JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;

OR,

NO WAY TO HEAVEN BUT BY JESUS CHRIST.

ADVERTISEMENT BY THE EDITOR.

alone can be fulfilled every jot and tittle of the law. Bunyan's controversy is with an opinion, held by many, that a man may, in his own person, by an

the law, procure, or aid in obtaining, justification.

There can be no subject more intensely interesting than the means of a sinner's justification before that God whose law is perfect, and who is of purer eyes than to behold iniquity except with abhorrence; nor is there one upon which more fatal mistakes have been made.

THIS is one of those ten excellent manuscripts | body, of which Christ is the head, and in which which were found among Bunyan's papers after his decease in 1688. It had been prepared by him for publication, but still wanted a few touches of his masterly hand, and a preface in his charac-imperfect obedience to some of the requirements of teristic style. He had, while a prisoner for nonconformity, in 1672, published a treatise upon this subject, in reply to Mr. Fowler, who was soon after created Bishop of Gloucester; but that was more peculiarly intended to prove that those who are justified by faith in Christ are placed in a safer, more honourable, and more glorious state than that possessed by Adam before his fall. Mr. Fowler took the popular view, that the sufferings of the Saviour were intended to replace man in a similar position to that of Adam when in a state of innocence; and to give him powers, which, if properly used, would enable him to save himself. It is of importance that we should understand the meaning of the term 'justification' as here used. It is an acquittal, on being tried by the law; or a proof that, upon the most penetrating scrutiny, we have, through life, fulfilled and performed all its requirements in word, thought, and deed, without the slightest deviation or taint of error. This is essential to salvation, and must be done, either personally, or by the imputation of the Saviour's obedience to us. Multitudes vainly imagine that this can be attained by our partial obedience, aided, where we fail, by the imputation of so much of the Saviour's obedience as, being placed to our account, will make up the deficiency. Upon justification must depend the salvation of the soul. Bunyan was convinced that the sinner's only hope was by the imputation of Christ's righteousness, which alone could justify him from ALL things, and without which he must perish.

As by the deeds of the law there shall no flesh be justified,' it becomes an important inquiry whether the law, by which all must be tried, and justified or condemned, is opposed to the gospel or glad tidings of salvation? God forbid that we should for a moment entertain such a thought! they both proceed from the same Divine source, and the gospel confirms and establishes the law. This is clearly shown in the following treatise. Every Christian forms a part of that one mystical

The great delusion which, like a deadly leprosy, has involved man in uncertainty and darkness in all his conceptions of purity and holiness, is the fallacious hope of producing some good works to blot out transgressions; or that man is not so polluted, but that he may justify himself by works performed through some kind of ability communicated by the Saviour-an ability which he might or might not use, but upon the proper use of which he considers that his salvation depends; leaving him in the most distressing uncertainty and doubt upon this all-important subject. All these Bunyan considered to be specious and most dangerous devices of Satan, unscriptural, and contrary to the simplicity and design of the gospel.

In this treatise very powerful arguments are used to counteract these errors, and to place the doctrine of justification in all its glorious purity. It is essentially the source of the glad tidings of great joy made known by the Christian dispensation; showing that the redemption of believers is perfect and finished, neither needing nor suffering any human additions. The righteousness of Christ fully justifies all that believe, while the fountain that he opened washes away all their defilements, and presents them at the judgmentseat, without spot or blemish, their robes being washed and made white in the blood of the Lamb.

To prevent this doctrine from being impeached with a tendency to weaken man in the discharge of his moral duties, the same Divine power which thus pardoned sin has decreed that a sense of pardoning love should impel the redeemed to walk in newness of life-and that it is only while thus walking in holy obedience that they have an

JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS.

JUSTIFICATION is to be diversely taken in the Scripture. Sometimes it is taken for the justification of persons; sometimes for the justification of actions; and sometimes for the justification of the person and action too.

It is taken for the justification of persons, and that, as to justification with God; or, as to justification with men.

sidered as flowing from true faith; or, because | Ro. v. 19. the act done fulfils some transient law.*

As actions flow from faith, so they are justified, because done before God in, and made complete through, the perfections of Jesus Christ. 1 Pe. ii. 5.

He. xiii. 15. Re. viii. 1-4.

As by the doing of the act some transient law is fulfilled; as when Jehu executed judgment upon the house of Ahab. Thou hast done well,' said God to him, in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart.' 2 Ki. x. 30. As to such acts, God may or may not look at the qualification of those that do them; and it is clear that he had not respect to any good that was in Jehu in the justifying of this action; nor could he; for Jehu stuck close yet to the sins of Jeroboam, but took no heed to walk in the law of the Lord God of Israel.' 2 Ki. x. 29, 31.

