92SermonsofJonathanEdwards
Christ is accepted for us, and admitted instead of that perfect inherent righteousness which ought to be in ourselves. Christ's perfect obedience shall be reckoned to our account, so that we shall have the benefit of it, as though we had performed it ourselves. And so we suppose that a title to eternal life is given us as the reward of this righteousness. The Scripture uses the word impute in this sense, viz. for reckoning anything belonging to any person, to another person's account: As Phm. 18, "If he hath wronged thee, or oweth thee ought, put that on mine account."
The opposers of this doctrine suppose that there is an absurdity in supposing that God imputes Christ's obedience to us. It is to suppose that God is mistaken, and thinks that we performed that obedience which Christ performed. But why cannot that righteousness be reckoned to our account, and be accepted for us, without any such absurdity? Why is there any more absurdity in it, than in a merchant's transferring debt or credit from one man's account to another, when one man pays a price for another, so that it shall be accepted as if that other had paid it? Why is there any more absurdity in supposing that Christ's obedience is imputed to us, than that his satisfaction is imputed? If Christ has suffered the penalty of the law in our stead, then it will follow, that his suffering that penalty is imputed to us, that is, accepted for us, and in our stead, and is reckoned to our account, as though we had suffered it. But why may not his obeying the law of God be as rationally reckoned to our account, as his suffering the penalty of the law? Why may not a price to bring into debt, be as rationally transferred from one person's account to another, as a price to pay a debt? Having thus explained what we mean by the imputation of Christ's righteousness, I proceed,
2. To prove that the righteousness of Christ is thus imputed.
(1.) There is the very same need of Christ's obeying the law in our stead, in order to the reward, as of his suffering the penalty of the law in our stead, in order to our escaping the penalty, and the same reason why one should be accepted on our account, as the other. There is the same need of one as the other, that the law of God might be answered: one was as requisite to answer the law as the other. It is certain, that was the reason why there was need that Christ should suffer the penalty for us, even that the law might be answered. For this the Scripture plainly teaches. This is given as the reason why Christ was made a curse for us, that the law threatened a curse to us, Gal. 3:10, 13. But the same law that fixes the curse of God as the consequence of not continuing in all things written in the law to do them (verse 10) has as much fixed doing those things as an antecedent of living in them (as verse 12). There is as much connection established in one case as in the other. There is therefore exactly the same need, from the law, of perfect obedience being fulfilled in order to our obtaining the reward, as there is of death being suffered in order to our escaping the punishment, or the same necessity by the law, of perfect obedience preceding life, as there is of disobedience being succeeded by death. The law is, without doubt, as much of an established rule in one case as in the other.
Christ by suffering the penalty, and so making atonement for us, only removes the guilt of our sins, and so sets us in the same state that Adam was in the first moment of his creation, and it is no more fit that we should obtain eternal life only on that account, than that Adam should have the reward of eternal life, or of a confirmed and unalterable state of happiness, the first moments of his existence, without any obedience at all. Adam was not to have the reward merely on account of his being innocent. If [that were] so, he would have had it fixed upon him at once, as soon as ever he was created, for he was as innocent then as he could be. But he was to have the reward on account of his active obedience: not on account merely of his not having done ill, but on account of his doing well.
So on the same account we have not eternal life merely as void of guilt, which we have by the atonement of Christ, but on the account of Christ's active obedience, and doing well. — Christ is our second federal head, and is called the second Adam (1 Cor. 15:22), because he acted that part for us, which the first Adam should have done. When he had undertaken to stand in our stead, he was looked upon and treated as though he were guilty with our guilt. By his bearing the penalty, he did as it were free himself from this guilt. But by this the second Adam did only bring himself into the state in which the first Adam was on the first moment of his existence, viz. a state of mere freedom from guilt, and hereby indeed was free from any obligation to suffer punishment. But this being supposed, there was need of something further, even a positive obedience, in order to his obtaining, as our second Adam, the reward of eternal life.
