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430
covenant the sin of His people was imputed to Christ, and His righteousness was imputed to
them. This imputation of the righteousness of Christ to His people in the counsel of redemption
is sometimes represented as a justification from eternity. It is certainly the eternal basis of our
justification by faith, and is the ground on which we receive all spiritual blessings and the gift of
life eternal. And this being so, it is basic to the whole of soteriology, and even to the first stages
in the application of the work of redemption, such as regeneration and internal calling.
2. THE UNION OF LIFE IDEALLY ESTABLISHED IN THE COUNSEL OF REDEMPTION.
In the case of
the first Adam there was not only a federal, but also a natural and organic union between him
and his descendants. There was the tie of a common life between him and all his progeny, and
this made it possible that the blessings of the covenant of works, if these had eventuated, could
have been passed on to the whole organism of mankind in an organic way. A somewhat similar
situation obtained in the case of the last Adam as the representative Head of the covenant of
redemption. Like the first Adam, He did not represent a conglomeration of disjointed
individuals, but a body of men and women who were to derive their life from Him, to be united
by spiritual ties, and thus to form a spiritual organism. Ideally this body, which is the Church,
was already formed in the covenant of redemption, and formed in union with Christ, and this
union made it possible that all the blessings merited by Christ could be passed on to those
whom He represented in an organic way. They were conceived of as a glorious body, a new
humanity, sharing the life of Jesus Christ. It was in virtue of that union, as it was realized in the
course of history, that Christ could say: “Behold, I and the children whom God hath given me,”
Heb. 2:13.
3. THE UNION OF LIFE OBJECTIVELY REALIZED IN CHRIST.
In virtue of the legal or
representative union established in the covenant of redemption Christ became incarnate as the
substitute for His people, to merit all the blessings of salvation for them. Since His children
were sharers in flesh and blood, “He also in like manner partook of the same; that through
death He might bring to nought him that had the power of death, that is the devil; and might
deliver all them who through fear of death were all their lifetime subject to bondage,” Heb.
2:14,15. He could merit salvation for them just because He already stood in relation to them as
their Surety and Mediator, their Head and Substitute. The whole Church was included in Him as
her Head. In an objective sense she was crucified with Christ, she died with Him, she arose in
Him from the dead, and was made to sit with Him in the heavenly places. All the blessings of
saving grace lie ready for the Church in Christ; man can add nothing to them; and they now only
await their subjective application by the operation of the Holy Spirit, which is also merited by
Christ and is sure of progressive realization in the course of history.