92SermonsofJonathanEdwards (continued)
grace of God in justification, and man's obligation to gratitude for such a favor, than the contrary doctrine, viz. that God, in showing this kindness to man, respects him as sincerely obedient and virtuous, and as having something in him that is truly excellent and lovely, and acceptable in his sight, and that this goodness or excellency of man is the very fundamental condition of the bestowment of that kindness on him, or of distinguishing him from others by that benefit.
But I hasten to a
Fourth argument for the truth of the doctrine: that to suppose a man is justified by his own virtue or obedience, derogates from the honor of the Mediator, and ascribes that to man's virtue which belongs only to the righteousness of Christ: It puts man in Christ's stead, and makes him his own savior, in a respect in which Christ only is his Savior. And so it is a doctrine contrary to the nature and design of the gospel, which is to abase man, and to ascribe all the glory of our salvation to Christ the Redeemer. It is inconsistent with the doctrine of the imputation of Christ's righteousness, which is a gospel doctrine.
Here I would explain what we mean by the imputation of Christ's righteousness. Prove the thing intended by it to be true. Show that this doctrine is utterly inconsistent with the doctrine of our being justified by our own virtue or sincere obedience.
1. I would explain what we mean by the imputation of Christ's righteousness. Sometimes the expression is taken by our divines in a larger sense, for the imputation of all that Christ did and suffered for our redemption, whereby we are free from guilt, and stand righteous in the sight of God, and so implies the imputation both of Christ's satisfaction and obedience. But here I intend it in a stricter sense, for the imputation of that righteousness or moral goodness that consists in the obedience of Christ. — And by that righteousness being imputed to us, is meant no other than this, that the righteousness of