Yet is it more plainly expressed, verse 19. "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."
This is well explained by Cyrillus Alexandrinus in Joan. lib. xi. cap. 25: "Quemadmodum prævaricatione primi hominis ut in primitiis generis nostri, morti addicti fuimus; eodem modo per obedientiam et justitiam Christi, in quantum seipsum legi subjecit, quamvis legis author esset, benedictio et vivificatio quæ per Spiritum est, ad totam nostram penetravit naturam." And by Leo, Epist. xii. ad Juvenalem: "Ut autem reparet omnium vitam, recepit omnium causam; at sicut per unius reatum omnes facti fuerunt peccatores, ita per unius innocentiam omnes fierent innocentes; inde in homines manaret justitia, ubi est humana suscepta natura."
That which he before called paraptoma and dikaioma he now expresses by parakoe and hupakoe, — "disobedience" and "obedience." The parakoe of Adam, or his disobedience, was his actual transgression of the law of God. Hereby, says the apostle, "many were made sinners," — sinners in such a sense as to be obnoxious unto death and condemnation; for liable unto death they could not be made, unless they were first made sinners or guilty. And this they could not be, but that they are esteemed to have sinned in him, whereon the guilt of his sin was imputed unto them. This, therefore, he affirms, — namely, that the actual sin of Adam was so the sin of all men, as that they were made sinners thereby, obnoxious unto death and condemnation.
That which he opposes hereunto is he hupakoe, — "the obedience of one;" that is, of Jesus Christ. And this was the actual obedience that he yielded unto the whole law of God. For as the disobedience of Adam was his actual transgression of the whole law, so the obedience of Christ was his actual accomplishment or fulfilling of the whole law. This the antithesis does require.
Hereby many are made righteous. How? By the imputation of that obedience unto them. For so, and no otherwise, are men made sinners by the imputation of the disobedience of Adam. And this is that which gives us a right and title unto eternal life, as the apostle declares, verse 21, "That as sin reigned unto death, even so might grace reign through righteousness unto eternal life." This righteousness is no other but the "obedience of one," — that is, of Christ, — as it is called, verse 19. And it is said to "come" upon us, — that is, to be imputed unto us; for "Blessed is the man unto whom God imputeth righteousness." And hereby we have not only deliverance from that death and condemnation whereunto we were liable by the sin of Adam, but the pardon of many offences, — that is, of all our personal sins, — and a right unto life eternal through the grace of God; for we are "justified freely by his grace, through the redemption that is in Christ Jesus."
And these things are thus plainly and fully delivered by the apostle; unto whose sense and expressions also (so far as may be) it is our duty to accommodate ours. What is offered in opposition hereunto is so made up of exceptions, evasions, and perplexed disputes, and leads us so far off from the plain words of the Scripture, that the conscience of a convinced sinner knows not what to fix upon to give it rest and satisfaction, nor what it is that is to be believed unto justification.
Piscator, in his scholia on this chapter and elsewhere, insists much on a specious argument against the imputation of the obedience of Christ unto our justification; but it proceeds evidently on an open mistake and false supposition, as well as it is contradictory unto the plain words of the text. It is true, which he observes and proves, that our redemption, reconciliation, pardon of sin, and justification, are often ascribed unto the death and blood of Christ in a signal manner. The reasons of it have partly been intimated before; and a farther account of them shall be given immediately. But it does not thence follow that the obedience of his life, wherein he fulfilled the whole law, being made under it for us, is excluded from any causality therein, or is not imputed unto us. But in opposition hereunto he thus argues:—
"Si obedientia vitæ Christi nobis ad justitiam imputaretur, non fuit opus Christum pro nobis mori; mori enim necesse fuit pro nobis injustus," 1 Pet. iii. 18. "Quod si ergo justi effecti sumus per vitam illius, causa nulla relicta fuit cur pro nobis moreretur; quia justitia Dei non patitur ut puniat justos. At punivit nos in Christo, seu quod idem valet punivit Christum pro nobis, et loco nostri, posteaquam ille sancte vixisset, ut certum est e Scriptura. Ergo non sumus justi effecti per sanctam vitam Christi. Item, Christus mortuus est ut justitiam illam Dei nobis acquireret," 2 Cor. v. 21. "Non igitur illam acquisiverat ante mortem."
But this whole argument, I say, proceeds upon an evident mistake; for it supposes such an order of things as that the obedience of Christ, or his righteousness in fulfilling the law, is first imputed unto us, and then the righteousness of his death is afterwards to take place, or to be imputed unto us; which, on that supposition, he says, would be of no use. But no such order or divine constitution is pleaded or pretended in our justification. It is true, the life of Christ and his obedience unto the law did precede his sufferings, and undergoing the curse thereof, — neither could it otherwise be, for this order of these things between themselves was made necessary from the law of nature, — but it does not thence follow that it must be observed in the imputation or application of them unto us. For this is an effect of sovereign wisdom and grace, not respecting the natural order of Christ's obedience and suffering, but the moral order of the things whereunto they are appointed. And although we need not assert, nor do I so do, different acts of the imputation of the obedience of Christ unto the justification of life, or a right and title unto life eternal, and of the suffering of Christ unto the pardon of our sins and freedom from condemnation, — but by both we have both, according unto the ordinance of God, that Christ may be all in all, — yet as unto the effects themselves, in the method of God's bringing sinners unto the justification of life, the application of the death of Christ unto them, unto the pardon of sin and freedom from condemnation, is, in order of nature, and in the exercise of faith, antecedent unto the application of his obedience unto us for a right and title unto life eternal.
