199 (209)
Chapter 15
Mr. Baxter’s Answers to some of our Argument for
Imputation, examined.
Mr.
Baxter, in book against Dr. Tully proposes some objections, that he may make answer
unto them, according to his own grounds: Though some things, here repeated in
his answers, have already been considered by us; yet we shall examine briefly
his answers, as here given.
His
answer to the first objection hath been answered, in the foregoing chapter. The
second is this. Christ is called the Lord our righteousness, and He is made
righteousness to us, and we are made the righteousness of God in Him. II
Corinthians 5: 21. And by the obedience of one many are made righteous. He
answers to this saying, And are we not all
agreed to this? But can His righteousness be ours no way, but by the foresaid
personating representation. Answer: And will not Socinians; who overturn
all the foundations of Christianity, and ought not be called, or accounted
Christians, say the same, as to the Scripture expressions? Are therefore agreed
with them in judgment? Or is there no difference betwixt us: it is not
agreement in the words, but in the sense of Scripture, that makes a true
agreement. (2.) Christ’s righteousness may be, and is ours another way, than by
that personating and representing, which he stated, as the butt of his
arguments and another way also, than he proposes as his own judgment, as we
saw.
He
tells us next, how Christ is our righteousness, and how His obedience makes us
righteous, in his judgment, in eight or nine particulars. 1. Because the
very law of innocency, which we dishonored and broke by sin, is perfectly
fulfilled and honored by Him, as a Mediator, to repair the injury, done by our
breaking it. Answer: The Law, which the Devils dishonored and broke by sin,
was perfectly honored and fulfilled by the Angels, who stood; is therefore
their righteousness to be called the devils’? But he will say, They obeyed not, as Mediator; True: But then
the ground of Christ’s righteousness, becoming ours, must be some other thing,
than His honoring that Law by fulfilling it, which we dishonored by breaking.
But he says, Christ repaired the injury, done by
our breaking it. True; yet if there be no more, that will not make His
righteousness ours; because, as is obvious, ere this be, we must have an
interest therein; and this obedience must be performed by Him, as our Mediator
and Surety, undertaking and satisfying the demands of the Law for us, and in
our stead.
2.
In that (says he) He suffered to satisfy justice for our sin.
Answer: Neither is suffering, as such, righteousness; nor could He satisfy
justice for our sin, in and by suffering, if He had not done it in our stead,
and as one person with us in Law. If Titius steal from Sempronius a 1000 Pound;
and Mavius gives Sempronius a 1000 Pound upon some distinct account; Sempronius
200 (210)
receives no satisfaction, for what Titius stole from
him, but if he come and give it for Titius and he be satisfied therewith, then
there is a law union and oneness betwixt Titius and Mavius, whereby the
satisfaction given by Mavius, becomes the satisfaction of Titius.
3. He
says, in that hereby He hath merited of God the Father all that
Righteousness, which we are truly the subjects of, whether it be relative or
qualitative, or active; that is, our right to Christ in union, to the Spirit,
to impunity and to glory, 2. the grace of the Spirit by which we are made holy,
and fulfill the conditions of the law of grace: we are the subjects of these,
and He is the Meriter; and the meritorious cause of our life is well called our
righteousness, and by many the material cause (as our own perfect obedience
would have been) because it is the matter of that merit. Answer: That righteousness,
which he says here Christ hath merited, is not that righteousness unto
justification of life, as the Apostle speaks Romans 5: 18. And which we have by
the obedience of Christ, made ours by imputation verse 19, whereof we are here
speaking, and in respect of which Christ is said to be our righteousness. (2.)
Our right to Christ is not our righteousness, but a consequent thereof. (3.) In
respect of the graces of the Spirit, which follow justification, and do not
precede it, Christ is called our sanctification: and Mr. Baxter knows, there is a difference betwixt righteousness and holiness.
(4.) The Meritorious cause of our life is well called our righteousness, when
it is imputed to us and put upon our score, as the ground of our justification
and absolution; and upon this account only is it by many called the material
cause.
4. And
also (says he) Christ’s intercession with the Father still procures all
this, as the fruit of His merits. Answer: Of Christ’s procuring our
holiness we make no doubt: but that upon this account, He is called our
righteousness, is denied: for this is not His obedience and righteousness,
whereby we become righteous unto justification of life.
5. And
we are related (says he) as His members (though not parts of His person,
as such) to Him, that thus merited for us. Answer: If we be related to Him,
as members, in order to our partaking of His Righteousness and merits, we must
be parts of His legal person; though not of His physical person: For by Members
here I suppose, he means members of His mystical body or members of His
ransomed and redeemed body: And head and members here make one political body,
and become one political person, or one in law sense.
6. And
(says he) we have the Spirit from Him, as our Head. Answer: This is
but what was said before in the third place. And this Spirit is given for
holiness: but Christ is our righteousness, as well as our sanctification; and
it is of His being righteous, that we are speaking.
7. And
He is our Advocate (says he) and will justify us, as our judge.
Answer: His being our Advocate, is the same with His intercession spoken of in
the fourth place. (2.) The Father will judge us, and justify us by Him;
therefore God the Father shall be our Righteousness, as well as Christ; and
consequently
201 (211)
shall have merited all for us, by His blood and sufferings,
and that in a more principal manner, according to this reason.
