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 or 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 useless. 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. cxxx. 2, 3; cxliii. 2; nor did the publican, Luke xviii.
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. ii. 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. lxiv. 6. (2.) It is directly opposed unto that righteousness whereby we are justified, as inconsistent with it unto that end, Phil. iii. 9; Rom. x. 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. ii. 8-10; the "works of righteousness which we have done," Tit. iii. 5, wherein the Gentiles are concerned, who never sought for righteousness by the works of the law, Rom. ix. 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. v. 26, 27; Tit. ii. 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 them. 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. xv. 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. ii. 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 them 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. i. 6; but the end of God in the last judgment is the glory of his remunerative righteousness, 2 Tim. iv. 8.
7. The representation that is made of the final judgment, Matt. vii. and xxv., 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 v. 24, with Mark xvi. 16.
Chapter VII. Imputation, and the nature of it; with the imputation of the righteousness of Christ in particular
Imputation, and the nature of it — The first express record of justification determines it to be by imputation, Gen. xv. 6 — Reasons of it — The doctrine of imputation cleared by Paul; the occasion of it — Maligned and opposed by many — Weight of the doctrine concerning imputation of righteousness, on all hands acknowledged — Judgment of the Reformed churches herein, particularly of the church of England — By whom opposed, and on what grounds — Signification of the word — Difference between "reputare" and "imputare" — Imputation of two kinds:— 1. Of what was ours antecedently unto that imputation, whether good or evil — Instances in both kinds — Nature of this imputation — The thing imputed by it, imputed for what it is, and nothing else. 2. Of what is not ours antecedently unto that imputation, but is made so by it — General nature of this imputation — Not judging of others to have done what they have not done — Several distinct grounds and reasons of this imputation:— 1. "Ex justitia;" (1.) "Propter relationem foederalem;" (2.) "Propter relationem naturalem;" 2. "Ex voluntaria sponsione" — Instances, Philem. 18; Gen. xliii. 9 — Voluntary sponsion, the ground of the imputation of sin to Christ. 3. "Ex injuria," 1 Kings i. 21. 4. "Ex mera gratia," Rom. iv. — Difference between the imputation of any works of ours, and of the righteousness of God — Imputation of inherent righteousness is "ex justitia" — Inconsistency of it with that which is "ex mera gratia," Rom. xi. 6 — Agreement of both kinds of imputation — The true nature of the imputation of righteousness unto justification explained — Imputation of the righteousness of Christ — The thing itself imputed, not the effect of it; proved against the Socinians
The first express record of the justification of any sinner is of Abraham. Others were justified before him from the beginning, and there is that affirmed of them which sufficiently evidences them so to have been; but this prerogative was reserved for the father of the faithful, that his justification, and the express way and manner of it, should be first entered on the sacred record. So it is, Gen. xv. 6, "He believed in the Lord, and it was counted unto him for righteousness." vychsvh, — it was "accounted" unto him, or "imputed" unto him, for righteousness. Elogisthe, — it was "counted, reckoned, imputed." And "it was not written for his sake alone that it was imputed unto him, but for us also, unto whom it shall be imputed if we believe," Rom. iv. 23, 24. Wherefore, the first express declaration of the nature of justification in the Scripture affirms it to be by imputation, — the imputation of somewhat unto righteousness; and this [is] done in that place and instance which is recorded on purpose, as the precedent and example of all those that shall be justified. As he was justified so are we, and no otherwise.
Under the New Testament there was a necessity of a more full and clear declaration of the doctrine of it; for it is among the first and most principal parts of that heavenly mystery of truth which was to be brought to light by the gospel. And, besides, there was from the first a strong and dangerous opposition made unto it; for this matter of justification, the doctrine of it, and what necessarily belongs thereunto, was that whereon the Jewish church broke off from God, refused Christ and the gospel, perishing in their sins; as is expressly declared, Rom. ix. 31; x. 3, 4. And, in like manner, a dislike of it, an opposition unto it, ever was, and ever will be, a principle and cause of the apostasy of any professing church from Christ and the gospel that falls under the power and deceit of them; as it fell out afterwards in the churches of the Galatians. But in this state the doctrine of justification was fully declared, stated, and vindicated, by the apostle Paul, in a peculiar manner. And he does it especially by affirming and proving that we have the righteousness whereby and wherewith we are justified by imputation; or, that our justification consists in the non-imputation of sin, and the imputation of righteousness.
But yet, although the first-recorded instance of justification, — and which was so recorded that it might be an example, and represent the justification of all that should be justified unto the end of the world, — is expressed by imputation and righteousness imputed, and the doctrine of it, in that great case wherein the eternal welfare of the church of the Jews, or their ruin, was concerned, is so expressed by the apostle; yet is it so fallen out in our days, that nothing in religion is more maligned, more reproached, more despised, than the imputation of righteousness unto us, or an imputed righteousness. "A putative righteousness, the shadow of a dream, a fancy, a mummery, an imagination," say some among us. An opinion, "foeda, execranda, pernitiosa, detestanda," says Socinus. And opposition arises unto it every day from great variety of principles; for those by whom it is opposed and rejected can by no means agree what to set up in the place of it.
However, the weight and importance of this doctrine is on all hands acknowledged, whether it be true or false. It is not a dispute about notions, terms, and speculations, wherein Christian practice is little or not at all concerned (of which nature many are needlessly contended about); but such as has an immediate influence into our whole present duty, with our eternal welfare or ruin. Those by whom this imputation of righteousness is rejected, do affirm that the faith and doctrine of it do overthrow the necessity of gospel obedience, of personal righteousness and good works, bringing in antinomianism and libertinism in life. Hereon it must, of necessity, be destructive of salvation in those who believe it, and conform their practice thereunto. And those, on the other hand, by whom it is believed, seeing they judge it impossible that any man should be justified before God any other way but by the imputation of the righteousness of Christ, do, accordingly, judge that without it none can be saved. Hence a learned man of late concludes his discourse concerning it, "Hactenus de imputatione justitiæ Christi; sine qua nemo unquam aut salvatus est, aut salvari queat," Justificat. Paulin. cap. viii.; — "Thus far of the imputation of the righteousness of Christ; without which no man was ever saved, nor can any so be." They do not think nor judge that all those are excluded from salvation who cannot apprehend, or do deny, the doctrine of the imputation of the righteousness of Christ, as by them declared; but they judge that they are so unto whom that righteousness is not really imputed: nor can they do otherwise, whilst they make it the foundation of all their own acceptation with God and eternal salvation. These things greatly differ. To believe the doctrine of it, or not to believe it, as thus or thus explained, is one thing; and to enjoy the thing, or not enjoy it, is another. I no way doubt but that many men do receive more grace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness which, in opinion, they deny to be imputed: for the faith of it is included in that general assent which they give unto the truth of the gospel, and such an adherence unto Christ may ensue thereon, as that their mistake of the way whereby they are saved by him shall not defraud them of a real interest therein. And for my part, I must say that notwithstanding all the disputes that I see and read about justification (some whereof are full of offence and scandal), I do not believe but that the authors of them (if they be not Socinians throughout, denying the whole merit and satisfaction of Christ) do really trust unto the mediation of Christ for the pardon of their sins and acceptance with God, and not unto their own works or obedience; nor will I believe the contrary, until they expressly declare it. Of the objection, on the other hand, concerning the danger of the doctrine of the imputation of the righteousness of Christ, in reference unto the necessity of holiness and works of righteousness, we must treat afterwards.
The judgment of the Reformed churches herein is known unto all, and must be confessed, unless we intend by vain cavils to increase and perpetuate contentions. Especially the church of England is in her doctrine express as unto the imputation of the righteousness of Christ, both active and passive, as it is usually distinguished. This has been of late so fully manifested out of her authentic writings, — that is, the articles of religion, and books of homilies, and other writings publicly authorized, — that it is altogether needless to give any farther demonstration of it. Those who pretend themselves to be otherwise minded are such as I will not contend withal; for to what purpose is it to dispute with men who will deny the sun to shine, when they cannot bear the heat of its beams? Wherefore, in what I have to offer on this subject, I shall not in the least depart from the ancient doctrine of the church of England; yea, I have no design but to declare and vindicate it, as God shall enable.
