Two things are required in this trial, that a sinner may stand:— 1. That his iniquities be not observed, for if they be so, he is lost for ever. 2. That a righteousness be produced and pleaded that will endure the trial; for justification is upon a justifying righteousness. For the first of these, the psalmist tells us it must be through pardon or forgiveness. "But there is forgiveness with thee," — wherein lies our only relief against the condemnatory sentence of the law with respect unto our iniquities, — that is, through the blood of Christ, for in him "we have redemption through his blood, even the forgiveness of sins," Eph. i. 7. The other cannot be our own obedience, because of our iniquities. Wherefore this the same psalmist directs us unto, Ps. lxxi. 16, "I will go in the strength of the Lord God: I will make mention of thy righteousness, of thine only." The righteousness of God, and not his own, yea, in opposition unto his own, is the only plea that in this case he would insist upon.
If no man can stand a trial before God upon his own obedience, so as to be justified before him, because of his own personal iniquities; and if our only plea in that case be the righteousness of God, the righteousness of God only, and not our own; then is there no personal, inherent righteousness in any believers whereon they may be justified; — which is that which is to be proved.
The same is again asserted by the same person, and that more plainly and directly, Ps. cxliii. 2, "Enter not into judgment with thy servant; for in thy sight shall no man living be justified." This testimony is the more to he considered, because as it is derived from the law, Exod. xxxiv. 7, so it is transferred into the gospel, and twice urged by the apostle unto the same purpose, Rom. iii. 20; Gal. ii. 16.
The person who insists on this plea with God professes himself to be his servant: "Enter not into judgment with thy servant;" that is, one that loved him, feared him, yielded all sincere obedience. He was not a hypocrite, not an unbeliever, not an unregenerate person, who had performed no works but such as were legal, such as the law required, and such as were done in the strength of the law only; such works as all will acknowledge to be excluded from our justification, and which, as many judge, are only those which are so excluded. David it was, who was not only converted, a true believer, had the Spirit of God, and the aids of special grace in his obedience, but had this testimony unto his sincerity, that he was "a man after God's own heart." And this witness had he in his own conscience of his integrity, uprightness, and personal righteousness, so as that he frequently avows them, appeals unto God concerning the truth of them, and pleads them as a ground of judgment between him and his adversaries. We have, therefore, a case stated in the instance of a sincere and eminent believer, who excelled most in inherent, personal righteousness.
This person, under these circumstances, thus testified unto both by God and in his own conscience, as unto the sincerity, yea, as unto the eminency, of his obedience, considers how he may "stand before God," and "be justified in his sight." Why does he not now plead his own merits; and that, if not "ex condigno," yet at least "ex congruo," he deserved to be acquitted and justified? But he left this plea for that generation of men that were to come after, who would justify themselves and despise others. But suppose he had no such confidence in the merit of his works as some have now attained unto, yet why does he not freely enter into judgment with God, put it unto the trial whether he should be justified or no, by pleading that he had fulfilled the condition of the new covenant, that everlasting covenant which God made with him, ordered in all things, and sure? For upon a supposition of the procurement of that covenant and the terms of it by Christ (for I suppose the virtue of that purchase he made of it is allowed to extend unto the Old Testament), this was all that was required of him. Is it not to be feared that he was one of them who see no necessity, or leave none, of personal holiness and righteousness, seeing he makes no mention of it, now it should stand him in the greatest stead? At least he might plead his faith, as his own duty and work, to be imputed unto him for righteousness. But whatever the reason be, he waives them all, and absolutely deprecates a trial upon them. "Come not," says he, "O Lord, into judgment with thy servant;" as it is promised that he who believes should "not come into judgment," John v. 24.
And if this holy person renounce the whole consideration of all his personal, inherent righteousness, in every kind, and will not insist upon it under any pretence, in any place, as unto any use in his justification before God, we may safely conclude there is no such righteousness in any, whereby they may be justified. And if men would but leave those shades and coverts under which they hide themselves in their disputations, — if they would forego those pretences and distinctions wherewith they delude themselves and others, and tell us plainly what plea they dare make in the presence of God from their own righteousness and obedience, that they may be justified before him, — we should better understand their minds than now we do. There is one, I confess, who speaks with some confidence unto this purpose, and that is Vasquez the Jesuit, in 1, 2, disp. 204, cap. 4, "Inhærens justitia ita reddit animam justam et sanctam ac proinde filiam Dei, ut hoc ipso reddat eam heredem, et dignam æterna gloria; imo ipse Deus efficere non potest ut hujusmodi justus dignus non sit æterna beatitudine." Is it not sad, that David should discover so much ignorance of the worth of his inherent righteousness, and discover so much pusillanimity with respect unto his trial before God, whereas God himself could not otherwise order it, but that he was, and must be, "worthy of eternal blessedness?"
The reason the psalmist gives why he will not put it unto the trial, whether he should be acquitted or justified upon his own obedience, is this general axiom: "For in thy sight," or before thee, "shall no man living be justified." This must be spoken absolutely, or with respect unto some one way or cause of justification. If it be spoken absolutely, then this work ceases forever, and there is indeed no such thing as justification before God. But this is contrary unto the whole Scripture, and destructive of the gospel. Wherefore it is spoken with respect unto our own obedience and works. He does not pray absolutely that he "would not enter into judgement with him," for this were to forego his government of the world; but that he would not do so on the account of his own duties and obedience. But if so be these duties and obedience did answer, in any sense or way, what is required of us as a righteousness unto justification, there was no reason why he should deprecate a trial by them or upon them. But whereas the Holy Ghost does so positively affirm that "no man living shall be justified in the sight of God," by or upon his own works or obedience, it is, I confess, marvellous unto me that some should so interpret the apostle James as if he affirmed the express contrary, — namely, that we are justified in the sight of God by our own works, — whereas indeed he says no such thing. This, therefore, is an eternal rule of truth, — By or upon his own obedience no man living can be justified in the sight of God. It will be said, "That if God enter into judgment with any on their own obedience by and according to the law, then, indeed, none can be justified before him; but God judging according to the gospel and the terms of the new covenant, men may be justified upon their own duties, works, and obedience." Ans. (1.) The negative assertion is general and unlimited, — that "no man living shall" (on his own works or obedience) "be justified in the sight of God." And to limit it unto this or that way of judging, is not to distinguish, but to contradict the Holy Ghost. (2.) The judgment intended is only with respect unto justification, as is plain in the words; but there is no judgment on our works or obedience, with respect unto righteousness and justification, but by the proper rule and measure of them, which is the law. If they will not endure the trial by the law, they will endure no trial, as unto righteousness and justification in the sight of God. (3.) The prayer and plea of the psalmist, on this supposition, are to this purpose: "O Lord, enter not into judgment with thy servant by or according unto the law; but enter into judgment with me on my own works and obedience according to the rule of the gospel;" for which he gives this reason, "because in thy sight shall no man living be justified:" which how remote it is from his intention need not be declared. (4.) The judgment of God unto justification according to the gospel does not proceed on our works of obedience, but upon the righteousness of Christ, and our interest therein by faith; as is too evident to be modestly denied. Notwithstanding this exception, therefore, hence we argue, —
If the most holy of the servants of God, in and after a course of sincere, fruitful obedience, testified unto by God himself, and witnessed in their own consciences, — that is, whilst they have the greatest evidences of their own sincerity, and that indeed they are the servants of God, — do renounce all thoughts of such a righteousness thereby, as whereon, in any sense, they may be justified before God; then there is no such righteousness in any, but it is the righteousness of Christ alone, imputed unto us, whereon we are so justified. But that so they do, and ought all of them so to do, because of the general rule here laid down, that in the sight of God no man living shall be justified, is plainly affirmed in this testimony.
I no way doubt but that many learned men, after all their pleas for an interest of personal righteousness and works in our justification before God, do, as unto their own practice, betake themselves unto this method of the psalmist, and cry, as the prophet Daniel does, in the name of the church, "We do not present our supplications before thee for our own righteousness, but for thy great mercies," chap. ix. 18. And therefore Job (as we have formerly observed), after a long and earnest defence of his own faith, integrity, and personal righteousness, wherein he justified himself against the charge of Satan and men, being called to plead his cause in the sight of God, and declare on what grounds he expected to be justified before him, renounces all his former pleas, and betakes himself unto the same with the psalmist, chap. xl. 4; xlii. 6.
It is true, in particular cases, and as unto some special ends in the providence of God, a man may plead his own integrity and obedience before God himself. So did Hezekiah, when he prayed for the sparing of his life, Isa. xxxviii. 3, "Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight." This, I say, may be done with respect unto temporal deliverance, or any other particular end wherein the glory of God is concerned: so was it greatly in sparing the life of Hezekiah at that time. For whereas he had with great zeal and industry reformed religion and restored the true worship of God, the "cutting him off in the midst of his days" would have occasioned the idolatrous multitude to have reflected on him as one dying under a token of divine displeasure. But none ever made this plea before God for the absolute justification of their persons. So Nehemiah, in that great contest which he had about the worship of God and the service of his house, pleads the remembrance of it before God, in his justification against his adversaries; but resolves his own personal acceptance with God into pardoning mercy: "And spare me according unto the multitude of thy mercies," chap. xiii. 22.
