VI. Evangelical personal righteousness, the nature and use of it--Final
judgment, and its respect unto justification

Evangelical personal righteousness; the nature and use of it--Whether
there be an angelical justification on our evangelical righteousness,
inquired into--How this is by some affirmed and applauded--Evangelical
personal righteousness asserted as the condition of our righteousness, or
the pardon of sin--Opinion of the Socinians--Personal righteousness
required in the gospel--Believers hence denominated righteous--Not with
respect unto righteousness habitual, but actual only--Inherent
righteousness the same with sanctification, or holiness--In what sense we
may be said to be justified by inherent righteousness--No evangelical
justification on our personal righteousness--The imputation of the
righteousness of Christ does not depend thereon--None have this
righteousness, but they are antecedently justified--A charge before God,
in all justification before God--The instrument of this charge, the law
or the gospel--From neither of them can we be justified by this personal
righteousness--The justification pretended needless and useless--It has
not the nature of any justification mentioned in the Scripture, but is
contrary to all that is so called--Other arguments to the same purpose--
Sentential justification at the last day--Nature of the last judgement--
Who shall be then justified --A declaration of righteousness, and an
actual admission into glory, the whole of justification at the last day--
The argument that we are justified in this life in the same manner, and
on the same grounds, as we shall be judged at the last day, that
judgement being according unto works, answered; and the impertinency of
it declared
 

The things which we have discoursed concerning the first and second
justification, and concerning the continuation of justification, have no
other design but only to clear the principal subject whereof we treat
from what does not necessarily belong unto it. For until all things that
are either really heterogeneous or otherwise superfluous are separated
from it, we cannot understand aright the true state of the question about
the nature and causes of our justification before God. For we intend one
justification only,--namely, that whereby God at once freely by his grace
justifies a convinced sinner through faith in the blood of Christ.
Whatever else any will be pleased to call justification, we are not
concerned in it, nor are the consciences of them that believe. To the
same purpose we must, therefore, briefly also consider what is usually
disputed about our own personal righteousness, with a justification
thereon; as also what is called sentential justification at the day of
judgment. And I shall treat no farther of them in this place, but only as
it is necessary to free the principal subject under consideration from
being intermixed with them, as really it is not concerned in them. For
what influence our own personal righteousness has into our justification
before God will be afterwards particularly examined. Here we shall only
consider such a notion of it as seems to interfere with it, and disturb
the right understanding of it. But yet I say concerning this also, that
it rather belongs unto the difference that will be among us in the
expression of our conceptions about spiritual things whilst we know but
in part, than unto the substance of the doctrine itself. And on such
differences no breach of charity can ensue, whilst there is a mutual
grant of that liberty of mind without which it will not be preserved one
moment.

   It is, therefore, by some apprehended that there is an evangelical
justification upon our evangelical personal righteousness. This they
distinguish from that justification which is by faith through the
imputation of the righteousness of Christ, in the sense wherein they do
allow it; for the righteousness of Christ is our legal righteousness,
whereby we have pardon of sin, and acquitment from the sentence of the
law, on the account of his satisfaction and merit. But, moreover, they
say that as there is a personal, inherent righteousness required of us,
so there is a justification by the gospel thereon. For by our faith, and
the plea of it, we are justified from the charge of unbelief; by our
sincerity, and the plea of it, we are justified from the charge of
hypocrisy; and so by all other graces and duties from the charge of the
contrary sins in commission or omission, so far as such sins are
inconsistent with the terms of the covenant of grace. How this differs
from the second justification before God, which some say we have by
works, on the supposition of the pardon of sin for the satisfaction of
Christ, and the infusion of a habit of grace enabling us to perform those
works, is declared by those who so express themselves.

