Doctrine of Justification by Faith

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. 241But 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 242principle 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, 243which 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, 244was 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 245of 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 δικαίωμα τοῦ Θεοῦ 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 246must 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 247law 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 248our 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 249be 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 250affirmed 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. The Doctrine of Justification by Faith Chapter XII. The imputation of the obedience of Christ unto the law declared and vindicated. 251Chapter 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, 252and 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 253justification 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 254learned 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 255with 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 ἐνεργήματα, or immediate operation, were the acting of his distinct natures, — some of the divine and some of the human, immediately; but as unto their ἀποτελέσματα, 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 ὑπὸ νόμον, — “under the law,” — nor could be formally 256obliged 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 ὑπὸ νόμον, — “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 257are 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 258his 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 259of 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. I will grant that the Lord Christ was “viator” whilst he was in this world, and not absolutely “possessor;” yet I say withal, he was so, not that any such condition was necessary unto him for himself, but he took it upon him by especial dispensation for us. And, therefore, the obedience he performed in that condition was for us, and not for himself. 4. It is granted, therefore, that the human nature of Christ was made ὑπὸ νόμον, as the apostle affirms, “That which was made of a woman, was made under the law.” Hereby obedience became necessary unto him, as he was and whilst he was “viator.” But this being by especial dispensation, — intimated in the expression of it, he was “made under the law,” namely, as he was “made of a woman,” by especial dispensation and condescension, expressed, Phil. ii. 6–8, — the obedience he yielded thereon was for us, and not for himself. And this is evident from hence, for he was so made under the law as that not only he owed obedience unto the precepts of it, but he was made obnoxious unto its curse. But I suppose it will not be said that he was so for himself, and therefore not for us. We owed obedience unto the law, and were obnoxious unto the curse of it, or 260ὑπόδικοι τῷ Θεῷ. Obedience was required of us, and was as necessary unto us if we would enter into life, as the answering of the curse for us was if we would escape death eternal. Christ, as our surety, is “made under the law” for us, whereby he becomes liable and obliged unto the obedience which the law required, and unto the penalty that it threatened. Who shall now dare to say that he underwent the penalty of the law for us indeed, but he yielded obedience unto it for himself only? The whole harmony of the work of his mediation would be disordered by such a supposition. Judah, the son of Jacob, undertook to be a bondsman instead of Benjamin his brother, that he might go free, Gen. xliv. 33. There is no doubt but Joseph might have accepted of the stipulation. Had he done so, the service and bondage he undertook had been necessary unto Judah, and righteous for him to bear: howbeit he had undergone it, and performed his duty in it, not for himself, but for his brother Benjamin; and unto Benjamin it would have been imputed in his liberty. So when the apostle Paul wrote these words unto Philemon concerning Onesimus, Εἰ δέ τι ἠδίκησέ σε, ἢ ὀφείλεν, τοῦτο ἐμοὶ ἐλλόγει, ἐγὼ ἀποτίσω, verse 18, — “ ‘If he hath wronged thee,’ dealt unrighteously or injuriously with thee, ‘or oweth thee ought,’ wherein thou hast suffered loss by him, ‘put that on mine account,’ or impute it all unto me, ‘I will repay it,’ or answer for it all,” — he supposes that Philemon might have a double action against Onesimus, the one “injuriarum,” and the other “damni” or “debiti,” of wrong and injury, and of loss or debt, which are distinct actions in the law: “If he hath wronged thee, or oweth thee ought.” Hereon he proposes himself, and obliges himself by his express obligation: Ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, — “I Paul have written it with mine own hand,” that he would answer for both, and pay back a valuable consideration if required. Hereby was he obliged in his own person to make satisfaction unto Philemon; but yet he was to do it for Onesimus, and not for himself. Whatever obedience, therefore, was due from the Lord Christ, as to his human nature, whilst in the form of a servant, either as a man or as an Israelite, seeing he was so not necessarily, by the necessity of nature for himself, but by voluntary condescension and stipulation for us; for us it was, and not for himself. 5. The Lord Christ, in his obedience, was not a private but a public person. He obeyed as he was the surety of the covenant, — as the mediator between God and man. This, I suppose, will not be denied. He can by no imagination be considered out of that capacity. But what a public person does as a public person, — that is, as a representative of others, and an undertaker for them, — whatever may be his own concernment therein, he does it not for himself, but for others. And if others were not concerned therein, if it were not for them, 261what he does would be of no use or signification; yea, it implies a contradiction that any one should do any thing as a public person, and do it for himself only. He who is a public person may do that wherein he alone is concerned, but he cannot do so as he is a public person. Wherefore, as Socinus, and those that follow him, would have Christ to have offered for himself, which is to make him a mediator for himself, his offering being a mediatory act, which is both foolish and impious; so to affirm his mediatory obedience, his obedience as a public person, to have been for himself, and not for others, has but little less of impiety in it. 6. It is granted, that the Lord Christ having a human nature, which was a creature, it was impossible but that it should be subject unto the law of creation; for there is a relation that does necessarily arise from, and depend upon, the beings of a creator and a creature. Every rational creature is eternally obliged, from the nature of God, and its relation thereunto, to love him, obey him, depend upon him, submit unto him, and to make him its end, blessedness, and reward. But the law of creation, thus considered, does not respect the world and this life only, but the future state of heaven and eternity also; and this law the human nature of Christ is subject unto in heaven and glory, and cannot but be so whilst it is a creature, and not God, — that is, whilst it has its own being. Nor do any men fancy such a transfusion of divine properties into the human nature of Christ, as that it should be self-subsisting, and in itself absolutely immense; for this would openly destroy it. Yet none will say that he is now ὑπὸ νόμον, — “under the law,” — in the sense intended by the apostle. But the law, in the sense described, the human nature of Christ was subject unto, on its own account, whilst he was in this world. And this is sufficient to answer the objection of Socinus, mentioned at the entrance of this discourse, — namely, that if the Lord Christ were not obliged unto obedience for himself, then might he, if he would, neglect the whole law, or infringe it; for besides that it is a foolish imagination concerning that “holy thing” which was hypostatically united unto the Son of God, and thereby rendered incapable of any deviation from the divine will, the eternal, indispensable law of love, adherence, and dependence on God, under which the human nature of Christ was, and is, as a creature, gives suffic