Another testimony we have unto the same purpose in the prophet Isaiah, speaking in the name of the church, chap. lxiv. 6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags." It is true the prophet does in this place make a deep confession of the sins of the people; but yet withal he joins himself with them, and asserts the especial interest of those concerning whom he speaks, by adoption, — that God was their Father, and they his people, chap. lxiii. 16, lxiv. 8, 9. And the righteousnesses of all that are the children of God are of the same kind, however they may differ in degrees, and some of them may be more righteous than others; but it is all of it described to be such, as that we cannot, I think, justly expect justification in the sight of God upon the account of it. But whereas the consideration of the nature of our inherent righteousness belongs unto the second way of the confirmation of our present argument, I shall not farther here insist on this testimony.
Many others also, unto the same purpose, I shall wholly omit, — namely, all those wherein the saints of God, or the church, in a humble acknowledgment and confession of their own sins, do betake themselves unto the mercy and grace of God alone, as dispensed through the mediation and blood of Christ; and all those wherein God promises to pardon and blot out our iniquities for his own sake, for his name's sake — to bless the people, not for any good that was in them, nor for their righteousness, nor for their works, the consideration whereof he excludes from having any influence into any acting of his grace towards them; and all those wherein God expresses his delight in them alone, and his approbation of them who hope in his mercy, trust in his name, betaking themselves unto him as their only refuge, pronouncing them accursed who trust in any thing else, or glory in themselves, — such as contain singular promises unto them that betake themselves unto God, as fatherless, hopeless, and lost in themselves.
There is none of the testimonies which are multiplied unto this purpose, but they sufficiently prove that the best of God's saints have not a righteousness of their own whereon they can, in any sense, be justified before God. For they do all of them, in the places referred unto, renounce any such righteousness of their own, all that is in them, all that they have done or can do, and betake themselves unto grace and mercy alone. And whereas, as we have before proved, God, in the justification of any, does exercise grace towards them with respect unto a righteousness whereon he declares them righteous and accepted before him, they do all of them respect a righteousness which is not inherent in us, but imputed to us.
Herein lies the substance of all that we inquire into, in this matter of justification. All other disputes about qualifications, conditions, causes, aneu hon ouk, any kind of interest for our own works and obedience in our justification before God, are but the speculations of men at ease. The conscience of a convinced sinner, who presents himself in the presence of God, finds all practically reduced unto this one point, — namely, whether he will trust unto his own personal inherent righteousness, or, in a full renunciation of it, betake himself unto the grace of God and the righteousness of Christ alone. In other things he is not concerned. And let men phrase his own righteousness unto him as they please, let them pretend it meritorious, or only evangelical, not legal, — only an accomplishment of the condition of the new covenant, a cause without which he cannot be justified, — it will not be easy to frame his mind unto any confidence in it, as unto justification before God, so as not to deceive him in the issue.
The second part of the present argument is taken from the nature of the thing itself, or the consideration of this personal, inherent righteousness of our own, what it is, and wherein it does consist, and of what use it may be in our justification. And unto this purpose it may be observed, —
That we grant an inherent righteousness in all that do believe, as has been before declared: "For the fruit of the Spirit is in all goodness, and righteousness, and truth," Eph. v. 9. "Being made free from sin, we become the servants of righteousness," Rom. vi. 18. And our duty it is to "follow after righteousness, godliness, faith, love, patience, meekness," 1 Tim. vi. 11. And although righteousness be mostly taken for an especial grace or duty, distinct from other graces and duties, yet we acknowledge that it may be taken for the whole of our obedience before God; and the word is so used in the Scripture, where our own righteousness is opposed unto the righteousness of God. And it is either habitual or actual. There is a habitual righteousness inherent in believers, as they have "put on the new man, which after God is created in righteousness and true holiness," Eph. iv. 24; as they are the "workmanship of God, created in Christ Jesus unto good works," chap. ii. 10. And there is an actual righteousness, consisting in those good works whereunto we are so created, or the fruits of righteousness, which are to the praise of God by Jesus Christ. And concerning this righteousness it may be observed, — First, That men are said in the Scripture to be just or righteous by it; but no one is said to be justified by it before God. Secondly, That it is not ascribed unto, or found in, any but those that are actually justified in order of nature antecedent thereunto.
This being the constant doctrine of all the Reformed churches and divines, it is an open calumny whereby the contrary is ascribed unto them, or any of those who believe the imputation of the righteousness of Christ unto our justification before God. So Bellarmine affirms that no Protestant writers acknowledge an inherent righteousness but only Bucer and Chemnitius; when there is no one of them by whom either the thing itself or the necessity of it is denied. But some excuse may be made for him, from the manner whereby they expressed themselves, wherein they always carefully distinguished between inherent holiness and that righteousness whereby we are justified. But we are now told by one, that if we should affirm it a hundred times, he could scarce believe us. This is somewhat severe; for although he speaks but to one, yet the charge falls equally upon all who maintain that imputation of the righteousness of Christ which he denies, who being at least the generality of all Protestant divines, they are represented either as so foolish as not to know what they say, or so dishonest as to say one thing and believe another. But he endeavours to justify his censure by sundry reasons; and, first, he says, "That inherent righteousness can on no other account be said to be ours, than that by it we are made righteous; that is, that it is the condition of our justification required in the new covenant. This being denied, all inherent righteousness is denied." But how is this proved? What if one should say that every believer is inherently righteous, but yet that this inherent righteousness was not the condition of his justification, but rather the consequent of it, and that it is nowhere required in the new covenant as the condition of our justification? How shall the contrary be made to appear? The Scripture plainly affirms that there is such an inherent righteousness in all that believe; and yet as plainly that we are justified before God by faith without works. Wherefore, that it is the condition of our justification, and so antecedent unto it, is expressly contrary unto that of the apostle, "Unto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted unto him for righteousness," Rom. iv. 5. Nor is it the condition of the covenant itself, as that whereon the whole grace of the covenant is suspended; for as it is habitual, wherein the denomination of righteous is principally taken, it is a grace of the covenant itself, and so not a condition of it, Jer. xxxi. 33; xxxii. 39; Ezek. xxxvi. 25-27. If no more be intended but that it is, as unto its actual exercise, what is indispensably required of all that are taken into covenant, in order unto the complete ends of it, we are agreed; but hence it will not follow that it is the condition of our justification. It is added, "That all righteousness respects a law and a rule, by which it is to be tried; and he is righteous who has done these things which that law requires by whose rule he is to be judged." But, First, This is not the way whereby the Scripture expresses our justification before God, which alone is under consideration, — namely, that we bring unto it a personal righteousness of our own, answering the law whereby we are to be judged; yea, an assertion to this purpose is foreign to the gospel, and destructive of the grace of God by Jesus Christ. Secondly, It is granted that all righteousness respects a law as the rule of it; and so does this whereof we speak, namely, the moral law; which being the sole, eternal, unchangeable rule of righteousness, if it do not in the substance of it answer thereunto, a righteousness it is not. But this it does, inasmuch as that, so far as it is habitual, it consists in the renovation of the image of God, wherein that law is written in our hearts; and all the actual duties of it are, as to the substance of them, what is required by that law. But as unto the manner of its communication unto us, and of its performance by us, from faith in God by Jesus Christ, and love unto him, as the author and fountain of all the grace and mercy procured and administered by him, it has respect unto the gospel. What will follow from hence? Why, that he is just that does those things which that law requires whereby he is to be judged. He is so certainly; for "not the hearers of the law are just before God, but the doers of the law shall be justified," Rom. ii. 13. "So Moses describeth the righteousness of the law, that the man which does those things shall live in them," Rom. x. 5. But although the righteousness whereof we discourse be required by the law, — as certainly it is, for it is nothing but the law in our hearts, from whence we walk in the ways and keep the statutes or commandments of God, — yet does it not so answer the law as that any man can be justified by it. But then it will be said that if it does not answer that law and rule whereby we are to be judged, then it is no righteousness; for all righteousness must answer the law whereby it is required. And I say it is most true, it is no perfect righteousness; it does not so answer the rule and law as that we can be justified by it, or safely judged on it. But, so far as it does answer the law, it is a righteousness, — that is, imperfectly so, and therefore is an imperfect righteousness; which yet gives the denomination of righteous unto them that have it, both absolutely and comparatively. It is said, therefore, that it is "the law of grace or the gospel from whence we are denominated righteous with this righteousness;" but that we are by the gospel denominated righteous, from any righteousness that is not required by the moral law, will not be proved. Nor does the law of grace or the gospel anywhere require of us or prescribe unto us this righteousness, as that whereon we are to be justified before God. It requires faith in Christ Jesus, or the receiving of him as he is proposed in the promises of it, in all that are to be justified. It requires, in like manner, "repentance from dead works" in all that believe; as also the fruits of faith, conversion unto God, and repentance, in the works of righteousness, which are to the praise of God by Jesus Christ, with perseverance therein unto the end; and all this may, if you please, be called our evangelical righteousness, as being our obedience unto God according to the gospel. But yet the graces and duties wherein it does consist do no more perfectly answer the commands of the gospel than they do those of the moral law; for that the gospel abates from the holiness of the law, and makes that to be no sin which is sin by the law, or approves absolutely of less intension or lower degrees in the love of God than the law does, is an impious imagination.