   Some add, that this inherent, personal, evangelical righteousness, is
the condition on our part of our legal righteousness, or of the
imputation of the righteousness of Christ unto our justification, or the
pardon of sin. And those by whom the satisfaction and merit of Christ are
denied, make it the only and whole condition of our absolute
justification before God. So speak all the Socinians constantly;  for
they deny our obedience unto Christ to be either the meritorious or
efficient cause of our justification; only they say it is the condition
of it, without which God has decreed that we shall not be made partakers
of the benefit thereof. So does Socinus himself, De Justificat. p. 17,
"Sunt opera nostra, id est, ut dictum fuit, obedientia quam Christo
praestamus, licet nec efficiens nec meritoria, tamen causa est (ut
vocant) sine qua non, justificationis coram Deo, tque aeternae nostrae".
Again, p. 14, inter Opuscul, "Ut cavendum est ne vitae sanctitatem atque
innocentiam effectum justificationis nostrae coram Deo esse credamus,
neque illam nostrae coram Deo justificationis causam efficientem aut
impulsivam esse affirmemus; set tantummodo causam sine qua eam
justificationem nobis non contingere decrevit Deus". And in all their
discourses to this purpose they assert our personal righteousness and
holiness, or our obedience unto the commands of Christ, which they make
to be the form and essence of faith, to be the condition whereon we
obtain justification, or the remission of sins. And indeed, considering
what their opinion is concerning the person of Christ, with their denial
of his satisfaction and merit, it is impossible they should frame any
other idea of justification in their minds. But what some among ourselves
intend by a compliance with them herein, who are not necessitated
thereunto by a prepossession with their opinions about the person and
mediation of Christ, I know not. For as for them, all their notions about
grace, conversion to God, justification, and the like articles of our
religion, they are nothing but what they are necessarily cast upon by
their hypothesis about the person of Christ.

   At present I shall only inquire into that peculiar evangelical
justification which is asserted to be the effect of our own personal
righteousness, or to be granted us thereon. And hereunto we may observe,--

   1. That God does require in and by the gospel a sincere obedience of
all that do believe, to be performed in and by their own persons, though
through the aids of grace supplied unto them by Jesus Christ. He
requires, indeed, obedience, duties, and works of righteousness, in and
of all persons whatever; but the consideration of them which are
performed before believing is excluded by all from any causality or
interest in our justification before God: at least, whatever any may
discourse of the necessity of such works in a way of preparation unto
believing (whereunto we have spoken before), none bring them into the
verge of works evangelical, or obedience of faith; which would imply a
contradiction. But that the works inquired after are necessary unto all
believers, is granted by all; on what grounds, and unto what ends, we
shall inquire afterwards. They are declared, Eph.2:10.

   2. It is likewise granted that believers, from the performance of this
obedience, or these works of righteousness, are denominated righteous in
the Scripture, and are personally and internally righteous, Luke 1:6;
John 3:7. But yet this denomination is nowhere given unto them with
respect unto grace habitually inherent, but unto the effect of it in
duties of obedience; as in the places mentioned: "They were both
righteous before God, walking in all the commandments and ordinances of
the Lord blameless;"the latter words give the reason of the former, or
their being esteemed righteous before God. And, "He that does
righteousness is righteous;"--the denomination is from doing. And
Bellarmine, endeavouring to prove that it is habitual, not actual
righteousness, which is, as he speaks, the formal cause of our
justification before God, could not produce one testimony of Scripture
wherein any one is denominated righteous from habitual righteousness, (De
Justificat., lib. 2 cap. 15); but is forced to attempt the proof of it
with this absurd argument,--namely, that "we are justified by the
sacraments, which do not work in us actual, but habitual righteousness".
And this is sufficient to discover the insufficiency of all pretence for
any interest of our own righteousness from this denomination of being
righteous thereby, seeing it has not respect unto that which is the
principal part thereof.