The state of the person to be justified is a state of sin and wrath, wherein he is liable unto death and condemnation. This is that which a convinced sinner is sensible of, and which alone, in the first place, he seeks for deliverance from: "What shall we do to be saved?" This, in the first place, is represented unto him in the doctrine and promise of the gospel; which is the rule and instrument of its application. And this is [by] the death of Christ. Without this no actual righteousness imputed unto him, not the obedience of Christ himself, will give him relief; for he is sensible that he has sinned, and thereby come short of the glory of God, and under the sentence condemnatory of the law. Until he receives a deliverance from hence, it is to no purpose to propose that unto him which should give him right unto life eternal. But upon a supposition hereof, he is no less concerned in what shall yet farther give him title whereunto, that he may reign in life through righteousness. Herein, I say, in its order, conscience is no less concerned than in deliverance from condemnation. And this order is expressed in the declaration of the fruit and effects of the mediation of Christ, Dan. ix. 24, "To make reconciliation for iniquity, and to bring in everlasting righteousness." Neither is there any force in the objection against it, that actually the obedience of Christ did precede his suffering: for the method of their application is not prescribed thereby; and the state of sinners to be justified, with the nature of their justification, requires it should be otherwise, as God also has ordained. But because the obedience and sufferings of Christ were concomitant from first to last, both equally belonging unto his state of exinanition, and cannot in any act or instance be separated, but only in notion or imagination, seeing he suffered in all his obedience and obeyed in all his sufferings, Heb. v. 8; and neither part of our justification, in freedom from condemnation and right unto life eternal, can be supposed to be or exist without the other, according unto the ordinance and constitution of God; the whole effect is jointly to be ascribed unto the whole mediation of Christ, so far as he acted towards God in our behalf, wherein he fulfilled the whole law, both as to the penalty exacted of sinners and the righteousness it requires unto life as an eternal reward. And there are many reasons why our justification is, in the Scripture, by way of eminency, ascribed unto the death and blood-shedding of Christ.
For, — 1. The grace and love of God, the principal, efficient cause of our justification, are therein made most eminent and conspicuous; for this is most frequently in the Scripture proposed unto us as the highest instance and undeniable demonstration of divine love and grace. And this is that which principally we are to consider in our justification, the glory of them being the end of God therein. He "made us accepted in the Beloved, to the praise of the glory of his grace," Eph. i. 6. Wherefore, this being the fountain, spring, and sole cause, both of the obedience of Christ and of the imputation thereof unto us, with the pardon of sin and righteousness thereby, it is everywhere in the Scripture proposed as the prime object of our faith in our justification, and opposed directly unto all our own works whatever. The whole of God's design herein is, that "grace may reign through righteousness unto eternal life." Whereas, therefore, this is made most evident and conspicuous in the death of Christ, our justification is in a peculiar manner assigned thereunto.
2. The love of Christ himself and his grace are peculiarly exalted in our justification: "That all men may honour the Son even as they honour the Father." Frequently are they expressed unto this purpose, 2 Cor. viii. 9; Gal. ii. 20; Phil. ii. 6, 7; Rev. i. 5, 6. And those also are most eminently exalted in his death, so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner; as nothing is more ordinary than, among many things that concur to the same effect, to ascribe it unto that which is most eminent among them, especially if it cannot be conceived as separated from the rest.
3. This is the clearest testimony that what the Lord Christ did and suffered was for us, and not for himself; for without the consideration hereof, all the obedience which he yielded unto the law might be looked on as due only on his own account, and himself to have been such a Saviour as the Socinians imagine, who should do all with us from God, and nothing with God for us. But the suffering of the curse of the law by him who was not only an innocent man, but also the Son of God, openly testifies that what he did and suffered was for us, and not for himself. It is no wonder, therefore, if our faith as unto justification be in the first place, and principally, directed unto his death and blood-shedding.
4. All the obedience of Christ had still respect unto the sacrifice of himself which was to ensue, wherein it received its accomplishment, and whereon its efficacy unto our justification did depend: for as no imputation of actual obedience would justify sinners from the condemnation that was passed on them for the sin of Adam; so, although the obedience of Christ was not a mere preparation or qualification of his person for his suffering, yet its efficacy unto our justification did depend on his suffering that was to ensue, when his soul was made an offering for sin.
5. As was before observed, reconciliation and the pardon of sin through the blood of Christ do directly, in the first place, respect our relief from the state and condition whereinto we were cast by the sin of Adam, — in the loss of the favour of God, and liableness unto death. This, therefore, is that which principally, and in the first place, a lost convinced sinner, such as Christ calls unto himself, does look after. And therefore justification is eminently and frequently proposed as the effect of the blood-shedding and death of Christ, which are the direct cause of our reconciliation and pardon of sin. But yet from none of these considerations does it follow that the obedience of the one man, Christ Jesus, is not imputed unto us, whereby grace might reign through righteousness unto eternal life.
The same truth is fully asserted and confirmed, Rom. viii. 1-4. But this place has been of late so explained and so vindicated by another, in his learned and judicious exposition of it (namely, Dr Jacomb), as that nothing remains of weight to be added unto what has been pleaded and argued by him, part i. verse 4, p. 587, and onwards. And indeed the answers which he subjoins (to the arguments whereby he confirms the truth) to the most usual and important objections against the imputation of the righteousness of Christ, are sufficient to give just satisfaction unto the minds of unprejudiced, unengaged persons. I shall therefore pass over this testimony, as that which has been so lately pleaded and vindicated, and not press the same things, it may be (as is not unusual) unto their disadvantage.
Rom. x. 3, 4, explained and insisted on to the same purpose
Rom. x. 3, 4. "For they" (the Jews, who had a zeal for God, but not according to knowledge), "being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth."
What is here determined, the apostle enters upon the proposition and declaration of, chap. ix. 30. And because what he had to propose was somewhat strange, and unsuited unto the common apprehensions of men, he introduces it with that prefatory interrogation, Ti oun eroumen; (which he uses on the like occasions, chap. iii. 5; vi. 1; vii. 7; ix. 14) — "What shall we say then?" that is, "Is there in this matter unrighteousness with God?'?" as verse 14; or, "What shall we say unto these things?" or, "This is that which is to be said herein." That which hereon he asserts is, "That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness;" that is, unto righteousness itself before God.