God saw meet to place man first in a state of trial, and not to give him a title to eternal life as soon as he had made him, because it was his will that he should first give honor to his authority, by fully submitting to it, in will and act, and perfectly obeying his law. God insisted upon it, that his holy majesty and law should have their due acknowledgment and honor from man, such as became the relation he stood in to that Being who created him, before he would bestow the reward of confirmed and everlasting happiness upon him. Therefore God gave him a law that he might have opportunity, by giving due honor to his authority in obeying it, to obtain this happiness. It therefore became Christ — seeing that, in assuming man to himself, he sought a title to this eternal happiness for him after he had broken the law — that he himself should become subject to God's authority, and be in the form of a servant, that he might do that honor to God's authority for him, by his obedience, which God at first required of man as the condition of his having a title to that reward. Christ came into the world to render the honor of God's authority and law consistent with the salvation and eternal life of sinners. He came to save them, and yet withal to assert and vindicate the honor of the lawgiver, and his holy law. Now, if the sinner, after his sin was satisfied for, had eternal life bestowed upon him without active righteousness, the honor of his law would not be sufficiently vindicated. Supposing this were possible, that the sinner could himself, by suffering, pay the debt, and afterwards be in the same state that he was in before his probation, that is to say, negatively righteous, or merely without guilt. If he now at last should have eternal life bestowed upon him, without performing that condition of obedience, then God would recede from his law, and would give the promised reward, and his law never have respect and honor shown to it, in that way of being obeyed. But now Christ, by subjecting himself to the law, and obeying it, has done great honor to the law, and to the authority of God who gave it. That so glorious a person should become subject to the law, and fulfill it, has done much more to honor it, than if mere man had obeyed it. It was a thing infinitely honorable to God, that a person of infinite dignity was not ashamed to call him his God, and to adore and obey him as such. This was more to God's honor than if any mere creature, of any possible degree of excellence and dignity, had so done.
It is absolutely necessary, that in order to a sinner's being justified, the righteousness of some other should be reckoned to his account. For it is declared that the person justified is looked upon as (in himself) ungodly, but God neither will nor can justify a person without a righteousness. For justification is manifestly a forensic term, as the word is used in Scripture, and a judicial thing, or the act of a judge. So that if a person should be justified without a righteousness, the judgment would not be according to truth. The sentence of justification would be a false sentence, unless there be a righteousness performed, that is, by the judge, properly looked upon as his. To say that God does not justify the sinner without sincere, though an imperfect obedience, does not help the case, for an imperfect righteousness before a judge is no righteousness. To accept of something that falls short of the rule, instead of something else that answers the rule, is no judicial act, or act of a judge, but a pure act of sovereignty. An imperfect righteousness is no righteousness before a judge: For "righteousness (as one observes) is a relative thing, and has always relation to a law. The formal nature of righteousness, properly understood, lies in a conformity of actions to that which is the rule and measure of them." Therefore that only is righteousness in the sight of a judge that answers the law. The law is the judge's rule. If he pardons and hides what really is, and so does not pass sentence according to what things are in themselves, he either does not act the part of a judge, or else judges falsely. The very notion of judging is to determine what is, and what is not in anyone's case. The judge's work is twofold: it is to determine first what is fact, and then whether what is in fact be according to rule, or according to the law. If a judge has no rule or law established beforehand, by which he should proceed in judging, he has no foundation to go upon in judging, he has no opportunity to be a judge, nor is it possible that he should do the part of a judge. To judge without a law, or rule by which to judge, is impossible. For the very notion of judging is to determine whether the object of judgment be according to rule. Therefore God has declared that when he acts as a judge, he will not justify the wicked, and cannot clear the guilty, and, by parity of reason, cannot justify without righteousness.
And the scheme of the old law's being abrogated, and a new law introduced, will not help at all in this difficulty. For an imperfect righteousness cannot answer the law of God we are under, whether that be an old or a new one, for every law requires perfect obedience to itself. Every rule whatsoever requires perfect conformity to itself, [and] it is a contradiction to suppose otherwise. For to say, that there is a law that does not require perfect obedience to itself, is to say that there is a law that does not require all that it requires. That law that now forbids sin, is certainly the law that we are now under (let that be an old or a new one), or else it is not sin. That which is not forbidden, and is the breach of no law, is no sin. But if we are now forbidden to commit sin, then it is by a law that we are now under. For surely we are neither under the forbiddings nor commanding of a law that we are not under. Therefore, if all sin is now forbidden, then we are now under a law that requires perfect obedience, and therefore nothing can be accepted as a righteousness in the sight of our Judge, but perfect righteousness. So that our Judge cannot justify us, unless he sees a perfect righteousness in some way belonging to us, either performed by ourselves, or by another, and justly and duly reckoned to our account.
