Monday, October 4, 2010

The Lord Our Righteousness, Part 4

But there is a fourth, and a grand objection yet behind, which is taken from the 25th chapter of Matthew, “where our Lord is described as rewarding people with eternal life, because they fed the hungry, clothed the naked, and such-like. Their works therefore were a cause of their justification, consequently the doctrine of imputed righteousness is not agreeable to scripture.”
This, I confess, is the most plausible objection that is brought against the doctrine insisted on from the text; and that we may answer it in as clear and brief a manner as may be, we confess, with the Article of the Church of England, “That albeit good works do not justify us, yet they will follow after justification, as fruits of it; and though they spring from faith in Christ, and a renewed soul, they shall receive a reward of grace, though not of debt; and consequently the more we abound in such good works, the greater will be our reward when Jesus Christ shall come to judgment.”

Take these consideration along with us, and they will help us much to answer the objection now before us. For thus saith Matthew, “Then shall the King say to them on his right hand, Come, ye blessed children of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. I will therefore reward you, because you have done these things out of love to me, and hereby have evidenced yourselves to be my true disciples.” And that the people did not depend on these good actions for their justification in the sight of God, is evident. “For when saw we thee an hungered, say they, and fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in, or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?” Language, and questions, quite improper for persons relying on their own righteousness, for acceptance and acquittance in the sight of God.
But then they reply against thee: “In the latter part of the chapter, it is plain that Jesus Christ rejects and damns the others for not doing these things. And therefore, if he damns these for not doing, he saves those for doing; and consequently the doctrine of an imputed righteousness is good for nothing.”

But that is no consequence at all; for God may justly damn any man for omitting the least duty of the moral law, and yet in himself is not obliged to give to any one any reward, supposing he has done all that he can. We are unprofitable servants; we have not done near so much as it was our duty to do, must be the language of the most holy souls living; and therefore, from or in ourselves, cannot be justified in the sight of God. This was the frame of the devout souls just now referred to. Sensible of this, they were so far from depending on their works for justification in the sight of God, that they were filled, as it were, with a holy blushing, to think our Lord should condescend to mention, much more to reward them for, their poor works of faith and labors of love. I am persuaded their hearts would rise with a holy indignation against those who urge this passage, as an objection to the assertion of the prophet, that “the Lord is our righteousness.”

Thus, I think, we have fairly answered these grand objections, which are generally urged against the doctrine of an imputed righteousness. Was I to stop here, I think I may say, “We are made more than conquerors through him that loved us.” But there is a way of arguing which I have always admired, because I have thought it always very convincing, by showing the absurdities that will follow from denying any particular proposition in dispute.

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