8. And
all this (says he) is God’s righteousness, designed for us, and thus far
given us by Him. Answer: But all this is not that righteousness, which God
hath designed for us, in and through Christ, in order to our justification; nor
that righteousness, by which we become formally righteous in law sense; and
thereupon are justified and pronounced righteous in the sight of God; for this
is Christ’s Surety-Righteousness, imputed to us, and none else can it be.
Lastly,
says he, And the perfect justice and holiness of God is thus glorified in
us, through Christ. And are not all these set together enough to prove, that we
justly own all asserted by these texts. Answer: It remains to be cleared,
how the perfect justice and holiness of God can be said to be glorified in us,
through Christ, if Christ’s righteousness and satisfaction be not imputed to us
and accounted ours, and Christ and we be not looked upon, as one person in law:
for all that is wrought in us, is far from being answerable to the perfect
justice and holiness of God, because of its imperfection. And because Mr.
Baxter doth not grant the imputing of Christ’s Surety-righteousness (which is
only answerable to the Perfect justice and holiness of God) unto us, in all
that he hath here said, he cannot be said to own all, that is asserted by these
texts.
The
third objection is, If Christ’s righteousness be ours,
then we are righteous by it, as ours; and so God reputes it, but as it is. But
it is ours 1. by our union with him. 2. By His gift,
and so consequently by God’s imputation. To this he answers: 1. That he hath told before, in what sense it is ours, and in
what sense not. Shortly here he gives us his mind again, saying, It is truly
imputed to us, or reputed, reckoned, as ours; but not in their sense, that
claim a strict propriety in the same numerical habits, acts, sufferings,
merits, satisfaction, which was in Christ, or done by Him, as if they did
become subjects of the same accidents; or as if they did by an instrumental
second cause. But it is ours, as being done by a Mediator, instead of what we
should have done, and as the meritorious cause of all our righteousness and
benefits, which are freely given us for the sake thereof. Answer: This is
but what we heard, when he was clearing the state of the question; and there
(Chapter 8) we showed, that his sense was not satisfying: in order to justification,
but our faith, which he calls our Gospel righteousness, which by Christ’s
merits is advanced to this dignity of being the potestative condition of the
New Covenant, wherein pardon and right to life is promised upon condition of
faith; and so faith is our immediate righteousness, in order to the obtaining
of these favors; and Christ’s merits have only procured them remotely, in
procuring this covenant. But we hear no mention made by him of any such
imputation, as whereby Christ’s fidejussory or surety-righteousness is really
made over and imputed to believers, that they thereby may become formally
righteous, in the sight of God, and be justified as such, and so pardoned and
have right to life, immediately on the account
202 (212)
of this surety righteousness made theirs. Nor hear we
any clear ground laid down by him, whereupon Christ’s righteousness can be
called ours, and we thereupon be reputed of God legally righteous, and dealt
with as such. We hear of benefits bestowed because of His merits; but we hear
not that pardon and right to glory are made the immediate result and effect of
Christ’s merits and righteousness, but only mediate, by the intervening of the
New Covenant, whereby our faith, the condition thereof, called our Gospel,
personal righteousness, is made the immediate cause of our possessing these
benefits; whereby he gives occasion, at least, to judge, that he makes our
faith the immediate procuring and meritorious cause of pardon and right to
life. However between his way, and that, which he here rejects (which we also
reject, neither asserting, that Christ was our instrumental second cause: nor
claiming a strict propriety in the same numerical habits &c. which were in
Christ, as if we became subjects of the same accidents, speaking of what Christ
did and suffered, in a physical sense) we know, and own a midway, whereby
Christ’s obedience and suffering, considered not physically, but legally and
juridically, are transferred and communicated unto us, not as physical
accidents, from one physical subject to another, but in a law and juridical
sense. And though this imputing and communicating of Christ’s surety
righteousness cannot be explained by, nor appear consistent with logical or
metaphysical notions, applicable only to physical entities, and as considered
as such (to which Mr. Baxter in all his explications of this matter, doth so
frequently labor to restrict us, contrary to all reason, yea and to common
sense) yet we must own it for a truth, knowing that these fundamental truths,
recorded in Scripture, and held forth to us only by divine revelation, stand in
no need of Aristotle’s learning, in order to their being savingly understood
and practiced: and that Law terms are more fit, to help us to some
understanding in this matter, which is held forth in Scripture, as a juridical
act, than metaphysical terms: and yet we see no ground to say, that this
matter, whereof we treat, must, in all points, keep even a resemblance unto
Justinian’s modes, knowing that it is a divine mystery, and unparallelable.