And that the gospel requires all these things entirely and equally, as the condition of our justification before God, and so antecedently thereunto, is not yet proved, nor ever will be. It is hence concluded that "this is our righteousness, according unto the evangelical law which requires it; by this we are made righteous, — that is, not guilty of the non-performance of the condition required in that law." And these things are said to be very plain! So, no doubt, they seemed unto the author; unto us they are intricate and perplexed. However, I wholly deny that our faith, obedience, and righteousness, considered as ours, as wrought by us, although they are all accepted with God through Jesus Christ, according to the grace declared in the gospel, do perfectly answer the commands of the gospel requiring them of us, as to matter, manner, and degree; and [assert] that therefore it is utterly impossible that they should be the cause or condition of our justification before God. Yet in the explanation of these things, it is added by the same author, that "our maimed and imperfect righteousness is accepted unto salvation, as if it were every way absolute and perfect; for that so it should be, Christ has merited by his most perfect righteousness." But it is justification, and not salvation, that alone we discourse about; and that the works of obedience or righteousness have another respect unto salvation than they have unto justification, is too plainly and too often expressed in the Scripture to be modestly denied. And if this weak and imperfect righteousness of ours be esteemed and accepted as every way perfect before God, then either it is because God judges it to be perfect, and so declares us to be most just, and justified thereon in his sight; or he judges it not to be complete and perfect, yet declares us to be perfectly righteous in his sight thereby. Neither of these, I suppose, can well be granted. It will therefore be said, it is neither of them; but "Christ has obtained, by his complete and most perfect righteousness and obedience, that this lame and imperfect righteousness of ours should be accepted as every way perfect." And if it be so, it may be some will think it best not to go about by this weak, halt, and imperfect righteousness, but, as unto their justification, betake themselves immediately unto the most perfect righteousness of Christ; which I am sure the Scripture encourages them unto. And they will be ready to think that the righteousness which cannot justify itself, but must be obliged unto grace and pardon through the merits of Christ, will never be able to justify them. But what will ensue on this explanation of the acceptance of our imperfect righteousness unto justification, upon the merit of Christ? This only, so far as I can discern, that Christ has merited and procured, either that God should judge that to be perfect which is imperfect, and declare us perfectly righteous when we are not so; or that he should judge the righteousness still to be imperfect, as it is, but declare us to be perfectly righteous with and by this imperfect righteousness. These are the plain paths that men walk in who cannot deny but that there is a righteousness required unto our justification, or that we may be declared righteous before God, in the sight of God, according unto the judgment of God; yet, denying the imputation of the righteousness of Christ unto us, will allow us no other righteousness unto this end but that which is so weak and imperfect as that no man can justify it in his own conscience, nor, without a frenzy of pride, can think or imagine himself perfectly righteous thereby.
And whereas it is added, that "he is blind who sees not that this righteousness of ours is subordinate unto the righteousness of Christ," I must acknowledge myself otherwise minded, notwithstanding the severity of this censure. It seems to me that the righteousness of Christ is subordinate unto this righteousness of our own, as here it is stated, and not the contrary: for the end of all is our acceptance with God as righteous; but according unto these thoughts, it is our own righteousnesses whereon we are immediately accepted with God as righteous. Only Christ has deserved by his righteousness that our righteousness may be so accepted; and is therefore, as unto the end of our justification before God, subordinate thereunto.
But to return from this digression, and to proceed unto our argument. This personal, inherent righteousness which, according to the Scripture, we allow in believers, is not that whereby or wherewith we are justified before God; for it is not perfect, nor perfectly answers any rule of obedience that is given unto us: and so cannot be our righteousness before God unto our justification. Wherefore, we must be justified by the righteousness of Christ imputed unto us, or be justified without respect unto any righteousness, or not be justified at all. And a threefold imperfection does accompany it:—
1. As to the principle of it, as it is habitually resident in us; for, — (1.) There is a contrary principle of sin abiding with it in the same subject, whilst we are in this world. For contrary qualities may be in the same subject, whilst neither of them is in the highest degree. So it is in this case, Gal. v. 17, "For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary one to the other: so that ye cannot do the things that ye would." (2.) None of the faculties of our souls are perfectly renewed whilst we are in this world. "The inward man is renewed day by day," 2 Cor. iv. 16; and we are always to be purging ourselves from all pollution of flesh and spirit, 2 Cor. vii. 1. And hereunto belongs whatever is spoken in the Scripture, whatever believers find in themselves by experience, of the remainders of indwelling sin, in the darkness of our minds; whence at best we know but in part, and through ignorance are ready to wander out of the way, Heb. v. 2, in the deceitfulness of the heart and disorder of affections. I understand not how any one can think of pleading his own righteousness in the sight of God, or suppose that he can be justified by it, upon this single account, of the imperfection of its inherent habit or principle. Such notions arise from the ignorance of God and ourselves, or the want of a due consideration of the one and the other. Neither can I apprehend how a thousand distinctions can safely introduce it into any consideration in our justification before God. He that can search in any measure, by a spiritual light, into his own heart and soul, will find "God be merciful to me a sinner," a better plea than any he can be furnished withal from any worth of his own. "What is man, that he should be clean? And he that is born of a woman, that he should be righteous?" Job xv. 14-16; iv. 18, 19. Hence says Gregory, in Job ix., lib. ix., cap. 14, "Ut sæpe diximus omnis justitia humana injustitia esse convincitur si distincte judicetur." Bernard speaks to the same purpose, and almost in the same words, Serm. i. fest. omn. sanct., "Quid potest esse omnis justitia nostra coram Deo? nonne juxta prophetam velut pannus menstruatæ' reputabitur; et si districtè judicetur, injustitia invenietur omnis justitia nostra, et minus habens." A man cannot be justified in any sense by that righteousness which, upon trial, will appear rather to be an unrighteousness.
2. It is imperfect with respect unto every act and duty of it, whether internal or external. There is iniquity cleaving unto our holy things, and all our "righteousnesses are as filthy rags," Isa. lxiv. 6. It has been often and well observed, that if a man, the best of men, were left to choose the best of his works that ever he performed, and thereon to enter into judgment with God, if only under this notion, that he has answered and fulfilled the condition required of him as unto his acceptation with God, it would be his wisest course (at least it would be so in the judgment of Bellarmine) to renounce it, and betake himself unto grace and mercy alone.
3. It is imperfect by reason of the incursion of actual sins. Hence our Saviour has taught us continually to pray for the "forgiveness of our sins;" and "if we say that we have no sins, we deceive ourselves," for "in many things we offend all." And what confidence can be placed in this righteousness, which those who plead for it in this cause acknowledge to be weak, maimed, and imperfect?
I have but touched on these things, which might have been handled at large, and are indeed of great consideration in our present argument. But enough has been spoken to manifest, that although this righteousness of believers be on other accounts like the fruit of the vine, that glads the heart of God and man, yet as unto our justification before God, it is like the wood of the vine, — a pin is not to be taken from it to hang any weight of this cause upon.
Two things are pleaded in the behalf of this righteousness, and its influence into our justification:— 1. That it is absolutely complete and perfect. Hence some say that they are perfect and sinless in this life; they have no more concern in the mortification of sin, nor of growth in grace. And indeed this is the only rational pretence of ascribing our justification before God thereunto; for were it so with any, what should hinder him from being justified thereon before God, but only that he has been a sinner? — which spoils the whole market. But this vain imagination is so contrary unto the Scripture, and the experience of all that know the terror of the Lord, and what it is to walk humbly before him, as that I shall not insist on the refutation of it.
2. It is pleaded, "That although this righteousness be not an exact fulfilling of the moral law, yet is it the accomplishment of the condition of the new covenant, or entirely answers the law of grace, and all that is required of us therein."
Ans. (1.) This wholly takes away sin, and the pardon of it, no less than does the conceit of sinless perfection which we now rejected; for if our obedience do answer the only law and rule of it whereby it is to be tried, measured, and judged, then is there no sin in us, nor need of pardon. No more is required of any man, to keep him absolutely free from sin, but that he fully answer, and exactly comply with, the rule and law of his obedience whereby he must be judged. On this supposition, therefore, there is neither sin nor any need of the pardon of it. To say that there is still both sin and need of pardon, with respect unto the moral law of God, is to confess that law to be the rule of our obedience, which this righteousness does no way answer; and therefore none by it can be justified in the sight of God.
(2.) Although this righteousness be accepted in justified persons by the grace of our Lord Jesus Christ, yet consider the principle of it, with all the acts and duties wherein it does consist, as they are required and prescribed in the gospel unto us, and they do neither jointly nor severally fulfil and answer the commands of the gospel, no more than they do the commands of the law. Wherefore, they cannot all of them constitute a righteousness consisting in an exact conformity unto the rules of the gospel, or the law of it; for it is impious to imagine that the gospel requiring any duty of us, suppose the love of God, does make any abatement, as unto the matter, manner, or degrees of perfection in it, from what was required by the law. Does the gospel require a lower degree of love to God, a less perfect love, than the law did? God forbid. The same may be said concerning the inward frame of our natures, and all other duties whatever. Wherefore, although this righteousness is accepted in justified persons (as God had respect unto Abel, and then unto his offering), in the way and unto the ends that shall be afterwards declared; yet, as it relates unto the commands of the gospel, both it and all the duties of it are no less imperfect than it would be if it should be left unto its trial by the law of creation only.
(3.) I know not what some men intend. On the one hand they affirm that our Lord Jesus Christ has enlarged and heightened the spiritual sense of the moral law, and not only so, but added unto it new precepts of more exact obedience than it did require; — but on the other, they would have him to have brought down or taken off the obligation of the law, so as that a man, according as he has adapted it unto the use of the gospel, shall be judged of God to have fulfilled the whole obedience which it requires, who never answered any one precept of it according unto its original sense and obligation; for so it must be if this imperfect righteousness be on any account esteemed a fulfilling of the rule of our obedience, as that thereon we should be justified in the sight of God.
(4.) This opinion puts an irreconcilable difference between the law and the gospel, not to be composed by any distinctions; for, according unto it, God declares by the gospel a man to be perfectly righteous, justified, and blessed, upon the consideration of a righteousness that is imperfect; and in the law he pronounces every one accursed who continues not in all things required by it, and as they are therein required. But it is said that this righteousness is no otherwise to be considered but as the condition of the new covenant, whereon we obtain remission of sins on the sole account of the satisfaction of Christ, wherein our justification does consist.
