Chapter 8 (continued, part 13)
"The church," says Marorate, "which puts on Christ, and his righteousness, is more illustrious than the air is by the sun." The infinite wisdom and power of dear Jesus in reconciling the law and the gospel, in this great mystery of justification, is greatly to be magnified. In the blessed Scriptures we find the righteousness of justification to take its various names. In respect of the material cause, it is called the righteousness of the law, Romans 5:17. In respect of the efficient cause, it is called the righteousness of Christ, 1 Cor. 1:30. In respect of the formal cause, it is called the righteousness of God, he imputing of it, Romans 3:22. In respect of the instrumental cause, it is called the righteousness of faith, Phil. 3:9. In respect of the moving and final cause, we are said to be justified freely by grace, Romans 3:24; Titus 3:7.
The law, as it was a covenant of works, required exact and perfect obedience, in men's proper persons; this was legal justification. But in the new covenant, God is contented to accept this righteousness in the hand of a surety, and this is evangelical justification. This righteousness presents us in the sight of God as "all fair," Cant. 4:7; as "complete," Col. 2:10; as "without spot or wrinkle," Eph. 5:27; as "without fault before the throne of God," Rev. 14:5; as "holy, and unblamably, and unreprovable in
his sight," Col. 1:22. Oh, the happiness and blessedness, the safety and glory—of those precious souls, who, in the righteousness of Jesus Christ, stand perfectly righteous in the sight of God! But,
4. Fourthly, Know for your comfort, that this imputed righteousness of Christ will answer to all the fears, doubts, and objections of your souls. How shall I look up to God? The answer is— in the righteousness of Jesus Christ. How shall I have any communion with a holy God in this world? The answer is—in the righteousness of Christ. How shall I find acceptance with God? The answer is—in the righteousness of Christ. How shall I die? The answer is—in the righteousness of Christ. How shall I stand before the judgment-seat? The answer is—in the righteousness of Jesus Christ. Your sure and only way, under all temptations, fears, conflicts, doubts, and disputes, is, by faith, to remember Christ, and the sufferings of Christ, as your mediator and surety; and say, "O Christ, you are my sin, in being made sin for me, 2 Cor. 5:21; and you are my curse, being made a curse for me, Gal. 3:13. Or rather, I am your sin, and you are my righteousness. I am your curse, and you are my blessing. I am your death, and you are my life. I am the wrath of God to you, and you are the love of God to me. I am your hell, and you are my heaven.
O sirs! if you think of your sins, and of God's wrath; if you think of your guiltiness, and of God's justice—your hearts will faint and fail; they will fear and tremble and sink into despair—if you do not think of Christ, if you do not stay and rest your souls upon the mediatorial righteousness of Christ, the imputed righteousness of Christ. The imputed righteousness of Christ answers all cavils and objections, though there were millions of them, which can be made against the good estate of a believer. This is a precious truth, more worth than a world—that all our sins are pardoned, not only in a way of truth and mercy—but in a way of justice. Satan and our own consciences will object many things against our souls, if we plead only the mercy and the truth of God; and they will be ready to say, "Oh— but where is then the justice of God? Can mercy pardon without the consent of his justice? But now, while we rest upon the satisfaction of Christ, "justice and mercy kiss each other," Psalm 85:10; yes, justice says, "I am pleased!"
In a day of temptation, many things will be cast in our dish, about the multitude of our sins, and the greatness of our sins, and the grievousness of our sins, and about the circumstances and aggravations of our sins— but that good word, "Christ has redeemed us from all iniquities," he has paid the full price that justice could exact or require; and that good word, "Mercy rejoices against judgment," James 2:13, may support, comfort, and bear us up under all!
The infinite worth of Christ's obedience, did arise from the dignity of his person, who was God-man; so that all the obedience of angels and men, if put together, could not amount to the excellency of Christ's satisfaction! The righteousness of Christ, is often called the righteousness of God, because it is a righteousness of God's providing, and a righteousness that God is fully satisfied with; and therefore, no fears, no doubts, no cavils, no objections, no disputes, can stand before this blessed and glorious righteousness of Jesus Christ, which is imputed to us. But,
5. Fifthly, Know for your comfort, that the imputed righteousness of Christ is the best title that you have to show, for "a kingdom that shakes not, for riches that corrupt not, for an inheritance that fades not away, and for an house not made with hands— but one eternal in the heavens," Heb. 12:28; 1 Pet. 1:3-5; 2 Cor. 5:1-4. It is the fairest certificate that you have to show for all that happiness and blessedness that you look for, in that other world. The righteousness of Christ is your life, your joy, your comfort, your crown, your confidence, your heaven—your all. Oh, that you were still so wise as to keep a fixed eye and an awakened heart, upon the mediatorial righteousness of Christ; for that is the righteousness by which you may safely and comfortably live, and by which you may happily and quietly die. It was a very sweet and golden confession, which Bernard made, when he thought himself to be at the point of death. "I confess," said he, "I am not worthy, I have no merits of mine own to obtain heaven by—but my Lord had a double right thereunto; an hereditary right as a Son, and a meritorious right as a sacrifice. He was contented with the one right himself, the other right he has given unto me; by the virtue of which gift I do rightly lay claim unto it, and am not confounded."
Ah, that believers would dwell much upon this—that they have a
righteousness in Christ, which is as full, perfect, and complete, as if they had fulfilled the law. "Christ being the end of the law for righteousness to believers," invests believers with a righteousness, every way as complete, as the personal obedience of the law would have invested them with, Romans 8:3-4. Yes, the righteousness that believers have by Christ is, in some respect, better than that they would have had by Adam:
(1.) Because of the dignity of Christ's person, he being the Son of God, his righteousness is more glorious than Adam's was; his righteousness is called "The righteousness of God;" and we are made the "righteousness of God in him," 2 Cor. 5:21. The first Adam was a mere man, the second Adam is God and man.
(2.) Because the righteousness is perpetual. Adam was a mutable person, he lost his righteousness in one day, say some, and all that glory which his posterity should have possessed, had he stood fast in innocency. But the righteousness of Christ cannot be lost. His righteousness is like himself, from everlasting to everlasting. It is an everlasting righteousness, Dan. 9:24. When once this white raiment is put upon a believer, it can never fall off, it can never be taken off. This splendid glorious righteousness of Jesus Christ's, is as really a believer's, as if he had wrought it himself, Rev. 19:8. A believer is no loser—but a gainer, by Adam's fall. By the loss of Adam's righteousness is brought to light, a more glorious and durable righteousness than ever Adam's was; and upon the account of an interest in this righteousness, a believer may claim all the glory of that upper world as his own. But,
6. Sixthly, Know for your comfort, that this imputed righteousness of Christ is the only true basis, foundation, and ground—for a believer to build his happiness upon, his joy and comfort upon, and the true peace and quiet of his conscience upon. What though Satan, or your own heart, or the world, condemns you; yet in this you may rejoice—that God justifies you. You see what a bold challenge Paul makes, Romans 8:33, "Who shall lay anything to the charge of God's elect? it is God who justifies." Some read it question-wise, thus, "Shall God—who justifies?" In no way! And if the judge acquits the prisoner at the bar, he cares not though the jailer or his fellow-prisoners condemn him. Just so here, there are no accusers that a believer needs to
fear, seeing that it is God himself, who is the supreme judge—who absolves him as just. God absolves, and therefore it is to no purpose for Satan to accuse us, Rev. 12:10; nor for the law of Moses to accuse us, John 5:45; nor for our own consciences to accuse us, Romans 2:25; nor for the world to accuse us. God is the highest judge, and his tribunal-seat is the supreme judgment-seat; therefore from thence there is no appealing.