There are, indeed, sundry differences among persons learned, sober, and orthodox (if that term displease not), in the way and manner of the explication of the doctrine of justification by the imputation of the righteousness of Christ, who yet all of them agree in the substance of it, — in all those things wherein the grace of God, the honour of Christ, and the peace of the souls of men, are principally concerned. As far as it is possible for me, I shall avoid the concerning of myself at present in these differences; for unto what purpose is it to contend about them, whilst the substance of the doctrine itself is openly opposed and rejected? Why should we debate about the order and beautifying of the rooms in a house, whilst fire is set unto the whole? When that is well quenched, we may return to the consideration of the best means for the disposal and use of the several parts of it.
There are two grand parties by whom the doctrine of justification by the imputation of the righteousness of Christ is opposed, — namely, the Papists and the Socinians; but they proceed on different principles, and unto different ends. The design of the one is to exalt their own merits; of the other, to destroy the merit of Christ. But besides these, who trade in company, we have many interlopers, who, coming in on their hand, do make bold to borrow from both as they see occasion. We shall have to do with them all in our progress; not with the persons of any, nor the way and manner of their expressing themselves, but the opinions of all of them, so far as they are opposite unto the truth: for it is that which wise men despise, and good men bewail, — to see persons pretending unto religion and piety, to cavil at expressions, to contend about words, to endeavour the fastening of opinions on men which they own not, and thereon mutually to revile one another, publishing all to the world as some great achievement or victory. This is not the way to teach the truths of the gospel, nor to promote the edification of the church. But, in general, the importance of the cause to be pleaded, the greatness of the opposition that is made unto the truth, and the high concernment of the souls of believers to be rightly instructed in it, do call for a renewed declaration and vindication of it. And what I shall attempt unto this purpose I do it under this persuasion, — that the life and continuance of any church on the one hand, and its apostasy or ruin on the other, do depend in an eminent manner on the preservation or rejection of the truth in this article of religion; and, I shall add, as it has been professed, received, and believed in the church of England in former days.
The first thing we are to consider is the meaning of these words, to impute, and imputation; for, from a mere plain declaration hereof, it will appear that sundry things charged on a supposition of the imputation we plead for are vain and groundless, or the charge itself is so.
chsv, the word first used to this purpose, signifies to think, to esteem, to judge, or to refer a thing or matter unto any; to impute, or to be imputed, for good or evil. See Lev. vii. 18; xvii. 4, and Ps. cvi. 31. vtchsv lv ltsdqh, — "And it was counted, reckoned, imputed unto him for righteousness;" to judge or esteem this or that good or evil to belong unto him, to be his. The LXX. express it by logizo1 and logizomai, as do the writers of the New Testament also; and these are rendered by "reputare, imputare, acceptum ferre, tribuere, assignare, ascribere." But there is a different signification among these words: in particular, to be reputed righteous, and to have righteousness imputed, differ, as cause and effect; for that any may be reputed righteous, — that is, be judged or esteemed so to be, — there must be a real foundation of that reputation, or it is a mistake, and not a right judgment; as a man may be reputed to be wise who is a fool, or reputed to be rich who is a beggar. Wherefore, he that is reputed righteous must either have a righteousness of his own, or another antecedently imputed unto him, as the foundation of that reputation. Wherefore, to impute righteousness unto one that has none of his own, is not to repute him to be righteous who is indeed unrighteous; but it is to communicate a righteousness unto him, that he may rightly and justly be esteemed, judged, or reputed righteous.
"Imputare" is a word that the Latin tongue owns in the sense wherein it is used by divines. "Optime de pessimis meruisti, ad quos pervenerit incorrupta rerum fides, magno authori suo imputata," Senec. ad Mart. And Plin., lib. xviii. cap. 1, in his apology for the earth, our common parent, "Nostris eam criminibus urgemus, culpamque nostram illi imputamus."
In their sense, to impute any thing unto another is, if it be evil, to charge it on him, to burden him with it: so says Pliny, "We impute our own faults to the earth, or charge them upon it." If it be good, it is to ascribe it unto him as his own, whether originally it were so or no: "Magno authori imputata." Vasquez, in Thom. 22, tom. ii. disp. 132, attempts the sense of the word, but confounds it with "reputare:" "Imputare aut reputare quidquam alicui, est idem atque inter ea quæ sunt ipsius, et ad eum pertinent, connumerare et recensere." This is "reputare" properly; "imputare" includes an act antecedent unto this accounting or esteeming a thing to belong unto any person.
But whereas that may be imputed unto us which is really our own antecedently unto that imputation, the word must needs have a double sense, as it has in the instances given out of Latin authors now mentioned. And, —
1. To impute unto us that which was really ours antecedently unto that imputation, includes two things in it:— (1.) An acknowledgment or judgment that the thing so imputed is really and truly ours, or in us. He that imputes wisdom or learning unto any man does, in the first place, acknowledge him to be wise or learned. (2.) A dealing with them according unto it, whether it be good or evil. So when, upon a trial, a man is acquitted because he is found righteous; first, he is judged and esteemed righteous, and then dealt with as a righteous person, — his righteousness is imputed unto him. See this exemplified, Gen. xxx. 33.
2. To impute unto us that which is not our own antecedently unto that imputation, includes also in it two things:— (1.) A grant or donation of the thing itself unto us, to be ours, on some just ground and foundation; for a thing must be made ours before we can justly be dealt withal according unto what is required on the account of it. (2.) A will of dealing with us, or an actual dealing with us, according unto that which is so made ours; for in this matter whereof we treat, the most holy and righteous God does not justify any, — that is, absolve them from sin, pronounce them righteous, and thereon grant unto them right and title unto eternal life, — but upon the interveniency of a true and complete righteousness, truly and completely made the righteousness of them that are to be justified in order of nature antecedently unto their justification. But these things will be yet made more clear by instances; and it is necessary they should be so.
(1.) There is an imputation unto us of that which is really our own, inherent in us, performed by us, antecedently unto that imputation, and this whether it be evil or good. The rule and nature hereof is given and expressed, Ezek. xviii. 20, "The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." Instances we have of both sorts. First, in the imputation of sin when the person guilty of it is so judged and reckoned a sinner as to be dealt withal accordingly. This imputation Shimei deprecated, 2 Sam. xix. 19. He said unto the king, "Let not my lord impute iniquity unto me," — 'lychsvly 'dny vn, the word used in the expression of the imputation of righteousness, Gen. xv. 6, — "neither do thou remember that which thy servant did perversely: for thy servant doth know that I have sinned." He was guilty, and acknowledged his guilt; but deprecates the imputation of it in such a sentence concerning him as his sin deserved. So Stephen deprecated the imputation of sin unto them that stoned him, whereof they were really guilty, Acts vii. 60, "Lay not this sin to their charge;" — impute it not unto them: as, on the other side, Zechariah the son of Jehoiada, who died in the same cause and the same kind of death with Stephen, prayed that the sin of those which slew him might be charged on them, 2 Chron. xxiv. 22. Wherefore to impute sin is to lay it unto the charge of any, and to deal with them according unto its desert.
To impute that which is good unto any, is to judge and acknowledge it so to be theirs, and thereon to deal with them in whom it is according unto its respect unto the law of God. The "righteousness of the righteous shall be upon him." So Jacob provided that his "righteousness should answer for him," Gen. xxx. 33. And we have an instance of it in God's dealing with men, Ps. cvi. 30, 31, "Then stood up Phinehas and executed judgment; and that was counted unto him for righteousness." Notwithstanding it seemed that he had not sufficient warrant for what he did, yet God, that knew his heart, and what guidance of his own Spirit he was under, approved his act as righteous, and gave him a reward testifying that approbation.
Concerning this imputation it must be observed, that whatever is our own antecedently thereunto, which is an act of God thereon, can never be imputed unto us for any thing more or less than what it is really in itself. For this imputation consists of two parts, or two things concur thereunto:— First, A judgment of the thing to be ours, to be in us, or to belong unto us. Secondly, A will of dealing with us, or an actual dealing with us, according unto it. Wherefore, in the imputation of any thing unto us which is ours, God esteems it not to be other than it is. He does not esteem that to be a perfect righteousness which is imperfect; so to do, might argue either a mistake of the thing judged on, or perverseness in the judgment itself upon it. Wherefore, if, as some say, our own faith and obedience are imputed unto us for righteousness, seeing they are imperfect, they must be imputed unto us for an imperfect righteousness, and not for that which is perfect; for that judgment of God which is according unto truth is in this imputation. And the imputation of an imperfect righteousness unto us, esteeming it only as such, will stand us in little stead in this matter. And the acceptilation which some plead (traducing a fiction in human laws to interpret the mystery of the gospel) does not only overthrow all imputation, but the satisfaction and merit of Christ also. And it must be observed, that this imputation is a mere act of justice, without any mixture of grace; as the apostle declares, Rom. xi. 6. For it consists of these two parts:— First, An acknowledging and judging that to be in us which is truly so; Secondly, A will of dealing with us according unto it: both which are acts of justice.