Nothing seems to be more contrary unto reason than what is here made manifest by the event. The Gentiles, who lived in sin and pleasures, not once endeavouring to attain unto any righteousness before God, yet attained unto it upon the preaching of the gospel. Israel, on the other hand, which followed after righteousness diligently in all the works of the law, and duties of obedience unto God thereby, came short of it, attained not unto it. All preparations, all dispositions, all merit, as unto righteousness and justification, are excluded from the Gentiles; for in all of them there is more or less a following after righteousness, which is denied of them all. Only by faith in him who justifies the ungodly, they attain righteousness, or they attained the righteousness of faith. For to attain righteousness by faith, and to attain the righteousness which is of faith, are the same. Wherefore, all things that are comprised any way in following after righteousness, such as are all our duties and works, are excluded from any influence into our justification. And this is expressed to declare the sovereignty and freedom of the grace of God herein, — namely, that we are justified freely by his grace, — and that on our part all boasting is excluded. Let men pretend what they will, and dispute what they please, those who attain unto righteousness and justification before God, when they follow not after righteousness, they do it by the gratuitous imputation of the righteousness of another unto them.
It may be it will be said: "It is true in the time of their heathenism they did not at all follow after righteousness, but when the truth of the gospel was revealed unto them, then they followed after righteousness, and did attain it." But, — 1. This is directly to contradict the apostle, in that it says that they attained not righteousness but only as they followed after righteousness; whereas he affirms the direct contrary. 2. It takes away the distinction which he puts between them and Israel, — namely, that the one followed after righteousness, and the other did not. 3. To follow after righteousness, in this place, is to follow after a righteousness of our own: "To establish their own righteousness," chap. x. 3. But this is so far from being a means of attaining righteousness, as that it is the most effectual obstruction thereof.
If, therefore, those who have no righteousness of their own, who are so far from it that they never endeavoured to attain it, do yet by faith receive that righteousness wherewith they are justified before God, they do so by the imputation of the righteousness of Christ unto them; or let some other way be assigned.
In the other side of the instance, concerning Israel, some must hear, whether they will or not, that wherewith they are not pleased.
Three things are expressed of them:— 1. Their attempt. 2. Their success. 3. The reason of it.
1. Their attempt or endeavour was in this, that they "followed after the law of righteousness." Dioko, the word whereby their endeavour is expressed, signifies that which is earnest, diligent, and sincere. By it does the apostle declare what his [endeavour] was, and what ours ought to be, in the duties and exercise of gospel obedience, Phil. iii. 12. They were not indiligent in this matter, but "instantly served God day and night." Nor were they hypocritical; for the apostle bears them record in this matter, that "they had a zeal of God," Rom. x. 2. And that which they thus endeavoured after was nomos dikaiosunes, — "the law of righteousness," that law which prescribed a perfect personal righteousness before God; "the things which if a man do them, he shall live in them," chap. x. 5. Wherefore, the apostle has no other respect unto the ceremonial law in this place but only as it was branched out from the moral law by the will of God, and as the obedience unto it belonged thereunto. When he speaks of it separately, he calls it "the law of commandments contained in ordinances;" but it is nowhere called "the law of righteousness," the law whose righteousness is fulfilled in us, chap. viii. 4. Wherefore, the following after this law of righteousness was their diligence in the performance of all duties of obedience, according unto the directions and precepts of the moral law.
2. The issue of this attempt is, that they "attained not unto the law of righteousness," eis nomon dikaiosunes ouk ephthase, — that is, they attained not unto a righteousness before God hereby. Though this was the end of the law, namely, a righteousness before God, wherein a man might live, yet could they never attain it.
3. An account is given of the reason of their failing in attaining that which they so earnestly endeavoured after. And this was in a double mistake that they were under; — first, In the means of attaining it; secondly, In the righteousness itself that was to be sought after. The first is declared, chap. ix. 32, "Because not by faith, but as it were by the works of the law." Faith and works are the two only ways whereby righteousness may be attained, and they are opposite and inconsistent; so that none does or can seek after righteousness by them both. They will not be mixed and made one entire means of attaining righteousness. They are opposed as grace and works; what is of the one is not of the other, chap. xi. 6. Every composition of them in this matter is, "Male sarta gratia nequicquam coit et rescinditur." And the reason is, because the righteousness which faith seeks after, or which is attainable by faith, is that which is given to us, imputed unto us, which faith does only receive. It receives "the abundance of grace, and the gift of righteousness." But that which is attainable by works is our own, inherent in us, wrought out by us, and not imputed unto us; for it is nothing but those works themselves, with respect unto the law of God.
And if righteousness before God be to be obtained alone by faith, and that in contradiction unto all works, — which if a man do them, according unto the law, "he shall even live in them," — then is it by faith alone that we are justified before God, or, nothing else on our part is required thereunto. And of what nature this righteousness must be is evident.
Again: if faith and works are opposed as contrary and inconsistent, when considered as the means of attaining righteousness or justification before God, as plainly they are, then is it impossible we should be justified before God by them in the same sense, way, and manner. Wherefore, when the apostle James affirms that a man is justified by works, and not by faith only, he cannot intend our justification before God, where it is impossible they should both concur; for not only are they declared inconsistent by the apostle in this place, but it would introduce several sorts of righteousness into justification, that are inconsistent and destructive of each other. This was the first mistake of the Jews, whence this miscarriage ensued, — they sought not after righteousness by faith, but as it were by the works of the law.
Their second mistake was as unto the righteousness itself whereon a man might be justified before God; for this they judged was to be their own righteousness, chap. x. 3. Their own personal righteousness, consisting in their own duties of obedience, they looked on as the only righteousness whereon they might be justified before God. This, therefore, they went about to establish, as the Pharisee did, Luke xviii. 11, 12: and this mistake, with their design thereon, "to establish their own righteousness," was the principal cause that made them reject the righteousness of God; as it is with many at this day.
Whatever is done in us, or performed by us, as obedience unto God, is our own righteousness. Though it be done in faith, and by the aids of God's grace, yet is it subjectively ours, and, so far as it is a righteousness, it is our own. But all righteousness whatever, which is our own, is so far diverse from the righteousness by which we are to be justified before God, as that the most earnest endeavour to establish it, — that is, to render it such as by which we may be justified, — is an effectual means to cause us to refuse a submission unto, and an acceptance of, that whereby alone we may be so.
