John Owen · 19 of 45

Chapter VIII. Imputation of the sins of the church unto Christ. Grounds of it. The nature of his suretiship. Causes of the new covenant. Christ and the church one mystical person. Consequents thereof. · Part 1

Those who believe the of the of Christ unto believers, for the of life, do also unanimously profess that the sins of all believers were imputed unto Christ. And this they do on many testimonies of the Scripture directly witnessing thereunto; some whereof shall be pleaded and vindicated afterwards. At present we are only on the consideration of the general notion of these things, and the declaration of the nature of what shall be proved afterwards. And, in the first place, we shall inquire into the foundation of this dispensation of God, and the equity of it, or the grounds whereinto it is resolved; without an understanding whereof the thing itself cannot be well apprehended.

The principal foundation hereof is, — that Christ and the church, in this design, were one mystical person; which state they do actually coalesce into, through the uniting efficacy of the Holy Spirit. He is the head, and believers are the members of that one person, as the apostle declares, 1 Cor. xii. 12, 13. Hence, as what he did is imputed unto them, as if done by them; so what they deserved on the account of sin was charged upon him. So is it expressed by a learned prelate, “Nostram causam sustinebat, qui nostram sibi carnem aduniverat, et ita nobis arctissimo vinculo conjunctus, et ἑνωθεὶς, quæ erant nostra fecit sua.” And again, “Quit mirum si in nostra persona constitutus, nostram carnem indutus,” etc., Montacut. Origin. Ecclesiast. The ancients speak to the same purpose. Leo. Serm. xvii. “Ideo se humanæ imfirmitati virtus divina conseruit, ut dum Deus sua facit esse quæ nostra sunt, nostra faceret esse quæ sua sunt;” and also Serm. xvi. “Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans, quod olim in psalmo eructaverit, id in supplicio crucis sub redemptorum suorum voce clamavit.” And so speaks Augustine to the same purpose, Epist. cxx., ad Honoratum, “Audimus vocem corporis ex ore capitis. Ecclesia in illo patiebatur, quando pro ecclesia patiebatur,” etc.; — “We hear the voice of the body from the mouth of the head. The church suffered in him when he suffered for the church; as he suffers in the church when the church suffers for him. For as we have heard the voice of the church in Christ suffering, ‘My God, my God, why hast thou forsaken me? look upon me;’ so we have heard the voice of Christ in the church suffering, ‘Saul, Saul, why persecuteth thou me?’ ” But we may yet look a little backwards and farther into the sense of the ancient church herein. “Christus,” says Irenæus, “omnes gentes exinde ab Adam dispersas, et generationem hominum in semet ipso recapitulatus est; unde a Paulo typus futuri dictus est ipse Adam,” lib. iii. cap. 33. And again, “Recapitulans universum hominum genus in se ab initio usque ad finem, recapitulatus est et mortem ejus.” In this of recapitulation, there is no doubt but he had respect unto the ἀνακεφαλαίωσις, mentioned Eph. i. 10; and it may be this was that which Origen intended enigmatically, by saying, “The soul of the first Adam was the soul of Christ, as it is charged on him.” And Cyprian, Epist. lxii., on bearing about the administration of the of the eucharist, “Nos omnes portabat Christus; qui et peccata nostra portabet;” — “He bare us,” or suffered in our person, “when he bare our sins.” Athanasius affirms of the voice he used on the cross, Οὐκ αὐτὸς ὁ Κύριος· ἀλλὰ ἡμεῖς ἐν ἐκείνῳ πάσχοντες ἦμεν· — “We suffered in him.” Eusebius speaks many things to this purpose, Demonstrat. Evangel. lib. x. cap. 1. Expounding those words of the psalmist, “Heal my soul, for” (or, as he would read them, if) “I have sinned against thee,” and applying them unto our Saviour in his sufferings, he says thus, Ἐπειδὰν τὰς ἡμετέρας κοινοποιεῖ εἰς ἑαυτὸν ἁμαρτίας· — “Because he took of our sins to himself;” communicated our sins to himself, making them his own: for so he adds, Ὅτι τὰς ἡμέτερας ἁμαρτίας ἐξοικειούμενος· — “Making our sins his own.” And because in his following words he fully expresses what I design to prove, I shall transcribe them at large: Πῶς δὲ τὰς ἡμετέρας ἁμαρτίας ἐξοικειοῦται; καὶ πῶς φέρειν λέγεται τὰς ἀνομίας ἡμῶν, ἢ καθ’ ὁ σῶμα αὐτοῦ εἶναι λεγόμεθα; κατὰ τὸν ἀπόστολον φήσαντα, ὑμεῖς ἐστὲ σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους· καὶ καθ’ ὃ πάσχοντος ἑνὸς μέλους, συμπάσχει πάντα τὰ μέλη, οὕτω τῶν πολλῶν μελῶν πασχόντων καὶ ἁμαρτανόντων, καὶ αὐτὸς κατὰ τοὺς τῆς συμπαθείας λόγους, ἐπειδήπερ εὐδόκησε Θεοῦ Λόγος ὢν, μορφὴν δούλου λαβεῖν, καὶ τῷ κοινῷ πάντων ἡμῶν σκηνώματι συναφθῆναι· τοὺς τῶν πασχόντων μελῶν πόνους εἰς ἑαυτὸν ἀναλαμβάνει, καὶ τὰς ἡμετέρας νόσους ἰδιοποιεῖται, καὶ πάντων ἡμῶν ὑπεραλγεῖ καὶ ὑπερπονεῖ κατὰ τοὺς τῆς φιλανθρωπίας νόμους· οὐ μόνον δὲ ταῦτα πράξας ὁ Ἀμνὸς τοῦ Θεοῦ, ἀλλὰ καὶ ὑπὲρ ἡμῶν κολασθεὶς καὶ τιμωρίαν ὑποσχών, ἣν αὐτὸς μὲν οὐκ ὤφειλεν, ἀλλ’ ἡμεις τοῦ πλήθους ἕνεκεν πεπλημμελημένων, ἡμῖν αἴτιος τῆς τῶν ἁμαρτημάτων ἀφέσεως κατέστη, ἅτε τὸν ὑπὲρ ἡμῶν ἀναδεξάμενος θανάτον, μάστιγάς τε καὶ ὕβρεις καὶ ἀτιμίας ἡμῖν ἐποφειλομένας εἰς αὐτὸν μεταθεὶς, καὶ τὴν ἡμῖν προστετιμημένην κατάραν ἐφ’ ἑαυτὸν ἑλκύσας, γενόμενος ὑπὲρ ἡμῶν κατάρα· καὶ τί γὰρ ἄλλο ἣ ἀντίψυχος; διό φησιν ἐξ ἡμετέρου προσώπου τὸ λόγιον — ὥστε εἰκότως ἑνῶν ἑαυτὸν ἡμῖν, ἡμᾶς τε αὑτῶ καὶ τὰ ἡμέτερα πάθη ἰδιοποιούμενός φησιν, ἐγὼ εἶπα, Κύριε ἐλέησόν με, ἰάσαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι.

