[27]. Αθετησαι.
[28]. ומצדיק.
[29]. The former of these divines call reatus potentialis, the latter, reatus actualis; the former is the immediate consequence of sin, the latter is taken away by justification.
[30]. Righteousness is taken ordinarily to signify a conformity to laws, or rules of right conduct. Actions, and persons may respectively be denominated righteous. The moral law, which is both distinguishable by the moral sense, and expressly revealed, requires perfect and perpetual rectitude in disposition, purpose, and action. Because none are absolutely conformed to this law, none can fairly claim to be in themselves, simply, and absolutely righteous. Men are said therefore to be righteous comparatively, or because the defects of many of their actions are few, or not discernible by their fellow men. To be made, (or constituted) righteous, or, to be justified, in the sight of God, in scriptural language cannot mean, to be made inherently righteous. It is God who justifies, he cannot call evil good, and cannot be ignorant of every man’s real demerit. This righteousness of the saint has not consisted, under any dispensation, in his own conformity to the Divine law; “In the Lord have I righteousness;” “That I may win Christ and be found in him, not having my own righteousness.” If it did, there would be no necessity for the aid of God’s Spirit to sanctify the nature of the justified person. To be justified or constituted righteous, is therefore to be treated and accepted as righteous. If God justifies the ungodly, his truth and justice must be clear. He cannot be induced to depart from perfect rectitude, and strict propriety. When the ungodly are justified, or treated as if righteous, it is not on their own account, for their righteousness is defective; but by the obedience of one, (that is Christ,) many are made righteous. The term obedience excludes the essential righteousness of Christ as God. And his righteousness which he rendered in our nature can neither be transfused into, nor transferred unto his people, so as to be theirs inherently. Nor can an infinitely wise God consider the righteousness of one man to be the personal righteousness of another. But one person may receive advantages from the righteousness of another. Sodom would have been spared if there could have been found ten holy men in it. Millions may be treated kindly, because of favour or respect had for one of their number espousing the cause of the whole. One man may become the surety of, and perform conditions for many, or pay a ransom for them, and purchase them from slavery. If it be said that one may not lay down his life, especially if it be important, for the preservation of another’s; yet Christ was the Lord of life and possessed what no mere creature can, the right to lay down his life, and power to take it up again. The importance of the satisfaction should be adequate to the honour of the law. But that every objection to such substitution might be removed, it is shewn that, this was the very condition upon which the restoration of the saints was suspended in the purposes of God before man was created; and was promised us in Christ Jesus before the world began. Justice therefore can neither object to the substitution, nor withhold the rewards.
[31]. Splendida peccata.
[32]. See Vol. II. Page 275.
[33]. The distinction often used in the civil law between fide-jussor and expromissor, or a person’s being bound together with the original debtor, and the creditor’s being left to his liberty to exact the debt of which of the two he pleases, which is called fide-jussor; and the surety’s taking the debt upon himself, so as that he who contracted it is hereby discharged, which is what we understand by expromissor, has been considered elsewhere. See Vol. II. Page 174, 186.
[34]. Volenti non fit injuria.
[35]. See Vol. II. Page 281.
[36]. See Vol. II. page 288.