As among men, people accused or condemned, may appeal, until they come to the highest court—but if in the highest, they are absolved and discharged—then they are free, and safe and well. Just so, the believer being absolved before God's tribunal-seat, there are no further accusations to be feared, all appeals from thence being void and of no force. The consideration of which should arm us and comfort us and strengthen us against all terrors of conscience, guilt of sin, accusation of the law, and cruelty of Satan; inasmuch as these either dare not appear before God to accuse us or charge us; or if they do, it is but lost labor.
"It is God who justifies." Ambrose gives the sense thus, "None can or dare retract the judgment of God; for he confidently challenges all adversaries, if they dare come forth to accuse; not that there is no cause—but because God has justified." "It is God who justifies;" therefore it is in vain to accuse them. "It is God who justifies them;" if God does it none can reverse it, for there are none who are equal with God. Let all the accusations, which shall come in against you, from one hand or another, be true or false—they shall never hurt you; for he from whom there is no appeal, has fully acquitted you, and therefore no accusation can endanger your peace!
Ah! what a strong cordial would this be to all the people of God, if they would but live in the power of this glorious truth—that it is "God who justifies them," and that there lies no accusations in the court of heaven against them! The great reason why many poor Christians are under so many dejections, despondencies, and perplexities—is because they drink so little of this water of life, "It is God who justifies." Did Christians live more upon this breast, "It is God who justifies," they would be no more like Pharaoh's lean cows—but would be fat and flourishing, Gen. 41:1-3. Did they but draw more out of this well of salvation, "It is God who
justifies," how would their spirits revive, and a new life rise up in them, as did in the dead child, by the prophet Elisha's applying himself to it, 2 Kings 4:34-37.
The imputed righteousness of Christ is a real, sure, and solid foundation, upon which a believer may safely build his peace, joy, and everlasting rest. Yes, it will help him to glory in tribulations, and to triumph over all adversities; Romans 5:1-3; Isaiah 45:24, "Surely, shall one say—in the Lord I have righteousness and strength." That which is the greatest terror in the world to unbelievers, is the strongest ground of comfort to believers—that is, the justice and wrath of God against sin. Look how it was when the angel appeared at the resurrection of our Savior Jesus Christ, "The keepers were affrighted, and became as dead men;" but it was said to the women, "Fear not, for you seek Jesus of Nazareth, who was crucified," Mat. 28:4-5: so it is much more in this case. When God's justice is powerfully manifested, the sinners of Zion and the world are afraid and terrified, Isaiah 33:14. But yet, poor believers, seek for Christ who was crucified; you need not fear anything; yes, you may be wonderfully cheered at this, and it is your greatest comfort that you have to deal with this just God, who has already received satisfaction for your sins.
It is observable that the saints triumph in the justice and judgments of God, which are most terrible to the enemies of God, in that which is the substance of the song of Moses and the Lamb, Rev. 15:3-5. Just so in Luke 21:28, where the day of judgment is described, say some, and that in it, "there shall be distress of nations, and men's hearts failing them for fear"—namely, of the justice and wrath of God. Why so? It is for "looking after those things which are to come upon the earth; for the powers of the earth shall be shaken," etc. "But when these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near." This day is the most dreadful day that ever was in the world to all the ungodly. But the just and faithful then shall be able to lift up their heads, to see all the world on fire about them, and all the elements in terrible confusion. But how dare a poor creature lift up his head in such a case as this? "They shall see the Son of man, coming in a cloud, with power and great glory." Here is enough to comfort the poor members of Christ—to
see Christ, on whom they have believed, and who has satisfied God's justice for them, and imputed his own righteousness to them: to see him set upon his judgment-seat, cannot but be matter of joy and rejoicing to them. Now they shall find the power of that word upon their souls: Isaiah 40:1-2, "Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the Lord's hand double for all her sins;" that is, their conflict with the wrath of God is at an end, the punishment of their iniquity is accepted, they have received in their head and surety, Christ Jesus, double for their sins; that is, justice has passed upon them, in their head, Christ Jesus; and they are sure that the judge of all the earth will do right, and will not punish their sins twice. The exactness of God's justice cannot do this.
Job 34:10, "Far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity;" verse 12, "Yes, surely God will not do wickedly, neither will the Almighty pervert justice." It would be high injustice in a magistrate to punish the same offence twice; and it would be high blasphemy for any to assert that ever God should be guilty of such injustice. While Christians set up a righteousness of their own, and build not upon the righteousness of Christ, how unsettled are they! Romans 10:3; how miserably are they tossed up and down, sometimes fearing and sometimes hoping, sometimes supposing themselves in a good condition, and afterwards seeing themselves upon the very brink of hell! But now all is quiet and serene with that soul that builds upon the righteousness of Christ; for, he being "justified by faith, has peace with God," Romans 5:1. Observe that noble description of Christ in that Isaiah 32:2, "And a man," that is, the man Christ Jesus, "shall be as a hidingplace from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." When a man is clothed with the righteousness of Christ, who is God-man, it is neither wind nor tempest, it is neither drought nor weariness, which can disturb the peace of his soul; for Christ and his righteousness will be a hidingplace, a covert, and rivers of water, and the shadow of a great rock unto him; for, being at perfect peace with God, he may well say with the psalmist, "I will lay me down in peace," Psalm 4:6-8.
The peace and comfort of an awakened sinner can never stand firm and stable—but upon the basis of a positive righteousness. When a sensible sinner casts his eye upon his own righteousness, holiness, fastings, prayers, tears, humblings, meltings—he can find no place for the sole of his foot to rest firmly upon, by reason of the spots, and blots, and blemishes, which cleave both to his graces and duties. He knows that his prayers need pardon, and that his tears need washing in the blood of the Lamb, and that his very righteousness needs another's righteousness to secure him from condemnation. "If you, Lord, should mark iniquity, O Lord, who shall stand?" Psalm 130:3, and 1:5; that is, "stand" in judgment. Extremity of justice he deprecates; he would not be dealt with in rigor and rage. The best man's life is fuller of sins than the sky is of stars, or the furnace of sparks; and therefore who can stand in judgment, and not fall under the weight of your just wrath, which burns as low as hell itself? that is, none can stand. Were the faults of the best man alive but written in his forehead, he was never able to stand in judgment.