This ruined the Jews, and will be the ruin of all that shall follow their example in seeking after justification; yet is it not easy for men to take any other way, or to be taken off from this. So the apostle intimates in that expression, "They submitted not themselves unto the righteousness of God." This righteousness of God is of that nature that the proud mind of man is altogether unwilling to bow and submit itself unto; yet can it no otherwise be attained, but by such a submission or subjection of mind as contains in it a total renunciation of any righteousness of our own. And those who reproach others for affirming that men endeavouring after morality, or moral righteousness, and resting therein, are in no good way for the participation of the grace of God by Jesus Christ, do expressly deride the doctrine of the apostle; that is, of the Holy Ghost himself.
Wherefore, the plain design of the apostle is, to declare that not only faith and the righteousness of it, and a righteousness of our own by works, are inconsistent, that is, as unto our justification before God; but also, that the intermixture of our own works, in seeking after righteousness, as the means thereof, does wholly divert us from the acceptance of or submission unto the righteousness of God. For the righteousness which is of faith is not our own; it is the righteousness of God, — that which he imputes unto us. But the righteousness of works is our own, — that which is wrought in us and by us. And as works have no aptitude nor meekness in themselves to attain or receive a righteousness which, because it is not our own, is imputed unto us, but are repugnant unto it, as that which will cast them down from their legal dignity of being our righteousness; so faith has no aptitude nor meekness in itself to be an inherent righteousness, or so to be esteemed, or as such to be imputed unto us, seeing its principal faculty and efficacy consist in fixing all the trust, confidence, and expectation of the soul, for righteousness and acceptation with God, upon another.
Here was the ruin of those Jews: they judged it a better, a more probable, yea, a more righteous and holy way for them, constantly to endeavour after a righteousness of their own, by duties of obedience unto the law of God, than to imagine that they could come to acceptance with God by faith in another. For tell them, and such as they, what you please, if they have not a righteousness of their own, that they can set upon its legs, and make to stand before God, the law will not have its accomplishment, and so will condemn them.
To demolish this last sort of unbelief, the apostle grants that the law must have its end, and be completely fulfilled, or there is no appearing for us as righteous before God; and withal shows them how this is done, and where alone it is to be sought after: for "Christ," says he, "is the end of the law for righteousness to every one that believeth," Rom. x. 4. We need not trouble ourselves to inquire in what various senses Christ may be said to be telos nomou, — "the end," the complement, the perfection, "of the law." The apostle sufficiently determines his intention, in affirming not absolutely that he is the end of the law, but he is so eis dikaiosunen, "for righteousness," unto every one that believes. The matter in question is a righteousness unto justification before God. And this is acknowledged to be the righteousness which the law requires. God looks for no righteousness from us but what is prescribed in the law. The law is nothing but the rule of righteousness, — God's prescription of a righteousness, and all the duties of it, unto us. That we should be righteous herewith before God was the first, original end of the law. Its other ends at present, of the conviction of sin, and judging or condemning for it, were accidental unto its primitive constitution. This righteousness which the law requires, which is all and only that righteousness which God requires of us, the accomplishment of this end of the law, the Jews sought after by their own personal performance of the works and duties of it. But hereby, in the utmost of their endeavours, they could never fulfil this righteousness, nor attain this end of the law; which yet if men do not they must perish for ever.
Wherefore, the apostle declares, that all this is done another way; that the righteousness of the law is fulfilled, and its end, as unto a righteousness before God, attained; and that is in and by Christ. For what the law required, that he accomplished; which is accounted unto every one that believes.
Herein the apostle issues the whole disquisition about a righteousness wherewith we may be justified before God, and, in particular, how satisfaction is given unto the demands of the law. That which we could not do, — that which the law could not effect in us, in that it was weak through the flesh, — that which we could not attain by the works and duties of it, — that Christ has done for us; and so is "the end of the law for righteousness unto every one that believeth."
The law demands a righteousness of us; the accomplishment of this righteousness is the end which it aims at, and which is necessary unto our justification before God. This is not to be attained by any works of our own, by any righteousness of our own. But the Lord Christ is this for us, and unto us; which, how he is or can be but by the imputation of his obedience and righteousness in the accomplishment of the law, I cannot understand; I am sure the apostle does not declare.
The way whereby we attain unto this end of the law, which we cannot do by our utmost endeavours to establish our own righteousness, is by faith alone, for "Christ is the end of the law for righteousness unto every one that believeth." To mix any thing with faith herein, as it is repugnant unto the nature of faith and works, with respect unto their aptitude and meekness for the attaining of a righteousness, so it is as directly contradictory unto the express design and words of the apostle as any thing that can be invented.
Let men please themselves with their distinctions, which I understand not (and yet, perhaps, should be ashamed to say so, but that I am persuaded they understand them not themselves by whom they are used), or with cavils, objections, feigned consequences, which I value not; here I shall forever desire to fix my soul, and herein to acquiesce, — namely, that "Christ is the end of the law for righteousness to every one that doth believe." And I do suppose, that all they who understand aright what it is that the law of God does require of them, how needful it is that it be complied withal, and that the end of it be accomplished, with the utter insufficiency of their own endeavours unto those ends, will, at least when the time of disputing is over, betake themselves unto the same refuge and rest.
1 Cor. i. 30. Christ, how of God made righteousness unto us — Answer of Bellarmine unto this testimony removed — That of Socinus disproved — True sense of the words evinced