   3. This inherent righteousness, taking it for that which is habitual
and actual, is the same with our sanctification; neither is there any
difference between them, only they are diverse names of the same thing.
For our sanctification is the inherent renovation of our natures exerting
and acting itself in newness of life, or obedience unto God in Christ and
works of righteousness. But sanctification and justification are in the
Scripture perpetually distinguished, whatever respect of causality the
one of them may have unto the other. And those who do confound them, as
the Papists do, do not so much dispute about the nature of justification,
as endeavour to prove that indeed there is no such thing as justification
at all; for that which would serve most to enforce it,--namely, the
pardon of sin,--they place in the exclusion and extinction of it, by the
infusions of inherent grace, which does not belong unto justification.

   4. By this inherent, personal righteousness we may be said several
ways to be justified. As,--(1.) In our own consciences, inasmuch at it is
an evidence in us and unto us of our participation of the grace of God in
Christ Jesus, and of our acceptance with him; which has no small
influence into our peace. So speaks the apostle, "Our rejoicing is this,
the testimony of our conscience, that in simplicity and godly sincerity,
not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world," 2 Cor.1:12: who yet disclaims any confidence
therein as unto his justification before God; for says he, "Although I
know nothing by myself, yet am I not hereby justified," 1 Cor.4:4. (2.)
Hereby may we be said to be justified before men; that is, acquitted of
evils laid unto our charge, and approved as righteous and unblamable; for
the state of things is so in the world, as that the professors of the
gospel ever were, and ever will be, evil spoken of, as evil doers. The
rule given them to acquit themselves, so as that at length they may be
acquitted and justified by all that are not absolutely blinded and
hardened in wickedness, is that of a holy and fruitful walking, in
abounding in good works, 1 Pet.2:12; 3:16. And so is it with respect unto
the church, that we be not judged dead, barren professors, but such as
have been made partakers of the like precious faith with others: "Show me
thy faith by thy works", James 2. Wherefore, (3.) This righteousness is
pleadable unto our justification against all the charges of Satan, who is
the great accuser of the brethren,--of all that believe. Whether he
manage his charge privately in our consciences (which is as it were
before God), as he charged Job; or by his instruments, in all manner of
reproaches and calumnies (whereof some in this age have had experience in
an eminent manner), this righteousness is pleadable unto our
justification.

   On a supposition of these things, wherein our personal righteousness
is allowed its proper place and use (as shall afterward be more fully
declared), I do not understand that there is an evangelical justification
whereby believers are, by and on the account of this personal, inherent
righteousness, justified in the sight of God; nor does the imputation of
the righteousness of Christ unto our absolute justification before him
depend thereon. For,--

   1. None have this personal righteousness but they are antecedently
justified in the sight of God. It is wholly the obedience of faith,
proceeding from true and saving faith in God by Jesus Christ: for, as it
was said before, works before faith, are, as by general consent, excluded
from any interest in our justification, and we have proved that they are
neither conditions of it, dispositions unto it, nor preparations for it,
properly so called; but every true believer is immediately justified on
his believing. Nor is there any moment of time wherein a man is a true
believer, according as faith is required in the gospel, and yet not
justified; for as he is thereby united unto Christ, which is the
foundation of our justification by him, so the whole Scripture testifies
that he that believes is justified, or that there is an infallible
connection in the ordination of God between true faith and justification.
Wherefore this personal righteousness cannot be the condition of our
justification before God, seeing it is consequential thereunto. What may
be pleaded in exception hereunto from the supposition of a second
justification, or differing causes of the beginning and continuation of
justification, has been already disproved

   2. Justification before God is a freedom and absolution from a charge
before God, at least it is contained therein; and the instrument of this
charge must either be the law or the gospel. But neither the law nor the
gospel do before God, or in the sight of God, charge true believers with
unbelief, hypocrisy, or the like; for "who shall lay any thing to the
charge of God's elect," who are once justified before him? Such a charge
may be laid against them by Satan, by the church sometimes on mistake, by
the world, as it was in the case of Job; against which this righteousness
is pleadable. But what is charged immediately before God is charged by
God himself either by the law of the gospel; and the judgement of God is
according unto truth. If this charge be by the law, by the law we must be
justified. But the plea of sincere obedience will not justify us by the
law. That admits of none in satisfaction unto its demands but that which
is complete and perfect. And where the gospel lays any thing unto the
charge of any persons before God, there can be no justification before
God, unless we shall allow the gospel to be the instrument of a false
charge; for what should justify him whom the gospel condemns? And if it
be a justification by the gospel from the charge of the law, it renders
the death of Christ of no effect; and a justification without a charge is
not to be supposed.