When a man comes to the law for justification, it convinces him of sin. When he pleads his innocence, that he is not so great a sinner as others are, when he pleads his righteousness, his duties, his good meanings, and his good desires—the law tells him who they are all weighed in the balance of the sanctuary, and found too light, Dan. 5:27; the law tells him who the best of his duties will not save him, and that the least of his sins will damn him; the law tells him who his own righteousnesses are as filthy rags, do but defile him, and that his best services do but witness against him. The law looks for perfect and personal obedience, and because the sinner cannot come up to it—it pronounces him accursed, Gal. 3:10. And though the sinner sues hard for mercy—yet the law will show him none, no, though he seeks it carefully with tears, Heb. 12:17.
But now, when the believing sinner casts his eye upon the righteousness of Christ, he sees that righteousness to be a perfect and exact righteousness, as perfect and exact as that of the law. Yes, it is the very righteousness of the law, though not performed by him—yet by his surety, "The Lord his righteousness;" and upon this foundation he stands firm, and "rejoices with joy unspeakable, and full of glory." The saints of old have always placed their happiness, peace, and comfort, in their perfect
and complete justification, rather than in their imperfect and incomplete sanctification, as you may see by these scriptures, with many others which are scattered up and down in the blessed book of God. [Jer. 23:6; 1 Peter 1:8; Luke 7:48, 50; Romans 4:6, 8, and 5:1, 3; Isaiah 38:16-17, and 45:24-25; Phil. 4:7.]
That text is worthy to be written in letters of gold: Isaiah 61:10, "I will greatly rejoice in the Lord," says the sound believer, "my soul shall be joyful in my God; for he has clothed me with the garments of salvation." He has imputed and given unto me the perfect holiness and obedience of my blessed Savior, and made it mine. "He has covered me (all over, from top to toe) with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels." Though a Christian's inherent righteousness is weak and imperfect, maimed and stained, blotted and blurred, as it is—yet it affords much comfort, peace, joy, and rejoicing, as you may see by comparing these scriptures together. [1 Chron. 29:9; Job 27:4-6; Neh. 13:14, 22; Isaiah 38:31; Proverbs 21:14; 2 Cor. 1:12; 1 Pet. 3:3-4, and 5:4.]
Job was much taken with his inherent righteousness: Job 29:14, "I put on righteousness as my clothing; justice was my robe and my turban." Look, as sober, modest, lovely apparel does much set forth and adorn the body in the eyes of men; just so does inherent grace, inherent holiness, inherent righteousness, when it sparkles in the faces, lips, lives, and good works of the saints, much more beautify and adorn them in the eyes both of God and man. Now if this garment of inherent righteousness, that has so many spots and rips in it, will adorn us, and joy us so much, what a beauty and glory is that which the Lord our God has put upon us, in clothing us with the robe of his Son's righteousness; for by this means we shall recover more by Christ than we lost by Adam. The robe of righteousness which we have gotten by Christ, the second Adam, is far more glorious than that which we were deprived of by the first Adam. But,
7. Seventhly, Then know for your comfort, that you have the highest reason in the world to rejoice and triumph in Christ Jesus, Gal. 6:14: Phil. 3:3, "For we are the true circumcision, who worship God in the spirit, and rejoice in Christ Jesus." We rejoice in the
person of Christ, and we rejoice in the righteousness of Christ: 2 Cor. 2:14, "Now thanks be to God, who always causes us to triumph in Christ." Deo gratias was ever in Paul's mouth, and should be ever in a Christian's mouth, when his eye is fixed upon the righteousness of Christ. Every believer is in a more blessed and happy estate, by means of the righteousness of Christ, than Adam was in innocency. And that upon a threefold account; all which are just and noble grounds for every Christian to rejoice and triumph in Christ Jesus.
(1.) That righteousness which Adam had was uncertain, and such as it was possible for him to lose, Gen. 3; yes, he did lose it, and that in a very short time, Psalm 8:5. God gave him power and freedom of will either to hold it or lose it; and we know soon after, upon choice, he proved a bankrupt. But the righteousness that we have by Jesus Christ is made more firm and sure to us. It is that good part, that noble portion, which shall never be taken from us, as Christ said to Mary, Luke 10:42. Adam sinned away his righteousness—but a believer cannot sin away the righteousness of Jesus Christ. It is not possible for the elect of God, so to sin as to lose Christ, or to strip themselves of that robe of righteousness which Christ has put upon them, 1 John 3:9; Romans 8:35, 39. The gates of hell shall never be able to prevail against that soul who is savingly interested in Christ, who is clothed with the righteousness of Christ, Mat 16:18. Now what higher ground of joy and triumph in Christ Jesus can there be than this? But,
(2.) The righteousness that Adam had was in his own keeping; the spring and root of it was founded in himself, and that was the cause why he lost it so soon. Adam, like the prodigal son, Luke 15:12-13, had all his portion, his happiness, his holiness, his blessedness, his righteousness— in his own hands, in his own keeping; and so quickly lost it all. Oh but now, that blessed righteousness that we have by Jesus Christ, is not in our own keeping—but in our Father's keeping. Look, as our persons, graces, and inherent righteousness are kept, as in a strong refuge, by the power of God unto salvation, 1 Pet. 1:5; so that righteousness which we have by Jesus Christ is kept for us by the mighty power of God unto salvation.
God the Father is the Lord Keeper, not only of our inherent righteousness
—but also of the imputed righteousness of Jesus Christ unto us. "My sheep shall never perish," says our Savior, John 10:28, 29, "neither shall any pluck them out of my hand; my Father who gave them me is greater than all, and none is able to pluck them out of my Father's hands." Though the saints may meet with many shakings and tossings in their various conditions in this world—yet their final perseverance, until they come to full possession of eternal life—is certain. God is so unchangeable in his purposes of love, and so invincible in his power—that neither Satan, nor the world, nor their own flesh—shall ever be able to separate them from the "crown of righteousness," 2 Tim. 4:7, 8; "the crown of life," Rev. 2:10; "the crown of glory," 1 Pet. 5:4. The power of God is so far above all created opposition, that it will certainly maintain the saints in a state of grace. Now what a foundation and ground for rejoicing and triumphing in Christ Jesus is here! But,
(3.) Admit, that the righteousness that Adam had in his creation had been unchangeable, and that he could never have lost it—yet, it had been but the righteousness of a man, of a mere creature; and what a poor, low righteousness would that have been, compared to that high and glorious righteousness which we have by Jesus Christ, which is the righteousness of such a person as was God as well as man. Yes, that righteousness that we have by Jesus Christ is a higher righteousness, and a more excellent, transcendent righteousness than that of the angels. Though the righteousness of the angels be perfect and complete in its kind—yet it is but the righteousness of mere creatures—but the righteousness of the saints, in which they stand clothed before the throne of God, is the righteousness of that person who is both God and man. Look, as the second Adam was a far more excellent person than the first Adam was: "The first man was of the earth, earthy," as the apostle speaks; "the second was the Lord from heaven," 1 Cor. 15:47; not for the matter of his body, for he was made of a woman—but for the original and dignity of his person; whereof you may see a lively and lofty description in Heb. 1:2-3; so his righteousness also must needs be far more excellent, absolute, glorious, and every way all-sufficient to satisfy the infinite justice of God, and the exact perfection of his holy law—than ever Adam's righteousness could possibly have done.