The next place I shall consider in the epistles of this apostle is, —
1 Cor. i. 30. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."
The design of the apostle in these words is to manifest, that whatever is wanting unto us on any account that we may please God, live unto him, and come to the enjoyment of him, that we have in and, by Jesus Christ; and this on the part of God from mere free and sovereign grace, as verses 26-29 do declare. And we have all these things by virtue of our insition or implantation in him: ex autou, — "from," "of," or "by him." He by his grace is the principal, efficient cause hereof. And the effect is, that we are "in Christ Jesus," — that is, ingrafted in him, or united unto him, as members of his mystical body; which is the constant sense of that expression in the Scripture. And the benefits which we receive hereby are enumerated in the following words. But, first, the way whereby we are made partakers of them, or they are communicated unto us, is declared: "Who of God is made unto us." It is so ordained of God, that he himself shall be made or become all this unto us: Hos egenethe hemin apo Theou, where apo denotes the efficient cause, as ex did before. But how is Christ thus made unto us of God, or what act of God is it that is intended thereby? Socinus says it is "a general act of the providence of God, whence it is come to pass, or is so fallen out, that one way or other the Lord Christ should be said to be all this unto us." But it is an especial ordinance and institution of God's sovereign grace and wisdom, designing Christ to be all this unto us and for us, with actual imputation thereon, and nothing else, that is intended. Whatever interest, therefore, we have in Christ, and whatever benefit we have by him, it all depends on the sovereign grace and constitution of God, and not on any thing in ourselves. Whereas, then, we have no righteousness of our own, he is appointed of God to be our "righteousness," and is made so unto us: which can be no otherwise, but that his righteousness is made ours; for he is made it unto us (as he is likewise the other things mentioned) so as that all boasting, that is in ourselves, should be utterly excluded, and that "he that glorieth should glory in the Lord," verses 29-31. Now, there is such a righteousness, or such a way of being righteous, whereon we may have somewhat to glory, Rom. iv. 2, and which does not exclude boasting, chap. iii. 27. And this cannot possibly be but when our righteousness is inherent in us; for that, however it may be procured, or purchased, or wrought in us, is yet our own, so far as any thing can be our own whilst we are creatures. This kind of righteousness, therefore, is here excluded. And the Lord Christ being so made righteousness unto us of God as that all boasting and glorying on our part, or in ourselves, may be excluded, — yea, being made so for this very end, that so it should be, — it can be no otherwise but by the imputation of his righteousness unto us; for thereby is the grace of God, the honour of his person and mediation exalted, and all occasion of glorying in ourselves utterly prescinded. We desire no more from this testimony, but that whereas we are in ourselves destitute of all righteousness in the sight of God, Christ is, by a gracious act of divine imputation, made of God righteousness unto us, in such a way as that all our glorying ought to be in the grace of God, and the righteousness of Christ himself. Bellarmine attempts three answers unto this testimony, the two first whereof are coincident; and, in the third, being on the rack of light and truth, he confesses, and grants all that we plead for. 1. He says, "That Christ is said to be our righteousness, because he is the efficient cause of it, as God is said to be our strength; and so there is in the words a metonymy of the effect for the cause." And I say it is true, that the Lord Christ by his Spirit is the efficient cause of our personal, inherent righteousness. By his grace it is effected and wrought in us; he renews our natures into the image of God, and without him we can do nothing: so that our habitual and actual righteousness is from him. But this personal righteousness is our sanctification, and nothing else. And although the same internal habit of inherent grace, with operations suitable thereunto, be sometimes called our sanctification, and sometimes our righteousness, with respect unto those operations, yet is it never distinguished into our sanctification and our righteousness. But his being made righteousness unto us in this place is absolutely distinct from his being made sanctification unto us; which is that inherent righteousness which is wrought in us by the Spirit and grace of Christ. And his working personal righteousness in us, which is our sanctification, and the imputation of his righteousness unto us, whereby we are made righteous before God, are not only consistent, but the one of them cannot be without the other.
2. He pleads, "That Christ is said to be made righteousness unto us, as he is made redemption. Now, he is our redemption, because he has redeemed us. So is he said to be made righteousness unto us, because by him we become righteous;" or, as another speaks, "because by him alone we are justified." This is the same plea with the former, — namely, that there is a metonymy of the effect for the cause in all these expressions; yet what cause they intend it to be who expound the words, "By him alone we are justified," I do not understand. But Bellarmine is approaching yet nearer the truth: for as Christ is said to be made of God redemption unto us, because by his blood we are redeemed, or freed from sin, death, and hell, by the ransom he paid for us, or have redemption through his blood, even the forgiveness of sins; so he is said to be made righteousness unto us, because through his righteousness granted unto us of God (as God's making him to be righteousness unto us, and our becoming the righteousness of God in him, and the imputation of his righteousness unto us, that we may be righteous before God, are the same), we are justified.
His third answer, as was before observed, grants the whole of what we plead; for it is the same which he gives unto Jer. xxiii. 6: which place he conjoins with this, as of the same sense and importance, giving up his whole cause in satisfaction unto them, in the words before described, lib. ii. cap. 10.
Socinus prefaces his answer unto this testimony with an admiration that any should make use of it, or plead it in this cause, it is so impertinent unto the purpose. And, indeed, a pretended contempt of the arguments of his adversaries is the principal artifice he makes use of in all his replies and evasions; wherein I am sorry to see that he is followed by most of them who, together with him, do oppose the imputation of the righteousness of Christ. And so of late the use of this testimony, which reduced Bellarmine to so great a strait, is admired at on the only ground and reason wherewith it is opposed by Socinus. Yet are his exceptions unto it such as that I cannot also but a little, on the other hand, wonder that any learned man should be troubled with them, or seduced by them; for he only pleads, "That if Christ be said to be made righteousness unto us because his righteousness is imputed unto us, then is he said to be made wisdom unto us because his wisdom is so imputed, and so of his sanctification; which none will allow: yea, he must be redeemed for us, and his redemption be imputed unto us." But there is nothing of force nor truth in this pretence: for it is built only on this supposition, that Christ must be made unto us of God all these things in the same way and manner; whereas they are of such different natures that it is utterly impossible he should so be. For instance, he is made sanctification unto us, in that by his Spirit and grace we are freely sanctified; but he cannot be said to be made redemption unto us, in that by his Spirit and grace we are freely redeemed. And if he is said to be made righteousness unto us, because by his Spirit and grace he works inherent righteousness in us, then is it plainly the same with his being made sanctification unto us. Neither does he himself believe that Christ is made all these things unto us in the same way and manner; and therefore does he not assign any special way whereby he is so made them all, but clouds it in an ambiguous expression, that he becomes all these things unto us in the providence of God. But ask him in particular, how Christ is made sanctification unto us, and he will tell you that it was by his doctrine and example alone, with some such general assistance of the Spirit of God as he will allow. But now, this is no way at all whereby Christ was made redemption unto us; which being a thing external, and not wrought in us, Christ can be no otherwise made redemption unto us than by the imputation unto us of what he did that we might be redeemed, or reckoning it on our account; — not that he was redeemed for us, as he childishly cavils, but that he did that whereby we are redeemed. Wherefore, Christ is made of God righteousness unto us in such a way and manner as the nature of the thing does require. Say some, "It is because by him we are justified." Howbeit the text says not that by him we are justified, but that he is of God made righteousness unto us; which is not our justification, but the ground, cause, and reason whereon we are justified. Righteousness is one thing, and justification is another. Wherefore we must inquire how we come to have that righteousness whereby we are justified; and this the same apostle tells us plainly is by imputation: "Blessed is the man unto whom the Lord imputeth righteousness," Rom. iv. 6. It follows, then, that Christ being made unto us of God righteousness, can have no other sense but that his righteousness is imputed unto us, which is what this text does undeniably confirm.
