On these considerations, it is evident that the sufferings of Christ in relation to the law -were the very same that were threatened to sinners, and which we should have undergone had not our Surety undertaken the work for us. Neither was there any difference in reference to God the judge and the sentence of the law, but only this, that the same persons who offended did not suffer, and that those consequences of the punishment inflicted which attend the offenders' own suffering could have no place in him. But this being not the main of my present design, I shall not farther insist on it.
Only I marvel that any should think to implead this truth of Christ's suffering the same that we did, by saying that Christ's obli- gation to punishment was "sponsionis proprise," ours " violates legis;'' as though it were the manner how Christ came to be obnoxious to punishment, and not what punishment he underwent, that is asserted when we say that he underwent the same that we should have done. But as to say that Christ became obnoxious to punishment the same way that we do or did, that is, by sin of his own, is blasphemy; so to say he did not, upon his own voluntary undertaking, undergo the same is little less. It is true, Christ was made sin for us, — had our sin imputed to him, not his own, was obliged to answer for our fault, not his own ; but he was obliged to answer what we should have done. But hereof elsewhere.
CHAPTER XXVII.
Of the covenant between the Father and the Son, the ground and foundation of this dispensatic n of Christ's being punished for us and in our stead.
The fourth thing considerable is the ground of this dispensation of Christ's being punished for us, which also hath influence into his
OF THE SATISFACTION OF CHRIST. 497
whole mediation on our behalf. This is that compact, covenant, con- vention, or agreement, that was between the Father and the Son, for the accomplishment of the work of our redemption by the medi- ation of Christ, to the praise of the glorious grace of God.
The will of the Father appointing and designing the Son to be the head, husband, deliverer, and redeemer of his elect, his church, his people, whom he did foreknow, with the will of the Son volun- tarily, freely undertaking that work and all that was required there- unto, is that compact (for in that form it is proposed in the Scrip- ture) that we treat of.
It being so proposed, so we call it, though there be difficulty in its explication. Rabbi Ruben, in Galatinus, says of Isa. Ixvi. 16, that if the Scripture had not said it, it had not been lawful to have said it, but being written, it may be spoken, " In fire, or by fire, is the Lord judged:" for it is not ^r^'^^, that is, "judging;" but ^$^'?, that is, "is judged; "^ — which by some is applied to Christ and the fire he underwent in his suffering. However, the rule is safe, That which is written may be spoken, for for that end was it written, God in his word teaching us how we should speak of him. So it is in this matter.
It is true, the will of God the Father, Son, and Holy Ghost, is but one. It is a natural property, and where there, is but one nature there is but one will : but in respect of their distinct personal actings, this will is appropriated to them respectively, so that the will of the Father and the will of the Son may be considered [distinctly] in this business; which though essentially one and the same, yet in their distinct personality it is distinctly considered, as the will of the Father and the will of the Son. Notwithstanding the unity of essence that is between the Father and the Son, yet is the work distinctly carried on by them ; so that the same God judges and becomes surety, satisfieth and is satisfied, in these distinct persons.
Thus, though this covenant be eternal, and the object of it be that Avhich might not have been, and so it hath the nature of the residue of God's decrees in these regards, yet because of this distinct acting of the will of the Father and the will of the Sou with regard to each other, it is more than a decree, and hath the proper nature of a cove- nant or compact. Hence, from the moment of it (I speak not of time), there is a new habitude of will in the Father and Son towards each other that is not in them essentially ; I call it new, as being in God freely, not naturally. And hence was the salvation of men before the incarnation, by the undertaking, mediation, and death of Christ. That the saints under the old testament were saved by Christ at present I take for granted ; that they Avere saved by virtue of a mere decree will not be said. From hence was Christ
' usrs n:n^ trsa rs.
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498 VINDICIJ5 EVANGELIC^..
esteemed to be incarnate and to have suffered, or tLe fruits of his in- carnation and suffering could not have been imputed to any; for the thing itself being denied, the effects of it are not.