God does, in the sentence of justification, pronounce a man perfectly righteous, or else he would need a further justification after he is justified. His sins being removed by Christ's atonement, is not sufficient for his justification. For justifying a man, as has been already shown, is not merely pronouncing him innocent, or without guilt, but standing right with regard to the rule that he is under, and righteous unto life. But this, according to the established rule of nature, reason, and divine appointment, is a positive, perfect righteousness.
As there is the same need that Christ's obedience should be reckoned to our account, as that his atonement should, so there is the same reason why it should. As if Adam had persevered, and finished his course of obedience, we should have received the benefit of his obedience, as much as now we have the mischief of his disobedience. So in like manner, there is reason that we should receive the benefit of the second Adam's obedience, as of his atonement of our disobedience. Believers are represented in Scripture as being so in Christ, as that they are legally one, or accepted as one, by the Supreme Judge. Christ has assumed our nature, and has so assumed all, in that nature that belongs to him, into such an union with himself, that he is become their Head, and has taken them to be his members. And therefore, what Christ has done in our nature, whereby he did honor to the law and authority of God by his acts, as well as the reparation to the honor of the law by his sufferings, is reckoned to the believer's account: so as that the believer should be made happy, because it was so well and worthily done by his Head, as well as freed from being miserable, because he has suffered for our ill and unworthy doing.
When Christ had once undertaken with God to stand for us, and put himself under our law, by that law he was obliged to suffer, and by the same law he was obliged to obey. By the same law, after he had taken man's guilt upon him, he himself being our surety, could not be acquitted till he had suffered, nor rewarded till he had obeyed. But he was not acquitted as a private person, but as our Head, and believers are acquitted in his acquittal. Nor was he accepted to a reward for his obedience, as a private person, but as our Head, and we are accepted to a reward in his acceptance. The Scripture teaches us, that when Christ was raised from the dead, he was justified, which justification, as I have already shown, implies both his acquittal from our guilt, and his acceptance to the exaltation and glory that was the reward of his obedience. But believers, as soon as they believe, are admitted to partake with Christ in this his justification. Hence we are told, that he was "raised again for our justification," (Rom. 4:25) which is true, not only of that part of his justification that consists in his acquittal, but also his acceptance to his reward. The Scripture teaches us, that he is exalted, and gone to heaven to take possession of glory in our name, as our forerunner, Heb. 6:20. We are as it were, both raised up together with Christ, and also made to sit together with Christ in heavenly places, and in him, Eph. 2:6.
If it be objected here, that there is this reason, why what Christ suffered should be accepted on our account, rather than the obedience he performed, that he was obliged to obedience for himself, but was not obliged to suffer but only on our account. To this I answer that Christ was not obliged, on his own account, to undertake to obey. Christ in his original circumstances, was in no subjection to the Father, being altogether equal with him. He was under no obligation to put himself in man's stead, and under man's law, or to put himself into any state of subjection to God whatsoever. There was a transaction between the Father and the Son, that was antecedent to Christ's becoming man, and being made under the law, wherein he undertook to put himself under the law, and both to obey and to suffer. In [this] transaction these things were already virtually done in the sight of God, as is evident by this: that God acted on the ground of that transaction, justifying and saving sinners, as if the things undertaken had been actually performed long before they were performed indeed. And therefore, without doubt, in order to estimate the value and validity of what Christ did and suffered, we must look back to that transaction, wherein these things were first undertaken, and virtually done in the sight of God, and see what capacity and circumstances Christ acted in them. We shall find that Christ was under no manner of obligation, either to obey the law, or to suffer its penalty. After this he was equally under obligation to both, for henceforward he stood as our surety or representative. And therefore this consequent obligation may be as much of an objection against the validity of his suffering the penalty, as against his obedience. But if we look to that original transaction between the Father and the Son, wherein both these were undertaken and accepted as virtually done in the sight of the Father, we shall find Christ acting with regard to both as one perfectly in his own right, and under no manner of previous obligation to hinder the validity of either.