2 Cor. v. 21. In what sense Christ knew no sin — Emphasis in that expression — How he was made sin for us — By the imputation of sin unto him — Mistakes of some about this expression — Sense of the ancients — Exception of Bellarmine unto this testimony answered, with other reasonings of his to the same purpose — The exceptions of others also removed
2 Cor. v. 21. The truth pleaded for is yet more emphatically expressed: "For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." The paraphrase of Austin on these words gives the sense of them: "Ipse peccatum ut nos justitia, non nostra sed Dei, non in nobis sed in ipso; sicut ipse peccatum non suum sed nostrum, non in se, sed in nobis constitutum," Enchirid. ad Laurent., cap. iv. And the words of Chrysostom upon this place, unto the same purpose, have been cited before at large.
To set out the greatness of the grace of God in our reconciliation by Christ, he describes him by that paraphrasis, ton me gnonta hamartian, — "who knew no sin," or "who knew not sin." He knew sin in the notion or understanding of its nature, and he knew it experimentally in the effects which he underwent and suffered; but he knew it not, — that is, was most remote from it, — as to its commission or guilt. So that "he knew no sin," is absolutely no more but "he did no sin, neither was guile found in his mouth," as it is expressed, 1 Pet. ii. 22; or that he was "holy, harmless, undefiled, separate from sinners," Heb. vii. 26. Howbeit, there is an emphasis in the expression, which is not to be neglected: for as it is observed by Chrysostom, as containing an auxesis (ouchi ton me hamartanonta monon legei alla ton mede gnonta hamartian), and by sundry learned persons after him; so those who desire to learn the excellency of the grace of God herein, will have an impression of a sense of it on their minds from this emphatical expression, which the Holy Ghost chose to make use of unto that end; and the observation of it is not to be despised.
"He has made him to be sin;" "That is," say many expositors, "a sacrifice for sin." "Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia et bestia in lege quæ pro peccatis offerabatur, peccatum nuncupatur," Ambrose in locum. So the sin and trespass-offering are often expressed by cht't and 'sm, — "the sin" and "trespass," or "guilt." And I shall not contend about this exposition, because that signified in it is according unto the truth. But there is another more proper signification of the word: hamartia being put for hamartolos, — "sin," for a "sinner," (that is, passively, not actively; not by inhesion, but imputation); for this the phrase of speech and force of the antithesis seem to require. Speaking of another sense, Estius1 himself on the place adds, as that which he approves: "Hic intellectus explicandus est per commentarium Græcorum Chrysostomi et cæterorum; quia peccatum emphatic hos interpretantur magnum peccatorem; ac si dicat apostolus, nostri causa tractavit eum tanquam ipsum peccatum, ipsum scelus, id est, tanquam hominem insigniter sceleratum, ut in quo posuerit iniquitates omnium nostrum." And if this be the interpretation of the Greek scholiasts, as indeed it is, Luther was not the first who affirmed that Christ was made the greatest sinner, — namely, by imputation. But we shall allow the former exposition, provided that the true notion of a sin-offering, or expiatory sacrifice, be admitted: for although this neither was nor could consist in the transfusion of the inherent sin of the person into the sacrifice, yet did it so in the translation of the guilt of the sinner unto it; as is fully declared, Lev. xvi. 20, 21. Only I must say, that I grant this signification of the word to avoid contention; for whereas some say that hamartia signifies sin, and a sacrifice for sin, it cannot be allowed. cht', in Kal, signifies "to err, to sin, to transgress the law of God." In Piel it has a contrary signification, — namely, "to cleanse from sin," or "to make expiation of sin." Hence cht't is most frequently used with respect unto its derivation from the first conjugation, and signifies "sin," "transgression," and "guilt;" but sometimes with respect unto the second, and then it signifies "a sacrifice for sin, to make expiation of it." And so it is rendered by the LXX., sometimes by hilasmos, Ezek. xliv. 27, sometimes exilasmos, Exod. xxx. 10, Ezek. xliii. 22, a "propitiation," a "propitiatory sacrifice;" sometimes by hagnisma, Num. xix. 19, and hagnismos, "purification," or "cleansing." But hamartia, absolutely, does nowhere, in any good author, nor in the Scripture, signify a sacrifice for sin, unless it may be allowed to do so in this one place alone. For whereas the LXX. do render cht't constantly by hamartia, where it signifies sin; where it denotes an offering for sin, and they retain that word, they do it by peri harmatias, an elliptical expression, which they invented for that which they knew hamartia of itself neither did nor could signify, Lev. iv. 3, 14, 32, 35; v. 6-11; vi. 30; viii. 2. And they never omit the preposition unless they name the sacrifice; as moschos tes hamartias. This is observed also by the apostle in the New Testament; for twice, expressing the sin-offering by this word, he uses that phrase peri harmatias, Rom. viii. 3, Heb. x. 6; but nowhere uses hamartia to that purpose. If it be, therefore, of that signification in this place, it is so here alone. And whereas some think that it answers "piaculum" in the Latin, it is also a mistake; for the first signification of hamartia is confessed to be sin, and they would have it supposed that thence it is abused to signify a sacrifice for sin. But "piaculum" is properly a sacrifice, or any thing whereby sin is expiated, or satisfaction is made for it. And very rarely it is abused to denote such a sin or crime as deserves pubic expiation, and is not otherwise to be pardoned; so Virgil, —
"Distulit in seram commissa piacula mortem."
But we shall not contend about words, whilst we can agree about what is intended.