Remember, sirs, that that righteousness that we have by Jesus Christ is called the righteousness of God: "He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," says the apostle in 2 Cor. 5:21. Now that righteousness that we have by Jesus Christ, is called the righteousness of God:
(1.) Because it is such a righteousness as God requires.
(2.) As he approves of and accepts.
(3.) As he takes infinite pleasure and delight and satisfaction in.
The righteousness the apostle speaks of in that scripture last mentioned, is not to be understood of the essential righteousness of Christ, which is infinite, and no ways communicable to the creature, unless we will make a creature a God. But we are to understand it, of that righteousness of Christ which is imputed to believers, as their sin is imputed to him. Now what a well of salvation is here! What three noble grounds and what matchless foundations are here for a Christian's joy and triumph in Christ Jesus, who has put so glorious a robe as his own righteousness upon them! Ah, Christians, let not the consolations of God be small in your eyes, Job 15:11. Why do you take no more comfort and delight in Christ Jesus? Why do you not rejoice more in him? Not to rejoice in Christ Jesus is a plain breach of that gospel command, "Rejoice in the Lord always," that is, rejoice in Christ, "and again I say, rejoice," says the apostle, Phil. 4:4. He doubles the mandate, to show the necessity and excellency of the duty. Phil. 3:1, "Finally, my brethren, rejoice in the Lord." Now, in some respects, the breach of the commands of the gospel are greater than the breach of the commands of the moral law; for the breach of the commands of the gospel carries in it a contempt and light esteem of Jesus Christ, see Heb. 2:2-3, 8:6, and 10:28-29. Men's not rejoicing in Christ Jesus must flow from some dangerous sin, and base corruption or other, which highly distempers their precious souls. If all created excellencies, if all the privileges of God's people, if all the kingdoms of the earth, and the glory of them, were to be presented at one view, they would all appear as nothing and emptiness—in comparison of the excellency and fullness which is to be found in Christ Jesus. Therefore the greater is their sin, who rejoice not in Christ Jesus.
"Do you ask me where be my jewels? my jewels are my husband and his triumphs," said Phocion's wife. "Do you ask me where be my ornaments? my ornaments are my two sons brought up in virtue and learning," said the mother of the Gracchi. "Do you ask me where be my treasures? my treasures are my friends," said Constantius, the father of Constantine. But now, if you ask a child of God, when he is not clouded, tempted, deserted, dejected, where be his jewels, his treasures, his ornaments, his comfort, his joy, his delight; he will answer with that martyr, "none but Christ, none but Christ! Oh! none to Christ, none to Christ! Christ is all in all unto me!" Col. 3:11. That joy lasts forever, whose object remains forever. Such an object is our Lord Jesus Christ, and therefore the joy of the saints should still be exercised upon our Lord Jesus Christ. Shall the worldling rejoice in his barns, the rich man in his bags, the ambitious man in his honors, the voluptuous man in his pleasures, and the wanton in his Delilahs; and shall not a Christian rejoice in Christ Jesus, and in that robe of righteousness, and in those garments of salvation, with which Christ has covered him? Isaiah 61:10.
The joy of that Christian who keeps a fixed eye upon Christ and his righteousness cannot be expressed, it cannot be painted. No man can paint the sweetness of the honeycomb, nor the sweetness of a cluster of Canaan's grapes, nor the fragrance of the rose of Sharon. As the being of things cannot be painted, so the sweetness of things cannot be painted. The joy of the Holy Spirit cannot be painted; nor can that joy be painted, which arises in a Christian's heart, who keeps up a daily converse with Christ and his righteousness; it cannot be expressed. Who can look upon the glorious body of our Lord Jesus Christ, and seriously consider, that even every vein of that blessed body did bleed to bring him to heaven— and not rejoice in Christ Jesus? Who can look upon the glorious righteousness of Christ, imputed to him—and not be filled with an exuberance of spiritual joy in God his Savior?
There is not the pardon of the least sin, nor the least degree of grace, nor the least drop of mercy—but cost Christ dear, for he must die, and he must be made a sacrifice, and he must be accursed—that pardon may be yours, and grace yours, and mercy yours. And oh, how should this draw out your heart to rejoice and triumph in Christ Jesus! The work of
redemption sets both angels and saints a-rejoicing and triumphing in Christ Jesus, Rev. 5:11-14; and why not we, why not we also, who have received infinitely more benefit by the work of redemption, than ever the angels have? Rev. 1:5-6, and 5:8-10. A beautiful face is at all times pleasing to the eye—but then especially, when there is joy manifested in the countenance. Joy in the face puts a new beauty upon a person, and makes that which before was beautiful, to be exceeding beautiful, it puts a luster upon beauty. Just so, does holy joy and rejoicing in Christ Jesus, put, as it were, a new beauty and luster upon Christ. Though the Romans punished one who feasted, and looked out at a window with a garland on his head, in the second Punic war—yet, you may be sure, that God will never punish you for rejoicing and triumphing in Christ Jesus, let the times be ever so sad or bad, in respect of war, blood, or misery. But,
8. Eighthly, The imputed righteousness of Christ may serve to comfort, support, and bear up the hearts of the people of God, from fainting and sinking under the sense of the weakness and imperfection of their inherent righteousness. The church of old have lamentingly said, "We are all as an unclean thing, and all our righteousness is as filthy rags," Isaiah 64:6. When a Christian keeps a serious eye upon the spots, blots, blemishes, infirmities, and follies, which cleave to his inherent righteousness—fears and tremblings arise, to the saddening and sinking of his soul. But when he casts a fixed eye upon the righteousness of Christ imputed to him—then his comforts revive, and his heart bears up. For though he has no righteousness of his own, by which his soul may stand accepted before God—yet he has God's righteousness, which infinitely transcends his own, and such as, in God's account, goes for his, as if he had exactly fulfilled the righteousness which the law requires; according to that verse of the apostle, Romans 9:30, "What shall we say then? the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith."
Faith wraps itself in the righteousness of Christ, and so justifies us. The Gentiles sought righteousness, not in themselves but in Christ, which they apprehending by faith—and were by it justified in the sight of God. But the Jews, seeking righteousness in themselves, and thinking, by the
goodness of their own works, to attain to the righteousness of the law, missed of it; it being in no man's power perfectly to fulfill the law. Only Christ has exactly fulfilled it for all who by faith close savingly with him. O sirs! none can be justified in the sight of God, by a righteousness of their own making. But whoever will be justified, must be justified by the righteousness of Christ, through faith, Romans 3:20, 28, and 10:3; Gal. 2:16; Tit. 3:5. The Gentiles by faith attain the righteousness of the law, therefore the righteousness of the law and of faith are all one; namely, in respect of matter and form; the difference is only in the worker. The law requires it to be done by ourselves; the gospel mitigates the rigor of the law, and offers the righteousness of Christ, who performed the law, even to a hair's-breadth. The right way to righteousness for justification is by Christ—who is the way, the door, the truth, and the life. Because we lack a righteousness of our own, God has assigned us the righteousness of Christ, which is infinitely better than our own, yes, better than our very lives—may I not say, yes, better than our very souls? "The branch," Christ Jesus is called, "Jehovah Tsidkenu, the Lord our righteousness."