He says
2. He that is made righteousness unto us, is also made wisdom,
sanctification, and redemption to us, but that genere causae efficientis, non
autem constitutivae: We are not the subjects of the same numerical wisdom and
holiness, which is in Christ, plainly the question is, whether Christ or His
righteousness, holiness, merits, and satisfaction, be our righteousness
constitutively, or only efficiently. The matter and form of Christ’s
righteousness is ours, as an efficient cause; but it is neither the nearest
matter, nor the form of that righteousness, which is ours, as the subjects of
it, that is, it is not a constitutive cause, nexly
material, or formal of it. Answer: (1.) It is true, He, who is made
righteousness to us, is also made sanctification, &c. and that He is made
sanctification by being an efficient cause: but it will not follow, that He
must be also the efficient cause, and no other of our righteousness, which is
of a far other nature, and is no inherent in wrought thing, as is
sanctification. (2.) It is true, we are not the
subjects of the same numerical
203 (213)
wisdom and holiness, which is in Christ, neither can
we be, if they be considered physically: but yet we can be subjects of the same
numerical righteousness, legally and juridically considered; and thus we are to
consider it here, and not physically, however Mr. Baxter, ad nauseam usque inculcate
this; for we consider it, and must consider it, as a surety righteousness; and
we know that that same individuate payment and satisfaction, made by the
surety, is in law sense the debtor’s, and imputed to him, as the ground of his
liberation from trouble and distress, at the hands of the creditor. (3.) Hence
we see, that Christ’s surety righteousness, consisting in His obedience and
sufferings, is that whereby we are constituted righteous in the sight of God,
in a legal sense: and need not enquire, whether it be the nearest matter, or
form or both, of our righteousness: for these metaphysical terms have no place
here, though Mr. Baxter can never hold of them. We are made righteous in a law
sense, and not physically, by Christ’s imputed righteousness, and upon this
account, it is ours legally: and it is folly, to enquire for physical matter,
and form or constitutive causes of moral or juridical beings, or effects, as
philosophers do, when speaking of Physical, or metaphysical beings.
He
says, 3. If our union with Christ were personal (making us the same person)
then doubtless the accidents of his person would be the accidents of ours: and
so not only Christ’s righteousness, but every Christians, would be each of
ours. Answer: We acknowledge no union with Christ, making us the same
person with Him physically (and it seems Mr. Baxter will understand it no other
way) But we acknowledge a union legal, political, and federal, whereby we
become one person juridical, in law sense: and as to this, Mr. Baxter’s
accidents have no substantial place or consideration.
The
fourth objection is, you do seem to suppose, that we have none of that kind of
righteousness at all, which consists in perfect obedience and holiness; but
only a right to impunity and life, with an imperfect inherent righteousness in
ourselves. The Papists are forced to confess, that a righteousness we must
have, which consists in a conformity to the perceptive part of the law, and not
only the retributive part. But they say, it is in ourselves, and we say, it is
Christ’s imputed to us. Thus he proposes it, but if I were forming the
objection, I would say, that Mr. Baxter supposes, we have no righteousness at
all, in order to justification, besides our act of faith: for as for his right
to impunity and life, it is no righteousness: and besides, I hope he will not
say, that that is given before justification; and of a righteousness preceding
(in order of nature, at least) justification, we are speaking and enquiring
after it.
What he
answers to this objection, in the first place, because it only concerns
Papists, and their misapprehensions, in the matter, I pass. But in the second
he says, If any of them do, as you say, no wonder, if they and you contend:
If one say, we are innocent, or sinless, in reality; and the other, we are so
by imputation, when we are so no way at all, but sinners really, and so
reputed. Answer: If by innocent, or sinless, he means such, as never
sinned, never man,
204 (214)
Protestant or Papist, dreamed
of such a thing. If by these terms, If by these terms, he means such, are now
not guilty legally, of the charge brought in against them; this we acknowledge,
and must acknowledge, or we know not, how any shall ever be justified; for God
will not pronounce sinners, as such, really and legally to be righteous, His
judgment being according to truth: and therefore because we have no
righteousness within us, whereupon we can be pronounced not guilty, we must
have a righteousness imputed to us, even the surety righteousness of Christ.
But Mr. Baxter, it seems, will not understand, what this legal non-guiltiness
is; and yet in matters among men it is very clear and manifest. If Paul had
fully satisfied, according as he undertook, Philemon, for wrongs and injuries
done him by Onesimus; If Onesimus had been convented before a judge for these
same crimes and injuries, and had produced the satisfaction made by his surety
Paul, and accepted by the creditor Philemon, would not the judge have had
ground in law and equity, to pronounce Onesimus not guilty, and therefore not
to be punished, according as was libeled against him? And yet though Onesimus
had been pronounced innocent, that is, not guilty, as to crimes and injuries
alleged against him, in this case, in a legal sense, it would not follow, that
he had never committed these wrongs; nor had the evincing of that been
necessary to his absolution and justification. His legal innocence or
righteousness, by virtue of the satisfaction made by his surety, now
juridically accounted and reputed his, being sufficient. These things are plain
to such, as will but open their eyes: but all the
world cannot make them plainer to such, as will understand nothing, but what is
cast into Aristotelian metaphysical mold. Were it not lost labor for any to
enquire, what is the matter and form of this legal righteousness of Onesimus?
Whereof is it constitute? How came Paul’s
righteousness to be his, and so one accident to go from subject to subject? whether was Paul’s satisfaction the efficient, or
constitutive cause of Onesimus his innocency, or non-guiltiness, and the like?
The
fifth objection is, How can God accept him, as just,
who is really and reputedly a sinner? This dishonors His holiness and justice.