The only inquiry is, how God did make him to be sin? "He has made him to be sin;" so that an act of God is intended. And this is elsewhere expressed by his "laying all our iniquities upon him," or causing them to meet on him, Isa. liii. 6. And this was by the imputation of our sins unto him, as the sins of the people were put on the head of the goat, that they should be no more theirs, but his, so as that he was to carry them away from them. Take sin in either sense before mentioned, either of a sacrifice for sin, or a sinner, and the imputation of the guilt of sin antecedently unto the punishment of it, and in order whereunto, must be understood. For in every sacrifice for sin there was an imposition of sin on the beast to be offered, antecedent unto the sacrificing of it, and therein its suffering by death. Therefore, in every offering for sin, he that brought it was to "put his hand on the head of it," Lev. i. 4. And that the transferring of the guilt of sin unto the offering was thereby signified, is expressly declared, Lev. xvi. 21. Wherefore, if God made the Lord Christ a sin-offering for us, it was by the imputation of the guilt of sin unto him antecedently unto his suffering. Nor could any offering be made for sin, without a typical translation of the guilt of sin unto it. And, therefore, when an offering was made for the expiation of the guilt of an uncertain murder, those who were to make it by the law, — namely, the elders of the city that was next unto the place where the man was slain, — were not to offer a sacrifice, because there was none to confess guilt over it, or to lay guilt upon it; but whereas the neck of a heifer was to be stricken off, to declare the punishment due unto blood, they were to wash their hands over it to testify their own innocence, Deut. xxi. 1-8. But a sacrifice for sin without the imputation of guilt there could not be. And if the word be taken in the second sense, — namely, for a sinner, that is, by imputation, and in God's esteem, — it must be by the imputation of guilt; for none can, in any sense, be denominated a sinner from mere suffering. None, indeed, do say that Christ was made sin by the imputation of punishment unto him, which has no proper sense; but they say sin was imputed unto him as unto punishment: which is indeed to say that the guilt of sin was imputed unto him; for the guilt of sin is its respect unto punishment, or the obligation unto punishment which attends it. And that any one should be punished for sin without the imputation of the guilt of it unto him, is impossible; and, were it possible, would be unjust: for it is not possible that any one should be punished for sin properly, and yet that sin be none of his. And if it be not his by inhesion, it can be his no other way but by imputation. One may suffer on the occasion of the sin of another that is no way made his, but he cannot be punished for it; for punishment is the recompense of sin on the account of its guilt. And were it possible, where is the righteousness of punishing any one for that which no way belongs unto him? Besides, imputation of sin, and punishing, are distinct acts, the one preceding the other; and therefore the former is only of the guilt of sin: wherefore, the Lord Christ was made sin for us, by the imputation of the guilt of our sins unto him.
But it is said, that if "the guilt of sin were imputed unto Christ, he is excluded from all possibility of merit, for he suffered but what was his due; and so the whole work of Christ's satisfaction is subverted. This must be so, if God in judgment did reckon him guilty and a sinner." But there is an ambiguity in these expressions. If it be meant that God in judgment did reckon him guilty and a sinner inherently in his own person, no such thing is intended. But God laid all our sins on him, and in judgment spared him not, as unto what was due unto them. And so he suffered not what was his due upon his own account, but what was due unto our sin: which it is impiety to deny; for if it were not so, he died in vain, and we are still in our sins. And as his satisfaction consists herein, nor could be without it, so does it not in the least derogate from his merit. For supposing the infinite dignity of his person, and his voluntary susception of our sin to answer for it, which altered not his state and condition, his obedience therein was highly meritorious.
In answer hereunto, and by virtue hereof, we are made "the righteousness of God in him." This was the end of his being made sin for us. And by whom are we so made? It is by God himself: for "it is God that justifieth," Rom. viii. 33; it is God who "imputeth righteousness," chap. iv. 6. Wherefore it is the act of God in our justification that is intended; and to be made the righteousness of God is to be made righteous before God, though emphatically expressed by the abstract for the concrete, to answer what was said before of Christ being made sin for us. To be made the righteousness of God is to be justified; and to be made so in him, as he was made sin for us, is to be justified by the imputation of his righteousness unto us, as our sin was imputed unto him.
No man can assign any other way whereby he was made sin, especially his being made so by God, but by God's laying all our iniquities upon him, — that is, imputing our sin unto him. How, then, are we made the righteousness of God in him? "By the infusion of a habit of grace," say the Papists generally. Then, by the rule of antithesis, he must be made sin for us by the infusion of a habit of sin; which would be a blasphemous imagination. "By his meriting, procuring, and purchasing righteousness for us," say others. So, possibly, we might be made righteous by him; but so we cannot be made righteous in him. This can only be by his righteousness as we are in him, or united unto him. To be righteous in him is to be righteous with his righteousness, as we are one mystical person with him. Wherefore, —
To be made the righteousness of God in Christ, as he was made sin for us, and because he was so, can be no other but to be made righteous by the imputation of his righteousness unto us, as we are in him or united unto him. All other expositions of these words are both jejune and forced, leading the mind from the first, plain, obvious sense of them.