(2.) The imputation unto us of that which is not our own antecedently unto that imputation, at least not in the same manner as it is afterwards, is various also, as unto the grounds and causes that it proceeds upon. Only it must be observed, that no imputation of this kind is to account them unto whom anything is imputed to have done the things themselves which are imputed unto them. That were not to impute, but to err in judgment, and, indeed, utterly to overthrow the whole nature of gracious imputation. But it is to make that to be ours by imputation which was not ours before, unto all ends and purposes whereunto it would have served if it had been our own without any such imputation.
It is therefore a manifest mistake of their own which some make the ground of a charge on the doctrine of imputation. For they say, "If our sins were imputed unto Christ, then must he be esteemed to have done what we have done amiss, and so be the greatest sinner that ever was;" and on the other side, "If his righteousness be imputed unto us, then are we esteemed to have done what he did, and so to stand in no need of the pardon of sin." But this is contrary unto the nature of imputation, which proceeds on no such judgment; but, on the contrary, that we ourselves have done nothing of what is imputed unto us, nor Christ any thing of what was imputed unto him.
To declare more distinctly the nature of this imputation, I shall consider the several kinds of it, or rather the several grounds whence it proceeds. For this imputation unto us of what is not our own antecedent unto that imputation, may be either, — 1. "Ex justitia;" or, 2. "Ex voluntaria sponsione;" or, 3. "Ex injuria; or, 4. "Ex gratia;" — all which shall be exemplified. I do not place them thus distinctly, as if they might not some of them concur in the same imputation, which I shall manifest that they do; but I shall refer the several kinds of imputation unto that which is the next cause of every one.
1. Things that are not our own originally, personally, inherently, may yet be imputed unto us "ex justitia," by the rule of righteousness. And this may be done upon a double relation unto those whose they are:— (1.) Federal. (2.) Natural.
(1.) Things done by one may he imputed unto others, "propter relationem foederalem," — because of a covenant relation between them. So the sin of Adam was and is imputed unto all his posterity; as we shall afterward more fully declare. And the ground hereof is that we stood all in the same covenant with him, who was our head and representative therein. The corruption and depravation of nature which we derive from Adam is imputed unto us with the first kind of imputation, — namely, of that which is ours antecedently unto that imputation: but his actual sin is imputed unto us as that which becomes ours by that imputation; which before it was not. Hence, says Bellarmine himself, "Peccatum Adami ita posteris omnibus imputatur, ac si omnes idem peccatum patravissent," De Amiss. Grat., lib. iv. cap. 10; — "The sin of Adam is so imputed unto all his posterity, as if they had all committed the same sin." And he gives us herein the true nature of imputation, which he fiercely disputes against in his books on justification. For the imputation of that sin unto us, as if we had committed it, which he acknowledges, includes both a transcription of that sin unto us, and a dealing with us as if we had committed it; which is the doctrine of the apostle, Rom. v.
(2) There is an imputation of sin unto others, "ex justitia propter relationem naturalem," — on the account of a natural relation between them and those who had actually contracted the guilt of it. But this is so only with respect unto some outward, temporary effects of it. So God speaks concerning the children of the rebellious Israelites in the wilderness, "Your children shall wander in the wilderness forty years, and bear your whoredoms," Numb. xiv. 33; — "Your sin shall be so far imputed unto your children, because of their relation unto you, and your interest in them, as that they shall suffer for them in an afflictive condition in the wilderness." And this was just because of the relation between them; as the same procedure of divine justice is frequently declared in other places of the Scripture. So, where there is a due foundation of it, imputation is an act of justice.
2. Imputation may justly ensue "ex voluntaria sponsione," — when one freely and willingly undertakes to answer for another. An illustrious instance hereof we have in that passage of the apostle unto Philemon in the behalf of Onesimus, verse 18, "If he hath wronged thee, or oweth thee ought" (touto emoi ellogei), "impute it unto me, — put it on my account." He supposes that Philemon might have a double action against Onesimus. (1.) "Injuriarum," of wrongs: Ei de ti edikese se; — "If he hath dealt unjustly with thee, or by thee, if he hath so wronged thee as to render himself obnoxious unto punishment." (2.) "Damni," or of loss: E opheilei; — "If he oweth thee ought, be a debtor unto thee;" which made him liable to payment or restitution. In this state the apostle interposes himself by a voluntary sponsion, to undertake for Onesimus: "I Paul have written it with my own hand," Ego apotiso; — "I Paul will answer for the whole." And this he did by the transcription of both the debts of Onesimus unto himself; for the crime was of that nature as might be taken away by compurgation, being not capital. And the imputation of them unto him was made just by his voluntary undertaking of them. "Account me," says he, "the person that has done these things; and I will make satisfaction, so that nothing be charged on Onesimus." So Judah voluntarily undertook unto Jacob for the safety of Benjamin, and obliged himself unto perpetual guilt in case of failure, Gen. xliii. 9, "I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee," vcht'ty lk klhymym, — "I will sin," or "be a sinner before thee always," — be guilty, and, as we say, bear the blame. So he expresses himself again unto Joseph, chap. xliv. 32. It seems this is the nature and office of a surety; what he undertakes for is justly to be required at his hand, as if he had been originally and personally concerned in it. And this voluntary sponsion was one ground of the imputation of our sin unto Christ. He took on him the person of the whole church that had sinned, to answer for what they had done against God and the law. Hence that imputation was "fundamentaliter ex compacto, ex voluntaria sponsione;" — it had its foundation in his voluntary undertaking. But, on supposition hereof, it was actually "ex justitia;" it being righteous that he should answer for it, and make good what he had so undertaken, the glory of God's righteousness and holiness being greatly concerned herein.
3. There is an imputation "ex injuria," when that is laid unto the charge of any whereof he is not guilty: so Bathsheba says unto David, "It shall come to pass that when my lord the king shall sleep with his fathers, that I and my son Solomon shall be cht'ym," (sinners), 1 Kings i. 21; — "shall be dealt with as offenders, as guilty persons; have sin imputed unto us, on one pretence or other, unto our destruction. We shall be sinners, — be esteemed so, and be dealt withal accordingly." And we may see that, in the phrase of the Scripture, the denomination of sinners follows the imputation as well as the inhesion of sin; which will give light unto that place of the apostle, "He was made sin for us," 2 Cor. v. 21. This kind of imputation has no place in the judgment of God. It is far from him that the righteous should be as the wicked.
4. There is an imputation "ex mera gratia," — of mere grace and favour. And this is, when that which antecedently unto this imputation was no way ours, not inherent in us, not performed by us, which we had no right nor title unto, is granted unto us, made ours, so as that we are judged of and dealt with according unto it. This is that imputation, in both branches of it, — negative in the non-imputation of sin, and positive in the imputation of righteousness, — which the apostle so vehemently pleads for, and so frequently asserts, Rom. iv.; for he both affirms the thing itself, and declares that it is of mere grace, without respect unto any thing within ourselves. And if this kind of imputation cannot be fully exemplified in any other instance but this alone whereof we treat, it is because the foundation of it, in the mediation of Christ, is singular, and that which there is nothing to parallel in any other case among men.
From what has been discoursed concerning the nature and grounds of imputation, sundry things are made evident, which contribute much light unto the truth which we plead for, at least unto the right understanding and stating of the matter under debate. As, —
1. The difference is plain between the imputation of any works of our own unto us, and the imputation of the righteousness of faith without works. For the imputation of works unto us, be they what they will, be it faith itself as a work of obedience in us, is the imputation of that which was ours before such imputation; but the imputation of the righteousness of faith, or the righteousness of God which is by faith, is the imputation of that which is made ours by virtue of that imputation. And these two imputations differ in their whole kind. The one is a judging of that to be in us which indeed is so, and is ours before that judgment be passed concerning it; the other is a communication of that unto us which before was not ours. And no man can make sense of the apostle's discourse, — that is, he cannot understand any thing of it, — if he acknowledge not that the righteousness he treats of is made ours by imputation, and was not ours antecedently thereunto.
