place,
now under hand, he excepts thus, These words only point forth the honor and
dignity, which Christ now confers upon the Church, in remembrance of her
righteousness: for it is parallel to that other place Revelation 3: 4.
Answer. This is nothing, but a plain perversion of the Scriptures; for it is
not said, for her righteousness; nor for the righteousness of the
saints: but in these words a reason is given, why by this arraying in fine
linen, the bride is said to be made ready; and withal hereby the signification
and import of that fine linen is held forth, when it is said, for the
fine linen is the righteousness of the saints. The Spirit of the Lord is
here speaking of the return of the Jews, and of their marrying of new with
their former husband, from whom they had so long departed, by playing the
harlot; (as worthy and judicious Mr. Durham shows, in his comment on the place)
and of this new bride it is said, that she is arrayed in fine linen, clean
and white; and this linen is explained to be the righteousness of
saints, or justifications of saints, the word is 
, the same,
that is used in Romans 5: 16, 18, where it is translated justification;
and it is called here the righteousness, or justifications of saints,
because it is no other, than that which is common to all saints; whereby is
signified, that the Jews, at their conversion, shall be accepted and justified,
after the same manner, that all the saints have been; even after that self same
manner, at which they formerly stumbled, and
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which wickedly and peremptorily they refused and rejected.
This righteousness therefore can be nothing else, than the righteousness of
Christ imputed: for this only is clean and white, all other having spots and
defilements. This is not from within, but from without, and is put on, and is
granted to the Church, and so imputed.
Against
that saying of putting on Christ, twice mentioned, he takes exception
saying, That none of them speaks of justification, but that Romans 13: 14
speaks of sanctification; and that Galatians 3: 27, of profession. Answer.
If we are said to put on Christ in sanctification, and as to a profession, much
more may we be said, to put Him on in justification, which is the basis and
ground work of sanctification, and the truth and reality of that which is
professed. Without justification there is no sanctification; and except we be
clothed with Christ, and put Him on in order to justification, we cannot put
Him on, in order to sanctification. And as such, as are baptized in Christ,
have declared, that they have put on Christ; so such have done it in truth and reality, who are the children of God by faith in Christ
Jesus, and are Christ’s and are Abraham’s seed, and heirs according to the
promise Galatians 3: 26, 29. Nor could they be said to do this outwardly, as to
a profession, in their baptism, if a real putting on of Christ were not to be
found in such, as had the spiritual and inward thing imported and signified by
outward baptism.
Thirdly,
Jeremiah 23: 5, 6 Behold the days come, saith the Lord, that I will raise
unto David a righteous branch, and a King shall reign and prosper, and shall
execute judgment and justice, in the earth. In his days
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satisfaction and righteousness —and in this sense, it
would not be absurd, if any should say, that the righteousness of Christ and
His merits are imputed unto us, as if we ourselves had satisfied. De justif. lib.
2. cap. 10.
Fourthly,
add to this Jeremiah 33: 15, 16, where, as Junius and the Dutch translation
have it, this same title is repeated, as given unto the righteous Branch: but
if we take the words, as they are rendered by others, and as they are in our
translation, as the stile and name of the Church, they will contribute not a
little to our present purpose. And this, wherewith she shall be called, THE LORD OUR RIGHTEOUSNESS:
for hereby is clearly imported the
Church’s glorying in that title, and in having all her righteousness in and
through her Head and Husband; that as she owned herself to be the Spouse of
Christ, and had His name called upon her; so this would be all the name, that
she would own, as her greatest glory; and by that alone would she be called;
thereby professing, with glorying and satisfaction, that she had no
righteousness of her own; and if any would know her aright, and give her her highest titles, they should know her under that notion,
and give her that name, that should openly declare, that she were void of
righteousness in herself, and were ungodly, and had all her righteousness from
her husband, and would appear before God in no righteousness, but in her
husbands. So that she would own that title alone, which should be a proclamation
to all the world, that she was covered with her
Husband’s righteousness, and with that alone, and a constant memorandum, to
keep her in the fresh conviction, faith and profession of this.