(2.) To suppose that all Christ does is only to make atonement for us by suffering, is to make him our Savior but in part. It is to rob him of half his glory as a Savior. For if so, all that he does is to deliver us from hell: he does not purchase heaven for us. The adverse scheme supposes that he purchases heaven for us, in that he satisfies for the imperfections of our obedience and so purchases that our sincere imperfect obedience might be accepted as the condition of eternal life, and so purchases an opportunity for us to obtain heaven by our own obedience. But to purchase heaven for us only in this sense, is to purchase it in no sense at all. For all of it comes to no more than a satisfaction for our sins, or removing the penalty by suffering in our stead. For all the purchasing they speak of, that our imperfect obedience should be accepted, is only his satisfying for the sinful imperfection of our obedience, or (which is the same thing) making atonement for the sin that our obedience is attended with. But that is not purchasing heaven, merely to set us at liberty again, that we may go and get heaven by what we do ourselves. All that Christ does is only to pay a debt for us. There is no positive purchase of any good. We are taught in Scripture that heaven is purchased for us. It is called the purchased possession, Eph. 1:14. The gospel proposes the eternal inheritance, not to be acquired, as the first covenant did, but as already acquired and purchased. But he that pays a man's debt for him, and so delivers him from slavery, cannot be said to purchase an estate for him, merely because he sets him at liberty, so that henceforward he has an opportunity to get an estate by his own hand labor. So that according to this scheme, the saints in heaven have no reason to thank Christ for purchasing heaven for them, or redeeming them to God, and making them kings and priests, as we have an account that they do, in Rev. 5:9, 10.
(3.) Justification by the righteousness and obedience of Christ, is a doctrine that the Scripture teaches in very full terms, Rom. 5:18, 19, "By the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so, by the obedience of one, shall all be made righteous." Here in one verse we are told that we have justification by Christ's righteousness, and that there might be no room to understand the righteousness spoken of, merely of Christ's atonement by his suffering the penalty. In the next verse it is put in other terms, and asserted that it is by Christ's obedience we are made righteous. It is scarcely possible anything should be more full and determined. The terms, taken singly, are such as fix their own meaning, and taken together, they fix the meaning of each other. The words show that we are justified by that righteousness of Christ which consists in his obedience, and that we are made righteous or justified by that obedience of his, that is, his righteousness, or moral goodness before God.
Here possibly it may be objected, that this text means only, that we are justified by Christ's passive obedience.
To this I answer, whether we call it active or passive, it alters not the case as to the present argument, as long as it is evident by the words that it is not merely under the notion of an atonement for disobedience, or a satisfaction for unrighteousness, but under the notion of a positive obedience, and a righteousness, or moral goodness, that it justifies us, or makes us righteous. Because both the words righteousness and obedience are used, and used too as the opposites to sin and disobedience, and an offense. "Therefore as by the offence of one, judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men to justification of life. For as by one man's disobedience many were made sinners; so, by the obedience of one, shall many be made righteousness." Now, what can be meant by righteousness, when spoken of as the opposite to sin, or moral evil, but moral goodness? What is the righteousness that is the opposite of an offense, but the behavior that is well pleasing? And what can be meant by obedience, when spoken of as the opposite of disobedience, or going contrary to a command, but a positive obeying and an actual complying with the command? So that there is no room for any invented distinction of active and passive, to hurt the argument from this scripture. For it is evident by it, as anything can be, that believers are justified by the righteousness and obedience of Christ, under the notion of his moral goodness; — his positive obeying, and actual complying with the commands of God, and that behavior which, because of its conformity to his commands, was well-pleasing in his sight. This is all that ever any need to desire to have granted in this dispute.
By this it appears, that if Christ's dying be here included in the words righteousness and obedience, it is not merely as a propitiation, or bearing a penalty of a broken law in our stead, but as his voluntary submitting and yielding himself to those sufferings, was an act of obedience to the Father's commands, and so was a part of his positive righteousness, or moral goodness.