2. The imputation of works, of what sort soever they be, of faith itself as a work, and all the obedience of faith, is "ex justitia," and not "ex gratia," — of right, and not of grace. However the bestowing of faith on us, and the working of obedience in us, may be of grace, yet the imputation of them unto us, as in us, and as ours, is an act of justice; for this imputation, as was showed, is nothing but a judgment that such and such things are in us, or are ours, which truly and really are so, with a treating of us according unto them. This is an act of justice, as it appears in the description given of that imputation; but the imputation of righteousness, mentioned by the apostle, is as unto us "ex mera gratia," of mere grace, as he fully declares, — dorean te chariti autou. And, moreover, he declares that these two sorts of imputation are inconsistent and not capable of any composition, so that any thing should be partly of the one, and partly of the other, Rom. xi. 6, "If by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more grace; otherwise work is no more work." For instance, if faith itself as a work of ours be imputed unto us, it being ours antecedently unto that imputation, it is but an acknowledgment of it to be in us and ours, with an ascription of it unto us for what it is; for the ascription of any thing unto us for what it is not, is not imputation, but mistake. But this is an imputation "ex justitia," of works; and so that which is of mere grace can have no place, by the apostle's rule. So the imputation unto us of what is in us is exclusive of grace, in the apostle's sense. And on the other hand, if the righteousness of Christ be imputed unto us, it must be "ex mera gratia," of mere grace; for that is imputed unto us which was not ours antecedently unto that imputation, and so is communicated unto us thereby. And here is no place for works, nor for any pretence of them. In the one way, the foundation of imputation is in ourselves; in the other, it is in another; which are irreconcilable.
3. Herein both these kinds of imputation do agree, — namely, in that whatever is imputed unto us, it is imputed for what it is, and not for what it is not. If it be a perfect righteousness that is imputed unto us, so it is esteemed and judged to be; and accordingly are we to be dealt withal, even as those who have a perfect righteousness; and if that which is imputed as righteousness unto us be imperfect, or imperfectly so, then as such must it be judged when it is imputed; and we must be dealt withal as those which have such an imperfect righteousness, and no otherwise. And therefore, whereas our inherent righteousness is imperfect (they are to be pitied or despised, not to be contended withal, that are otherwise minded), if that be imputed unto us, we cannot be accepted on the account thereof as perfectly righteous, without an error in judgment.
4. Hence the true nature of that imputation which we plead for (which so many cannot or will not understand) is manifest, and that both negatively and positively; for, — (1.) Negatively. First, It is not a judging or esteeming of them to be righteous who truly and really are not so. Such a judgment is not reducible unto any of the grounds of imputation before mentioned. It has the nature of that which is "ex injuria," or a false charge, only it differs materially from it; for that respects evil, this that which is good. And therefore the clamours of the Papists and others are mere effects of ignorance or malice, wherein they cry out "ad ravim," [till they are hoarse,] that we affirm God to esteem them to be righteous who are wicked, sinful, and polluted. But this falls heavily on them who maintain that we are justified before God by our own inherent righteousness: for then a man is judged righteous who indeed is not so; for he who is not perfectly righteous cannot be righteous in the sight of God unto justification. Secondly, It is not a naked pronunciation or declaration of any one to be righteous, without a just and sufficient foundation for the judgement of God declared therein. God declares no man to be righteous but him who is so; the whole question being how he comes so to be. Thirdly, It is not the transmission or transfusion of the righteousness of another into them that are to be justified, that they should become perfectly and inherently righteous thereby; for it is impossible that the righteousness of one should be transfused into another, to become his subjectively and inherently: but it is a great mistake, on the other hand, to say that therefore the righteousness of one can no way be made the righteousness of another; which is to deny all imputation.
Wherefore, — (2.) Positively. This imputation is an act of God "ex mera gratia," — of his mere love and grace; whereby, on the consideration of the mediation of Christ, he makes an effectual grant and donation of a true, real, perfect righteousness, even that of Christ himself unto all that do believe; and accounting it as theirs, on his own gracious act, both absolves them from sin and grants them right and title unto eternal life. Hence, —
5. In this imputation, the thing itself is first imputed unto us, and not any of the effects of it, but they are made ours by virtue of that imputation. To say that the righteousness of Christ, — that is, his obedience and sufferings, — are imputed unto us only as unto their effects, is to say that we have the benefit of them, and no more; but imputation itself is denied. So say the Socinians; but they know well enough, and ingenuously grant, that they overthrow all true, real imputation thereby. "Nec enim ut per Christi justitiam justificemur, opus est ut illius justitia, nostra fiat justitia; sed sufficit ut Christi justitia sit causa nostræ justificationis; et hactenus possumus tibi concedere, Christi justitiam esse nostram justitiam, quatenus nostrum in bonum justitiamque redundat; verum tu proprie nostram, id est, nobis attributam ascriptamque intelligis," says Schlichtingius, Disp. pro Socin. ad Meisner. p. 250. And it is not pleasing to see some among ourselves with so great confidence take up the sense and words of these men in their disputations against the Protestant doctrine in this cause; that is, the doctrine of the church of England.
That the righteousness of Christ is imputed unto us as unto its effects, has this sound sense in it, — namely, that the effects of it are made ours by reason of that imputation. It is so imputed, so reckoned unto us of God, as that he really communicates all the effects of it unto us. But to say the righteousness of Christ is not imputed unto us, only its effects are so, is really to overthrow all imputation; for (as we shall see) the effects of the righteousness of Christ cannot be said properly to be imputed unto us; and if his righteousness itself be not so, imputation has no place herein, nor can it be understood why the apostle should so frequently assert it as he does, Rom. iv. And therefore the Socinians, who expressly oppose the imputation of the righteousness of Christ, and plead for a participation of its effects or benefits only, do wisely deny any such kind of righteousness of Christ, — namely, of satisfaction and merit (or that the righteousness of Christ, as wrought by him, was either satisfactory or meritorious), — as alone may be imputed unto us. For it will readily be granted, that what alone they allow the righteousness of Christ to consist in cannot be imputed unto us, whatever benefit we may have by it. But I do not understand how those who grant the righteousness of Christ to consist principally in his satisfaction for us, or in our stead, can conceive of an imputation of the effects thereof unto us, without an imputation of the thing itself; seeing it is for that, as made ours, that we partake of the benefits of it. But, from the description of imputation and the instances of it, it appears that there can be no imputation of any thing unless the thing itself be imputed; nor any participation of the effects of any thing but what is grounded on the imputation of the thing itself. Wherefore, in our particular case, no imputation of the righteousness of Christ is allowed, unless we grant itself to be imputed; nor can we have any participation of the effects of it but on the supposition and foundation of that imputation. The impertinent cavils that some of late have collected from the Papists and Socinians, — that if it be so, then are we as righteous as Christ himself, that we have redeemed the world and satisfied for the sins of others, that the pardon of sin is impossible and personal righteousness needless, — shall afterward be spoken unto, so far as they deserve.
All that we aim to demonstrate is, only, that either the righteousness of Christ itself is imputed unto us, or there is no imputation in the matter of our justification; which, whether there be or no, is another question, afterward to be spoken unto. For, as was said, the effects of the righteousness of Christ cannot be said properly to be imputed unto us. For instance, pardon of sin is a great effect of the righteousness of Christ. Our sins are pardoned on the account thereof. God for Christ's sake, forgives us all our sins. But the pardon of sin cannot be said to be imputed unto us, nor is so. Adoption, justification, peace with God, all grace and glory, are effects of the righteousness of Christ; but that these things are not imputed unto us, nor can be so, is evident from their nature. But we are made partakers of them all upon the account of the imputation of the righteousness of Christ unto us, and no otherwise.
Thus much may suffice to be spoken of the nature of imputation of the righteousness of Christ; the grounds, reasons, and causes whereof, we shall in the next place inquire into. And I doubt not but we shall find, in our inquiry, that it is no such figment as some, ignorant of these things, do imagine; but, on the contrary, an important truth immixed with the most fundamental principles of the mystery of the gospel, and inseparable from the grace of God in Christ Jesus.
Chapter VIII. Imputation of the sins of the church unto Christ — Grounds of it — The nature of his suretiship — Causes of the new covenant — Christ and the church one mystical person — Consequents thereof
Imputation of sin unto Christ — Testimonies of the ancients unto that purpose — Christ and the church one mystical person — Mistakes about that state and relation — Grounds and reasons of the union that is the foundation of this imputation — Christ the surety of the new covenant; in what sense, unto what ends — Heb. vii. 22, opened — Mistakes about the causes and ends of the death of Christ — The new covenant, in what sense alone procured and purchased thereby — Inquiry whether the guilt of our sins was imputed unto Christ — The meaning of the words, "guilt," and "guilty" — The distinction of "reatus culpæ," and "reatus poenæ," examined — Act of God in the imputation of the guilt of our sins unto Christ — Objections against it answered — The truth confirmed
Those who believe the imputation of the righteousness of Christ unto believers, for the justification of life, do also unanimously profess that the sins of all believers were imputed unto Christ. And this they do on many testimonies of the Scripture directly witnessing thereunto; some whereof shall be pleaded and vindicated afterwards. At present we are only on the consideration of the general notion of these things, and the declaration of the nature of what shall be proved afterwards. And, in the first place, we shall inquire into the foundation of this dispensation of God, and the equity of it, or the grounds whereinto it is resolved; without an understanding whereof the thing itself cannot be well apprehended.
