“Aspasio. Though we should admit your premises, we cannot acquiesce in your conclusion. The same righteousness, by which we are justified, is both legal and evangelical. Legal, in respect to Christ, who was made under the law, that He might obey all its commands. Evangelical, in respect to us, who work not ourselves, but believe in the great fulfiller of all righteousness. We are justified by works, if you look forward to our Surety. We are justified without works, if you cast a retrospective view on ourselves. The grand reason, which inclines some people to reject this comfortable doctrine, lies concealed, if not in an absolute disbelief of our Lord’s eternal glory and Godhead, yet, in unsettled apprehensions of it, or an habitual inattention to it. If our Saviour was not really God, it would be a reasonable practice to disavow the imputation of His righteousness. Because, upon such a supposition, His obedience was no more than bounden duty; in which there could not be the least pretence to merit, and which could be profitable to none but Himself. Whereas, if we verily believe Him to be the Incarnate God, His submission to the law becomes an act of voluntary humiliation. Which circumstance, together with the transcendent dignity of His person, renders His obedience, not meritorious only, but inexpressibly and infinitely meritorious.
“Theron. But if Christ’s righteousness, His very righteousness, be imputed; then, the true believers are altogether as righteous as Christ Himself. Whereas, if you maintain, that, His righteousness is imputed only as to its effect, you will keep clear of this rock.
“Aspasio. This, I fear, will be like keeping clear of Scylla, only to fall foul upon Charybdis. What are the effects of the Mediator’s righteousness? Pardon of sin, justification of our persons, and the sanctification of our nature. Shall we say, these effects, these benefits, are imputed? To talk of their imputation, I think, is an affront to sound sense. All these benefits are not imputed, but imparted; they are not reckoned to us, but are really enjoyed by us. Yet it does by no means follow, that believers are altogether as righteous, as Christ; unless you can prove, that, to be the receiver is, in all respects, the same, as to be the Author and Finisher. The righteousness of Christ arises solely from Himself; the source of ours subsists in another. Christ’s righteousness is originally and absolutely His own; whereas, it is made ours in a way of favour, and gracious imputation.”
“Theron. But if Christ’s perfect obedience be accounted ours, me-thinks, we should have no more need of pardoning mercy than Christ Himself.
“Aspasio. Yes; because before this imputation, we were sunk in guilt, and dead in sins. Because, after it, we are defective in our duty, and in many things offend.
“Theron. Does not this doctrine render the intercession of our Saviour superfluous? What occasion have they for an advocate with the Father, whose righteousness has neither blemish nor imperfection?
“Aspasio. They stand in need of an advocate, first, that they may be brought home to the Repairer of their breaches, and made partakers of His righteousness by a living faith. Next, that their faith may be preserved, notwithstanding all opposition, steadfast and immovable; or rather, may be carried on, victorious and triumphant, to the end.
“Theron. You say, ‘Christ performed all that was conditionary’; then He repented for us, and believed for us.
“Aspasio. Christ performed whatever was required by the covenant of works, both before it was violated, and after it had been transgressed. But neither repentance nor faith was comprehended in this institution. It was not therefore necessary, neither indeed was it possible, for our spotless and Divine Lord to repent of sin, or believe in a Saviour.
“Theron. However, from what you have advanced, this will unavoidably follow—That a man is to be justified, under the character of a notorious transgressor of the law; and justified under the character of a sinless observer of the law. And what is this, but a glaring inconsistency?