Jer. 23:6, "And this is his name whereby he shall be called, the Lord our Righteousness." Where note, first, to be called by this name is to be so really, for Christ is never called what he is not; and so he is to the same purpose elsewhere called "Immanuel, God with us," Mat. 1:23; that is, he shall be so indeed, "God with us." So here he shall be called, "the Lord our righteousness;" that is, he shall be so indeed. Secondly, observe this is one of his glorious names; that is, one of his attributes, which he accounts his excellency and his glory. Now all the attributes of Christ are unchangeable, so that he can as easily change his nature as his name. Now remember that this imputed righteousness of Christ procures acceptance for our inherent righteousness.
When a sincere Christian casts his eye upon the weaknesses, infirmities, and imperfections, which daily attend his best services, he sighs and mourns—but if he looks upward to the imputed righteousness of Jesus Christ, that shall bring forth his infirm, weak, and sinful performances perfect, spotless, and sinless, and approved according to the tenor of the gospel, so that they become spiritual sacrifices, he cannot but rejoice, 1 Pet. 2:5. For as there is an imputation of righteousness to the persons of
believers, so there is also an imputation to their services and actions. As the act of Phinehas was imputed to him for righteousness, Psalm 106:31, so the imperfect good works which are done by believers are accounted righteousness, or, as Calvin speaks, "are accounted for righteousness, they being dipped in the blood of Christ," that is, they are accounted righteous actions. And so sincere Christians shall be judged according to their good works, though not saved for them, Rev. 11:18, and 20:12; Mat 25:34-37.
And it is observable, in that famous process of the last judgment, that the supreme judge makes mention of the bounty and liberality of the saints, and so bestows the crown of life and the eternal inheritance upon them; so that, though the Lord's faithful ones have eminent cause to be humbled and afflicted for the many weaknesses which cleave to their best duties—yet, on the other hand, they have wonderful cause to rejoice and triumph that they are made perfect through Jesus Christ, and that the Lord looks at them, through the righteousness of Christ, as fruits of his own Spirit, Heb. 13:20-21; 1 Cor. 6:11. The Sun of Righteousness has healing enough in his wings for all our spiritual maladies, Mal. 4:2. The saints' prayers, being perfumed with Christ's fragrance, are highly accepted in heaven, Rev. 8:3-4. Upon this foundation of imputed righteousness, believers may have exceeding strong consolation, and good hope through grace, that both their persons and services do find singular acceptance with God, as having no spot or blemish at all in them. Surely imputed righteousness must be the top of our happiness and blessedness, Romans 4:5-6. But,
9. Ninthly and lastly, Know for your comfort, that imputed righteousness will give you the greatest boldness before God's judgment-seat. There is an absolute and indispensable necessity of a perfect righteousness wherewith to appear before God. The holiness of God's nature, the righteousness of his government, the severity of his law, and the terror of wrath, calls aloud upon the sinner for a complete righteousness, without which there is no standing in judgment, Psalm 1:5. That righteousness alone, is able to justify us before God which is perfect, and which has no defect nor blemish in it, such as may abide the trial before his judgment-seat, such as may fitly satisfy his justice, and make
our peace with him; and consequently, such as whereby the law of God is fulfilled. Therefore it is called the righteousness of God, such a righteousness as he requires, as will stand before him, and satisfy his justice, Romans 10:3. Just so, the apostle says, "The righteousness of the law must be fulfilled in us," Romans 8:4. Now there is no other righteousness under heaven whereby the law of God was ever perfectly fulfilled—but by the righteousness of Christ alone. No righteousness below the righteousness of Christ was ever able to abide the trial at God's judgment-seat, and fully to satisfy his justice, and pacify his wrath. A gracious soul triumphs more in the imputed righteousness of Christ, than he would have done if he could have stood in the righteousness in which he was created. This is the crowning comfort to a sensible and understanding soul, that he stands righteous before a judgment-seat, in that full, exact, perfect, complete, matchless, spotless, peerless, and most acceptable righteousness of Christ imputed to him.
The righteousness of Christ is therefore called the righteousness of God, because it is it which God has assigned, and which God does accept for us in our justification, and for and in which he does acquit and pronounce us righteous before his seat of justice, Romans 3:21-22, and 10:3; Phil. 3:9. There is an indispensable necessity which lies upon the sinner, to have such a righteousness to his justification as may render his appearance safe and comfortable in the day of judgment. Now there is no righteousness which can abide that day of fiery trial—but the righteousness of Christ imputed to us. Paul, that great apostle, had as fair and as full a certificate to show for a legal justification as any person under heaven had, Phil. 3:4-6; Acts 23:6; 2 Cor. 11:22; but yet he dared not stand by that righteousness, he dared not plead that righteousness, he dared not appear in that righteousness before the dreadful judgmentseat.
But oh, how earnest, how importunate is he, that he may be found, in that great day of the Lord—in the mediatorial righteousness of Christ, and not in his own personal righteousness, which he looked upon as filthy rags, as dross, dung, dogs' meat, Phil. 3:9-10. The great thing that he most strongly insists upon is, that he might be clothed with the robe of Christ's righteousness; for then he knew that the law could not condemn him, and
that the judge upon the bench would pronounce him righteous, and bid him enter into the joy of his Lord, Mat. 25:21, 23, 24; a joy too great to enter into him, and therefore he must enter into that. When the match is made up between Christ and the soul, that soul bears her sovereign's name. The spouse of the first Adam and her husband had both one name, "God called their name Adam, in the day that he made them," Gen. 5:2; so the spouse of the second Adam, in the change of her condition, from a single to a married estate with Christ the Lamb, had a change of her name. The head is called, "the Lord our righteousness," Jer. 23:6; and so is the church: Jer. 33:16, "In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, the Lord our righteousness." Here is a sameness of name. [Christ and Christians are namesakes. The head is called Christ, and the members are called Christ, 1 Cor. 12:12. Christ is called Solomon, Cant. 1:1, and 3:11, in Hebrew, Shelomah of peace, and the church is called Shulamite, by her bridegroom's name, Cant. 6:13.] As Christ is called, "the Lord our righteousness," so his spouse is called, "the Lord our righteousness." Oh, happy transnomination! Christ's bride being one with himself, and having his righteousness imputed to her, is called, "the Lord our righteousness;" and therefore they may, with the greatest cheerfulness and boldness, bear up, in the great day of account, who have the perfect righteousness of Christ imputed to them, especially if you consider,
(1.) That this righteousness is of infinite value and worth.