To this he says. Not so: cannot God pardon sin upon a valuable merit, and
satisfaction of a Mediator? And though He judge us not perfect now, and accept
us not, as such; Yet 1. Now He judges us holy. 2. And
the members of a perfect Savior. 3. And will make us
perfect and spotless, and then so judge us, having washed us from our sins, in
the blood of the Lamb. Answer: All this gives no satisfaction to the
objection; for the objection speaks of acceptance in justification, and
consequently of that acceptation, that precedes sanctification. (2.) It is
true, God can and doth pardon sins; but mere pardon of sins is not
justification, the person must be accepted, as righteous; and yet by Mr. Baxter’s
way, the man hath no righteousness, to ground such a judgment and acceptation:
and God’s judgment being always according to truth, the justified man must be
righteous, that he may be accounted and accepted as righteous, in
justification. Therefore either Mr. Baxter must grant, that he is righteous
through the imputed righteousness of Christ; or that he is
205 (215)
righteous inherently by his faith, or by his fulfilling of the
conditions of the New Covenant; for there is not a third: or that he is pronounced
righteous without a righteousness.
The sixth objection. Thus you make Reatus culpae not
pardoned at all, but only Reatus poenae. To this he says, 1. If by
Reatus culpae be meant the relation of a sinner, as he is revera peccator, and
so to be reus is to be revera ipse qui peccavit, then we must consider, what
you mean by pardon: for if you mean the nullifying of such a guilt (or reality)
it is impossible; necessitate existentiae, he that hath once sinned, will be
still the person that sinned, while he is a person, and the relation of one
that sinned will cleave to him. It will eternally be a true proposition, [Peter
and Paul did sin.] But if by pardon you mean the pardoning of all the penalty,
which for that sin is due (damni vel sensus) so it is pardoned; and this is
indeed the Reatus poenae; not only the penalty, but the dueness of that
penalty, or the obligation to it is remitted and nullified. Answer: The
nullifying of the Reatus culpa physically or metaphysically is indeed
impossible; for it will be always true, that such and such persons did sin: but
this Reatus culpae may and must be nullified legally and juridically,
otherwise never shall man be justified: for in justification this Reatus
culpae is declared to be taken away; for the man is declared non reus, and
accepted as non-guilty, or righteous; not physically, or metaphysically, but
legally: a man must be legally righteous before he be justified, according to
equity; and he cannot be legally righteous, as long as the Reatus culpae
doth legally remain; for a man legally guilty, is not legally righteous. Now,
Mr. Baxter must yield to this, or he shall destroy his own ground, and take
away all pardon, as well as justification: for as it will be eternally true,
that Peter and Paul did sin, and so were rei culpae; so it will be
eternally true, that punishment was due unto them, that is, they were rei
poenae: and therefore, if because it will be eternally true, that Peter and
Paul sinned, therefore the Reatus culpae cannot be annulled; so because
it will be eternally true, that Peter and Paul were obnoxious and liable to
punishment, therefore also the Reatus poenae cannot be annulled. But the
truth lies here, that though neither the Reatus culpae nor poenae
can be annulled physically, or metaphysically, that is, so taken away, as if
they never had been; yet both are taken away legally and juridically, and a
pardoned man is legally and juridically non-puniendus, and thus the Reatus
poenae is taken away: and a justified man is legally and juridically, not
guilty of the offence charged against him, and thus the Reatus poenae is
taken away. As it is inconsistent with pardon, to say, that the person pardoned
doth legally remain obnoxious to punishment, though it will be eternally true,
that he is the man, that did contract that dueness and obnoxiousness: so it is
inconsistent with justification, to say, that the person justified is legally
chargeable with the offense, though it will be eternally true, that he is the
man, that did contract that guilt and sin.
He
says, 2. Therefore if by Reatus culpae, you mean an obligation to punishment
for that fault, this, being in deed the poenae, is done away. So that we are, I
think, agreed de re; and de nominee; you may say, that the Reatus culpae is
done away or remitted, or not, in several senses; in se it is not
206 (216)
nullified, nor can be, but as dueness of punishment follows
that is pardoned. Answer: The Reatus
culpae is the ground of the obligation to punishment, and not the same with
Reatus Poenae; it is a being chargeable with such a crime and offence;
and this, as we said, much be as well done away, in a legal sense, as the
obligation to punishment: Nay, in our case, the obligation to punishment cannot
be taken away, until first this chargeableness with sin be removed. The Lord
will not declare that man non-obliged to punishment, who remains legally
and juridically
Objection 7. You have said, that
though we are not personally, but seminally in Adam, when he sinned, yet when
we are persons, we are persons guilty of his actual sin. And so we must be
persons, that are partakers of Christ’s actual righteousness, and not only of
its effects, as soon as we are believers; for Christ being the second Adam and
public person, we have our part in His righteousness, as truly, and as much, as
in Adam’s sin: His answer to this is long. He says, 1. Our Covenant union
and interest supposes our natural union and interest, and it is an adding to
God’s word and covenant, to say, that He covenanted, that Adam should personate
each one of his posterity, in God’s imputation, or account, any further than we
were naturally in him; and so that his innocency or sin should be reputed
theirs, as far, as if they had been personally the subjects and agents. Answer:
If the covenant union and interest supposes the natural union and interest,
then there is a covenant union and interest to be considered: and therefore it
can be no adding to God’s word or covenant, to say, that Adam did personate
each one of his posterity federally, as well as naturally: Yea, to deny this,
were a corrupting of truth, and a denying of all covenant union and interest.