I have transcribed this passage at large because, as I said, what I intend to prove in the present discourse is declared fully therein. Thus, therefore, he speaks: “How, then, did he make our sins to be his own, and how did he bear our ? Is it not from , that we are said to be his body? as the apostle speaks, ‘You are the body of Christ, and members, for your part, or of one another.’ And as when one member suffers, all the members do suffer; so the many members sinning and suffering, he, according unto the laws of sympathy in the same body (seeing that, being the Word of God, he would take the form of a servant, and be joined unto the common habitation of us all in the same nature), took the sorrows or labours of the suffering members on him, and made all their infirmities his own; and, according to the laws of humanity (in the same body), bare our sorrow and labour for us. And the Lamb of God did not only these things for us but he underwent torments and was punished for us; that which he was no ways exposed unto for himself, but we were so by the multitude of our sins: and thereby he became the cause of the pardon of our sins, — namely, because he underwent death, stripes, reproaches, translating the thing which we had deserved unto himself, — and was made a curse for us, taking unto himself the curse that was due to us; for what was he but (a substitute for us) a price of for our souls? In our person, therefore, the oracle speaks, — whilst freely uniting himself unto us, and us unto himself, and making our (sins or passions his own), ‘I have said, Lord, be merciful unto me; heal my soul, for I have sinned against thee.’ ”

That our sins were transferred unto Christ and made his, that thereon he underwent the punishment that was due unto us for them, and that the ground hereof, whereinto its equity is resolved, is the union between him and us, is fully declared in this discourse. So says the learned and pathetical author of the Homilies on Matt. v., in the works of Chrysostom, Hom. liv., which is the last of them, “In carne sua omnem carnem suscepit, crucifixus, omnem carnem crucifixit in se.” He speaks of the church. So they speak often, others of them, that “he bare us,” that “he took us with him on the cross,” that “we were all crucified in him;” as Prosper, “He is not saved by the cross of Christ who is not crucified in Christ,” Resp. ad cap., Gal. cap. ix.