The principal foundation hereof is, — that Christ and the church, in this design, were one mystical person; which state they do actually coalesce into, through the uniting efficacy of the Holy Spirit. He is the head, and believers are the members of that one person, as the apostle declares, 1 Cor. xii. 12, 13. Hence, as what he did is imputed unto them, as if done by them; so what they deserved on the account of sin was charged upon him. So is it expressed by a learned prelate, "Nostram causam sustinebat, qui nostram sibi carnem aduniverat, et ita nobis arctissimo vinculo conjunctus, et henotheis, quæ erant nostra fecit sua." And again, "Quit mirum si in nostra persona constitutus, nostram carnem indutus," etc., Montacut. Origin. Ecclesiast. The ancients speak to the same purpose. Leo. Serm. xvii. "Ideo se humanæ imfirmitati virtus divina conseruit, ut dum Deus sua facit esse quæ nostra sunt, nostra faceret esse quæ sua sunt;" and also Serm. xvi. "Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans, quod olim in psalmo eructaverit, id in supplicio crucis sub redemptorum suorum voce clamavit." And so speaks Augustine to the same purpose, Epist. cxx., ad Honoratum, "Audimus vocem corporis ex ore capitis. Ecclesia in illo patiebatur, quando pro ecclesia patiebatur," etc.; — "We hear the voice of the body from the mouth of the head. The church suffered in him when he suffered for the church; as he suffers in the church when the church suffers for him. For as we have heard the voice of the church in Christ suffering, My God, my God, why hast thou forsaken me? look upon me;' so we have heard the voice of Christ in the church suffering, Saul, Saul, why persecuteth thou me?'?" But we may yet look a little backwards and farther into the sense of the ancient church herein. "Christus," says Irenæus, "omnes gentes exinde ab Adam dispersas, et generationem hominum in semet ipso recapitulatus est; unde a Paulo typus futuri dictus est ipse Adam," lib. iii. cap. 33. And again, "Recapitulans universum hominum genus in se ab initio usque ad finem, recapitulatus est et mortem ejus." In this of recapitulation, there is no doubt but he had respect unto the anakephalaiosis, mentioned Eph. i. 10; and it may be this was that which Origen intended enigmatically, by saying, "The soul of the first Adam was the soul of Christ, as it is charged on him." And Cyprian, Epist. lxii., on bearing about the administration of the sacrament of the eucharist, "Nos omnes portabat Christus; qui et peccata nostra portabet;" — "He bare us," or suffered in our person, "when he bare our sins." Whence Athanasius affirms of the voice he used on the cross, Ouk autos ho Kurios; alla hemeis en ekeino paschontes emen; — "We suffered in him." Eusebius speaks many things to this purpose, Demonstrat. Evangel. lib. x. cap. 1. Expounding those words of the psalmist, "Heal my soul, for" (or, as he would read them, if) "I have sinned against thee," and applying them unto our Saviour in his sufferings, he says thus, Epeidan tas hemeteras koinopoiei eis heauton hamartias; — "Because he took of our sins to himself;" communicated our sins to himself, making them his own: for so he adds, Hoti tas hemeteras hamartias exoikeioumenos; — "Making our sins his own." And because in his following words he fully expresses what I design to prove, I shall transcribe them at large: Pos de tas hemeteras hamartias exoikeioutai? kai pos pherein legetai tas anomias hemon, e kath' ho soma autou einai legometha? kata ton apostolon phesanta, humeis este soma Christou, kai mele ek merous; kai kath' ho paschontos henos melous, sumpaschei panta ta mele, houto ton pollon melon paschonton kai hamartanonton, kai autos kata tous tes sumpatheias logous, epeideper eudokese Theou Logos on, morphen doulou labein, kai to koino panton hemon skenomati sunaphthenai; tous ton paschonton melon ponous eis heauton analambanei, kai tas hemeteras nosous idiopoieitai, kai panton hemon huperalgei kai huperponei kata tous tes philanthropias nomous; ou monon de tauta praxas ho Amnos tou Theou, alla kai huper hemon kolastheis kai timorian huposchon, hen autos men ouk opheilen, all' hemeis tou plethous heneken peplemmelemenon, hemin aitios tes ton hamartematon apheseos kateste, hate ton huper hemon anadexamenos thanaton, mastigas te kai hubreis kai atimias hemin epopheilomenas eis auton metatheis, kai ten hemin prostetimemenen kataran eph' heauton helkusas, genomenos huper hemon katara; kai ti gar allo he antipsuchos? dio phesin ex hemeterou prosopou to logion — hoste eikotos henon heauton hemin, hemas te hauto kai ta hemetera pathe idiopoioumenos phesin, ego eipa, Kurie eleeson me, iasai ten psuchen mou, hoti hemarton soi.
I have transcribed this passage at large because, as I said, what I intend to prove in the present discourse is declared fully therein. Thus, therefore, he speaks: "How, then, did he make our sins to be his own, and how did he bear our iniquities? Is it not from thence, that we are said to be his body? as the apostle speaks, You are the body of Christ, and members, for your part, or of one another.' And as when one member suffers, all the members do suffer; so the many members sinning and suffering, he, according unto the laws of sympathy in the same body (seeing that, being the Word of God, he would take the form of a servant, and be joined unto the common habitation of us all in the same nature), took the sorrows or labours of the suffering members on him, and made all their infirmities his own; and, according to the laws of humanity (in the same body), bare our sorrow and labour for us. And the Lamb of God did not only these things for us but he underwent torments and was punished for us; that which he was no ways exposed unto for himself, but we were so by the multitude of our sins: and thereby he became the cause of the pardon of our sins, — namely, because he underwent death, stripes, reproaches, translating the thing which we had deserved unto himself, — and was made a curse for us, taking unto himself the curse that was due to us; for what was he but (a substitute for us) a price of redemption for our souls? In our person, therefore, the oracle speaks, — whilst freely uniting himself unto us, and us unto himself, and making our (sins or passions his own), I have said, Lord, be merciful unto me; heal my soul, for I have sinned against thee.'?"
That our sins were transferred unto Christ and made his, that thereon he underwent the punishment that was due unto us for them, and that the ground hereof, whereinto its equity is resolved, is the union between him and us, is fully declared in this discourse. So says the learned and pathetical author of the Homilies on Matt. v., in the works of Chrysostom, Hom. liv., which is the last of them, "In carne sua omnem carnem suscepit, crucifixus, omnem carnem crucifixit in se." He speaks of the church. So they speak often, others of them, that "he bare us," that "he took us with him on the cross," that "we were all crucified in him;" as Prosper, "He is not saved by the cross of Christ who is not crucified in Christ," Resp. ad cap., Gal. cap. ix.
This, then, I say, is the foundation of the imputation of the sins of the church unto Christ, — namely, that he and it are one person; the grounds whereof we must inquire into.