Ans. (1.) Some, indeed, do say so, but not all, not the most, not the most learned, with whom in this controversy we have to do. And in our pleas for what we believe to be the truth, we cannot always have respect unto every private opinion whereby it is opposed. (2.) That justification consists only in the pardon of sin is so contrary to the signification of the word, the constant use of it in the Scripture, the common notion of it amongst mankind, the sense of men in their own consciences who find themselves under an obligation unto duty, and express testimonies of the Scripture, as that I somewhat wonder how it can be pretended. But it shall be spoken unto elsewhere. (3.) If this righteousness be the fulfilling of the condition of the new covenant whereon we are justified, it must be in itself such as exactly answers some rule or law of righteousness, and so be perfect: which it does not; and therefore cannot bear the place of a righteousness in our justification. (4.) That this righteousness is the condition of our justification before God, or of that interest in the righteousness of Christ whereby we are justified, is not proved, nor ever will be.
I shall briefly add two or three considerations, excluding this personal righteousness from its pretended interest in our justification, and close this argument:—
1. That righteousness which neither answers the law of God nor the end of God in our justification by the gospel, is not that whereon we are justified. But such is this inherent righteousness of believers, even of the best of them. (1.) That it answers not the law of God has been proved from its imperfection. Nor will any sober person pretend that it exactly and perfectly fulfil the law of our creation. And this law cannot be disannulled whilst the relation of creator and rewarder on the one hand, and of creatures capable of obedience and rewards on the other, between God and us does continue. Wherefore, that which answers not this law will not justify us; for God will not abrogate that law, that the transgressors of it may be justified. "Do we," says the apostle, by the doctrine of justification by faith without works, "make void the law? God forbid: yea, we establish it," Rom. iii. 31. (2.) That we should be justified with respect unto it answers not the end of God in our justification by the gospel; for this is to take away all glorying in ourselves and all occasion of it, every thing that might give countenance unto it, so as that the whole might be to the praise of his own grace by Christ, Rom. iii. 27; 1 Cor. i. 29-31. How it is faith alone that gives glory to God herein has been declared in the description of its nature. But it is evident that no man has, or can possibly have, any other, any greater occasion of boasting in himself, with respect unto his justification, than that he is justified on his performance of that condition of it, which consists in his own personal righteousness.
2. No man was ever justified by it in his own conscience, much less can he be justified by it in the sight of God; "for God is greater than our hearts and knoweth all things." There is no man so righteous, so holy, in the whole world, nor ever was, but his own conscience would charge him in many things with his coming short of the obedience required of him, in matter or manner, in the kind or degrees of perfection; for there is no man that lives and sins not. Absolutely, "Nemo absolvitur se judice." Let any man be put unto a trial in himself whether he can be justified in his own conscience by his own righteousness, and he will be cast in the trial at his own judgment-seat; and he that does not thereon conclude that there must be another righteousness whereby he must be justified, that originally and inherently is not his own, will be at a loss for peace, with God. But it will be said, that "men may be justified in their consciences that they have performed the condition of the new covenant, which is all that is pleaded with respect unto this righteousness." And I no way doubt but that men may have a comfortable persuasion of their own sincerity in obedience, and satisfaction in the acceptance of it with God. But it is when they try it as an effect of faith, whereby they are justified, and not as the condition of their justification. Let it be thus stated in their minds, — that God requires a personal righteousness in order unto their justification, whereon their determination must be, "This is my righteousness which I present unto God that I may be justified," and they will find difficulty in arriving at it, if I be not much mistaken.
3. None of the holy men of old, whose faith and experience are recorded in the Scripture, did ever plead their own personal righteousness, under any notion of it, either as to the merit of their works or as unto their complete performance of what was required of them as the condition of the covenant, in order unto their justification before God. This has been spoken unto before.
Chapter XI. The nature of the obedience that God requires of us — The eternal obligation of the law thereunto
Nature of the obedience or righteousness required unto justification — Original and causes of the law of creation — The substance and end of that law — The immutability or unchangeableness of it, considered absolutely, and as it was the instrument of the covenant between God and man — Arguments to prove it unchangeable; and its obligation unto the righteousness first required perpetually in force — Therefore not abrogated, not dispensed withal, not derogated from, but accomplished — This alone by Christ, and the imputation of his righteousness unto us
Our second argument shall be taken from the nature of that obedience or righteousness which God requires of us that we may be accepted of him, and approved by him. This being a large subject, if fully to be handled, I shall reduce what is of our present concernment in it unto some special heads or observations:—
1. God being a most perfect, and therefore a most free agent, all his acting towards mankind, all his dealings with them, all his constitutions and laws concerning them, are to be resolved into his own sovereign will and pleasure. No other reason can be given of the original of the whole system of them. This the Scripture testifies unto, Ps. cxv. 3; cxxxv. 6; Prov. xvi. 4; Eph. i. 9, 11; Rev. iv. 11. The being, existence, and natural circumstances of all creatures being an effect of the free counsel and pleasure of God, all that belongs unto them must be ultimately resolved thereinto.
2. Upon a supposition of some free acts of the will of God, and the execution of them, constituting an order in the things that outwardly are of him, and their mutual respect unto one another, some things may become necessary in this relative state, whose being was not absolutely necessary in its own nature. The order of all things, and their mutual respect unto one another, depend on God's free constitution no less than their being absolutely. But upon a supposition of that constitution, things have in that order a necessary relation one to another, and all of them unto God. Wherefore, —
3. It was a free, sovereign act of God's will, to create, effect, or produce such a creature as man is; that is, of a nature intelligent, rational, capable of moral obedience, with rewards and punishments. But on a supposition hereof, man, so freely made, could not be governed any other ways but by a moral instrument of law or rule, influencing the rational faculties of his soul unto obedience, and guiding him therein. He could not in that constitution be contained under the rule of God by a mere physical influence, as are all irrational or brute creatures. To suppose it, is to deny or destroy the essential faculty and powers wherewith he was created. Wherefore, on the supposition of his being, it was necessary that a law or rule of obedience should be prescribed unto him and be the instrument of God's government towards him.
4. This necessary law, so far forth as it was necessary, did immediately and unavoidably ensue upon the constitution of our nature in relation unto God. Supposing the nature, being, and properties of God, with the works of creation, on the one hand; and suppose the being, existence, and the nature of man, with his necessary relation unto God, on the other; and the law whereof we speak is nothing but the rule of that relation, which can neither be nor be preserved without it. Hence is this law eternal, indispensable, admitting of no other variation than does the relation between God and man, which is a necessary exurgence from their distinct natures and properties.
5. The substance of this law was, that man, adhering unto God absolutely, universally, unchangeably, uninterruptedly, in trust, love, and fear, as the chiefest good, the first author of his being, of all the present and future advantages whereof it was capable, should yield obedience unto him, with respect unto his infinite wisdom, righteousness, and almighty power to protect, reward, and punish, in all things known to be his will and pleasure, either by the light of his own mind or especial revelation made unto him. And it is evident that no more is required unto the constitution and establishment of this law but that God be God, and man be man, with the necessary relation that must thereon ensue between them. Wherefore, —
6. This law does eternally and unchangeably oblige all men unto obedience to God, — even that obedience which it requires, and in the manner wherein it requires it; for both the substance of what it requires, and the manner of the performance of it, as unto measures and degrees, are equally necessary and unalterable, upon the suppositions laid down. For God cannot deny himself, nor is the nature of man changed as unto the essence of it, whereunto alone respect is had in this law, by any thing that can fall out. And although God might superadd unto the original obligations of this law what arbitrary commands he pleased, such as did not necessarily proceed or arise from the relation between him and us, which might be, and be continued without them; yet would they be resolved into that principle of this law, that God in all things was absolutely to be trusted and obeyed.
7. "Known unto God are all his works from the foundation of the world." In the constitution of this order of things he made it possible, and foresaw it would be future, that man would rebel against the preceptive power of the law, and disturb that order of things wherein he was placed under his moral rule. This gave occasion unto that effect of infinite divine righteousness, in constituting the punishment that man should fall under, upon his transgression of this law. Neither was this an effect of arbitrary will and pleasure, any more than the law itself was. Upon the supposition of the creation of man, the law mentioned was necessary, from all the divine properties of the nature of God; and upon a supposition that man would transgress the law, God being now considered as his ruler and governor, the constitution of the punishment due unto his sin and transgression of it was a necessary effect of divine righteousness. This it would not have been had the law itself been arbitrary; but that being necessary, so was the penalty of its transgression. Wherefore, the constitution of this penalty is liable to no more change, alteration, or abrogation than the law itself, without an alteration in the state and relation between God and man.
8. This is that law which our Lord Jesus Christ came "not to destroy, but to fulfil," that he might be "the end of it for righteousness unto them that do believe." This law he abrogated not, nor could do so without a destruction of the relation that is between God and man, arising from, or ensuing necessarily on, their distinct beings and properties; but as this cannot be destroyed, so the Lord Christ came unto a contrary end, — namely, to repair and restore it where it was weakened. Wherefore, —
9. This law, the law of sinless, perfect obedience, with its sentence of the punishment of death on all transgressors, does and must abide in force forever in this world; for there is no more required hereunto but that God be God, and man be man. Yet shall this be farther proved:—
(1.) There is nothing, not one word, in the Scripture intimating any alteration in or abrogation of this law; so as that any thing should not be duty which it makes to be duty, or any thing not be sin which it makes to be sin, either as unto matter or degrees, or that the thing which it makes to be sin, or which is sin by the rule of it, should not merit and deserve that punishment which is declared in the sanction of it, or threatened by it: "The wages of sin is death." If any testimony of Scripture can be produced unto either of these purposes, — namely, that either any thing is not sin, in the way of omission or commission, in the matter or manner of its performance, which is made to be so by this law, or that any such sin, or any thing that would have been sin by this is law, is exempted from the punishment threatened by it, as unto merit or desert, — it shall be attended unto. It is, therefore, in universal force towards all mankind. There is no relief in this case, but "Behold the Lamb of God."