(2.) That it is an everlasting righteousness, a righteousness that can never be lost, Dan. 9:24.
(3.) That it is an unchangeable righteousness. Though times change, and men change, and friends change, and providences changes, and the moon changes—yet the Sun of Righteousness never changes, "in him is no variableness, neither shadow of turning," Mal. 4:2; James 1:17.
(4.) That it is a complete and unspotted righteousness, an unblamably righteousness, and unblemished righteousness. And therefore God can neither in justice except it, or object against it. In this righteousness the believer lives, in this righteousness the believer dies, and in this
righteousness believers shall arise, and appear before the judgment-seat of Christ, to the deep admiration of all the elect angels, and to the transcendent terror and horror of all reprobates, and to the matchless joy and triumph of all on Christ's right hand, who shall then shout and sing, Isaiah 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorned herself with jewels."
Oh, how will Christ, in this great day, be admired and glorified in all his saints, 2 Thes. 1:10, when every saint, wrapped up in this fine linen, in this white robe of Christ's righteousness, shall shine more gloriously than ten thousand suns! In the great day of the Lord, when the saints shall stand before the tribunal of God, clothed in the perfect righteousness of Jesus Christ, they shall then stand and be pronounced righteous, even in the court of divine justice, which sentence will fill their souls with comfort, and the souls of sinners with astonishment, Rev. 20:12, and 12:10. Suppose we saw the believing sinner, holding up his hand at God's bar; the books opened, the accuser of the brethren present, the witnesses ready, and the judge on the bench thus bespeaking the sinner at the bar, Romans 7:12, 14, 16, and Gal. 3:10. "O sinner, sinner, you stand here indicted before me, for many millions of sins of commission, and for many millions of sins of omission; you have broken my holy, just, and righteous laws beyond all human conception or expression, and hereof you are proved guilty! What have you now to say for yourself, why you should not be eternally lost"? Upon this, the sinner pleads guilty—but withal he earnestly desires that he may have time and liberty to plead for himself, and to offer his reasons why that dreadful sentence, "Go, you cursed," etc., Mat. 25:41, should not be passed upon him. The liberty desired, being granted by the judge, the sinner pleads that his surety, Jesus Christ, has, by his blood and sufferings, given full and complete satisfaction to divine justice, and that he has paid down upon the penny, the whole debt at once, and that it can never stand with the holiness and unspotted justice of God to demand satisfaction twice, Heb. 10:10, 14. If the judge shall further object, "Ay—but sinner, sinner, the law requires an exact and perfect righteousness in the personal fulfilling of it; now, sinner, where is your exact and perfect righteousness?" Gal. 3:10; Isaiah
45:24. Upon which the believing sinner very readily, cheerfully, humbly, and boldly replies, "My righteousness is upon the bench—in the Lord have I righteousness. Christ, my surety, has fulfilled the law on my behalf!"
The law's righteousness consists in two things,
(1.) In its requiring perfect conformity to its commands.
(2.) In its demanding satisfaction, or the undergoing of its penalty, upon the violation of it.
Now Christ, by his active and passive obedience, has fulfilled the law for righteousness; and this active and passive obedience of Jesus Christ is imputed to me. His obeying the law to the full, his perfect conforming to its commands, his doing, as well as his dying obedience—is by grace made over and reckoned to me, in order to my justification and salvation; and this is my plea, by which I will stand before the judge of all the world. Upon this, the sinner's plea is accepted as good in law, and accordingly he is pronounced righteous; and goes away, glorying and rejoicing, triumphing and shouting it out, Righteous, righteous, righteous, righteous! "In the Lord shall all the seed of Israel be justified, and shall glory," Isaiah 45:25. And thus you see that there are nine springs of strong consolation that flow into your souls, through the imputation of Christ's righteousness unto you.
Christ our representative and surety
VI. The sixth plea that a believer may form up, as to these ten scriptures [Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:3; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 12:17; 1 Pet. 4:5.] which refer to the great day of account, or to a man's particular account, may be drawn from the consideration of Christ as a common person—a representative
head, one who represents another man's person, and acts the part of another, according to the appointment of the law, and the acceptance of the judge; so that what is done by him, the person is said to do, whose person he does represent. And so was Adam a common person, and that by an act of God's sovereignty appointing him, in making a covenant with him so to be, and he did represent all mankind, Romans 5:15-19. And hence it comes to pass that his sin is imputed unto us, and made ours. [We were all in Adam, and although we chose not—yet God chose for us.]
So in our law an attorney appears in the behalf of his client, and so Christ is said to be gone to heaven as our attorney, to appear in the presence of God for us, Heb. 9:24. The Greek word signifies to appear as a lawyer appears for his client, opens the cause, pleads the cause, and carries it. The word appear is verbum forense, an expression borrowed from the custom of human courts; for in them, when the plaintiff or defendant is called, their attorney appears in their behalf; so 1 John 2:1.
You know that the Levitical priest was accustomed to appear before God in the people's name. Now he was but a figure; in Christ is the solid truth, and full effect of the figure. Or as taking possession, livery, and seizing by an attorney is all one as if done by the person himself who is represented, and is valid. Just so, the Lord Jesus, he is a common person by an act of God's sovereignty, representing the persons of all the elect of God, being designed and appointed by God to be a second Adam. And as the first Adam did represent all in him, so the second Adam does represent all in him also. And therefore as judgment came upon all who are in the first Adam, so righteousness comes upon all who are in the second Adam. We all transgressed the royal law in Adam, we were all in Adam's loins; what he was, we were; what he did, we did. Although we did not in our own persons either talk with the serpent, or put forth our hands to take the fruit—yet we did eat the forbidden fruit as well as he, and so broke the holy law, and turned aside in him; for he was not a single person, standing for himself alone—but a public person, standing in the room and stead of all mankind. Therefore his sin, being not merely the sin of his person—but of the whole nature of man, is justly imputed to us all.
If Adam had stood fast in his uprightness, in his primitive purity, glory and excellency, we would all have shared in his happiness and
blessedness, Eccles. 7:29. But he falling and forfeiting all, we must all share with him in his loss and misery. Ponder upon Romans 5:12, "In whom all have sinned." As the murrain infects the whole flock, so sin and the curse seize upon all the whole world, as well as upon Adam and Eve. And verse 19, "By one man's disobedience, the many are made sinners." "The many" is here put for "all," as "all" elsewhere is put for "many," 1 Tim. 2:3. All sinners are tainted with Adam's guilt and filth. Adam was the head, all his posterity the members. If the head plots and practices treason against the state—is not this judged the act of the whole body? Adam was the tree, we the branches; when the tree falls, all the branches fall with it.
When Christ died on the cross, he did stand in our room, and place, and stead; for he did lay down his life for us as a ransom. Now when one dies for another in way of ransom, he does not only die for the benefit and profit of the ransomed—but in the place, and room, and stead of the ransomed; and thus Christ died for us, as himself testifies: "The son of man came to give himself a ransom for many," Mark 10:45. Christ rose as a common person, representing all his elect; and Christ was sanctified as a common person, representing all his elect; and Christ was justified as a common person, representing all his elect. Look, as we were condemned in Adam, as he was a common person; just so, are we are justified by Christ, as in a common person also; so that every believer may well look upon himself as acquitted, in his justification, from the guilt of his sins, they being laid upon the head of his surety, Heb. 9:28.