Whence it is manifest, that in a federal or legal sense, we must needs say,
that Adam’s innocency, or sin is reputed ours, as far as if we had been
personally (not physically, but legally) the subjects and agents. If Mr. Baxter
shall prove,
207 (217)
that the federal union and interest, which he says is
superadded to the natural, will admit of no other consideration of the
posterity interessed, than what is physical and natural, and follows upon the
natural union, he shall then lay a ground for what he would say here, but till
then he shall but beat the air; and when he hath done that, he shall destroy
what he hath granted, viz. all federal union and interest: for a federal union
and interest will ground a federal and legal consideration of the persons
interessed; as well as a natural union and interest will ground a natural and
physical consideration of the same persons. And Mr. Baxter’s not averting to
this, confounds all; for hence it is, that he will have all things here
considered only physically, and according to Aristotle’s notions, with which we
have nothing to do, while speaking of a federal union and interest, and of what
follows thereupon. This being permitted, we may quickly dispatch the rest.
The
person of Peter (says he) never was in reality, or God’s reputation, the
person of Adam (nor Adam’s person the person of Peter) but Peter being
virtually and seminally in Adam, when he sinned; his person is derived from
Adam’s person; and so Peter’s guilt is not numerically the same with Adam’s,
but the accident of another subject, and therefore another accident, derived
with the person from Adam, and from nearer parents. Answer: All this is
only true, in a physical natural sense; but notwithstanding, if we consider
Adam and his posterity, in a legal and federal sense, as we must, if there be
(as is granted) a federal union and interest, then all runs in another channel.
The person of Peter is federally and legally, in the person of Adam; yea God, reputes them both to be one federal person: and the
person of Peter was thus actually in the person of Adam, and not virtually and
seminally: for these notions have no place here. And hence Peter’s guilt is
numerically the same with Adam’s: and in his sense Peter had as near a relation
to Adam, as Abel had; for here Adam is considered, as the Head and Center, and
all his posterity, as equal members of this political and federal body, and as
lines coming equally from the same center.
He
adds, The fundamentum of that relation (of
guilt) is the natural relation of the person to Adam (and so it is relatio in
relatione fundata) The fundamentum of that natural relation is generation, yea
a series of generations from Adam to that person. And Adam’s generation being
the communication of a guilty nature with personality, to his sons and
daughters, is the fundamentum next following his personal fault and guilt,
charged on him by the law. So that there is a long series of efficient causes,
bringing down from Adam’s person and guilt, a distinct numerical person and
guilt of everyone of this later posterity. Answer: The fundamentum
of that relation of guilt is more properly and proximately, the federal
relation of the person to Adam, than the natural relation: and the fundamentum
of this federal relation is not generation, but the free ordination and
constitution of God. (2.) What he means by these words, And Adam’s
generation being the communication of a guilty nature with personality, to his
sons and daughters, is the fundamentum next following his personal fault and
guilt, charged on him by the law, I do not know: If his
208 (218)
meaning be, that the communication of a guilty nature,
by the peccatum originale originatum, is the fundamentum of the
following personal fault and guilt, by reason of the peccatum originale
originans; that is, if he say, that the corrupted nature is the ground of
the imputation of Adam’s transgression, it is not consonant to the truth, nor
to what he himself said above page 34, against Placeus. But if he mean, that Adam’s generation being the communication of a
guilty nature, is the fundamentum, that next follows his personal guilt,
charged on him by law, I must say, I do not understand what he would be at,
though the words seem to express some such thing. But the truth, that I shall
lay down, is this; that all Adam’s posterity, being federally in him, sinned in
him, and fell with him, in his first transgression; by virtue whereof, when
they come physically, by natural generation, to partake of his nature, they are
first, in order of nature guilty of Adam’s transgression, and then have a
corrupt nature communicated, as a punishment and consequent of the other; and
this corrupt nature being sin, hath its own guilt attending it also. (3.)
Though this long series of efficient causes be requisite to the production of a
distinct numerical person from Adam’s person, in a physical and natural sense;
yet every one of these physically distinct numerical persons do immediately
derive from Adam their legal and federal personalities, that is, these same
persons, considered federally, are equally and alike near to Adam, their
federal head and representative: And therefore the guilt of Adam’s sin comes
from him immediately to each one of them, federally considered; and is
consequently, the same numerical guilt: and all this is founded upon their
federal union with, and interest in Adam.
