JUSTIFICATION AS DECLARED BY PAUL. So3
surdity of the assertion flxlls upon himself; we are not concerned in it. For he affirms direct^, Kb. i., De Purgator., cap. 14, that "a man may be rightly called his own redeemer and saviour;" which he en- deavours to prove from Dan. iv. And some of his church affirm tliat the saints may be called the redeemers of others, though improj)erly. 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 re- deemers 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 sin- ner, and a child of the devil." Ans. ]. That which the Scripture affirms concerning the imputation of our sins unto Christ is, that " he v/as made sin for us." This the Greek expositors, Chrysostom, Theo- phylact, and Oecumenius, with many others, take for " a sinner." But all affirm that denomination to be taken from inij)utation 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 v/itli it any thing of the pollution or filth of sin, to be communicated unto him by transfusion, — a thing impossible; so that no denomina- tion can thence arise which should include in it any respect unto tliem. A thought hereof is impious, and dishonourable unto the Son of God. But his being made sin tlu'ough the imputation of the guilt of sin, is his honour and glory. S. The imputation of the sin of fornicators, idolaters,, adulterers, etc., such as the Corinthians were before their conversion unto Christ, doth 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 right- eousness, 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 VOL. V 23
354 ON JUSTIFICATION.
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 iipon him, when imputed unto him, did the work of God in the highest act of holy obedience, evidencing himself to be the Son 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 rela- tion 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 in- tended, 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 impu- tation 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 righteous- ness, 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.