I might hence also show you that a man may be justified even then when his action is condemned; also that a man may be in a state of condemnation when his action may be justified. But with these distinctions I will not take up time, my intention being to treat of justification as it sets a man free or quit from sin, the curse and condemnation of the law in the sight of God, in order to eternal salvation.

Fourth. By the residing of this righteousness in Christ's person, I mean it still abides with him as to the action, though the benefit is bestowed upon those that are his. Fifth. By the imputation of it to us, I mean God's making of it ours by an act of his grace, that we by it might be secured from the curse of the law. Sixth. When I say there is no other way to be justified. I cast away To THAT END the law, and all the works of the law, as done by us.†

Thus I have opened the terms of the proposition.

First and Second. Now the two first-to wit, what sin and the curse is-stand clear in all men's sight, unless they be atheists or desperately heretical. I shall, therefore, in few words, clear the other four.

Third. Therefore justifying righteousness is the doing and suffering of Christ when he was in the world. This is clear, because we are said to be justified by his obedience,' by his obedience to the law. Ro. v. 19. Hence he is said again to be the end of the law for that very thing-' Christ is the end of the law for righteousness,' &c. Ro. x. 4. The end, what is that? Why, the requirement or demands of the law. But what are they? Why, righteousness, perfect righteousness. Ga. iii. 10. Perfect righteousness, what to do? That the soul concerned might stand spotless in the sight of God. Re. i. 5. Now this lies only in the doings and suf ferings of Christ; for by his obedience many are made righteous;' wherefore as to this, Christ is the end of the law, that being found in that obedience, that becomes to us sufficient for our justification. Hence we are said to be made righteous by THAT THERE IS NO OTHER WAY FOR SINNERS TO BE his obedience; yea, and to be washed, purged, and

And that I may with the more clearness handle | this point before you, I will lay down and speak to this

PROPOSITION.

JUSTIFIED FROM THE CURSE OF THE LAW IN THE
SIGHT OF GOD, THAN BY THE IMPUTATION OF THAT
RIGHTEOUSNESS LONG AGO PERFORMED BY, AND

justified by his blood. He. ix. 14. Ro. v. 18, 19. Fourth. That this righteousness still resides in and with the person of Christ, even then when we STILL RESIDING WITH, THE PERSON OF JESUS stand just before God thereby, is clear, for that

CHRIST.

The terms of this proposition are easy; yet if it will help, I will speak a word or two for explication. First. By a sinner, I mean one that has transgressed the law; for sin is the transgression of the law.' 1 Jn. iii. 4. Second. By the curse of the law, I mean that sentence, judgment, or condemnation which the law pronounceth against the transgressor. Ga. iii. 10. Third. By justifying righteousness, I mean that which stands in the doing and suffering of Christ when he was in the world.

*These are most important distinctions, upon which depends a right understanding of this doctrine. God sees the Soul either in Christ or in sin. He may see apparently good works arising from the foulest motives. Uriah doubtless thought himself highly honoured as a confidential messenger of great king David; God saw the murder and adultery in David's heart. He was justified in the sight of man for the very act that condemned him in the sight of God; and for which he was sorely punished in this world, although saved by the blood of atonement.-ED.

we are said, when justified, to be justified 'in him.' In the Lord shall all the seed of Israel be justified.' And again, 'Surely, shall one say, In the Lord have I righteousness,' &c. Is. xlv. 24, 25. And again, But of him are ye in Christ Jesus, who of God is made unto us righteousness.' 1 Co. i. 30.

Mark, the righteousness is still in him,' not 'in us,' even then when we are made partakers of the benefit of it; even as the wing and feathers still abide in the hen when the chickens are covered, kept, and warmed thereby.

For as my doings, though my children are fed and clothed thereby, are still my doings, not theirs ; so the righteousness wherewith we stand just before

Let not a scoffer say, 'See how Christians cast away the law of God!' They are under the law to Christ; bound by the most sacred obligations to obey all its requirements; not to merit pardon, but to prove, to the comfort of their souls, that they have received pardon, and are living under a sense of the unmerited grace of God in Christ.-ED.

God from the curse, still resides in Christ, not in us. Our sins, when laid upon Christ, were yet personally ours, not his; so his righteousness, when put upon us, is yet personally his, not ours. What is it, then? Why, he was made to be sin for us, who knew no sin; that we might be made the righteousness of God in him.'* 2 Co. v. 21.