It is a very great part of a Christian's wisdom to be often looking upon Christ as a representative-head, as one in whom he died, in whom he rose, in whom he is sanctified, and in whom he is justified, Eph. 2:6. How would such a daily eyeing of Christ scatter a Christian's fears, arm him against temptations, support him under afflictions, weaken his sins, strengthen his graces, cheer his soul, and mend his life!
It is very observable, that in the Levitical expiatory sacrifices there was the substitution of them in the place and stead of the offenders themselves. The people's sin, and the punishment due to them thereupon, was laid upon the poor animals which died for them. I might multiply scriptures to evidence this—but I shall only hint at one or two plain,
pregnant texts to clear it. Take Lev. 17:11, "For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that makes atonement for the soul." Mark here, the blood is to make atonement for the souls of the people of Israel —that is, in the room and stead of their souls, and accordingly it did make atonement for their souls; so that in the blood sacrificed, which was a type of the blood of Christ, there was soul for soul, life for life; the soul and life of the sacrifice—for the precious soul and life of the sinner. Now here you see substitution of the one in the room of the other. The transferring of the guilt and punishment of the people's sins over to their sacrifices in those days, was the reason why the sacrifices were said to bear the iniquities of the people, Lev. 16:22, and 10:17, etc.
And it is observable that at the great expiation, Aaron was to lay both his hands upon the head of the live goat, and to confess over him all the sins of the children of Israel, etc., Lev. 16:21. By this ceremony of imposition of hands, is signified the transferring of their sins upon the goat. Herein was a type of Christ—upon whom God "did lay the iniquity of us all," Isaiah 53:6. Certainly the main thing that is held forth by this rite— namely, Aaron's laying both his hands upon the head of the live goat, is the translation of the sinner's guilt to the sacrifice, and the substitution of it in his stead. Typically, the very sins of the people were imposed upon the goat, who herein was a type of Christ who did in fact, bear our sins.
Yes, the Hebrews [Maimonides] themselves hold that the scapegoat made atonement for all their sins, lighter and greater, presumptuously and ignorantly committed. Certainly the scapegoat was a most lively type of our blessed Savior—
(1.) In that "the Lord laid upon him the iniquity of us all," as the sins of Israel were laid upon the head of the goat.
(2.) As the goat was carried away, so Christ was "cut off from the land of the living, his life was taken from off the earth," Isaiah 4:3, and 53:8.
(3.) As this goat was not killed, so "Christ through the eternal Spirit offered up himself," whereby he was made alive after death, Acts 9:33; Heb. 9:14; 1 Pet. 3:18. Though Christ Jesus died for our sins according to
his humanity—yet death could not detain him nor overcome him, nor keep him prisoner, Hosea 13:14—but, by virtue of his deity, he rises again and triumphs over death and the grave, and over principalities and powers, Col. 2:15.
(4.) As this goat went into an inhabitable place, so Christ went into heaven—"where I go you cannot come," John 13:33. Christ speaks this not to exclude his disciples out of heaven—but only to show that their entrance was put off for a time, verse 36. Saints must not expect to go to heaven and rest with Christ until they have "fought the good fight of faith, finished their course, run their race," and "served their generation." [2 Tim. 4:7-8; Heb. 12:1; 1 Cor. 9:24; Acts 13:36; John 14:1-3.] Christ's own children, by all their studies, prayers, tears, and endeavors, cannot get to heaven unless Christ comes and fetches them there. Christ's own servants cannot get to heaven presently nor of themselves, no more than the Jews could do.
Now if you cast your eye upon the Lord Jesus, you will find an exact correspondence between the type and the antitype, the one fully answering to the other. Did they carry substitution in them? that eminently was in Christ. He indeed substituted himself in the sinner's room; he took our guilt upon him, and put himself in our place, and died in our stead; he died that we might not die. Whatever we should have undergone, that he underwent in his body and soul; he did bear as our substitute all the punishments and torments that were due to us. Christ's suffering, dying, satisfying in our stead, is the great article of a Christian's faith, and the main prop and foundation of the believer's hope. It is founded, as an eternal and unmovable truth, upon the sure basis of the blessed word.
Substitution, in the case of the old sacrifices, is not so evidently held forth in the law—but substitution with respect to Christ and his sacrifice is more evidently set forth in the gospel. Ponder seriously upon these texts: Romans 5:6, "For when we were yet without strength, in due time Christ died for the ungodly;" verse 8, "For God commends his love towards us, in that while we were yet sinners Christ died for us." Herein God lays naked to us the tenderest affections of his Fatherly compassions, as in an anatomy. [This shows us the greatness of man's sin and of Christ's love, of
Satan's malice and of God's justice. And it shows us the madness and blindness of the popish religion, which tells us that some sins are so light and venial as that the sprinkling of holy water and ashes will purge them away.]
There was an absolute necessity of Christ's dying for sinners, for,
(1.) God's justice had decreed it.
(2.) His word had foretold it.
(3.) The sacrifices in the law had prefigured it.
(4.) The foulness of man's sin had deserved it.
(5.) The redemption of man called for it.
(6.) The glory of God was greatly exalted by it.
Just so, 1 Pet. 3:18, "For Christ also has once suffered for sins, the just for the unjust." To see Christ the just suffer in the stead of the unjust, is the wonderment of angels and the torment of devils! 1 Pet. 4:1, "Forasmuch then as Christ has suffered for us in the flesh," etc., that is, in the human nature, for the expiation and taking away of our sins. 1 Pet. 2:21, "Because Christ also suffered for us." John 10:11, "I lay down my life for the sheep." This good shepherd lays down life for life, his own dear life for the life of his sheep. John 11:50, "You do not realize that it is better for you that one man die for the people than that the whole nation perish." Caiaphas took it for granted, that either Christ or their nation must perish, and, as he foolishly thought, that of two evils he designed the least to be chosen, that is, that Christ should rather perish than their nation. But God so guided his tongue that he unwittingly, by the powerful instinct of the Spirit, prophesied of the fruit of Christ's death for the reconciliation and salvation of the elect of God.
Heb. 2:9, "That he by the grace of God should taste death for every man," or, for every creature. Who all these are, the context shows—
(1.) Sons, who must be led unto glory, verse 10;
(2.) Christ's brethren, verse 11;
(3.) Such children as are given by God unto Christ, verse 13.
In all which scriptures the preposition is used, which most commonly notes substitution, the doing or suffering of something by one in the stead and place of others, and so it is all along here to be taken.