He
says, 2. And it is not the same sort of guilt, or so plenary, which is in
us, for Adam’s act, as was on him; but a guilt analogical, or of another sort,
that is, he was guilty of being the willful sinning person, and so are not we;
but only of being persons, whose being is derived by generation from the
willful sinning persons (besides the guilt of our own inherent pravity) that is,
the relation is such, which our persons have to Adam’s person, as makes it just
with God to desert us, and to punish us for that and our pravity together. This
is our guilt of original sin. Answer: (1.) Hereby that original sin,
whereof we are speaking here, viz. Adam’s breach of covenant, seems quite to be
taken away: for not only is it said, that original sin, as in us, is another
sort of thing, than what it was in Adam; and so not only not the same
numerically (as he formerly said) but not the same specifically: but moreover
it is said to be only an analogical guilt: yea in end it is made just nothing;
for it is said, that we are guilty of being persons, whose being is derived
from the willful sinning persons, and this is no guilt at all; no man’s
simple being, let it be by generation from the most prodigiously guilty and
wicked persons, that can be, can be imputed to him for guilt; for his receiving
a being is contrary to no law. And besides, when he adds by way of explication,
that the relation is such, which our persons have to Adam’s person, as makes
it just with God to desert us, he must either make the simple relation to
be the guilt, or the ground of guilt, and its imputation. The simple relation,
without some
209 (219)
guilt following it, and founded upon it, cannot make
it just with God to desert us &c., for sin only can do this, and that
relation is not sin. If he say, that guilt is superadded, and upon this
account, it is just with God thus to punish, I would ask, what is this guilt?
It is not Adam’s sin, but some analogical thing, which Scripture knows nothing
of, and reason can give us no account, whence it came. He cannot say, that it
came from Adam’s sin, for if we be federally united to and interessed in Adam
(as we are, and as he confessed we were) and if upon that account we be reputed
guilty, the same individual guilt, which was on Adam, must be upon us; and if
our guilt be of another sort, he must give us another Adam, from whom that
analogical sort flows. The Scripture says, that we all sinned in Adam,
Romans
3. He
says, And this guilt comes to us by natural
propagation, and resultancy from our very nature so propagated. Answer: It
is true, we come to be actually charged with this guilt, and to have it imputed
to us, when we partake of our beings by natural generation or propagation; and
that because of our federal union with and interest in Adam; and exclusive of
this, it cannot be said to come to us by resultancy from our very nature so
propagated: for the guilt of all Adam’s after transgressions should as well be
said to come to us, after this manner, as the guilt of that one transgression
and disobedience, of which only the Scripture makes mention, Romans 5.
He comes
next to consider our contrary interest in Christ, and tells us 1. Our
persons are not the same as Christ’s person (nor
Christ’s as ours) nor ever so judged or accounted of God. Answer:
Physically this is true; but it is not true legally: for when He came in the
Law-place of the elect, and became surety for them, they and He became one
person in Law. He says, 2. Our persons were not naturally seminally and
virtually in Christ’s person (any further than He is Creator and cause of all
things) as they were in Adam’s. Answer: Adam was a natural head, our Lord is a spiritual and supernatural head: and as
to this, we willingly grant a difference; but both were federal heads and
public persons, and their agreement in this satisfies us. He says, 3. Therefore
we derive not righteousness from Him by generation, but by His voluntary
donation and contract. Answer: We derive it from him by regeneration; that
is, as we partake of Adam’s guilt, when by generation we partake of a natural
being; so we partake of Christ’s righteousness, when by regeneration we partake
of a spiritual being in Him. And there is no new formal contract made here
anent, but what is suitable to the nature of this privilege, in order to its
conveyance. He says, 4. As He became not our natural parent, so our persons,
not being in Christ, when He obeyed, are not reputed to have been in Him
naturally,
210 (220)
or to have obeyed in and by Him. Answer: We say only (and we seek no more) that Christ
was our federal Head; and our persons federally (not physically) were in
Christ, when He obeyed: we are reputed to be in Him not naturally; but
federally, and so to have obeyed in and by Him.
He
says, 5. If Christ and we are reputed one person, either He obeyed in our
person, or we in His, or both; if He obeyed, as reputed sinner, in the person
of each sinner, His obedience would not be meritorious, according to the law of
innocency, which required sinless perfection; and He being supposed to have
broken the law in our person, could not so be supposed to keep it. If we obeyed
in His person, we obeyed as mediators, or Christs. Answer: Aristotle’s
notions, to which Mr. Baxter, contrary to all sense and reason, will have this
whole matter restricted, in its explication, are the cause of all this
ridiculous confusion. But for answer, I say, Christ and we are reputed one
person, not physically, but in law sense and federally; and therefore both He
obeyed, as taking on our law place, and coming into our law-condition: and to
say, that therefore His obedience could not be meritorious, is ridiculous: as
if forsooth His coming into our law place, would make Him to be supposed, to
have broken the law, in His physical person, as if one would say, “The surety
cannot pay the debtor’s debt, because by coming in to his law place, he become
bankrupt.” He himself says, that Christ suffered in our stead; and this cannot
be in our physical stead, but in our law stead; now will it not as well hence
follow, that He suffered as a sinner; and then, how could He, who suffered, as
being supposed to have broken the law, make satisfaction for us; or how could
His death be meritorious? Thus indeed good service shall be done to the
Socinians, but bad service to the truth. Finally we obeyed, as federally in
Him, and yet were no Mediators, or Christs, but redeemed saints; as the debtor
satisfied the creditor, in law sense, when his surety did it; and yet became no
surety thereby.