Bellarmine excepts unto this interpretation, and it is his first argument against the imputation of the righteousness of Christ, lib. ii. cap. 7, De Justificatione, "Quinto refellitur quoniam si vere nobis imputetur justitia Christi ut per eam justi habeamur ac censeremur, ac si proprie nostra esset intrinseca formalisque justitia, profecto non minus justi haberi et censeri deberemus quam ipse Christus: proinde deberemus dici atque haberi redemptores, et salvatores mundi, quod est absurdissimum." So full an answer has been returned hereunto, and that so frequently, by Protestant divines, as that I would not have mentioned it, but that divers among ourselves are pleased to borrow it from him and make use of it. "For," say they, "if the righteousness of Christ be imputed unto us so as thereby to be made ours, then are we as righteous as Christ himself, because we are righteous with his righteousness." Ans. 1. These things are plainly affirmed in the Scripture, that, as unto ourselves and in ourselves, "we are all as an unclean thing, and all our righteousnesses are as filthy rags," Isa. lxiv. 6, on the one hand; and that "in the Lord we have righteousness and strength; in the Lord we are justified and do glory," Isa. xlv. 24, 25, on the other; — that "if we say we have no sin, we deceive ourselves:" and yet we are "the righteousness of God in Christ." Wherefore these things are consistent, whatever cavils the wit of men can raise against them; and so they must be esteemed, unless we will comply with Socinus's rule of interpretation, — namely, that where any thing seems repugnant unto our reason, though it be never so expressly affirmed in the Scripture, we are not to admit of it, but find out some interpretation, though never so forced, to bring the sense of the words unto our reason. Wherefore, — 2. Notwithstanding the imputation of the righteousness of Christ unto us, and our being made righteous therewith, we are sinners in ourselves (the Lord knows greatly so, the best of us); and so cannot be said to be as righteous as Christ, but only to be made righteous in him who are sinners in ourselves. 3. To say that we are as righteous as Christ, is to make a comparison between the personal righteousness of Christ and our personal righteousness, — if the comparison be of things of the same kind. But this is foolish and impious: for, notwithstanding all our personal righteousness, we are sinful; he knew no sin. And if the comparison be between Christ's personal, inherent righteousness, and righteousness imputed unto us, inhesion and imputation being things of diverse kinds, it is fond and of no consequence. Christ was actively righteous; we are passively so. When our sin was imputed unto him, he did not thereby become a sinner as we are, actively and inherently a sinner; but passively only, and in God's estimation. As he was made sin, yet knew no sin; so we are made righteous, yet are sinful in ourselves. 4. The righteousness of Christ, as it was his personally, was the righteousness of the Son of God, in which respect it had in itself an infinite perfection and value; but it is imputed unto us only with respect unto our personal want, — not as it was satisfactory for all, but as our souls stand in need of it, and are made partakers of it. There is, therefore, no ground for any such comparison. 5. As unto what is added by Bellarmine, that we may hereon be said to be redeemers and saviours of the world, the absurdity of the assertion falls upon himself; we are not concerned in it. For he affirms directly, lib. i., De Purgator., cap. 14, that "a man may be rightly called his own redeemer and saviour;" which he endeavours to prove from Dan. iv. And some of his church affirm that the saints may be called the redeemers of others, though improperly. But we are not concerned in these things; seeing from the imputation of the righteousness of Christ, it follows only that those unto whom it is imputed are redeemed and saved, not at all that they are redeemers and saviours. It belongs also unto the vindication of this testimony to show the vanity of his seventh argument in the same case, because that also is made use of by some among ourselves; and it is this: "If by the righteousness of Christ imputed unto us, we may be truly said to be righteous, and the sons of God; then may Christ, by the imputation of our unrighteousness, be said to be a sinner, and a child of the devil." Ans. 1. That which the Scripture affirms concerning the imputation of our sins unto Christ is, that "he was made sin for us." This the Greek expositors, Chrysostom, Theophylact, and OEcumenius, with many others, take for "a sinner." But all affirm that denomination to be taken from imputation only: he had sin imputed unto him, and underwent the punishment due unto it; as we have righteousness imputed unto us, and enjoy the benefit of it. 2. The imputation of sin unto Christ did not carry along with it any thing of the pollution or filth of sin, to be communicated unto him by transfusion, — a thing impossible; so that no denomination can thence arise which should include in it any respect unto them. A thought hereof is impious, and dishonourable unto the Son of God. But his being made sin through the imputation of the guilt of sin, is his honour and glory. 3. The imputation of the sin of fornicators, idolaters, adulterers, etc., such as the Corinthians were before their conversion unto Christ, does not on any ground bring him under a denomination from those sins. For they were so in themselves actively, inherently, subjectively; and thence were so called. But that he who knew no sin, voluntarily taking on him to answer for the guilt of those sins, — which in him was an act of righteousness, and the highest obedience unto God, — should be said to be an idolater, etc., is a fond imagination. The denomination of a sinner from sin inherent, actually committed, defiling the soul, is a reproach, and significative of the utmost unworthiness; but even the denomination of a sinner by the imputation of sin, without the least personal guilt or defilement being undergone by him unto whom it is imputed, in an act of the highest obedience, and tending unto the greatest glory of God, is highly honourable and glorious But, — 4. The imputation of sin unto Christ was antecedent unto any real union between him and sinners, whereon he took their sin on him as he would, and for what ends he would; but the imputation of his righteousness unto believers is consequential in order of nature unto their union with him, whereby it becomes theirs in a peculiar manner: so as that there is not a parity of reason that he should be esteemed a sinner, as that they should be accounted righteous. And, — 5. We acquiesce in this, that on the imputation of sin unto Christ, it is said that "God made him to be sin for us," which he could not be, but thereby, — and he was so by an act transient in its effects, for a time only, that time wherein he underwent the punishment due unto it; but on the imputation of his righteousness unto us, we are "made the righteousness of God," with an everlasting righteousness, that abides ours always. 6. To be a child of the devil by sin, is to do the works of the devil, John viii. 44; but the Lord Christ, in taking our sins upon him, when imputed unto him, did the work of God in the highest act of holy obedience, evidencing himself to be the God of God thereby, and destroying the work of the devil. So foolish and impious is it to conceive that any absolute change of state or relation in him did ensue thereon.
That by "the righteousness of God," in this place, our own faith and obedience according to the gospel, as some would have it, are intended, is so alien from the scope of the place and sense of the words, as that I shall not particularly examine it. The righteousness of God is revealed to faith, and received by faith; and is not therefore faith itself. And the force of the antithesis is quite perverted by this conceit; for where is it in this, — that he was made sin by the imputation of our sin unto him, and we are made righteousness by the imputation of our own faith and obedience unto ourselves? But as Christ had no concern in sin but as God made him sin, — it was never in him inherently; so have we no interest in this righteousness, — it is not in us inherently, but only is imputed unto us. Besides, the act of God in making us righteous is his justifying of us. But this is not by the infusion of the habit of faith and obedience, as we have proved. And what act of God is intended by them who affirm that the righteousness of God which we are made is our own righteousness, I know not. The constitution of the gospel law it cannot be; for that makes no man righteous. And the persons of believers are the object of this act of God, and that as they are considered in Christ.