But hereon sundry discourses do ensue, and various inquiries are made, — What a person is? in what sense, and in how many senses, that word may be used? what is the true notion of it? what is a natural person? what a legal, civil, or political person? in the explication whereof some have fallen into mistakes. And if we should enter into this field, we need not fear matter enough of debate and altercation. But I must needs say, that these things belong not unto our present occasion; nor is the union of Christ and the church illustrated, but obscured by them. For Christ and believers are neither one natural person, nor a legal or political person, nor any such person as the laws, customs, or usages of men do know or allow of. They are one mystical person; whereof although there may be some imperfect resemblances found in natural or political unions, yet the union from whence that denomination is taken between him and us is of that nature, and arises from such reasons and causes, as no personal union among men (or the union of many persons) has any concernment in. And therefore, as to the representation of it unto our weak understandings, unable to comprehend the depth of heavenly mysteries, it is compared unto unions of divers kinds and natures. So is it represented by that of man and wife; not as unto those mutual affections which give them only a moral union, but from the extraction of the first woman from the flesh and bone of the first man, and the institution of God for the individual society of life thereon. This the apostle at large declares, Eph. v. 25-32: whence he concludes, that from the union thus represented, "We are members of his body, of his flesh, and of his bones," verse 30; or have such a relation unto him as Eve had to Adam, when she was made of his flesh and bone, and so was one flesh with him. So, also, it is compared unto the union of the head and members of the same natural body, 1 Cor. xii. 12; and unto a political union also, between a ruling or political head and its political members; but never exclusively unto the union of a natural head and its members comprised in the same expression, Eph. iv. 15; Col. ii. 19. And so also unto sundry things in nature, as a vine and its branches, John xv. 1, 2. And it is declared by the relation that was between Adam and his posterity, by God's institution and the law of creation, Rom. v. 12, etc. And the Holy Ghost, by representing the union that is between Christ and believers by such a variety of resemblances, in things agreeing only in the common or general notion of union, on various grounds, does sufficiently manifest that it is not of, nor can be reduced unto, any one kind of them. And this will yet be made more evident by the consideration of the causes of it, and the grounds whereinto it is resolved. But whereas it would require much time and diligence to handle them at large, which the mention of them here, being occasional, will not admit, I shall only briefly refer unto the heads of them:—
1. The first spring or cause of this union, and of all the other causes of it, lies in that eternal compact that was between the Father and the Son concerning the recovery and salvation of fallen mankind. Herein, among other things, as the effects thereof, the assumption of our nature (the foundation of this union) was designed. The nature and terms of this compact, counsel, and agreement, I have declared elsewhere; and therefore must not here again insist upon it. But the relation between Christ and the church, proceeding from hence, and so being an effect of infinite wisdom, in the counsel of the Father and Son, to be made effectual by the Holy Spirit, must be distinguished from all other unions or relations whatever.
2. The Lord Christ, as unto the nature which he was to assume, was hereon predestinated unto grace and glory. He was proegnosmenos, — "fore-ordained," predestinated, "before the foundation of the world," 1 Pet. i. 20; that is, he was so, as unto his office, so unto all the grace and glory required thereunto, and consequent thereon. All the grace and glory of the human nature of Christ was an effect of free divine pre-ordination. God chose it from all eternity unto a participation of all which it received in time. Neither can any other cause of the glorious exaltation of that portion of our nature be assigned.
3. This grace and glory whereunto he was preordained was twofold:— (1.) That which was peculiar unto himself; (2.) That which was to be communicated, by and through him, unto the church. (1.) Of the first sort was the charis henoseos, — the grace of personal union; that single effect of divine wisdom (whereof there is no shadow nor resemblance in any other works of God, either of creation, providence, or grace), which his nature was filled withal: "Full of grace and truth." And all his personal glory, power, authority, and majesty as mediator, in his exaltation at the right hand of God, which is expressive of them all, do belong hereunto. These things were peculiar unto him, and all of them effects of his eternal predestination. But, — (2.) He was not thus predestinated absolutely, but also with respect unto that grace and glory which in him and by him was to be communicated unto the church And he was so, —
[1.] As the pattern and exemplary cause of our predestination; for we are "predestinated to be conformed unto the image of the Son of God, that he might be the first born among many brethren," Rom. viii. 29. Hence he shall even "change our vile body, that it may be fashioned like unto his glorious body," Phil. iii. 21; that when he appears we may be every way like him, 1 John iii. 2.
[2.] As the means and cause of communicating all grace and glory unto us; for we are "chosen in him before the foundation of the world, that we should be holy, and predestinated unto the adoption of children by him," Eph. i. 3-5. He was designed as the only procuring cause of all spiritual blessings in heavenly things unto those who are chosen in him. Wherefore, —
[3.] He was thus fore-ordained as the head of the church; it being the design of God to gather all things into a head in him, Eph. i. 10.
[4.] All the elect of God were, in his eternal purpose and design, and in the everlasting covenant between the Father and the Son, committed unto him, to be delivered from sin, the law, and death, and to be brought into the enjoyment of God: "Thine they were, and thou gavest them me," John xvii. 6. Hence was that love of his unto them wherewith he loved them, and gave himself for them, antecedently unto any good or love in them, Eph. v. 25, 26; Gal. ii. 20; Rev. i. 5, 6.
[5.] In the prosecution of this design of God, and in the accomplishment of the everlasting covenant, in the fulness of time he took upon him our nature, or took it into personal subsistence with himself. The especial relation that ensued hereon between him and the elect children the apostle declares at large, Heb. ii. 10-17; and I refer the reader unto our exposition of that place.
[6.] On these foundations he undertook to be the surety of the new covenant, Heb. vii. 22, "Jesus was made a surety of a better testament." This alone, of all the fundamental considerations of the imputation of our sins unto Christ, I shall insist upon, on purpose to obviate or remove some mistakes about the nature of his suretiship, and the respect of it unto the covenant whereof he was the surety. And I shall borrow what I shall offer hereon from our exposition of this passage of the apostle in the seventh chapter of this epistle, not yet published, with very little variation from what I have discoursed on that occasion, without the least respect unto, or prospect of, any treating on our present subject.
The word enguos is nowhere found in the Scripture but in this place only; but the advantage which some would make from thence, — namely, that it being but one place wherein the Lord, Christ is called a surety, it is not of much force, or much to be insisted on, — is both unreasonable and absurd; for, — 1^st. This one place is of divine revelation; and therefore is of the same authority with twenty testimonies unto the same purpose. One divine testimony makes our faith no less necessary, nor does one less secure it from being deceived than a hundred.
2^dly. The signification of the word is known from the use of it, and what it signifies among men; so that no question can be made of its sense and importance, though it be but once used: and this on any occasion removes the difficulty and danger, ton hapax legomenon. 3^dly. The thing itself intended is so fully declared by the apostle in this place, and so plentifully taught in other places of the Scripture, as that the single use of this word may add light, but can be no prejudice unto it.
Something may be spoken unto the signification of the word enguos, which will give light into the thing intended by it. Gualon is "vola manûs," — the "palm of the hand;" thence is enguos, or eis to gualon, — to "deliver into the hand." Enguetes is of the same signification. Hence being a surety is interpreted by striking the hand, Prov. vi. 1, "My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger." So it answers the Hebrew rv, which the LXX. render enguao, Prov. vi. 1; xvii. 18; xx. 16; and by dienguao, Neh. v. 3. rv originally signifies to mingle, or a mixture of any things or persons; and thence, from the conjunction and mixture is between a surety and him for whom he is a surety, whereby they coalesce into one person, as unto the ends of that suretiship, it is used for a surety, or to give surety. And he that was or did rv, a surety, or become a surety, was to answer for him for whom he was so, whatsoever befell him. So is it described, Gen. xliii. 9, in the words of Judah unto his father Jacob, concerning Benjamin, 'nky 'rvnv, — "I will be surety for him; of my hand shalt thou require him." In undertaking to be surety for him, as unto his safety and preservation, he engages himself to answer for all that should befall him; for so he adds, "If I bring him not unto thee, and set him before thee, let me be guilty forever." And on this ground he entreats Joseph that he might be a servant and a bondman in his stead, that he might go free and return unto his father, Gen. xliv. 32, 33. This is required unto such a surety, that he undergo and answer all that he for whom he is a surety is liable unto, whether in things criminal or civil, so far as the suretiship does extend. A surety is an undertaker for another, or others, who thereon is justly and legally to answer what is due to them, or from them; nor is the word otherwise used. See Job xvii. 3; Prov. vi. 1; xi. 15; xvii. 18; xx. 16; xxvii. 13. So Paul became a surety unto Philemon for Onesimus, verse 18. Engue is "sponsio, expromissio, fidejussio," — an undertaking or giving security for any thing or person unto another, whereon an agreement did ensue. This, in some cases, was by pledges, or an earnest, Isa. xxxvi. 8, htrv n', — "Give surety, pledges, hostages," for the true performance of conditions. Hence is rvvn, arrhabon, "a pledge," or "earnest," Eph. i. 14. Wherefore enguos is "sponsor, fidejussor, præs," — one that voluntarily takes on himself the cause or condition of another, to answer, or undergo, or pay what he is liable unto, or to see it done; whereon he becomes justly and legally obnoxious unto performance. In this sense is the word here used by the apostle; for it has no other.
In our present inquiry into the nature of this suretiship of Christ, the whole will be resolved into this one question, — namely, whether the Lord Christ was made a surety only on the part of God unto us, to assure us that the promise of the covenant on his part should be accomplished; or also and principally an undertaker on our part, for the performance of what is required; if not of us, yet with respect unto us, that the promise may be accomplished? The first of these is vehemently asserted by the Socinians, who are followed by Grotius and Hammond in their annotations on this place.