   3. Such a justification as that pretended is altogether needless and
senseless. This may easily be evinced from what the Scripture asserts
unto our justification in the sight of God by faith in the blood of
Christ; but this has been spoken to before on another occasion. Let that
be considered, and it will quickly appear that there is no place nor use
for this new justification upon our personal righteousness, whether it be
supposed antecedent and subordinate thereunto, or consequential and
perfective thereof.

   4. This pretended evangelical justification has not the nature of any
justification that is mentioned in the Scripture,--that is, neither that
by the law, nor that provided in the gospel. Justification by the law is
this,--The man that does the works of it shall live in them. This it does
not pretend unto. And as unto evangelical justification, it is every way
contrary unto it. For therein the charge against the person to be
justified is true,--namely, that he has sinned, and is come short of the
glory of God; [but] in this it is false,--namely, that a believer is an
unbeliever; a sincere person, a hypocrite; one fruitful in good works,
altogether barren: and this false charge is supposed to be exhibited in
the name of God, and before him. Our acquitment, in true, evangelical
justification, is by absolution or pardon of sin; here, by a vindication
of our own righteousness. There, the plea of the person to be justified
is, Guilty; all the world is become guilty before God: but here, the plea
of the person on his trial is, Not guilty, whereon the proofs and
evidences of innocence and righteousness do ensue; but this is a plea
which the law will not admit, and which the gospel disclaims.

   5. If we are justified before God on our own personal righteousness,
and pronounced righteous by him on the account thereof, then God enters
into judgement with us on something in ourselves, and acquits us thereon;
for justification is a juridical act, in and of that Judgment of God
which is according unto truth. But that God should enter into judgment
with us, and justify us with respect unto what he judges on, or our
personal righteousness, the psalmist does not believe, Ps.130:2,3; 143:2;
nor did the publican, Luke 18.

   6. This personal righteousness of ours cannot be said to be a
subordinate righteousness, and subservient unto our justification by
faith in the blood of Christ: for therein God justifies the ungodly, and
imputes righteousness unto him that works not; and, besides, it is
expressly excluded from any consideration in our justification,
Eph.2:7,8.

   7. This personal, inherent righteousness, wherewith we are said to be
justified with this evangelical justification, is our own righteousness.
Personal righteousness, and our own righteousness, are expressions
equivalent; but our own righteousness is not the material cause of any
justification before God. For,--(1.) It is unmeet so to be, Isa.64:6.
(2.) It is directly opposed unto that righteousness whereby we are
justified, as inconsistent with it unto that end, Phil.3:9; Rom.10:3,4.

   It will be said that our own righteousness is the righteousness of the
law, but this personal righteousness is evangelical. But,--(1.) It will
be hard to prove that our personal righteousness is any other but our own
righteousness; and our own righteousness is expressly rejected from any
interest in our justification in the places quoted. (2.) That
righteousness which is evangelical in respect of its efficient cause, its
motives and some especial ends, is legal in respect of the formal reason
of it and our obligation unto it; for there is no instance of duty
belonging unto it, but, in general, we are obliged unto its performance
by virtue of the first commandment, to "take the LORD for our God."
Acknowledging therein his essential verity and sovereign authority, we
are obliged to believe all that he shall reveal, and to obey in all that
he shall command. (3.) The good works rejected from any interest in our
justification, are those whereunto we are "created in Christ Jesus",
Eph.2:8~10; the "works of righteousness which we have done," Tit.3:5,
wherein the Gentiles are concerned, who never sought for righteousness by
the works of the law, Rom.9:30. But it will yet be said, that these
things are evident in themselves. God does require an evangelical
righteousness in all that do believe; this Christ is not, nor is it the
righteousness of Christ. He may be said to be our legal righteousness,
but our evangelical righteousness he is not; and, so far as we are
righteous with any righteousness, so far we are justified by it. For
according unto this evangelical righteousness we must be tried; if we
have it we shall be acquitted, and if we have it not we shall be
condemned. There is, therefore, a justification according unto it.

