Here then we see the meaning of the word _righteousness_. It implies the active as well as passive obedience of the LORD JESUS CHRIST. We generally, when talking of the merits of CHRIST, only mention the latter,――his death; whereas, the former,――his life and active obedience, is equally necessary. CHRIST is not such a saviour as becomes us, unless we join both together. CHRIST not only died, but lived; not only suffered, but obeyed for, or instead of, poor sinners. And both these jointly make up that compleat righteousness, which is to be imputed to us, as the disobedience of our first parents was made ours by imputation. In this sense, and no other, are we to understand that parallel which the apostle _Paul_ draws, in the vth of the _Romans_, between the first and second _Adam_. This is what he elsewhere terms, “our being made the righteousness of GOD in him.” This is the sense wherein the Prophet would have us to understand the words of the text; therefore, _Jeremiah_ xxxiii. 16. “She (_i. e._ the church itself) shall be called, (having this righteousness imputed to her) The LORD our righteousness.” A passage, I think, worthy of the profoundest meditation of all the sons and daughters of _Abraham_.
Many are the objections which the proud hearts of fallen men are continually urging against this wholesome, this divine, this soul-saving doctrine. I come now,
III. To answer some few of those which I think the most considerable.
And, _First_, they say, because they would appear friends to morality, “That the doctrine of an imputed righteousness is destructive of good works, and leads to licentiousness.”
And who, pray, are the persons that generally urge this objection? Are they men full of faith, and men really concerned for good works? No; whatever few exceptions there may be, if there be any at all, it is notorious, they are generally men of corrupt minds, reprobate concerning the faith. The best title I can give them is, that of _profane moralists_, or moralists falsely so called. For I appeal to the experience of the present as well as past ages, if iniquity did and does not most abound, where the doctrine of CHRIST’s whole personal righteousness is most cried down, and most seldom mentioned: Arminian being antichristian principles, always did, and always will lead to antichristian practices. And never was there a reformation brought about in the church, but by the preaching the doctrine of an imputed righteousness. This, as that man of GOD, _Luther_, calls it, is “_Articulus stantis aut cadentis Ecclesiæ_,” the article by which the Church stands or falls. And though the preachers of this doctrine are generally branded by those on the other side, with the opprobrious names of Antinomians, deceivers, and what not; yet, I believe, if the truth of the doctrine on both sides was to be judged of by the lives of the preachers and professors of it, on our side the question would have the advantage every way.
It is true, this, as well as every other doctrine of grace, may be abused. And perhaps the unchristian walk of some, who have talked of CHRIST’s imputed righteousness, justification by faith, and the like, and yet never felt it imputed to their own souls, has given the enemies of the LORD thus cause to blaspheme. But this is a very unsafe, as well as a very unfair way of arguing. The only question should be, Whether or not this doctrine of an imputed righteousness, does in itself cut off the occasion of good works, or lead to ♦licentiousness? To this we may boldly answer, In no wise. It excludes works, indeed, from being any cause of our justification in the sight of GOD; but it requires good works as a proof of our having this righteousness imputed to us, and as a declarative evidence of our justification in the sight of men. And then, how can the doctrine of an imputed righteousness be a doctrine leading to licentiousness?
♦ “licentousness” replaced with “licentiousness”
It is all calumny. The apostle _Paul_ introduceth an infidel making this objection, in his epistle to the _Romans_; and none but infidels, that never felt the power of CHRIST’s resurrection upon their souls, will urge it over again. And therefore, notwithstanding this objection, with the Prophet in the text, we may boldly say, “The LORD is our righteousness.”
But Satan (and no wonder that his servants imitate him) often transforms himself into an angel of light: and therefore, (such perverse things will infidelity and Arminianism make men speak) in order to dress their objections in the best colours, some urge, “That our Saviour preached no such doctrine; that in his sermon on the mount, he mentions only morality:” and consequently the doctrine of an imputed righteousness falls wholly to the ground.