In exception hereunto it is pleaded, that when it was first given unto Adam, it was the rule and instrument of a covenant between God and man, — a covenant of works and perfect obedience; but upon the entrance of sin, it ceased to have the nature of a covenant unto any. And it is so ceased, that on an impossible supposition that any man should fulfil the perfect righteousness of it, yet should he not be justified, or obtain the benefit of the covenant thereby. It is not, therefore, only become ineffectual unto us as a covenant by reason of our weakness and disability to perform it, but it is ceased in its own nature so to be; but these things, as they are not unto our present purpose, so are they wholly unproved. For, —
[1.] Our discourse is not about the federal adjunct of the law, but about its moral nature only. It is enough that, as a law, it continues to oblige all mankind unto perfect obedience, under its original penalty. For hence it will unavoidably follow, that unless the commands of it be complied withal and fulfilled, the penalty will fall on all that transgress it. And those who grant that this law is still in force as unto its being a rule of obedience, or as unto its requiring duties of us, do grant all that we desire. For it requires no obedience but what it did in its original constitution, — that is, sinless and perfect; and it requires no duty, nor prohibits any sin, but under the penalty of death upon disobedience.
[2.] It is true, that he who is once a sinner, if he should afterwards yield all that perfect obedience unto God that the law requires, could not thereby obtain the benefit of the promise of the covenant. But the sole reason of it is, because he is antecedently a sinner, and so obnoxious unto the curse of the law; and no man can be obnoxious unto its curse and have a right unto its promise at the same time. But so to lay the supposition, that the same person is by any means free from the curse due unto sin, and then to deny that, upon the performance of that perfect, sinless obedience which the law requires, he should have right unto the promise of life thereby, is to deny the truth of God, and to reflect the highest dishonour upon his justice. Jesus Christ himself was justified by this law; and it is immutably true, that he who does the things of it shall live therein.
[3.] It is granted that man continued not in the observation of this law, as it was the rule of the covenant between God and him. The covenant it was not, but the rule of it; which, that it should be, was superadded unto its being as a law. For the covenant comprised things that were not any part of a result from the necessary relation of God and man. Wherefore man, by his sin as unto demerit, may be said to break this covenant, and as unto any benefit unto himself, to disannul it. It is also true, that God did never formally and absolutely renew or give again this law as a covenant a second time. Nor was there any need that so he should do, unless it were declaratively only, for so it was renewed at Sinai; for the whole of it being an emanation of eternal right and truth, it abides, and must abide, in full force forever. Wherefore, it is only thus far broken as a covenant, that all mankind having sinned against the commands of it, and so, by guilt, with the impotency unto obedience which ensued thereon, defeated themselves of any interest in its promise, and possibility of attaining any such interest, they cannot have any benefit by it. But as unto its power to oblige all mankind unto obedience, and the unchangeable truth of its promises and threatenings, it abides the same as it was from the beginning.
(2.) Take away this law, and there is left no standard of righteousness unto mankind, no certain boundaries of good and evil, but those pillars whereon God has fixed the earth are left to move and float up and down like the isle of Delos in the sea. Some say, the rule of good and evil unto men is not this law in its original constitution, but the light of nature and the dictates of reason. If they mean that light which was primigenial and concreated with our natures, and those dictates of right and wrong which reason originally suggested and improved, they only say, in other words, that this law is still the unalterable rule of obedience unto all mankind. But if they intend the remaining light of nature that continues in every individual in this depraved state thereof, and that under such additional deprivations as traditions, customs, prejudices, and lusts of all sorts, have affixed unto the most, there is nothing more irrational; and it is that which is charged with no less inconvenience than that it leaves no certain boundaries of good and evil. That which is good unto one, will, on this ground, be in its own nature evil unto another, and so on the contrary; and all the idolaters that ever were in the world might on this pretence be excused.
(3.) Conscience bears witness hereunto. There is no good nor evil required or forbidden by this law, that, upon the discovery of it, any man in the world can persuade or bribe his conscience not to comply with it in judgment, as unto his concernment therein. It will accuse and excuse, condemn and free him, according to the sentence of this law, let him do what he can to the contrary.
In brief, it is acknowledged that God, by virtue of his supreme dominion over all, may, in some instances, change the nature and order of things, so as that the precepts of the divine law shall not in them operate in their ordinary efficacy. So was it in the case of his command unto Abraham to slay his son, and unto the Israelites to rob the Egyptians. But on a supposition of the continuance of that order of things which this law is the preservation of, such is the intrinsic nature of the good and evil commanded and forbidden therein, that it is not the subject of divine dispensation; as even the schoolmen generally grant.
10. From what we have discoursed, two things do unavoidably ensue:—
(1.) That whereas all mankind have by sin fallen under the penalty threatened unto the transgression of this law, — and [the] suffering of this penalty, which is eternal death, being inconsistent with acceptance before God, or the enjoyment of blessedness, — it is utterly impossible that any one individual person of the posterity of Adam should be justified in the sight of God, accepted with him or blessed by him, unless this penalty be answered, undergone, and suffered, by them or for them. The dikaioma tou Theou herein is not to be abolished, but established.
(2.) That unto the same end, of acceptation with God, justification before him, and blessedness from him, the righteousness of this eternal law must be fulfilled in us in such a way as that, in the judgment of God, which is according unto truth, we may be esteemed to have fulfilled it, and be dealt with accordingly. For upon a supposition of a failure herein, the sanction of the law is not arbitrary, so as that the penalty may or may not be inflicted, but necessary, from the righteousness of God as the supreme governor of all.
11. About the first of these, our controversy is with the Socinians only, who deny the satisfaction of Christ, and any necessity thereof. Concerning this I have treated elsewhere at large, and expect not to see an answer unto what I have disputed on that subject. As unto the latter of them, we must inquire how we may be supposed to comply with the rule, and answer the righteousness of this unalterable law, whose authority we can no way be exempted from. And that which we plead is, that the obedience and righteousness of Christ imputed unto us, — his obedience as the surety of the new covenant, granted unto us, made ours by the gracious constitution, sovereign appointment, and donation of God, — is that whereon we are judged and esteemed to have answered the righteousness of the law. "By the obedience of one many are made righteous," Rom. v. 19. "That the righteousness of the law might be fulfilled in us," Rom. viii. 4. And hence we argue, —
If there be no other way whereby the righteousness of the law may be fulfilled in us, without which we cannot be justified, but must fall inevitably under the penalty threatened unto the transgression of it, but only the righteousness of Christ imputed unto us, then is that the sole righteousness whereby we are justified in the sight of God. But the former is true, and so, therefore is the latter.
12. On the supposition of this law, and its original obligation unto obedience, with its sanction and threatenings, there can be but one of three ways whereby we may come to be justified before God, who have sinned, and are no way able in ourselves to perform the obedience for the future which it does require. And each of them has a respect unto a sovereign act of God with reference unto this law. The first is the abrogation of it, that it should no more oblige us either unto obedience or punishment. This we have proved impossible; and they will woefully deceive their own souls who shall trust unto it. The second is by transferring of its obligation, unto the end of justification, on a surety or common undertaker. This is that which we plead for, as the substance of the mystery of the gospel, considering the person and grace of this undertaker or surety. And herein all things do tend unto the exaltation of the glory of God in all the holy properties of his nature, with the fulfilling and establishing of the law itself, Matt. v. 17; Rom. iii. 31; viii. 4; x. 3, 4. The third way is by an act of God towards the law, and another towards us, whereby the nature of the righteousness which the law requires is changed; which we shall examine as the only reserve against our present argument.
13. It is said, therefore, that by our own personal obedience we do answer the righteousness of the law, so far as it is required of us. But whereas no sober person can imagine that we can, or that any one in our lapsed condition ever did, yield in our own persons that perfect, sinless obedience unto God which is required of us in the law of creation, two things are supposed, that our obedience, such as it is, may be accepted with God as if it were sinless and perfect. For although some will not allow that the righteousness of Christ is imputed unto us for what it is, yet they contend that our own righteousness is imputed unto us for what it is not. Of these things the one respects the law, the other our obedience.