But there is another preposition that proves the thing I am upon undeniably: Mat. 20:28, "Even as the Son of man came not to be ministered unto—but to minister, and to give his life a ransom for many." A ransom signifies a redemptory price, a valuable rate; for it was the blood of God with which the church was purchased, Acts 20:28: 1 Tim. 2:6, "Who gave himself a ransom for all." The Greek word signifies a counterprice, such as we could never have paid—but must have remained everlasting prisoners to the wrath and justice of God. O sirs! Christ did not barely deliver poor captive souls—but he delivered them in the way of a ransom, which ransom he paid down upon the nail. When their ransom was ten thousand talents, and they had not one farthing to lay down, Christ stands up in their room and pays the whole ransom! Mat. 18:24. Christ gave himself as a ransom in the room and stead of sinners. John 2:28-29.
Certainly no head can invent, no heart can conceive, nor no tongue can express more clear, plain, pregnant, and appropriate words and phrases for the setting forth of Christ's substitution, than is to be found in that golden chapter of Isaiah 53. In this chapter, as in a holy armory, we may find, had I time to go through it, many pointed daggers, and two-edged swords, and shields of brass—to arm us against the corrupt notions and opinions of the blinded and deluded Socinians, who fight with all their might against the doctrine of Christ's substitution. Verse 4, "Surely he has borne our griefs, and carried our sorrows," etc.; verse 5, "The chastisement of our peace was upon him, and with his stripes we are healed;" verse 6, "The Lord has laid on him the iniquities of us all;" or, "the Lord has made the iniquity of us all to meet on him;" verse 7, "He was oppressed and he was afflicted," verse 8, "For the transgression of my people he was stricken;" verse 11, "For he shall bear their iniquities;" verse 12, "And he bore the sin of many." All men of worth and weight
conclude that all this is spoken of the Lord Jesus Christ. Now what more clear and evident proofs can there be of Christ's assumption of the sinner's guilt, and of his bearing the punishment due for it? The priests of old, you know, are said to bear the iniquity of the people: Lev. 10:17, "God has given it you to bear the iniquity of the congregation, to make atonement for them before the Lord." The sinner bears his iniquity subjectively, the priest typically, and the Lord Christ really!
Exod. 28:38, "That Aaron may bear the iniquity of the holy things." Herein the high priest was a type of Christ; answerable to which, the prophet Isaiah tells us that Christ, our high priest, had the iniquities of all believers laid upon him, and that he bore them in his own person, Heb. 4:14-15. Just so, the apostle in Heb. 9:28, "So Christ was once offered to bear the sins of many," etc. It is an allusion to the priests who carried up the sacrifice, and with it the sins of the people, to the altar. Christ our priest did carry up the sins of his people upon the cross, and there made satisfaction for them, in their room or stead, by the sacrifice of himself.
That scripture is more worth than the Indies—namely, 1 Pet. 2:24, "Who his own self bore our sins in his own body on the tree," "he bore them aloft"—namely, when he climbed up his cross, and nailed them thereunto, Col. 2:13-15. Christ in the human nature, when he was upon the cross, did suffer all the punishments and torments that were due to our sins; he cancelled all debts, annihilated the curse; in which respects he is said "to bear our sins in his own body on the tree."
But to prevent wordiness, I shall produce no more scriptures, though many more might have been produced, to prove Christ a common person, a representative head of all his elect; and that he did really substitute himself in their room, and took upon himself their guilt, and put himself in their place, and did undergo whatever they should have undergone.
Now from all these considerations, a child of God may form up this sixth plea as to these ten scriptures, [Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:3; Romans 4:10; 2 Cor. 5:10; Heb. 9:27, and 13:17, and 1 Pet. 4:5.] that refer to the great day of account, or to a man's particular account. "O blessed God, Jesus Christ was a common person, a representative head: I am to be considered in him, who is my surety, and
therefore he is bound to pay all my debts: and as he is a common person and stood in my stead, so the satisfaction that is made unto your justice by him, is legally to be accounted mine, as really as if my attorney should pay a debt for me. Therefore, I must rest satisfied that the debt is paid, and in law shall never be exacted of me; though it was not paid by myself in person—but by another who did substitute for me in that act, and did it for me and in my behalf.
Christ was a common person, personating as a second Adam, the first Adam and all his posterity; offering the same nature for sin, which fell by sin from the pattern of perfection, God himself. "By man came death, and by man came the resurrection from the dead," 1 Cor. 15:21, man for man, person for person, nature for nature, and name for name. There are two roots out of which life and death springs.
(1.) As all who die, receive their death-wounds by the disobedience of the first Adam; so all who live, receive life from the obedience of the second Adam.
(2.) As all die who are the sons of the first Adam by natural generation; so all live, who are the sons of the second Adam through spiritual regeneration. "O holy and blessed God, you have set up Jesus Christ as a common person, as the representative head of all your elect, and I am to be considered in that common head. All that he has done as my head, and in my stead and room—is to be reckoned to me—as if I had done it in my own person, and by this plea I will stand, rejoice, and triumph. Upon this God accepts of the plea, as sound and good, and says to him who pleads it, "enter into the joy of your Lord!" Mat. 25:21.
VII. The seventh plea that a believer may form up, as to the ten scriptures formerly cited, which refer to the great day of account, or to a man's particular account, may be drawn from the consideration of Christ's suretyship. Christ is called a surety: Heb. 7:22, "Jesus has become the surety of a better covenant." A surety is one who willingly promises and undertakes to pay and discharge the debt, if the debtor fails, and is not able to make satisfaction himself. Thus Paul willingly and spontaneously, from the love he had to his new convert Onesimus, promised and undertook to make satisfaction to Philemon, for any wrong
that Onesimus had done him: Philem. 18, 19, "If he has wronged you, or owes you anything, charge it to my account; I Paul have written it with my own hand, I will repay it." That is, account Onesimus' debt to Paul, and Paul's satisfaction or payment to Onesimus; which answers the double imputation in point of justification, that is, of our sins or debts to Christ, and of Christ's satisfaction to us. Consider Christ as a surety, and so he has fully paid all our debts, and set us perfectly free forever. A surety is one who enters into bond, and engages himself for the debt of another; and so Christ is become our surety. Therefore he was bound by our bond, and engages himself for the debt of another. For our debt he was made under the law, and so as a sacrifice, he stood in the stead of a sinner, and the sacrifice was to be offered for the man.
And so some expound that verse, "He was made sin for us," 2 Cor. 5:21, that is, a sin-offering; therefore he does take our sins upon him as his own, Isaiah 53; and so the Lord does impute them and lay them upon him as his own: verse 6, "He did make to meet upon him the iniquities of us all." The original word here used comes from a word in its native propriety intends a kind of force or violence—they met with all their violence upon him, and therefore "he was made sin for us," that is, as a surety in our stead, "he did bear our sins in his body upon the tree; he was delivered for our transgressions." Our surety has paid all our debts.
"The chastisement of our peace was upon him, and it pleased the Father to bruise him," Isaiah 53:5, 10. The original word signifies to break him to pieces as in a mortar. By the great things that our surety has done for us, and the great things that he has suffered for us—he has given most perfect and complete satisfaction both to his Father's law, and to his Father's justice; and this pleased the Father.