This, then, I say, is the foundation of the imputation of the sins of the church unto Christ, — namely, that he and it are one person; the grounds whereof we must inquire into.

But hereon sundry discourses do ensue, and various inquiries are made, — What a person is? in what sense, and in how many senses, that word may be used? what is the true notion of it? what is a natural person? what a legal, civil, or political person? in the explication whereof some have fallen into mistakes. And if we should enter into this field, we need not fear matter enough of debate and altercation. But I must needs say, that these things belong not unto our present occasion; nor is the union of Christ and the church illustrated, but obscured by them. For Christ and believers are neither one natural person, nor a legal or political person, nor any such person as the laws, customs, or usages of men do know or allow of. They are one mystical person; whereof although there may be some imperfect resemblances found in natural or political unions, yet the union from whence that denomination is taken between him and us is of that nature, and arises from such reasons and causes, as no personal union among men (or the union of many persons) has any concernment in. And therefore, as to the representation of it unto our weak understandings, unable to comprehend the depth of heavenly mysteries, it is compared unto unions of divers kinds and natures. So is it represented by that of man and wife; not as unto those mutual affections which give them only a moral union, but from the extraction of the first woman from the flesh and bone of the first man, and the institution of God for the individual society of life thereon. This the apostle at large declares, Eph. v. 25–32: whence he concludes, that from the union thus represented, “We are members of his body, of his flesh, and of his bones,” verse 30; or have such a relation unto him as Eve had to Adam, when she was made of his flesh and bone, and so was one flesh with him. So, also, it is compared unto the union of the head and members of the same natural body, 1 Cor. xii. 12; and unto a political union also, between a ruling or political head and its political members; but never exclusively unto the union of a natural head and its members comprised in the same expression, Eph. iv. 15; Col. ii. 19. And so also unto sundry things in nature, as a vine and its branches, John xv. 1, 2. And it is declared by the relation that was between Adam and his posterity, by God’s institution and the law of creation, Rom. v. 12, etc. And the , by representing the union that is between Christ and believers by such a variety of resemblances, in things agreeing only in the common or general notion of union, on various grounds, does sufficiently manifest that it is not of, nor can be reduced unto, any one kind of them. And this will yet be made more evident by the consideration of the causes of it, and the grounds whereinto it is resolved. But whereas it would require much time and diligence to handle them at large, which the mention of them here, being occasional, will not admit, I shall only briefly refer unto the heads of them:—

1. The first spring or cause of this union, and of all the other causes of it, lies in that eternal compact that was between the Father and the Son concerning the recovery and salvation of fallen mankind. Herein, among other things, as the effects thereof, the assumption of our nature (the foundation of this union) was designed. The nature and terms of this compact, counsel, and agreement, I have declared elsewhere; and therefore must not here again insist upon it. But the relation between Christ and the church, proceeding from hence, and so being an effect of infinite wisdom, in the counsel of the Father and Son, to be made effectual by the Holy Spirit, must be distinguished from all other unions or relations whatever.

2. The Lord Christ, as unto the nature which he was to assume, was hereon unto and glory. He was προεγνωσμένος, — “fore-ordained,” predestinated, “before the foundation of the world,” 1 Pet. i. 20; that is, he was so, as unto his office, so unto all the grace and glory required thereunto, and consequent thereon. All the grace and glory of the human nature of Christ was an effect of free divine pre-ordination. God chose it from all eternity unto a participation of all which it received in time. Neither can any other cause of the glorious exaltation of that portion of our nature be assigned.