Indeed all obedience considered under the notion of righteousness, is something active, something done in voluntary compliance with a command; whether it may be done without suffering, or whether it be hard and difficult. Yet as it is obedience, righteousness, or moral goodness, it must be considered as something voluntary and active. If anyone is commanded to go through difficulties and sufferings, and he, in compliance with this command, voluntarily does it, he properly obeys in so doing; and as he voluntarily does it in compliance with a command, his obedience is as active as any whatsoever. It is the same sort of obedience, a thing of the very same nature, as when a man, in compliance with a command, does a piece of hard service, or goes through hard labor; and there is no room to distinguish between such obedience of it, as if it were a thing of quite a different nature, by such opposite terms as active and passive: all the disobeying an easy command and a difficult one. But is there from hence any foundation to make two species of obedience, one active and the other passive? There is no appearance of any such distinction ever entering into the hearts of any of the penmen of Scripture.
It is true, that of late, when a man refuses to obey the precept of a human law, but patiently yields himself up to suffer the penalty of the law, it is called passive obedience. But this I suppose is only a modern use of the word obedience. Surely it is a sense of the word that the Scripture is a perfect stranger to. It is improperly called obedience, unless there be such a precept in the law, that he shall yield himself patiently to suffer, to which his so doing shall be an active voluntary conformity. There may in some sense be said to be a conformity of the law in a person's suffering the penalty of the law. But no other conformity to the law is properly called obedience to it, but an active voluntary conformity to the precepts of it. The word obey is often found in Scripture with respect to the law of God to man, but never in any other sense.
It is true that Christ's willingly undergoing those sufferings which he endured, is a great part of that obedience or righteousness by which we are justified. The sufferings of Christ are respected in Scripture under a twofold consideration, either merely as his being substituted for us, or put into our stead, in suffering the penalty of the law. And so his sufferings are considered as a satisfaction and propitiation for sin, or as he, in obedience to a law or a command of the Father, voluntarily submitted himself to those sufferings, and actively yielded himself up to hear them. So they are considered as his righteousness, and a part of his active obedience. Christ underwent death in obedience to the command of the Father, Psa. 40:6-8,
"Sacrifice and offering thou didst not desire, mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart." John 10:17-18, "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." John 18:11, "The cup which my Father hath given me, shall I not drink it?" And this is part, and indeed the principal part, of that active obedience by which we are justified.
It can be no just objection against this, that the command of the Father to Christ that he should lay down his life was no part of the law that we had broken, and therefore, that his obeying this command could be no part of that obedience that he performed for us, because we needed that he should obey no other law for us, but only that which we had broken or failed of obeying. For although it must be the same legislative authority, whose honor is repaired by Christ's obedience, that we have injured by our disobedience, yet there is no need that the law which Christ obeys should be precisely the same that Adam was to have obeyed, in that sense, that there should be no positive precepts wanting, nor any added. There was wanting the precept about the forbidden fruit, and there was added the ceremonial law. The thing required was perfect obedience. It is no matter whether the positive precepts that Christ was to obey, were much more than equivalent to what was wanting, because infinitely more difficult, particularly the command that he had received to lay down his life, which was his principal act of obedience, and which, above all other, is concerned in our justification. As that act of disobedience by which we fell, was disobedience to a positive precept that Christ never was under, viz. That of abstaining from the tree of knowledge of good and evil, so that act of obedience by which principally we are redeemed is obedience to a positive precept, that should try both Adam's and Christ's obedience. Such precepts are the greatest and most proper trial of obedience, because in them, the mere authority and will of the legislator is the sole ground of the obligation (and nothing in the nature of the things themselves), and therefore they are the greatest trial of any persons' respect to that authority and will.
The law that Christ was subject to, and obeyed, was in some sense the same that was given to Adam. There are innumerable particular duties required by the law only conditionally, and in such circumstances, are comprehended in some great and general rule of that law. Thus, for instance, there are innumerable acts of respect and obedience to men, which are required by the law of nature (which was a law given to Adam), which yet are not required absolutely, but upon many prerequisite conditions: as that there be men standing in such relations to us, and that they give forth such commands, and the like. So many acts of respect and obedience to God are included, in like manner, in the moral law conditionally, or such and such things being supposed: as Abraham's going about to sacrifice his son, the Jews' circumcising their children when eight days old, and Adam's not eating the forbidden fruit. They are virtually comprehended in the great general rule of the moral law, that we should obey God, and be subject to him in whatsoever he pleases to command us. Certainly the moral law does as much require us to obey God's positive commands, as it requires us to obey the positive commands of our parents. And thus all that Adam, and all that Christ was commanded, even his observing the rites and ceremonies of the Jewish worship, and his laying down his life, was virtually included in this same great law.