The words of Schlichtingius are: "Sponsor foederis appellatur Jesus, quod nomine Dei nobis, spoponderit, id est fidem fecerit, Deum foederis promissiones servaturum. Non vero quasi pro nobis spoponderit Deo, nostrorumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, foedus nobiscum panxit, ejusque promissiones ratas fore spopondit et in se recepti; ideoque nec sponsor simpliciter, sed foederis sponsor nominatur; spopondit autem Christus pro foederis divini veritate, non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est; sed etiam quatenus muneris sui fidem, maximis rerum ipsarum comprobavit documentis, cum perfecta vitæ innocentia et sanctitate, cum divinis plane quæ patravit, operibus; cum mortis adeo truculentæ, quam pro doctrinæ suæ veritate subiit, perpessione." After which he subjoins a long discourse about the evidences which we have of the veracity of Christ. And herein we have a brief account of their whole opinion concerning the mediation of Christ. The words of Grotius are, "Spopondit Christus; id est, nos certos promissi fecit, non solis verbis, sed perpetua vitæ sanctitate, morte ob id tolerata et miraculis plurimis;" — which are an abridgment of the discourse of Schlichtingius. To the same purpose Dr Hammond expounds it, that he was a sponsor or surety for God unto the confirmation of the promises of the covenant.
On the other hand, the generality of expositors, ancient and modern, of the Roman and Protestant churches, on the place, affirm that the Lord Christ, as the surety of the covenant, was properly a surety or undertaker unto God for us, and not a surety and undertaker unto us for God. And because this is a matter of great importance, wherein the faith and consolation of the church is highly concerned, I shall insist a little upon it.
And, first, We may consider the argument that is produced to prove that Christ was only a surety for God unto us. Now, this is taken neither from the name nor nature of the office or work of surety, nor from the nature of the covenant whereof he was a surety, nor of the office wherein he was so. But the sole argument insisted on is, that we do not give Christ as a surety of the covenant unto God, but he gives him unto us; and therefore he is a surety for God and the accomplishment of his promises, and not for us, to pay our debts, or to answer what is required of us.
But there is no force in this argument; for it belongs not unto the nature of a surety by whom he is or may be designed unto his office and work therein. His own voluntary susception of the office and work is all that is required, however he may be designed or induced to undertake it. He who, of his own accord, does voluntarily undertake for another, on what grounds, reasons, or considerations soever he does so, is his surety. And this the Lord Christ did in the behalf of the church: for when it was said, "Sacrifice, and burnt-offering, and whole burnt-offerings for sin, God would not have," or accept as sufficient to make the atonement that he required, so as that the covenant might be established and made effectual unto us; then said he, "Lo, I come to do thy will, O God," Heb. x. 5, 7. He willingly and voluntarily, out of his own abundant goodness and love, took upon him to make atonement for us; wherein he was our surety. And accordingly, this undertaking is ascribed unto that love which he exercised herein, Gal. ii. 20; 1 John iii. 16; Rev. i. 5. And there was this in it, moreover, that he took upon him our nature or the seed of Abraham; wherein he was our surety. So that although we neither did nor could appoint him so to be, yet he took from us that wherein and whereby he was so; which is as much as if we had designed him unto his work, as to the true reason of his being our surety. Wherefore, notwithstanding those antecedent transactions that were between the Father and him in this matter, it was the voluntary engagement of himself to be our surety, and his taking our nature upon him for that end, which was the formal reason of his being instated in that office.
It is indeed weak, and contrary unto all common experience, that none can be a surety for others unless those others design him and appoint him so to be. The principal instances of suretiship in the world have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook. And in such undertakings, he unto whom it is made is no less considered than they for whom it is made: as when Judah, on his own account, became a surety for Benjamin, he had as much respect unto the satisfaction of his father as the safety of his brother. And so the Lord Christ, in his undertaking to be a surety for us, had respect unto the glory of God before our safety.
Secondly, We may consider the arguments whence it is evident that he neither was nor could be a surety unto us for God, but was so for us unto God. For, —
1. Enguos or enguetes, "a surety," is one that undertakes for another wherein he is defective, really or in reputation. Whatever that undertaking be, whether in words of promise or in depositing of real security in the hands of an arbitrator, or by any other personal engagement of life and body, it respects the defect of the person for whom any one becomes a surety. Such a one is "sponsor," or "fidejussor," in all good authors and common use of speech. And if any one be of absolute credit himself, and of a reputation every way unquestionable, there is no need of a surety, unless in case of mortality. The words of a surety in the behalf of another whose ability or reputation is dubious, are, "Ad me recipio, faciet, aut faciam." And when engous is taken adjectively, as sometimes, it signifies "satisdationibus obnoxius," — liable to payments for others that are non-solvent.
2. God can, therefore, have no surety properly, because there can be no imagination of any defect on his part. There may be, indeed a question whether any word or promise be a word or promise of God. To assure us hereof, it is not the work of a surety, but only any one or any means that may give evidence that so it is, — that is, of a witness. But upon a supposition that what is proposed is his word or promise, there can be no imagination or fear of any defect on his part, so as that there should be any need of a surety for the performance of it. He does therefore make use of witnesses to confirm his word, — that is, to testify that such promises he has made, and so he will do: so the Lord Christ was his witness. Isa. xliii. 10, "Ye are my witnesses, saith the Lord, and my servant whom I have chosen;" but they were not all his sureties. So he affirms that "he came into the world to bear witness unto the truth," John xviii. 37, — that is, the truth of the promises of God; for he was the minister of the circumcision for the truth of the promises of God unto the fathers, Rom. xv. 8: but a surety for God, properly so called, he was not, nor could be. The distance and difference is wide enough between a witness and a surety; for a surety must be of more ability, or more credit and reputation, than he or those for whom he is a surety, or there is no need of his suretiship; or, at least, he must add unto their credit, and make it better than without him. This none can be for God, no, not the Lord Christ himself, who, in his whole work, was the servant of the Father. And the apostle does not use this word in a general, improper sense, for any one that by any means gives assurance of any other thing, for so he had ascribed nothing peculiar unto Christ; for in such a sense all the prophets and apostles were sureties for God, and many of them confirmed the truth of his word and promises with the laying down of their lives; but such a surety he intends as undertakes to do that for others which they cannot do for themselves, or at least are not reputed to be able to do what is required of them.
3. The apostle had before at large declared who and what was God's surety in this matter of the covenant, and how impossible it was that he should have any other. And this was himself alone, interposing himself by his oath; for in this cause, "because he could swear by no greater, he sware by himself," Heb. vi. 13, 14. Wherefore, if God would give any other surety besides himself, it must be one greater than he. This being every way impossible, he swears by himself only. Many ways he may and does use for the declaring and testifying of his truth unto us, that we may know and believe it to be his word; and so the Lord Christ in his ministry was the principal witness of the truth of God. But other surety than himself he can have none. And therefore, —
4. When he would have us in this matter not only come unto the full assurance of faith concerning his promises, but also to have strong consolation therein, he resolves it wholly into the immutability of his counsel, as declared by his promise and oath, chap. vi. 18, 19: so that neither is God capable of having any surety, properly so called; neither do we stand in need of any on his part for the confirmation of our faith in the highest degree.
5. We, on all accounts, stand in need of a surety for us, or on our behalf. Neither, without the interposition of such a surety, could any covenant between God and us be firm and stable, or an everlasting covenant, ordered in all things, and sure. In the first covenant made with Adam there was no surety, but God and men were the immediate covenanters; and although we were then in a state and condition able to perform and answer all the terms of the covenant, yet was it broken and disannulled. If this came to pass by the failure of the promise of God, it was necessary that on the making of a new covenant he should have a surety to undertake for him, that the covenant might be stable and everlasting; but this is false and blasphemous to imagine. It was man alone who failed and broke that covenant: wherefore it was necessary, that upon the making of the new covenant, and that with a design and purpose that it should never be disannulled, as the former was, we should have a surety and undertaker for us; for if that first covenant was not firm and stable, because there was no surety to undertake for us, notwithstanding all that ability which we had to answer the terms of it, how much less can any other be so, now [that] our natures are become depraved and sinful! Wherefore we alone were capable of a surety, properly so called, for us; we alone stood in need of him; and without him the covenant could not be firm and inviolate on our part. The surety, therefore of this covenant, is so with God for us.