3. This grace and glory whereunto he was preordained was twofold:— (1.) That which was peculiar unto himself; (2.) That which was to be communicated, by and through him, unto the church. (1.) Of the first sort was the χάρις ἑνώσεως, — the grace of personal union; that single effect of divine wisdom (whereof there is no shadow nor resemblance in any other works of God, either of creation, , or grace), which his nature was filled withal: “Full of grace and truth.” And all his personal glory, power, authority, and majesty as , in his exaltation at the right hand of God, which is expressive of them all, do belong hereunto. These things were peculiar unto him, and all of them effects of his eternal predestination. But, — (2.) He was not thus predestinated absolutely, but also with respect unto that grace and glory which in him and by him was to be communicated unto the church And he was so, —

[1.] As the pattern and exemplary cause of our predestination; for we are “predestinated to be conformed unto the image of the Son of God, that he might be the first born among many brethren,” Rom. viii. 29. Hence he shall even “change our vile body, that it may be fashioned like unto his glorious body,” Phil. iii. 21; that when he appears we may be every way like him, 1 John iii. 2.

[2.] As the means and cause of communicating all grace and glory unto us; for we are “chosen in him before the foundation of the world, that we should be holy, and predestinated unto the of children by him,” Eph. i. 3–5. He was designed as the only procuring cause of all spiritual blessings in heavenly things unto those who are chosen in him. , —

[3.] He was thus fore-ordained as the head of the church; it being the design of God to gather all things into a head in him, Eph. i. 10.

[4.] All the of God were, in his eternal purpose and design, and in the everlasting between the Father and the Son, committed unto him, to be delivered from sin, the law, and death, and to be brought into the enjoyment of God: “Thine they were, and thou gavest them me,” John xvii. 6. Hence was that love of his unto them wherewith he loved them, and gave himself for them, antecedently unto any good or love in them, Eph. v. 25, 26; Gal. ii. 20; Rev. i. 5, 6.

[5.] In the prosecution of this design of God, and in the accomplishment of the everlasting covenant, in the fulness of time he took upon him our nature, or took it into personal subsistence with himself. The especial relation that ensued hereon between him and the elect children the apostle declares at large, Heb. ii. 10–17; and I refer the reader unto our exposition of that place.

[6.] On these foundations he undertook to be the surety of the new covenant, Heb. vii. 22, “Jesus was made a surety of a better testament.” This alone, of all the fundamental considerations of the imputation of our sins unto Christ, I shall insist upon, on purpose to obviate or remove some mistakes about the nature of his suretiship, and the respect of it unto the covenant whereof he was the surety. And I shall borrow what I shall offer hereon from our exposition of this passage of the apostle in the seventh chapter of this epistle, not yet published, with very little variation from what I have discoursed on that occasion, without the least respect unto, or prospect of, any treating on our present subject.

The word ἔγγυος is nowhere found in the Scripture but in this place only; but the advantage which some would make from thence, — namely, that it being but one place wherein the Lord, Christ is called a surety, it is not of much force, or much to be insisted on, — is both unreasonable and absurd; for, — 1st. This one place is of divine revelation; and therefore is of the same authority with twenty testimonies unto the same purpose. One divine testimony makes our faith no less necessary, nor does one less secure it from being deceived than a hundred.

2dly. The signification of the word is known from the use of it, and what it signifies among men; so that no question can be made of its sense and importance, though it be but once used: and this on any occasion removes the difficulty and danger, τῶν ἅπαξ λεγομένων. 3dly. The thing itself intended is so fully declared by the apostle in this place, and so plentifully taught in other places of the Scripture, as that the single use of this word may add light, but can be no prejudice unto it.