   I answer,--1. According to some authors or maintainers of this
opinion, I see not but that the Lord Christ is as much our evangelical
righteousness as he is our legal. For our legal righteousness he is not,
in their judgement, by a proper imputation of his righteousness unto us,
but by the communication of the fruits of what he did and suffered for
us. And so he is our evangelical righteousness also; for our
sanctification is an effect or fruit of what he did and suffered for us,
Eph.5:26,27; Tit.2:14.

   2. None have this evangelical righteousness but those who are, in
order of nature at least, justified before they actually have it; for it
is that which is required of all that do believe, and are justified
thereon. And we need not much inquire how a man is justified after he is
justified.

   3. God has not appointed this personal righteousness in order unto our
justification before him in this life, though he have appointed it to
evidence our justification before others, and even in his sight; as shall
be declared. He accepts of it, approves of it, upon the account of the
free justification of the person in and by whom it is wrought: so he had
"respect unto Abel and his offering". But we are not acquitted by it from
any real charge in the sight of God, nor do receive remission of sins on
the account of it. And those who place the whole of justification in the
remission of sins, making this personal righteousness the condition of
it, as the Socinians do, leave not any place for the righteousness of
Christ in our justification.

   4. If we are in any sense justified hereby in the sight of God, we
have whereof to boast before him. We may not have so absolutely, and with
respect unto merit; yet we have so comparatively, and in respect of
others who cannot make the same plea for their justification. But all
boasting is excluded; and it will not relieve, to say that this personal
righteousness is of the free grace and gift of God unto some, and not
unto others; for we must plead it as our duty, and not as God's grace.

   5. Suppose a person freely justified by the grace of God, through
faith in the blood of Christ, without respect unto any works, obedience,
or righteousness of his own, we do freely grant,--(1.) That God does
indispensably require personal obedience of him; which may be called his
evangelical righteousness. (2.) That God does approve of and accept, in
Christ, this righteousness so performed. (3.) That hereby that faith
whereby we are justified is evidenced, proved, manifested, in the sight
of God and men. (4.) That this righteousness is pleadable unto an
acquitment against any charge from Satan, the world, or our own
consciences. (5.) That upon it we shall be declared righteous at the last
day, and without it none shall so be. And if any shall think meet from
hence to conclude unto an evangelical justification, or call God's
acceptance of our righteousness by that name, I shall by no means contend
with then. And wherever this inquiry is made,--not how a sinner, guilty
of death, and obnoxious unto the curse, shall be pardoned, acquitted, and
justified, which is by the righteousness of Christ alone imputed unto
him--but how a man that professes evangelical faith, or faith in Christ,
shall be tried, judged, and whereon, as such, he shall be justified, we
grant that it is and must be, by his own personal, sincere obedience.

   And these things are spoken, not with a design to contend with any, or
to oppose the opinions of any; but only to remove from the principal
question in hand those things which do not belong unto it.

