Chapter X. Arguments for justification by the imputation of the righteousness of Christ — The first argument from the nature and use of our own personal righteousness
Arguments for justification by the imputation of the righteousness of Christ — Our own personal righteousness not that on the account whereof we are justified in the sight of God — Disclaimed in the Scriptures, as to any such end — The truth and reality of it granted — Manifold imperfections accompanying it, rendering it unmeet to be a righteousness unto the justification of life
III. There is a justification of convinced sinners on their believing. Hereon are their sins pardoned, their persons accepted with God, and a right is given unto them unto the heavenly inheritance. This state they are immediately taken into upon their faith, or believing in Jesus Christ. And a state it is of actual peace with God. These things at present I take for granted; and they are the foundation of all that I shall plead in the present argument. And I do take notice of them, because some seem, to the best of my understanding, to deny any real actual justification of sinners on their believing in this life. For they make justification to be only a general conditional sentence declared in the gospel; which, as unto its execution, is delayed unto the day of judgment. For whilst men are in this world, the whole condition of it being not fulfilled, they cannot be partakers of it, or be actually and absolutely justified. Hereon it follows, that indeed there is no real state of assured rest and peace with God by Jesus Christ, for any persons in this life. This at present I shall not dispute about, because it seems to me to overthrow the whole gospel, — the grace of our Lord Jesus Christ, and all the comfort of believers; about which I hope we are not as yet called to contend.
Our inquiry is, how convinced sinners do, on their believing, obtain the remission of sins, acceptance with God, and a right unto eternal life? And if this can no other way be done but by the imputation of the righteousness of Christ unto them, then thereby alone are they justified in the sight of God. And this assertion proceeds on a supposition that there is a righteousness required unto the justification of any person whatever: for whereas God, in the justification of any person, does declare him to be acquitted from all crimes laid unto his charges, and to stand as righteous in his sight, it must be on the consideration of a righteousness whereon any man is so acquitted and declared; for the judgment of God is according unto truth. This we have sufficiently evidenced before, in that juridical procedure wherein the Scripture represents unto us the justification of a believing sinner. And if there be not other righteousness whereby we may be thus justified but only that of Christ imputed unto us, then thereby must we be justified, or not at all; and if there be any such other righteousness, it must be our own, inherent in us, and wrought out by us; for these two kinds, inherent and imputed righteousness, our own and Christ’s, divide the whole nature of righteousness, as to the end inquired after. And that there is no such inherent righteousness, no such righteousness of our own, whereby we may be justified before God, I shall prove in the first place. And I shall do it, first, from express testimonies of Scripture, and then from the consideration of the thing itself; and two things I shall premise hereunto:—
1. That I shall not consider this righteousness of our own absolutely in itself, but as it may be conceived to be improved and advanced by its relation unto the satisfaction and merit of Christ: for many will grant that our inherent righteousness is not of itself sufficient to justify us in the sight of God; but take it as it has value and worth communicated unto it from the merit of Christ, and so it is accepted unto that end, and judged worthy of eternal life. We could not merit life and salvation had not Christ merited that grace for us whereby we may do so, and merited also that our works should be of such a dignity with respect unto reward. We shall, therefore, allow what worth can be reasonably thought to be communicated unto this righteousness from its respect unto the merit of Christ.
2. Whereas persons of all sorts and parties do take various ways in the assignation of an interest in our justification unto our own righteousness, so as that no parties are agreed about it, nor many of the same mind among themselves, — as might easily be manifested in the Papists, Socinians, and others, — I shall, so far as it is possible in the ensuing arguments, have respect unto them all; for my design is to prove that it has no such interest in our justification before God, as that the righteousness of Christ should not be esteemed the only righteousness whereon we are justified.