6. It is the priesthood of Christ that the apostle treats of in this place, and that alone: wherefore he is a surety as he is a priest, and in the discharge of that office; and therefore is so with God on our behalf. This Schlichtingius observes, and is aware what will ensue against his pretensions; which he endeavours to obviate. "Mirum," says he, "porro alicui videri posset, cur divinus author de Christi sacerdotio, in superioribus et in sequentibus agens, derepente eum sponsorem foederis non vero sacerdotem vocet? Cur non dixerit tanto præstantioris foederis factus est sacerdos Jesus?' Hoc enim plane requirere videtur totus orationis contextus. Credibile est in voce sponsionis sacerdotium quoque Christi intelligi. Sponsoris enim non est alieno nomine quippiam promittere, et fidem suam pro alio interponere; sed etiam, si ita res ferat, alterius nomine id quod spopondit præstare. In rebus quidem humanis, si id non præstet is pro quo sponsor fidejussit; hic vero propter contrariam causam (nam prior hic locum habere non potest), nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet; qua in re præcipue Christi sacerdotium continetur."
Ans. 1. It may indeed, seem strange, unto any one who imagines Christ to be such a surety as he does, why the apostle should so call him, and so introduce him in the description of his priestly office, as that which belongs thereunto; but grant what is the proper work and duty of a surety, and who the Lord Jesus was a surety for, and it is evident that nothing more proper or pertinent could be mentioned by him, when he was in the declaration of that office.
Ans. 2. He confesses that by his exposition of this suretiship of Christ, as making him a surety for God, he contradicts the nature and only notion of a surety among men. For such a one, he acknowledges, does nothing but in the defect and inability of them for whom he is engaged and does undertake; he is to pay that which they owe, and to do what is to be done by them, which they cannot perform. And if this be not the notion of a surety in this place, the apostle makes use of a word nowhere else used in the whole Scripture, to teach us that which it does never signify among men: which is improbable and absurd; for the sole reason why he did make use of it was, that from the nature and notion of it amongst men in other cases, we may understand the signification of it, what he intends by it, and what under that name he ascribes unto the Lord Jesus.
Ans. 3. He has no way to solve the apostle's mention of Christ being a surety, in the description of his priestly office, but by overthrowing the nature of that office also; for to confirm this absurd notion, that Christ as a priest was a surety for God, he would have us believe that the priesthood of Christ consists in his making effectual unto us the promises of God, or his effectual communicating of the good things promised unto us; the falsehood of which notion, really destructive of the priesthood of Christ, I have elsewhere at large detected and confuted. Wherefore, seeing the Lord Christ is a surety of the covenant as a priest, and all the sacerdotal actings of Christ have God for their immediate object, and are performed with him on our behalf, he was a surety for us also.
A surety, "sponsor, vas, præs, fidejussor," for us, the Lord Christ was, by his voluntary undertaking, out of his rich grace and love, to do, answer, and perform all that is required on our part, that we may enjoy the benefits of the covenant, the grace and glory prepared, proposed, and promised in it, in the way and manner determined on by divine wisdom. And this may be reduced unto two heads:— First, His answering for our transgressions against the first covenant; Secondly, His purchase and procurement of the grace of the new: "he was made a curse for us,... that the blessing of Abraham might come on us," Gal. iii. 13-15.
(1.) He undertook, as the surety of the covenant, to answer for all the sins of those who are to be, and are, made partakers of the benefits of it; — that is, to undergo the punishment due unto their sins; to make atonement for them by offering himself a propitiatory sacrifice for the expiation of their sins, redeeming them, by the price of his blood, from their state of misery and bondage under the law, and the curse of it, Isa. liii. 4-6, 10; Matt. xx. 28; 1 Tim. ii. 6; 1 Cor. vi. 20; Rom. iii. 25, 26; Heb. x. 5-8; Rom. viii. 2, 3; 2 Cor. v. 19-21; Gal. iii. 13: and this was absolutely necessary, that the grace and glory prepared in the covenant might be communicated unto us. Without this undertaking of his, and performance of it, the righteousness and faithfulness of God would not permit that sinners, — such as had apostatized from him, despised his authority and rebelled against him, falling thereby under the sentence and curse of the law, — should again be received into his favour, and made partakers of grace and glory; this, therefore, the Lord Christ took upon himself, as the surety of the covenant.
(2.) That those who were to be taken into this covenant should receive grace enabling them to comply with the terms of it, fulfil its conditions, and yield the obedience which God required therein; for, by the ordination of God, he was to procure, and did merit and procure for them, the Holy Spirit, and all needful supplies of grace, to make them new creatures, and enable them to yield obedience unto God from a new principle of spiritual life, and that faithfully unto the end: so was he the surety of this better testament. But all things belonging hereunto will be handled at large in the place from whence, as I said, these are taken, as suitable unto our present occasion.
But some have other notions of these things; for they say that "Christ, by his death, and his obedience therein, whereby he offered himself a sacrifice of sweet smelling savour unto God, procured for us the new covenant:" or, as one speaks, "All that we have by the death of Christ is, that whereunto we owe the covenant of grace; for herein he did and suffered what God required and freely appointed him to do and suffer. Not that the justice of God required any such thing, with respect unto their sins for whom he died, and in whose stead, or to bestead whom, he suffered, but what, by a free constitution of divine wisdom and sovereignty, was appointed unto him. Hereon God was pleased to remit the terms of the old covenant, and to enter into a new covenant with mankind, upon terms suited unto our reason, possible unto our abilities, and every way advantageous unto us; for these terms are, faith and sincere obedience, or such an assent unto the truth of divine revelation effectual in obedience unto the will of God contained in them, upon the encouragement given whereunto in the promises of eternal life, or a future reward, made therein. On the performance of these conditions our justification, adoption, and future glory, do depend; for they are that righteousness before God whereon he pardons our sins, and accepts our persons as if we were perfectly righteous." Wherefore, by this procuring the new covenant for us, which they ascribe unto the death of Christ, they intend the abrogation of the old covenant, or of the law, — or at least such a derogation from it, that it shall no more oblige us either unto sinless obedience or punishment, nor require a perfect righteousness unto our justification before God, — and the constitution of a new law of obedience, accommodated unto our present state and condition; on whose observance all the promises of the gospel do depend.
Others say, that in the death of Christ there was real satisfaction made unto God; not to the law, or unto God according to what the law required, but unto God absolutely; that is, he did what God was well pleased and satisfied withal, without any respect unto his justice or the curse of the law. And they add, that hereon the whole righteousness of Christ is imputed unto us, so far as that we are made partakers of the benefits thereof; and, moreover, that the way of the communication of them unto us is by the new covenant, which by his death the Lord Christ procured: for the conditions of this covenant are established in the covenant itself, whereon God will bestow all the benefits and effects of it upon us; which are faith and obedience. Wherefore, what the Lord Christ has done for us is thus far accepted as our legal righteousness, as that God, upon our faith and obedience with respect thereunto, does release and pardon all our sins of omission and commission. Upon this pardon there is no need of any positive perfect righteousness unto our justification or salvation; but our own personal righteousness is accepted with God in the room of it, by virtue of the new covenant which Christ has procured. So is the doctrine hereof stated by Curcellæus, and those that join with him or follow him.
Sundry things there are in these opinions that deserve an examination; and they will most, if not all of them, occur unto us in our progress. That which alone we have occasion to inquire into, with respect unto what we have discoursed concerning the Lord Christ as surety of the covenant, and which is the foundation of all that is asserted in them, is, that Christ by his death procured the new covenant for us; which, as one says, is all that we have thereby: which, if it should prove otherwise, we are not beholding unto it for any thing at all. But these things must be examined. And, —
(1.) The terms of procuring the new covenant are ambiguous. It is not as yet, that I know of, by any declared how the Lord Christ did procure it, — whether he did so by his satisfaction and obedience, as the meritorious cause of it, or by what other kind of causality. Unless this be stated, we are altogether uncertain what relation of the new covenant unto the death of Christ is intended; and to say that thereunto we owe the new covenant does not mend the matter, but rather render the terms more ambiguous. Neither is it declared whether the constitution of the covenant, or the communication of the benefits of it, is intended. It is yet no less general, that God was so well pleased with what Christ did, as that hereon he made and entered into a new covenant with mankind. This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ, by his obedience and suffering, did meritoriously procure the making and establishing of the new covenant, which was all that he so procured, and the entire effect of his death, what they say may be understood; but the whole nature of the mediation of Christ is overthrown thereby.