   A very few words will also free our inquiry from any concernment in
that which is called sentential justification, at the day of judgement;
for of what nature soever it be, the person concerning whom that sentence
is pronounced was,--(1.) Actually and completely justified before God in
this world; (2.) Made partaker of all the benefits of that justification,
even unto a blessed resurrection in glory: "It is raised in glory", 1 Cor.
15:43. (3.) The souls of the most will long before have enjoyed a
blessed rest with God, absolutely discharged and acquitted from all their
labours and all their sins; there remains nothing but an actual admission
of the whole person into eternal glory. Wherefore this judgement can be
no more but declaratory, unto the glory of God, and the everlasting
refreshment of them that have believed. And without reducing of it unto a
new justification, as it is nowhere
called in the Scripture, the ends of that solemn judgement,--in the
manifestation of the wisdom and righteousness of God, in appointing the
way of salvation by Christ, as well as in giving of the law; the public
conviction of them by whom the law has been transgressed and the gospel
despised; the vindication of the righteousness, power, and wisdom of God
in the rule of the world by his providence, wherein, for the most part,
his paths unto all in this life are in the deep, and his footsteps are
not known; the glory and honour of Jesus Christ, triumphing over all his
enemies, then fully made his footstool; and the glorious exaltation of
grace in all that do believe, with sundry other things of an alike
tendency unto the ultimate manifestation of divine glory in the creation
and guidance of all things,--are sufficiently manifest.

   And hence it appears how little force there  is in that argument which
some pretend to be of so great weight in this cause. "As every one", they
say, "shall be judged of God at the last day, in the same way and manner
or on the same grounds, is he justified of God in this life; but by
works, and not by faith alone, every one shall be judged at the last day:
wherefore by works, and not by faith alone, every one is justified before
God in this life". For,--

   1. It is nowhere said that we shall be judged at the last day "ex
operibus"; but only that God will render unto men "secundum opera". But
God does not justify any in this life "secundum opera"; being justified
freely by his grace, and not according to the works of righteousness
which we have done. And we are everywhere said to be justified in this
life "ex fide", "per fidem", but nowhere "propter fidem"; or, that God
justifies us "secundum fidem", by faith, but not for our faith, nor
according unto our faith. And we are not to depart from the expressions
of the Scripture, where such a difference is constantly observed.

   2. It is somewhat strange that a man should be judged at the last day,
and justified in this life, just in the same way and manner,--that is,
with respect unto faith and works,--when the Scripture does constantly
ascribe our justification before God unto faith without works; and the
judgment at the last day is said to be according unto works, without any
mention of faith.

   3. If justification and eternal judgment proceed absolutely on the
same grounds, reasons, and causes, then if men had not done what they
shall be condemned for doing at the last day, they should have been
justified in this life; but many shall be condemned only for sins against
the light of nature, Rom.2:12, as never having the written law or gospel
made known unto them: wherefore unto such persons, to abstain from sins
against the light of nature would be sufficient unto their justification,
without any knowledge of Christ or the gospel.

   4. This proposition,--that God pardons men their sins, gives then the
adoption of children, with a right unto the heavenly inheritance,
according to their works,--is not only foreign to the gospel, but
contradictory unto it, and destructive of it, as contrary unto all
express testimonies of the Scripture, both in the Old Testament and the
New, where these things are spoken of; but that God judges all men, and
renders unto all men, at the last judgment, according unto their works,
is true, and affirmed in the Scripture.

   5. In our justification in this life by faith, Christ is considered as
our propitiation and advocate, as he who has made atonement for sin, and
brought in everlasting righteousness; but at the last day, and in the
last judgment, he is considered only as the judge.

   6. The end of God in our justification is the glory of his grace,
Eph.1:6; but the end of God in the last judgment is the glory of his
remunerative righteousness, 2 Tim.4:8.

   7. The representation that is made of the final judgment, Matt.7 and
25, is only of the visible church. And therein the plea of faith, as to
the profession of it, is common unto all, and is equally made by all.
Upon that plea of faith, it is put unto the trial whether it were
sincere, true faith or no, or only that which was dead and barren. And
this trial is made solely by the fruits and effects of it; and otherwise,
in the public declaration of things unto all, it cannot be made.
Otherwise, the faith whereby we are justified comes not
into judgment at the last day. See John 5:24, with Mark 16:16.