He
says, 6. But as is oft said, Christ our Mediator undertook in a middle
person to reconcile God and Man (not by bringing God to judge erroneously, that
He, or we were, what we were not, or did what we did not, but) by being, doing
and suffering for us that, in His own person, which should better answer God’s
ends and honor, than if we had done and suffered in our persons, that hereby He
might merit a free gift of pardon and life (with himself) to be given by a law
of grace, to believing penitent accepters. Answer: I doubt there be one
word here said, to which a Socinian will not subscribe. But for answer, I say,
Christ our Mediator so undertook, in a middle physical person, to reconcile God
and Man, that He became our Surety, and cam in our stead and law place, to do
and suffer what we were obliged unto by the Law: and when God judged Him to be,
and to do thus, He judged not erroneously, but truly, according to His own
gracious appointment, and ordination, making Him a public person, representing
all such, as He gave Him to save. We have shown elsewhere, that Christ merited
something else, than a law of grace, to convey a free gift of pardon an life
upon New Conditions, otherwise His death could not be called a ransom, a
redemption. or a price; nor could He be said to have
died in the stead of any person, or to have born
211 (221)
their iniquities, or the punishment thereof; far less to
have been made sin for us. But more of this hereafter.
Objection 8. As Christ is a sinner, by imputation of our
sin; so we are righteous by the imputation of His righteousness. But it is our
sin in itself that is imputed to Christ. Therefore it is His righteousness itself, that is imputed to us. To this he says, 1. Christ’s person was not the subject of our personal relative guilt,
much less of our habits, or acts. 2. God did not judge Him to have been
so. 3. Nay Christ had no guilt of the same kind reckoned to be on Him, else
these unmeet speeches, used rashly by some, would be true, viz. that Christ was
the greatest murderer, adulterer, &c. and consequently more hated of God,
for God must needs hate a sinner, as such. Answer:
Mr. Baxter will understand nothing here, but according to his philosophical and
metaphorical notions: and in this sense, we may grant him all that he says: and
yet add, that Christ was the legal, juridical, the federal subject of our
guilt; for our sins did meet together on Him, and He was made sin (2) and God
doing all this, could not but judge Him to have been so. (3.) Christ inherently
had no guilt neither of the same kind, nor of any other:
but that our very sins were imputed to Him, and reckoned upon His score, must
be granted, or we must deny, His dying or satisfying in our stead; and so
plainly embrace Socinianism. (4.) Those speeches are but unmeet to such, as
mistake them, as Mr. Baxter doth here, who supposes that their meaning is, that
He was the greatest sinner inherently (which were indeed blasphemy, but far
from their thoughts) for he infers, that consequently he must have been more
hated of God; whileas God’s hatred (if we take it not for mere punishing of
sin) is only against such, as are inherently sinners. What saith he moreover?
To
be guilty of sin, as we are, is to be reputed truly the person,
that committed it. But so was not Christ; and therefore not so to be
reputed, Christ was but the Mediator, that undertook to suffer for our sins,
that we might be forgiven, and not for His own sin, really or justly reputed.
Answer: No man says, that Christ was guilty of sin, as
we are, that is, inherently. But if He undertook to suffer for our sins, unless
we turn Socinians, in expounding this sentence, we must say, that the guilt of
our sins was laid upon Him, otherwise He could not suffer for them, in our
place and stead; and we must say, that He so suffered for them, as that all
they, in whose stead He suffered, should certainly be forgiven; and not have a
bare maybe of forgiveness, by a New Covenant, offering the same upon new
terms. What next?
Expositors
(says he) commonly say, that to be
[made for us sin] is but to be made a [sacrifice for sin] so that
Christ took upon Him, neither our numerical guilt of sin itself, nor any of the
same species, but only our Reatum poenae, or debt of punishment, or
(lest the wranglers make a verbal quarrel of it) our Reatus culpae, non qua
talem, & in se, sed quatenus est fundamentum Reatus poenae. Answer: Yet
some expositors will say more, and that in full
consonance with the Scriptures, as Isaiah 53: 6. And however, all we say, is
hereby sufficiently confirmed; for if He be made a sacrifice for our sins, our
sins must necessarily be imputed to Him, as the sins of the people were
212 (222) -Missing in my copy
213 (223) -Missing in my copy
214 (224)
of his faith, hope, love, fruitfulness &c.) it
follows that he is a sinner, and that he is not supposed to have done all that
by Christ, which he failed in, both because he was bound to do it himself, and
because he is a sinner for not doing of it. Answer: As there is a difference between obedience to the Law, and
performing the condition of the Covenant of Works; so there is difference between
sin or failing in obedience, and violation of the Condition of the Covenant of
Works: as our obedience now is not the performance, so our sinning is not the
violation of the conditions of the old Covenant. Believers performed the
conditions of the Covenant only in Christ, which they could not do in
themselves; and therefore their sins now, though transgressions of the Law, are not counted violations of the conditions of the
Covenant of Works, under which they are not.