AGO PERFORMED BY, AND RESIDING WITH, THE PERSON or Jesus Christ.

[FIRST POSITION.]

FIRST. Let us, then, now enter into the consideration of the first of these-namely, THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE SINNERS IN THEMSELVES. This I shall FIRST, By touching upon the mysterious acts of our redemption; SECOND, By giving of you plain texts which discover it; and, THIRD, By reasons drawn from the texts.

Fifth. It is, therefore, of a justifying virtue, only by imputation, or as God reckoneth it to us; even as our sins made the Lord Jesus a sinner-manifest, nay, 'sin,' by God's reckoning of them to him.

It is absolutely necessary that this be known of us; for if the understanding be muddy as to this, it is impossible that such should be sound in the faith; also in temptation, that man will be at a loss that looketh for a righteousness for justification in himself, when it is to be found nowhere but in Jesus Christ. The apostle, who was his craftsmaster as to this, was always looking to Jesus,' that he might be found in him,' knowing that nowhere else could peace or safety be had. Phi. iii. 6-9. And, indeed, this is one of the greatest mysteries in the world; namely, that a righteousness that resides with a person in heaven should justify me, a sinner, on earth!

Sixth. Therefore the law and the works thereof, as to this, must by us be cast away; not only because they here are useless, but also they being retained are a hinderance. That they are useless is evident, for that salvation comes by another name. Ac. iv. 12. And that they are a hinderance, it is clear; for the very adhering to the law, though it be but a little, or in a little part, prevents justification by the righteousness of Christ. Ro. ix. 31, 32.

What shall I say? As to this, the moral law is rejected, the ceremonial law is rejected, and man's righteousness is rejected, for that they are here both weak and unprofitable. Ro. viii. 2, 3. Ga. iii. 21. He. x. 1-12. Now if all these and their works, as to our justification, are rejected, where, but in Christ, is righteousness to be found?

Thus much, therefore, for the explication of the proposition-namely, that there is no other way for sinners to be justified from the curse of the law in the sight of God, than by the imputation of that righteousness long ago performed by, and still residing with, the person of Jesus Christ.

[Two Positions.]

Now, from this proposition I draw these two positions--FIRST. THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE law before God WHILE SINNERS IN THEMSELVES. SECOND. THAT THIS CAN BE DONE BY NO OTHER RIGHTEOUSNESS THAN THAT LONG

*This is a clear statement of a most important truth. The sins of believers were laid upon Christ, or imputed to him, and he bore them away, but was undefiled. His righteousuess covers us, and we are justified, but it is still HIS. Not unto us, but unto his name, be all the glory.-ED.

FIRST. For the first of these; to wit, the mysterious act of our redemption: and that I shall speak to under these two heads-First, I shall show you what that is; and, Second, How we were concerned therein.

First. [What that is.] That which I call, and that rightly, the mysterious act of our redemption, is Christ's sufferings as a common,† though a particular person, and as a sinner, though always completely righteous.

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That he suffered as a common person is true. By common, I mean a public person, or one that presents the body of mankind in himself. This a multitude of scriptures bear witness to, especially that fifth chapter to the Romans, where, by the apostle, he is set before us as the head of all the elect, even as Adam was once head of all the world. Thus he lived, and thus he died; and this was a mysterious act. And that he should die as a sinner, when yet himself did 'no sin,' nor had any guile found in his mouth,' made this act more mysterious. 1 Pc. i. 19; ii. 22; iii. 18. That he died as a sinner is plain- He hath made him to be sin. And the Lord laid upon him the iniquity of us all.' Is. liii. That, then, as to his own person he was completely sinless is also as truly manifest, and that by a multitude of scriptures. Now, I say, that Christ Jesus should be thus considered, and thus die, was the great mystery of God. Hence Paul tells us, that when he preached Christ crucified,' he preached not only the wisdom of God,' but the wisdom of God in a mystery,' even his 'hidden wisdom,' for, indeed, this wisdom is hidden, and kept close from the 'fowls of the air.' 1 Co. i. 21; ii. 7, 8. Job xxviii. 20, 21.

It is also so mysterious, that it goes beyond the reach of all men, except those to whom an understanding is given of God to apprehend it. 1 Jn. v. 20. That one particular man should represent all the elect in himself, and that the most righteous should die as a sinner, yea, as a sinner by the hand of a just and holy God, is a mystery of the greatest depth!

By common,' is here meant that Christ is the federal head of all his saints; they have an equal or common right equally to participate in his merits.-ED.