Against
these clear and pregnant passages John Goodwine takes exception, page 127,
saying, It is not here said, the
righteousness of the Lord shall be our righteousness, or shall be imputed to us
for righteousness. Answer. Though this be not said, in so many words and
syllables, yet that same is said in a more clear, convincing and emphatic
manner: so that he, who sees not this lying in these words, must be more blind
than Bellarmine was. When this righteous Branch is raised up by Jehovah, and
has gotten this name, the Lord our Righteousness, what can be more
manifest, than that, He is made Righteousness to His people; Yea and all their
righteousness; and that this righteousness is made over to them; so that He is,
in a manner, wholly theirs, and nothing but theirs, and all that He hath is
theirs; and particularly that His righteousness is all the righteousness they
own, as their righteousness.
He excepts 2. That in no tolerable sense, can Christ, being
a person, be said to be imputed to us. Answer. Do we not hear,
that a child was born to us, and a Son was given to us? Isaiah 9: 6, and was
not that child and son a person? And may not a person be as well said to be
imputed, as given, seeing imputation, upon the matter, is nothing but a giving,
or bestowing? Yet we do not say, that Christ is imputed; but that this
expression here used, doth manifestly evince, that we are righteous through the
righteousness of Christ made ours; and that Christ is become the Lord our
righteousness; and that true believers receive and own Him, as such, and rest
upon His righteousness alone by faith.
He excepts 3. The plain and direct meaning is, that He shall
be generally
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acknowledged and celebrated by his people of the Jews, as the
great author and procurer of that righteousness, or justification in the sight
of God, upon which abundance of outward glory, peace and prosperity should be
cast upon them. Answer. (1.) That
this is not to be restricted to the Jews, is manifest, seeing it is spoken of
Gospel times, when the righteous Branch shall be raised up unto David, and a King shall reign and prosper. (2.) It is too
carnal an interpretation, to think that the text speaks only of such a
justification, as is followed with abundance of outward glory, peace and
prosperity; while as the whole Gospel informs us of something more spiritual,
attending upon and following justification. (3.) Righteousness and
justification are here made synonymous, which ought not to be; though these two
be inseparably linked together; yet they are formally different. (4.) Wherein
stands this righteousness and justification? He tells us, in the place, to
which he here refers us, that it stands in remission of sins: But pardon of sins
is no righteousness; though a man pardoned hath freedom from the obnoxiousness
to punishment; yet righteousness is another thing, and respects the obligation
to duty, required in the Law. (5.) Though it is true, Christ is indeed the
author of our justification and pardon (which is an effect of God’s pronouncing
us righteous, and of His accepting us, as righteous in justification) as of our
peace; yet that needs not destroy what we assert, there being no inconsistency
here, but a necessary and essential agreement between the imputation of Christ’s
righteousness and justification; but it rather contributes to the establishment
of our assertion: Yet it is obvious, that when Christ is called the Lord our
Righteousness, there is more imported, than His being the author of our
peace and justification; even the way also, how He brings about our peace and
justification, is here denoted, to wit, His being made of God righteousness to
His people; so that His righteousness becomes theirs, in order to their peace
and justification.
But to confirm his interpretation,
he tells us, 1. That the imposition of name upon either thing or person,
often notes the quality, or property in either, or some benefit redounding from
either, answerable thereunto, as Isaiah 9,— His name shall be called wonderful—
that is, he shall be acknowledged and looked upon by men, as a doer of things
very strange. Answer. Seeing all these names given to Christ in Isaiah 9
cannot be so interpreted, as to have this import mentioned; for who will say,
that the name everlasting Father, and the mighty God can be so
interpreted, as to denote only some answerable benefit redounding there from; who
does not see how little this can satisfy? But (2.) be it so, that this name
shall denote some benefit, redounding there from, why may it not denote this
effect, which is only answerable hereunto, to wit, that His people shall be
made partaker of His surety-righteousness, and have the same made over unto them,
as they become united unto Him, and have His name called upon them.