14. That which respects the law is not the abrogation of it. For although this would seem the most expedite way for the reconciliation of this difficulty, — namely, that the law of creation is utterly abrogated by the gospel, both as unto its obligation unto obedience and punishment, and no law is to be continued in force but that which requires only sincere obedience of us, whereof there is, as unto duties [and] the manner of their performance, not any absolute rule or measure, — yet this is not by many pretended. They say not that this law is so abrogated as that it should not have the power and efficacy of a law towards us. Nor is it possible it should be so; nor can any pretence be given how it should so be. It is true, it was broken by man, is so by us all, and that with respect unto its principal end of our subjection unto God and dependence upon him, according to the rule of it; but it is foolish to think that the fault of those unto whom a righteous law is rightly given should abrogate or disannul the law itself. A law that is good and just may cease and expire as unto any power of obligation, upon the ceasing or expiration of the relation which it did respect; so the apostle tells us that "when the husband of a woman is dead, she is free from the law of her husband," Rom. vii. 2. But the relation between God and us, which was constituted in our first creation, can never cease. But a law cannot be abrogated without a new law given, and made by the same or an equal power that made it, either expressly revoking it, or enjoining things inconsistent with it and contradictory unto its observation. In the latter way the law of Mosaical institutions was abrogated and disannulled. There was not any positive law made for the taking of it away; but the constitution and introduction of a new way of worship by the gospel, inconsistent with it and contrary unto it, deprived it of all its obligatory power and efficacy. But neither of these ways has God taken away the obligation of the original law of obedience, either as unto duties or recompenses of reward. Neither is there any direct law made for its abrogation; nor has he given any new law of moral obedience, either inconsistent with or contrary unto it: yea, in the gospel it is declared to be established and fulfilled.
It is true, as was observed before, that this law was made the instrument of a covenant between God and man; and so there is another reason of it, for God has actually introduced another covenant inconsistent with it, and contrary unto it. But yet neither does this instantly, and "ipso facto," free all men unto the law, in the way of a covenant. For, unto the obligation of a law, there is no more required but that the matter of it be just and righteous; that it be given or made by him who has just authority so to give or make it; and be sufficiently declared unto them who are to be obliged by it. Hence the making and promulgation of a new law does "ipso facto" abrogate any former law that is contrary unto it, and frees all men from obedience unto it who were before obliged by it. But in a covenant it is not so. For a covenant does not operate by mere sovereign authority; it becomes not a covenant without the consent of them with whom it is made. Wherefore, no benefit accrues unto any, or freedom from the old covenant, by the constitution of the new, unless he has actually complied with it, has chosen it, and is interested in it thereby. The first covenant made with Adam, we did in him consent unto and accept of. And therein, not withstanding our sin, do we and must we abide, — that is, under the obligation of it unto duty and punishment, — until by faith we are made partakers of the new. It cannot therefore be said, that we are not concerned in the fulfilling of the righteousness of this law, because it is abrogated.
15. Nor can it be said that the law has received a new interpretation, whereby it is declared that it does not oblige, nor shall be construed for the future to oblige, any unto sinless and perfect obedience, but may be complied with on far easier terms. For the law being given unto us when we were sinless, and on purpose to continue and preserve us in that condition, it is absurd to say that it did not oblige us unto sinless obedience; and not an interpretation, but a plain depravation of its sense and meaning. Nor is any such thing once intimated in the gospel. Yea, the discourses of our Saviour upon the law are absolutely destructive of any such imagination. For whereas the scribes and Pharisees had attempted, by their false glosses and interpretations, to accommodate the law unto the inclinations and lusts of men (a course since pursued both nationally and practically, as all who design to burden the consciences of men with their own commands do endeavour constantly to recompense them by an indulgence with respect unto the commands of God), he, on the contrary, rejects all such pretended epieikias [accommodations] and interpretations, restoring the law unto its pristine crown, as the Jews' tradition is, that the Messiah shall do.
16. Nor can a relaxation of the law be pretended, if there be any such thing in rule; for if there be, it respects the whole being of the law, and consists either in the suspension of its whole obligation, at least for a season, or the substitution of another person to answer its demands, who was not in the original obligation, in the room of them that were. For so some say that the Lord Christ was made under the law for us by an act of relaxation of the original obligation of the law; how properly, "ipsi viderint." But here, in no sense, it can have place.
17. The act of God towards the law in this case intended, is a derogation from its obliging power as unto obedience. For whereas it did originally oblige unto perfect, sinless obedience in all duties, both as unto their substance and the manner of their performance, it shall be allowed to oblige us still unto obedience, but not unto that which is absolutely the same, especially not as unto the completeness and perfection of it; for if it do so, either it is fulfilled in the righteousness of Christ for us, or no man living can ever be justified in the sight of God. Wherefore, by an act of derogation from its original power, it is provided that it shall oblige us still unto obedience, but not that which is absolutely sinless and perfect; but although it be performed with less intension of love unto God, or in a lower degree than it did at first require, so it be sincere and universal as unto all parts of it, it is all that the law now requires of us. This is all that it now requires, as it is adapted unto the service of the new covenant, and made the rule of obedience according to the law of Christ. Hereby is its preceptive part, so far as we are concerned in it, answered and complied withal. Whether these things are so or no, we shall see immediately in a few words.
18. Hence it follows, that the act of God with respect unto our obedience is not an act of judgment according unto any rule or law of his own; but an acceptilation, or an esteeming, accounting, accepting that as perfect, or in the room of that which is perfect, which really and in truth is not so.
19. It is added, that both these depend on, and are the procurements of, the obedience, suffering, and merits of Christ. For on their account it is that our weak and imperfect obedience is accepted as if it were perfect; and the power of the law, to require obedience absolutely perfect, is taken away. And these being the effects of the righteousness of Christ, that righteousness may on their account, and so far, be said to be imputed unto us.
20. But notwithstanding the great endeavours that have been used to give a colour of truth unto these things, they are both of them but fictions and imaginations of men, that have no ground in the Scripture, nor do comply with the experience of them that believe. For to touch a little on the latter, in the first place, there is no true believer but has these two things fixed in his mind and conscience, —
(1.) That there is nothing in principles, habits, qualities, or actions, wherein he comes short of a perfect compliance with the holy law of God, even as it requires perfect obedience, but that it has in it the nature of sin, and that in itself deserving the curse annexed originally unto the breach of that law. They do not, therefore, apprehend that its obligation is taken off, weakened, or derogated from in any thing. (2.) That there is no relief for him, with respect unto what the law requires or unto what it threatens, but by the mediation of Jesus Christ alone, who of God is made righteousness unto him. Wherefore, they do not rest in or on the acceptation of their own obedience, such as it is, to answer the law, but trust unto Christ alone for their acceptation with God.
21. They are both of them doctrinally untrue; for as unto the former, — (1.) It is unwritten. There is no intimation in the Scripture of any such dispensation of God with reference unto the original law of obedience. Much is spoken of our deliverance from the curse of the law by Christ, but of the abatement of its preceptive power nothing at all. (2.) It is contrary to the Scripture; for it is plainly affirmed that the law is not to be abolished, but fulfilled; not to be made void, but to be established; that the righteousness of it must be fulfilled in us. (3.) It is a supposition both unreasonable and impossible. For, — [1.] The law was a representation unto us of the holiness of God, and his righteousness in the government of his creatures. There can be no alteration made herein, seeing with God himself there is no variableness nor shadow of changing. [2.] It would leave no standard of righteousness, but only a Lesbian rule, which turns and applies itself unto the light and abilities of men, and leaves at least as many various measures of righteousness as there are believers in the world. [3.] It includes a variation in the centre of all religion, which is the natural and moral relation of men unto God; for so there must be, if all that was once necessary thereunto do not still continue so to be. [4.] It is dishonourable unto the mediation of Christ; for it makes the principal end of it to be, that God should accept of a righteousness unto our justification inexpressibly beneath that which he required in the law of our creation. And this in a sense makes him the minister of sin, or that he has procured an indulgence unto it; not by the way of satisfaction and pardon, whereby he takes away the guilt of it from the church, but by taking from it its nature and demerit, so as that what was so originally should not continue so to be, or at least not to deserve the punishment it was first threatened withal. [5.] It reflects on the goodness of God himself; for on this supposition, that he has reduced his law into that state and order as to be satisfied by an observation of it so weak, so imperfect, accompanied with so many failures and sins, as it is with the obedience of the best men in this world (whatever thoughts unto the contrary the frenzy of pride may suggest unto the minds of any), what reason can be given, consistent with his goodness, why he should give a law at first of perfect obedience, which one sin laid all mankind under the penalty of unto their ruin?
22. All these things, and sundry others of the same kind, do follow also on the second supposition, of an acceptilation or an imaginary estimation of that as perfect which is imperfect, as sinless which is attended with sins innumerable. But the judgment of God is according unto truth; neither will he reckon that unto us for a perfect righteousness in his sight which is so imperfect as to be like tattered rags, especially having promised unto us robes of righteousness and garments of salvation.
That which necessarily follows on these discourses is, That there is no other way whereby the original, immutable law of God may be established and fulfilled with respect unto us, but by the imputation of the perfect obedience and righteousness of Christ, who is the end of the law for righteousness unto all that do believe.
