An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. VI.

Obj. 1.From hence they seek to infer, That Christ fully perfected the Work of Reconciliation while he was on Earth.

Answ.I answer; If by [Reconciliation] be understood the removing of Wrath, and the Purchase of that Grace by which we may come to be reconciled, we agree to it; but that that Place speaks no more, appears from the Place itself: For when the Apostle speaks in the perfect Time, saying, He hath reconciled us, he speaks of himself and the Saints; who having received the Grace of God purchased by Christ, were through Faith in him actually reconciled. The Difference between Reconciled to Christ, and Reconciling.But as to the World, he saith [reconciling] not [reconciled]; which Reconciling, though it denotes a Time somewhat past, yet it is by the imperfect Time, denoting that the Thing begun was not perfected. For this Work Christ began towards all in the Days of his Flesh, yea, and long before; for He was the Mediator from the Beginning, and the Lamb slain from the Foundation of the World: But in his Flesh, after he had perfectly fulfilled the Law, and the Righteousness thereof, had rent the Veil, and made Way for the more clear and universal Revelation of the Gospel to all, both Jew and Gentile; he gave up himself a most satisfactory Sacrifice for Sin; which becomes effectual to as many as receive him in his inward Appearance, in his Light in the Heart. Again, this very Place sheweth that no other Reconciliation is intended, but the Opening of a Door of Mercy upon God’s Part, and a Removing of Wrath for Sins that are past; so as Men; notwithstanding their Sins, are stated in a Capacity of Salvation: For the Apostle, in the following Verse, saith, Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s Stead be ye reconciled to God. For if their Reconciliation had already been perfectly accomplished, what need any Intreating then to be reconciled? Ambassadors are not sent after a Peace already perfected, and Reconciliation made, to intreat for a Reconciliation; for that implies a manifest Contradiction.

Obj. 2.Secondly, They object, Ver. 21st of the same Chapter, For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. From whence they argue, That as our Sin is imputed to Christ, who had no Sin; so Christ’s Righteousness is imputed to us, without our being righteous.

Answ.But this Interpretation is easily rejected; for though Christ bare our Sins, and suffered for us, and was among Men accounted a Sinner, and numbered among Transgressors; yet that God reputed him a Sinner, is no where proved. For it is said, [75]He was found before him holy, harmless, and undefiled, neither was there found any Guile in his Mouth. That we deserved these Things, and much more for our Sins, which he endured in Obedience to the Father; and according to his Counsel, is true; but that ever reputed him a Sinner, is denied: Men’s imputed Righteousness solidly Refuted.Neither did he ever die, that we should be reputed righteous, though no more really such than he was a Sinner, as hereafter appears. For indeed, if this Argument hold, it might be stretched to that Length, as to become very pleasing to wicked Men that love to abide in their Sins: For if we be made righteous, as Christ was made a Sinner, merely by Imputation; then as there was no Sin, not in the least in Christ, so it would follow, that there needed no more Righteousness, no more Holiness, no more inward Sanctification in us, than there was Sin in him. So then, by his [being made Sin for us] must be understood his Suffering for our Sins, that we might be made Partakers of the Grace purchased by him; by the Workings whereof we are made the Righteousness of God in him. For that the Apostle understood here a being made really righteous, and not merely a being reputed such, appears by what follows, seeing in Ver. 14, 15, 16. of the following Chapter, he argues largely against any supposed Agreement of Light and Darkness, Righteousness and Unrighteousness; which must needs be admitted, if Men are to be reckoned ingrafted in Christ, and real Members of him, merely by an imputative Righteousness, wholly without them, while they themselves are actually unrighteous. And indeed it may be thought strange, how some Men have made this so fundamental an Article of their Faith, which is so contrary to the whole Strain of the Gospel: A Thing which Christ in none of all his Sermons and gracious Speeches ever willed any to rely upon; always recommending to us Works, as instrumental in our justification. And the more it is to be admired at, because that Sentence or Term (so frequently in their Mouths, and so often pressed by them, as the very Basis of their Hope and Confidence) to wit, Christ’s imputed Righteousness not found in all the Bible.The imputed Righteousness of Christ, is not to be found in all the Bible, at least as to my Observation. Thus have I passed through the first Part, and that the more briefly, because many, who assert this Justification by bare Imputation, do nevertheless confess, that even the Elect are not justified until they be converted; that is, not until this imputative Justification be applied to them by the Spirit.

[75] Heb. 7. 26. 1 Pet. 2. 22.