He
tells us 2. That it is familiar to attribute the effect to its cause, or
Author, by a verb substantive only; as when Christ is called our hope, our
life, resurrection, peace and glory, meaning that he is the author and purchaser
of all these. Answer. Yet this proves not, that He is the author of all
these effects after
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one and the same way. He is otherwise our hope, of which
He is the object as well as the author, than He is our life: and He is
otherwise our life and peace, which He works and creates in us, than He is our
resurrection and glory. So He is our righteousness, by making us partaker of
His Surety-righteousness, and imputing it unto us, that it may be reckoned on
our score; for this the nature of the thing requires, seeing a righteousness we
must have, ere we be justified; and a righteousness of our own we have not; and
therefore must have one imputed to us: and what righteousness can suite us
better than His, who is THE LORD OUR RIGHTEOUSNESS?
He
tells us 3. That by righteousness is meant that justification, which stands
in remission of sins: and the meaning is, that through Him God would be
reconciled to them and pacified with them. Answer. Justification is
something else, than pardon of sins; for a justified man is one that is
declared and pronounced righteous, in order to pardon of sins; and in order to
a person being declared such, by God, who always judges according to truth, he
must be righteous; and righteous can no man be in the sight of God, in order to
his justification, by what is in himself; and therefore he must have a
righteousness from some other: and seeing Christ is called, the Lord our
righteousness, it must be His righteousness, which must be bestowed upon
them, in order to God being reconciled to them, and pacified with them.
Fifthly,
another passage is Daniel 9: 24 to finish transgression, and to make an end
of sins, and to make reconciliation for iniquity, and to bring in everlasting
righteousness. That all this is to be understood of the great and spiritual
effects of power and grace, which are to be brought about by the Messiah, no
Christian can deny; and among the rest we see, He is to bring in a
righteousness, and a righteousness of ages, an everlasting righteousness, that
shall endure forever, and shall have everlasting effects: and this
righteousness is something more, than remission of sins, and is distinct from
it, which is sufficiently held forth by the foregoing expressions of finishing
transgressions, of making an end of sins, and of making
reconciliation for iniquity: which says, that to justification there is a
righteousness required, and that this righteousness is not mere remission of
sins; but something beside, that must endure, when sin is taken away. This
righteousness is to be brought in by the Messiah, as a favor, distinct from the
preceding, and yet inseparable there from, and firmly connected therewith. This
righteousness, which the Messiah is to bring in, being something beside
remission of sins, must be a righteousness wrought by the Messiah, and brought
in for the use and advantage of His people, who, as they are to be made
partaker of the foregoing favors, are also to be made partaker of this; and
consequently must have it imputed to them, seeing no other way, it can be made
theirs.
Sixthly,
we may adduce to this purpose, Zechariah 3: 4, take away the filthy garments
from him: and unto him he said, behold, I have caused thine iniquity to go from
thee; I will cloth thee with change of raiment. Here by a vision is
signified to the prophet, how the Lord would at length be reconciled to His
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Church, and bring her in to His favor again, that her
service might become acceptable to Him, which now was wholly defiled, and so
defiled, that even their High Priest, who should wear the holy garments,
whereupon was engraved Holiness to the Lord, is said to have had on
filthy garments; whereby the accuser of the brethren, Satan the enemy, had no
small advantage against them: and the way is set down in borrowed terms, which
are in part explained. First the Lord caused to take away the filthy garments
from the High Priest; and this is more plainly expressed, in these words, I
have caused thine iniquity to go from thee. But beside this, there is a
righteousness required, in order to acceptance with God, as was said above:
therefore that this work of justification may be completed, it is added, and
I will cloth thee with change of raiment. Some, it is true, would refer
this to sanctification; but others unto justification. Junius’ and the English
annotations take in both: and sure, if this be true of sanctification, which is
wrought in us, it is much more true of the
righteousness, that is required unto justification, which is without us, and
must be put on. And the Chaldean Paraphrase turns it thus, behold I have
taken away thine iniquity, and have clothed thee with righteousness. The
word in the original, which is translated change of raiment, imports
some suite of apparel, that is not for ordinary wearing, but kept for solemn
times, and so may well import the saints wedding or marriage suite: and that
which is added in the following verse, may be understood, as denoting
sanctification, which is added with the Miter on his head, signifying the
graces of the Spirit, qualifying the High Priest, for his work.