Chapter XII. The imputation of the obedience of Christ unto the law declared and vindicated
Imputation of the obedience of Christ no less necessary than that of his suffering, on the same ground — Objections against it:— First, That it is impossible — Management hereof by Socinus — Ground of this objection, that the Lord Christ was for himself obliged unto all the obedience he yielded unto God, and performed it for himself, answered — The obedience inquired after, the obedience of the person of Christ the Son of God — In his whole person Christ was not under the law — He designed the obedience he performed for us, not for himself — This actual obedience not necessary as a qualification of his person unto the discharge of his office — The foundation of this obedience in his being made man, and of the posterity of Abraham, not for himself, but for us — Right of the human nature unto glory, by virtue of union — Obedience necessary unto the human nature, as Christ in it was made under the law — This obedience properly for us — Instances of that nature among men — Christ obeyed as a public person, and so not for himself — Human nature of Christ subject unto the law, so an eternal rule of dependence on God, and subjection to him; not as prescribed unto us whilst we are in this world, in order unto our future blessedness or reward — Second objection, That it is useless, answered — He that is pardoned all his sins is not thereon esteemed to have done all that is required of him — Not to be unrighteous negatively, not the same with being righteous positively — The law obliges both unto punishment and obedience — How, and in what sense — Pardon of sin gives no title to eternal life — The righteousness of Christ, who is one, imputed unto many — Arguments proving the imputation of the obedience of Christ unto the justification of life
From the foregoing general argument another does issue in particular, with respect unto the imputation of the active obedience or righteousness of Christ unto us, as an essential part of that righteousness whereon we are justified before God. And it is as follows:— "If it were necessary that the Lord Christ, as our surety, should undergo the penalty of the law for us, or in our stead, because we have all sinned, then it was necessary also that, as our surety, he should yield obedience unto the preceptive part of the law for us also; and if the imputation of the former be needful for us unto our justification before God, then is the imputation of the latter also necessary unto the same end and purpose." For why was it necessary, or why would God have it so, that the Lord Christ, as the surety of the covenant, should undergo the curse and penalty of the law, which we had incurred the guilt of by sin, that we may be justified in his sight? Was it not that the glory and honour of his righteousness, as the author of the law, and the supreme governor of all mankind thereby, might not be violated in the absolute impunity of the infringers of it? And if it were requisite unto the glory of God that the penalty of the law should be undergone for us, or suffered by our surety in our stead, because we had sinned, wherefore is it not as requisite unto the glory of God that the preceptive part of the law be complied withal for us, inasmuch as obedience thereunto is required of us? And as we are no more able of ourselves to full the law in a way of obedience than to undergo the penalty of it, so as that we may be justified thereby; so no reason can be given why God is not as much concerned, in honour and glory, that the preceptive power and part of the law be complied withal by perfect obedience, as that the sanction of it be established by undergoing the penalty of it. Upon the same grounds, therefore, that the Lord Christ's suffering the penalty of the law for us was necessary that we might be justified in the sight of God, and that the satisfaction he made [might] thereby be imputed unto us, as if we ourselves had made satisfaction unto God, as Bellarmine speaks and grants; on the same it was equally necessary, — that is, as unto the glory and honour of the Legislator and supreme Governor of all by the law, — that he should fulfil the preceptive part of it, in his perfect obedience thereunto; which also is to be imputed unto us for our justification.
Concerning the first of these, — namely, the satisfaction of Christ, and the imputation of it unto us, — our principal difference is with the Socinians. And I have elsewhere written so much in the vindication of the truth therein, that I shall not here again re-assume the same argument; it is here, therefore, taken for granted, although I know that there are some different apprehensions about the notion of Christ's suffering in our stead, and of the imputation of those sufferings unto us. But I shall here take no notice of them, seeing I press this argument no farther, but only so far forth that the obedience of Christ unto the law, and the imputation thereof unto us, are no less necessary unto our justification before God, than his suffering of the penalty of the law, and the imputation thereof unto us, unto the same end. The nature of this imputation, and what it is formally that is imputed, we have considered elsewhere.
That the obedience of Christ the mediator is thus imputed to us, shall be afterwards proved in particular by testimonies of the Scripture. Here I intend only the vindication of the argument as before laid down, which will take us up a little more time than ordinary. For there is nothing in the whole doctrine of justification which meets with a more fierce and various opposition; but the truth is great, and will prevail.
The things that are usually objected and vehemently urged against the imputation of the obedience of Christ unto our justification, may be reduced unto three heads — I. That it is impossible. II. That it is useless. III. That it is pernicious to believe it. And if the arguments used for the enforcement of these objections be as cogent as the charge itself is fierce and severe, they will unavoidably overthrow the persuasions of it in the minds of all sober persons. But there is ofttimes a wide difference between what is said and what is proved, as will appear in the present case:—
I. It is pleaded impossible, on this single ground, — namely, "That the obedience of Christ unto the law was due from him on his own account, and performed by him for himself, as a man made under the law." Now, what was necessary unto himself, and done for himself, cannot be said to be done for us, so as to be imputed unto us.
II. It is pretended to be useless from hence, because all "our sins of omission and commission being pardoned in our justification on the account of the death and satisfaction of Christ, we are thereby made completely righteous; so as that there is not the least necessity for, or use of, the imputation of the obedience of Christ unto us."
III. Pernicious also they say it is, as that which takes away "the necessity of our own personal obedience, introducing antinomianism, libertinism, and all manner of evils."
For this last part of the charge, I refer it unto its proper place; for although it be urged by some against this part of the doctrine of justification in a peculiar manner, yet is it managed by others against the whole of it. And although we should grant that the obedience of Christ unto the law is not imputed unto us unto our justification, yet shall we not be freed from disturbance by this false accusation, unless we will renounce the whole of the satisfaction and merit of Christ also; and we intend not to purchase our peace with the whole world at so dear a rate. Wherefore, I shall in its proper place give this part of the charge its due consideration, as it reflects on the whole doctrine of justification, and all the causes thereof, which we believe and profess.
I. The first part of this charge, concerning the impossibility of the imputation of the obedience of Christ unto us, is insisted on by Socinus de Servat., part iii. cap. 5. And there has been nothing since pleaded unto the same purpose but what has been derived from him, or wherein, at least, he has not prevented the inventions of other men, and gone before them. And he makes this consideration the principal engine wherewith he endeavours the overthrow of the whole doctrine of the merit of Christ; for he supposes that if all he did in a way of obedience was due from himself on his own account, and was only the duty which he owed unto God for himself in his station and circumstances, as a man in this world, it cannot be meritorious for us, nor any way imputed unto us. And in like manner, to weaken the doctrine of his satisfaction, and the imputation thereof unto us, he contends that Christ offered as a priest for himself, in that kind of offering which he made on the cross, part ii. cap. 22. And his real opinion was, that whatever was of offering or sacrifice in the death of Christ, it was for himself; that is, it was an act of obedience unto God, which pleased him, as the savour of a sweet-smelling sacrifice. His offering for us is only the presentation of himself in the presence of God in heaven; now he has no more to do for himself in a way of duty. And the truth is, if the obedience of Christ had respect unto himself only, — that is, if he yielded it unto God on the necessity of his condition, and did not do it for us, — I see no foundation left to assert his merit upon, no more than I do for the imputation of it unto them that believe.
That which we plead is, that the Lord Christ fulfilled the whole law for us; he did not only undergo the penalty of it due unto our sins, but also yielded that perfect obedience which it did require. And herein I shall not immix myself in the debate of the distinction between the active and passive obedience of Christ; for he exercised the highest active obedience in his suffering, when he offered himself to God through the eternal Spirit. And all his obedience, considering his person, was mixed with suffering, as a part of his exinanition and humiliation; whence it is said, that "though he were a Son, yet learned he obedience by the things which he suffered." And however doing and suffering are in various categories of things, yet Scripture testimonies are not to be regulated by philosophical artifices and terms. And it must needs be said, that the sufferings of Christ, as they were purely penal, are imperfectly called his passive righteousness; for all righteousness is either in habit or in action, whereof suffering is neither; nor is any man righteous, or so esteemed, from what he suffers. Neither do sufferings give satisfaction unto the commands of the law, which require only obedience. And hence it will unavoidably follow, that we have need of more than the mere sufferings of Christ, whereby we may be justified before God, if so be that any righteousness be required thereunto; but the whole of what I intend is, that Christ's fulfilling of the law, in obedience unto its commands, is no less imputed unto us for our justification than his undergoing the penalty of it is.
I cannot but judge it sounds ill in the ears of all Christians, "That the obedience of our Lord Jesus Christ, as our mediator and surety, unto the whole law of God, was for himself alone, and not for us;" or, that what he did therein was not that he might be the end of the law for righteousness unto them that do believe, nor a means of the fulfilling of the righteousness of the law in us; — especially considering that the faith of the church is, that he was given to us, born to us; that for us men, and for our salvation, he came down from heaven, and did and suffered what was required of him. But whereas some who deny the imputation of the obedience of Christ unto us for our justification, do insist principally on the second thing mentioned, — namely, the unusefulness of it, — I shall under this part of the charge consider only the arguing of Socinus; which is the whole of what some at present do endeavour to perplex the truth withal.
To this purpose is his discourse, part iii. cap. 5. De Servat.: "Jam vero manifestum est, Christum quia homo natus fuerat, et quidem, ut inquit Paulus, factus sub lege, legi divinæ inquam, quæ æterna et immutabilis est, non minus quam cæteri homines obnoxium fuisse. Alioqui potuisset Christus æternam Dei legem negligere, sive etiam universam si voluisset infringere, quod impium est vel cogitare. Immo ut supra alicubi explicatum fuit, nisi ipse Christus legi divinæ servandæ obnoxius fuisset, ut ex Pauli verbis colligitur, non potuisset iis, qui ei legi servandæ obnoxii sunt, opem ferre et eos ad immortalitatis firmam spem traducere. Non differebat igitur hac quidem ex parte Christus, quando homo natus erat, a cæteris hominibus. Quocirca nec etiam pro aliis, magis quam quilibet alius homo, legem divinam conservando satisfacere potuit, quippe qui ipse eam servare omnino debuit." I have transcribed his words, that it may appear with whose weapons some young disputers among ourselves do contend against the truth.