He
says, 3. Yea the Gospel binds us to that, which Christ could not do for us,
as to believe in a Savior, &c. Answer: And what then? Were these part
of the Conditions of the Covenant of Works? If they were, Christ hath performed
them, for He gave perfect obedience; and thereby hath freed us from that
obligation. If they were not, neither can they now be required, as part of that
condition.
He
says, 4. The truth, which this objection intimates, we all agree in, viz.
that the Mediator perfectly kept the Law of Innocency, that the keeping of that
Law might not be necessary to our salvation (and so such righteousness
necessary in ourselves) but that we might be pardoned for want of perfect
innocence, and be saved upon our sincere keeping of the Law of Grace, because the
Law of Innocency was kept by our Mediator, and thereby the grace of the New
Covenant merited, and by it, Christ, Pardon, Spirit and life by Him freely
given to believers. Answer: The truth expressed in the
objection, is very far different from this Sociniano-Arminian
scheme of the Gospel, which we have had often times proposed to us by Mr.
Baxter, but never yet confirmed; nor do we expect ever to see it confirmed. We
have also, at several occasions, given our reasons against it, and need not
therefore here repeat, or insist upon it.
Last Objection. The same person may be really a sinner, in
himself, and yet perfectly innocent in Christ, and by imputation, how or upon
what occasion, this objection is used, Mr. Baxter doth not show, and therefore
we cannot certainly know the true meaning and import thereof. In one sense it
may be very true, and yet in another sense it cannot be admitted. It is true,
in this sense, the same person may be inherently a sinner, and yet legally
innocent, through the imputation of the Surety-righteousness of Christ. But it
cannot be admitted in this sense, the same person is legally innocent in Christ
by imputation; for this were a contradiction. What says Mr. Baxter to it? Remember
(says he) that you suppose here the person and subject to be the same
Man; and then that the two contrary relations, of perfect innocence or guilt,
and guilt of any (yea much) sin can be consistent in him, is a gross
contradiction. Answer: There is no contradiction, unless the matter be ad
idem: and here it is not so; for he may be guilty inherently, as to
himself, and yet innocent legally, as to his Surety. But if both be understood
of a person, legally considered, I grant, it is a contradiction; for
215 (225)
he, that is legally innocent, cannot be legally
guilty, in so far as he is legally innocent, whether the charge be particular
for one sin, that is brought in against him, or for more, or for all.
He
says, 2. But if you mean, that God reputes us to be perfectly innocent, when
we are not, because that Christ was so, it is to impute error to God.
Answer: This cannot be their meaning: for they know, that God reputes no man to
be otherwise, than he is. But yet it must be said, that God reputes believers,
who have the righteousness of Christ imputed to them, innocent, as to the
violation of the Covenant of Works, I mean, legally innocent, and so,
not guilty of the charge of sin, and death upon that account, brought in
against them; for they are so, being justified; and therefore there is now no
condemnation to such, Romans 8: 1, and none can lay anything of that nature to
their charge, verse 33.
He
adds, But He (i.e. God)eHkjanwvo;anerHhhhh
doth indeed first give, and then impute a
righteousness evangelical to us, instead of perfect innocence, which shall as
certainly bring us to glory. Answer: That God does indeed impute, that is,
give and put upon our score an evangelical righteousness, that is, the
Surety-righteousness of Jesus Christ, revealed in the Gospel, instead of our
perfect and personal innocence, which we neither had, nor could attain to, and
which shall certainly bring us to glory, being the meritorious cause thereof.
But Mr. Baxter’s sense hereof is a manifest perversion of the Gospel: for thus
he senses it. And that is, He gives us both the renovation of His Spirit (to
evangelical obedience) and a right by free gift to pardon and glory, for the
righteousness of Christ, that merited it, and this thus given us, he reputes to
be an acceptable righteousness in us. Answer: Now that this is a clear
perversion of the Gospel is manifest from these particulars (beside several
others elsewhere touched) (1.) Hereby the Covenant of Grace is changed into a
Covenant of Works, only with a mitigation of the conditions. (2.) Christ’s
surety-righteousness is not imputed to us, neither as our legal righteousness,
nor yet as our evangelic-righteousness; for at most it is only granted to be
imputed, as to its effects. (3.) We have no other righteousness hereby properly
imputed to us, but our own inherent righteousness. (4.) Christ is hereby made
of God unto us righteousness, by being made of God sanctification to us. (5.)
Hereby the immediate ground of our pardon and right to glory,
is not Christ’s surety righteousness, but our own inherent righteousness. (6.)
Christ hereby neither merited pardon, nor glory to be granted, as the immediate
fruits of His merits; but He only merited the New Covenant, wherein these
favors are offered upon new conditions. (7.) Thus Christ is made only a far off
Mediating person, procuring new and easier terms (which yet are as impossible
to us, till we be renewed by grace, as the old) but no redeemer, or surety,
suffering and obeying in the room and stead of any. (8.) Thus are we justified
by our own works of evangelical obedience. (9) God is
made hereby to repute a right to pardon and glory, and our imperfect
evangelical obedience, to be an acceptable righteousness, and be all of our
righteousness: all which are against the Gospel of the Grace of God, revealed
to us in the Scriptures, as hath partly been discovered
216 (226)
already, and will further appear by what will hereafter come
to be spoken unto.