Something may be spoken unto the signification of the word ἔγγυος, which will give light into the thing intended by it. Γύαλον is “vola manûs,” — the “palm of the hand;” thence is ἔγγυος, or εἰς τὸ γύαλον, — to “deliver into the hand.” Ἐγγυητής is of the same signification. Hence being a surety is interpreted by striking the hand, Prov. vi. 1, “My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger.” So it answers the Hebrew עָרַב, which the LXX. render ἐγγυάω, Prov. vi. 1; xvii. 18; xx. 16; and by διεγγυάω, Neh. v. 3. עָרַב originally signifies to mingle, or a mixture of any things or persons; and thence, from the conjunction and mixture is between a surety and him for whom he is a surety, whereby they coalesce into one person, as unto the ends of that suretiship, it is used for a surety, or to give surety. And he that was or did עָרַב, a surety, or become a surety, was to answer for him for whom he was so, whatsoever befell him. So is it described, Gen. xliii. 9, in the words of Judah unto his father Jacob, concerning Benjamin, אָנֹכִי אֶעֶרְבֶנּוּ, — “I will be surety for him; of my hand shalt thou require him.” In undertaking to be surety for him, as unto his safety and preservation, he engages himself to answer for all that should befall him; for so he adds, “If I bring him not unto thee, and set him before thee, let me be guilty forever.” And on this ground he entreats Joseph that he might be a servant and a bondman in his stead, that he might go free and return unto his father, Gen. xliv. 32, 33. This is required unto such a surety, that he undergo and answer all that he for whom he is a surety is liable unto, whether in things criminal or civil, so far as the suretiship does extend. A surety is an undertaker for another, or others, who thereon is justly and legally to answer what is due to them, or from them; nor is the word otherwise used. See Job xvii. 3; Prov. vi. 1; xi. 15; xvii. 18; xx. 16; xxvii. 13. So Paul became a surety unto Philemon for Onesimus, verse 18. Ἐγγύη is “sponsio, expromissio, fidejussio,” — an undertaking or giving security for any thing or person unto another, whereon an agreement did ensue. This, in some cases, was by pledges, or an earnest, Isa. xxxvi. 8, הִתְעָרֶב נָא, — “Give surety, pledges, hostages,” for the true performance of conditions. Hence is עֵרָבוֹן, ἀῤῥαβών, “a pledge,” or “earnest,” Eph. i. 14. Wherefore ἔγγυος is “sponsor, fidejussor, præs,” — one that voluntarily takes on himself the cause or condition of another, to answer, or undergo, or pay what he is liable unto, or to see it done; whereon he becomes justly and legally obnoxious unto performance. In this sense is the word here used by the apostle; for it has no other.

In our present inquiry into the nature of this suretiship of Christ, the whole will be resolved into this one question, — namely, whether the Lord Christ was made a surety only on the part of God unto us, to assure us that the promise of the covenant on his part should be accomplished; or also and principally an undertaker on our part, for the performance of what is required; if not of us, yet with respect unto us, that the promise may be accomplished? The first of these is vehemently asserted by the Socinians, who are followed by Grotius and Hammond in their annotations on this place.

The words of Schlichtingius are: “Sponsor fœderis appellatur Jesus, quod nomine Dei nobis, spoponderit, id est fidem fecerit, Deum fœderis promissiones servaturum. Non vero quasi pro nobis spoponderit Deo, nostrorumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, fœdus nobiscum panxit, ejusque promissiones ratas fore spopondit et in se recepti; ideoque nec sponsor simpliciter, sed fœderis sponsor nominatur; spopondit autem Christus pro fœderis divini veritate, non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est; sed etiam quatenus muneris sui fidem, maximis rerum ipsarum comprobavit documentis, cum perfecta vitæ innocentia et sanctitate, cum divinis plane quæ patravit, operibus; cum mortis adeo truculentæ, quam pro doctrinæ suæ veritate subiit, perpessione.” After which he subjoins a long discourse about the evidences which we have of the veracity of Christ. And herein we have a brief account of their whole opinion concerning the mediation of Christ. The words of Grotius are, “Spopondit Christus; id est, nos certos promissi fecit, non solis verbis, sed perpetua vitæ sanctitate, morte ob id tolerata et miraculis plurimis;” — which are an abridgment of the discourse of Schlichtingius. To the same purpose Dr Hammond expounds it, that he was a sponsor or surety for God unto the confirmation of the promises of the covenant.

On the other hand, the generality of expositors, ancient and modern, of the Roman and Protestant churches, on the place, affirm that the Lord Christ, as the surety of the covenant, was properly a surety or undertaker unto God for us, and not a surety and undertaker unto us for God. And because this is a matter of great importance, wherein the faith and consolation of the church is highly concerned, I shall insist a little upon it.

And, first, We may consider the argument that is produced to prove that Christ was only a surety for God unto us. Now, this is taken neither from the name nor nature of the office or work of surety, nor from the nature of the covenant whereof he was a surety, nor of the office wherein he was so. But the sole argument insisted on is, that we do not give Christ as a surety of the covenant unto God, but he gives him unto us; and therefore he is a surety for God and the accomplishment of his promises, and not for us, to pay our debts, or to answer what is required of us.