It is no objection against the last-mentioned thing, even in Christ's laying down his life, it being included in the moral law given to Adam, because that law itself allowed of no occasion for any such thing. For the moral law virtually includes all right acts, on all possible occasions, even occasions that the law itself allows not. Thus we are obliged by the moral law to mortify our lusts, and repent of our sins, though that law allows of no lust to mortify, or sin to repent of.
There is indeed but one great law of God, and that is the same law that says, "if thou sinnest, thou shalt die;" and "curses is every one that continues not in all things contained in this law to do them." All duties of positive institution are virtually comprehended in this law: and therefore, if the Jews broke the ceremonial law, it exposed them to the penalty of the law, or covenant of works, which threatened, "thou shalt surely die." The law is the eternal and unalterable rule of righteousness between God and man, and therefore is the rule of judgment, but which all that a man does shall be either justified or condemned; and no sin exposes to damnation, but by the law. So now he that refuses to obey the precepts that require an attendance on the sacraments of the New Testament, is exposed to damnation, by virtue of the law or covenant of works. It may moreover be argued that all sins whatsoever are breaches of the law or covenant of works, because all sins, even breaches of the positive precepts, as well as others, have atonement by the death of Christ. But what Christ died for, was to satisfy the law, or to bear the curse of the law; as appears by Gal. 3:10-13 and Rom. 7:3, 4.
So that Christ's laying down his life might be part of that obedience by which we are justified, though it was a positive precept not given to Adam. It was doubtless Christ's main act of obedience, because it was obedience to a command that was attended with immensely the greatest difficulty, and so to a command that was the greatest trial of his obedience. His respect shown to God in it, and his honor to God's authority, was proportionably great. It is spoken of in Scripture as Christ's principal act of obedience. Phil. 2:7, 8, "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name." And it therefore follows from what has been already said, that it is mainly by this act of obedience that believers in Christ also have the reward of glory, or come to partake with Christ in his glory. We are as much saved by the death of Christ, as his yielding himself to die was an act of obedience, as we are as it was a propitiation for our sins. For as it was not only the only act of obedience that merited, he having performed meritorious acts of obedience through the whole course of his life, so neither was it the only suffering that was propitiatory; all his sufferings through the whole course of his life being propitiatory, as well as every act of obedience meritorious. Indeed this was his principal suffering, and it was as much his principal act of obedience.
Hence we may see how that the death of Christ did not only make atonement, but also merited eternal life, and hence we may see how by the blood of Christ, we are not only redeemed from sin, but redeemed unto God. Therefore the Scripture seems everywhere to attribute the whole of salvation to the blood of Christ. This precious blood is as much the main price by which heaven is purchased, as it is the main price by which we are redeemed from hell. The positive righteousness of Christ, or that price by which he merited, was of equal value with that by which he satisfied, for indeed it was the same price. He spilled his blood to satisfy, and by reason of the infinite dignity of his person, his sufferings were looked upon as of infinite value, and equivalent to the eternal sufferings of a finite creature. And he spilled his blood out of respect to the honor of God's majesty, and in submission to his authority, who had commanded him so to do. His obedience therein was of infinite value, both because of the dignity of the person that performed it, and because he put himself to infinite expense to perform it, whereby the infinite degree of his regard to God's authority appeared.
One would wonder what Arminians mean by Christ's merits. They talk of Christ's merits as much as anybody, and yet deny the imputation of Christ's positive righteousness. What should there be than anyone should merit or deserve anything by, besides righteousness or goodness? If anything that Christ did or suffered, merited or deserved anything, it was by virtue of the goodness, or righteousness, or holiness of it. If Christ's sufferings and death merited heaven, it must be because there was an excellent righteousness and transcendent moral goodness in that act of laying