The substance of his plea is, — that our Lord Jesus Christ was for himself, or on his own account, obliged unto all that obedience which he performed. And this he endeavours to prove with this reason, — "Because if it were otherwise, then he might, if he would, have neglected the whole law of God, and have broken it at his pleasure." For he forgot to consider, that if he were not obliged unto it upon his own account, but was so on ours, whose cause he had undertaken, the obligation on him unto most perfect obedience was equal to what it would have been had he been originally obliged on his own account. However, hence he infers "That what he did could not be for us, because it was so for himself; no more than what any other man is bound to do in a way of duty for himself can be esteemed to have been done also for another." For he will allow of none of those considerations of the person of Christ which make what he did and suffered of another nature and efficacy than what can be done or suffered by any other man. All that he adds in the process of his discourse is, — "That whatever Christ did that was not required by the law in general, was upon the especial command of God, and so done for himself; whence it cannot be imputed unto us." And hereby he excludes the church from any benefit by the mediation of Christ, but only what consists in his doctrine, example, and the exercise of his power in heaven for our good; which was the thing that he aimed at. But we shall consider those also which make use of his arguments, though not as yet openly unto all his ends.
To clear the truth herein, the things ensuing must be observed, —
1. The obedience we treat of was the obedience of Christ the mediator: but the obedience of Christ, as "the mediator of the covenant," was the obedience of his person; for "God redeemed his church with his own blood," Acts xx. 28. It was performed in the human nature; but the person of Christ was he that performed it. As in the person of a man, some of his acts, as to the immediate principle of operation, are acts of the body, and some are so of the soul; yet, in their performance and accomplishment, are they the acts of the person: so the acts of Christ in his mediation, as to their energemata, or immediate operation, were the acting of his distinct natures, — some of the divine and some of the human, immediately; but as unto their apotelesmata, and the perfecting efficacy of them, they were the acts of his whole person, — his acts who was that person, and whose power of operation was a property of his person. Wherefore, the obedience of Christ, which we plead to have been for us, was the obedience of the Son of God; but the Son of God was never absolutely made hupo nomon, — "under the law," — nor could be formally obliged thereby. He was, indeed, as the apostle witnesses, made so in his human nature, wherein he performed this obedience: "Made of a woman, made under the law," Gal. iv. 4. He was so far forth made under the law, as he was made of a woman; for in his person he abode "Lord of the sabbath," Mark ii. 28; and therefore of the whole law. But the obedience itself was the obedience of that person who never was, nor ever could absolutely be, made under the law in his whole person; for the divine nature cannot be subjected unto an outward work of its own, such as the law is, nor can it have an authoritative, commanding power over it, as it must have if it were made hupo nomon, — "under the law." Thus the apostle argues that "Levi paid tithes in Abraham," because he was then in his loins, when Abraham himself paid tithes unto Melchizedek, Heb. vii. And thence he proves that he was inferior unto the Lord Christ, of whom Melchizedek was a type. But may it not thereon be replied, that then no less the Lord Christ was in the loins of Abraham than Levi? "For verily," as the same apostle speaks, "he took on him the seed of Abraham." It is true, therefore, that he was so in respect of his human nature; but as he was typed and represented by Melchizedek in his whole person, "without father, without mother, without genealogy, without beginning of days or end of life," so he was not absolutely in Abraham's loins, and was exempted from being tithed in him. Wherefore, the obedience whereof we treat, being not the obedience of the human nature abstractedly, however performed in and by the human nature; but the obedience of the person of the Son of God, however the human nature was subject to the law (in what sense, and unto what ends, shall be declared afterwards); it was not for himself, nor could be for himself; because his whole person was not obliged thereunto. It is therefore a fond thing, to compare the obedience of Christ with that of any other man, whose whole person is under the law. For although that may not be for himself and others (which yet we shall show that in some cases it may), yet this may, yea, must be for others, and not for himself. This, then, we must strictly hold unto. If the obedience that Christ yielded unto the law were for himself, whereas it was the act of his person, his whole person, and the divine nature therein, were "made under the law;" which cannot be. For although it is acknowledged that, in the ordination of God, his exinanition was to precede his glorious, majestical exaltation, as the Scripture witnesses, Phil. ii. 9; Luke xxiv. 26; Rom. xiv. 9; yet absolutely his glory was an immediate consequent of the hypostatical union, Heb. i. 6; Matt. ii. 11.
Socinus, I confess, evades the force of this argument, by denying the divine person of Christ. But in this disputation I take that for granted, as having proved it elsewhere beyond what any of his followers are able to contradict. And if we may not build on truths by him denied, we shall scarce have any one principle of evangelical truth left us to prove any thing from. However, I intend them only at present who concur with him in the matter under debate, but renounce his opinion concerning the person of Christ.
2. As our Lord Jesus Christ owed not in his own person this obedience for himself, by virtue of any authority or power that the law had over him, so he designed and intended it not for himself, but for us. This, added unto the former consideration, gives full evidence unto the truth pleaded for; for if he was not obliged unto it for himself, — his person that yielded it not being under the law, — and if he intended it not for himself; then it must be for us, or be useless. It was in our human nature that he performed all this obedience. Now, the susception of our nature was a voluntary act of his own, with reference unto some end and purpose; and that which was the end of the assumption of our nature was, in like manner, the end of all that he did therein. Now, it was for us, and not for himself, that he assumed our nature; nor was any thing added unto him thereby. Wherefore, in the issue of his work, he proposes this only unto himself, that he may be "glorified with that glory which he had with the Father before the world was," by the removal of that vail which was put upon it in his exinanition. But that it was for us that he assumed our nature, is the foundation of Christian religion, as it is asserted by the apostle, Heb. ii. 14; Phil. ii. 5-8.
Some of the ancient schoolmen disputed, that the Son of God should have been incarnate although man had not sinned and fallen; the same opinion was fiercely pursued by Osiander, as I have elsewhere declared: but none of them once imagined that he should have been so made man as to be made under the law, and be obliged thereby unto that obedience which now he has performed; but they judged that immediately he was to have been a glorious head unto the whole creation. For it is a common notion and presumption of all Christians, but only such as will sacrifice such notions unto their own private conceptions, that the obedience which Christ yielded unto the law on the earth, in the state and condition wherein he yielded it, was not for himself, but for the church, which was obliged unto perfect obedience, but was not able to accomplish it. That this was his sole end and design in it is a fundamental article, if I mistake not, of the creed of most Christians in the world; and to deny it does consequentially overthrow all the grace and love both of the Father and [of the] Son in his mediation.
It is said, "That this obedience was necessary as a qualification of his person, that he might be meet to be a mediator for us; and therefore was for himself." It belongs unto the necessary constitution of his person, with respect unto his mediatory work; but this I positively deny. The Lord Christ was every way meet for the whole work of mediation, by the ineffable union of the human nature with the divine, which exalted it in dignity, honour, and worth, above any thing or all things that ensued thereon. For hereby he became in his whole person the object of all divine worship and honour; for "when he bringeth the First-begotten into the world, he saith, And let all the angels of God worship him." Again, that which is an effect of the person of the Mediator, as constituted such, is not a qualification necessary unto its constitution; that is, what he did as mediator did not concur to the making of him meet so to be. But of this nature was all the obedience which he yielded unto the law; for as such "it became him to fulfil all righteousness."
Whereas, therefore, he was neither made man nor of the posterity of Abraham for himself, but for the church, — namely, to become thereby the surety of the covenant, and representative of the whole, — his obedience as a man unto the law in general, and as a son of Abraham unto the law of Moses, was for us, and not for himself, so designed, so performed; and, without a respect unto the church, was of no use unto himself. He was born to us, and given to us; lived for us, and died for us; obeyed for us, and suffered for us, — that "by the obedience of one many might be made righteous." This was the "grace of our Lord Jesus Christ;" and this is the faith of the catholic church. And what he did for us is imputed unto us. This is included in the very notion of his doing it for us, which cannot be spoken in any sense, unless that which he so did be imputed unto us. And I think men ought to be wary that they do not, by distinctions and studied evasions, for the defence of their own private opinions, shake the foundations of Christian religion. And I am sure it will be easier for them, as it is in the proverb, to wrest the club out of the hand of Hercules, than to dispossess the minds of true believers of this persuasion: "That what the Lord Christ did in obedience unto God, according unto the law, he designed in his love and grace to do it for them." He needed no obedience for himself, he came not into a capacity of yielding obedience for himself, but for us; and therefore for us it was that he fulfilled the law in obedience unto God, according unto the terms of it. The obligation that was on him unto obedience was originally no less for us, no less needful unto us, no more for himself, no more necessary unto him, than the obligation was on him, as the surety of the covenant, to suffer the penalty of the law, was either the one or the other.
3. Setting aside the consideration of the grace and love of Christ, and the compact between the Father and the Son as unto his undertaking for us, which undeniably proves all that he did in the pursuit of them to be done for us, and not for himself; I say, setting aside the consideration of these things, and the human nature of Christ, by virtue of its union with the person of the Son of God, had a right unto, and might have immediately been admitted into, the highest glory whereof it was capable, without any antecedent obedience unto the law. And this is apparent from hence, in that, from the first instant of that union, the whole person of Christ, with our nature existing therein, was the object of all divine worship from angels and men; wherein consists the highest exaltation of that nature.
It is true, there was a peculiar glory that he was actually to be made partaker of, with respect unto his antecedent obedience and suffering, Phil. ii. 8, 9. The actual possession of this glory was, in the ordination of God, to be consequential unto his obeying and suffering, not for himself, but for us. But as unto the right and capacity of the human nature in itself, all the glory whereof it was capable was due unto it from the instant of its union; for it was therein exalted above the condition that any creature is capable of by mere creation. And it is but a Socinian fiction, that the first foundation of the divine glory of Christ was laid in his obedience, which was only the way of his actual possession of that part of his glory which consists in his mediatory power and authority over all. The real foundation of the whole was laid in the union of his person; whence he prays that the Father would glorify him (as unto manifestation) with that glory which he had with him before the world was.