But there is no force in this argument; for it belongs not unto the nature of a surety by whom he is or may be designed unto his office and work therein. His own voluntary susception of the office and work is all that is required, however he may be designed or induced to undertake it. He who, of his own accord, does voluntarily undertake for another, on what grounds, reasons, or considerations soever he does so, is his surety. And this the Lord Christ did in the behalf of the church: for when it was said, “Sacrifice, and burnt-offering, and whole burnt-offerings for sin, God would not have,” or accept as sufficient to make the that he required, so as that the covenant might be established and made effectual unto us; then said he, “Lo, I come to do thy will, O God,” Heb. x. 5, 7. He willingly and voluntarily, out of his own abundant goodness and love, took upon him to make atonement for us; wherein he was our surety. And accordingly, this undertaking is ascribed unto that love which he exercised herein, Gal. ii. 20; 1 John iii. 16; Rev. i. 5. And there was this in it, moreover, that he took upon him our nature or the seed of Abraham; wherein he was our surety. So that although we neither did nor could appoint him so to be, yet he took from us that wherein and whereby he was so; which is as much as if we had designed him unto his work, as to the true reason of his being our surety. Wherefore, notwithstanding those antecedent transactions that were between the Father and him in this matter, it was the voluntary engagement of himself to be our surety, and his taking our nature upon him for that end, which was the formal reason of his being instated in that office.

It is indeed weak, and contrary unto all common experience, that none can be a surety for others unless those others design him and appoint him so to be. The principal instances of suretiship in the world have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook. And in such undertakings, he unto whom it is made is no less considered than they for whom it is made: as when Judah, on his own account, became a surety for Benjamin, he had as much respect unto the satisfaction of his father as the safety of his brother. And so the Lord Christ, in his undertaking to be a surety for us, had respect unto the glory of God before our safety.

Secondly, We may consider the arguments whence it is evident that he neither was nor could be a surety unto us for God, but was so for us unto God. For, —

1. Ἔγγυος or ἐγγυητής, “a surety,” is one that undertakes for another wherein he is defective, really or in reputation. Whatever that undertaking be, whether in words of promise or in depositing of real security in the hands of an arbitrator, or by any other personal engagement of life and body, it respects the defect of the person for whom any one becomes a surety. Such a one is “sponsor,” or “fidejussor,” in all good authors and common use of speech. And if any one be of absolute credit himself, and of a reputation every way unquestionable, there is no need of a surety, unless in case of mortality. The words of a surety in the behalf of another whose ability or reputation is dubious, are, “Ad me recipio, faciet, aut faciam.” And when ἔγγους is taken adjectively, as sometimes, it signifies “satisdationibus obnoxius,” — liable to payments for others that are non-solvent.

2. God can, therefore, have no surety properly, because there can be no imagination of any defect on his part. There may be, indeed a question whether any word or promise be a word or promise of God. To assure us hereof, it is not the work of a surety, but only any one or any means that may give evidence that so it is, — that is, of a witness. But upon a supposition that what is proposed is his word or promise, there can be no imagination or fear of any defect on his part, so as that there should be any need of a surety for the performance of it. He does therefore make use of witnesses to confirm his word, — that is, to testify that such promises he has made, and so he will do: so the Lord Christ was his witness. Isa. xliii. 10, “Ye are my witnesses, saith the Lord, and my servant whom I have chosen;” but they were not all his sureties. So he affirms that “he came into the world to bear witness unto the truth,” John xviii. 37, — that is, the truth of the promises of God; for he was the minister of the circumcision for the truth of the promises of God unto the fathers, Rom. xv. 8: but a surety for God, properly so called, he was not, nor could be. The distance and difference is wide enough between a witness and a surety; for a surety must be of more ability, or more credit and reputation, than he or those for whom he is a surety, or there is no need of his suretiship; or, at least, he must add unto their credit, and make it better than without him. This none can be for God, no, not the Lord Christ himself, who, in his whole work, was the servant of the Father. And the apostle does not use this word in a general, improper sense, for any one that by any means gives of any other thing, for so he had ascribed nothing peculiar unto Christ; for in such a sense all the prophets and apostles were sureties for God, and many of them confirmed the truth of his word and promises with the laying down of their lives; but such a surety he intends as undertakes to do that for others which they cannot do for themselves, or at least are not reputed to be able to do what is required of them.