The Doctrine of Justification, Treatise · Chapter 24
CHAPTER XXIIII.
IT followeth now that we ſpeake of the ſecond point: which concerneth the matter of our righteouſnes, that is, what is that thing, wherein Chriſt is made of God righteouſnes vntounto vsus: and this in one word in the ſcripture, is ſaide to bee his obedience, Rom. chap. 5. verſ. 19, Where it is ſaid: For as by one mans diſobedience, many were made ſinners: ſo alſo by the obedience of one man, many shallbe made righteous: and this general is embraced of all, who acknowledge Chriſt to be our righteouſnes: but yet in a threefolde different ſenſe.
The firſt is, of thoſe who by the obedience of Chriſt, vnderſtande the whole worke of his humiliation. in the which, they lay three groundes, wherein they place the matter of our righteouſnes.
The firſt is, the worke of Chriſt in taking vponupon him our Nature without ſinne.
The ſecond is, his active obedience in fulfilling the Lawe of God, during the whole courſe of his life.
The third is, his paſſive obedience in ſubmitting him ſelfe to the death, and that of the croſſe.
In the firſt of theſe actions, they place our iuſtification from originall ſinne, and the inborne corruption of our nature.
In the ſecond, they place our Iuſtification from all our actuall ſinnes, both of commiſſion, and of omiſſion.
In the third, they place our Iuſtification and abſolution from the puniſhment due to our ſinnes.
The ſecond ſenſe, wherein the obedience of Chriſt is taken, is when thereby his active and paſſive obediēce are only meant: without reſpect of the integritie of his nature: and this twofold obedience, they eſteeme to be neceſſarie in our iuſtification, againſt the two evills wherevnto wee are ſubiect through the fall of Adam.
The firſt is the evill of ſinne. From the which, they eſteeme vsus to bee iuſtified, by the imputation of Chriſtes active obedience in fulfilling the Law.
The ſecond is the evill of puniſhment. From the which they eſteeme vsus to be iuſtified, by the imputation of Chriſtes paſſive obedience in his death and ſufferings.
The third ſenſe, wherein the obedience of Chriſt is taken in our iuſtification: is when thereby the paſſive obediēce of Chriſt only in his death, is vnderſtood, by the imputation whereof only, as that wherein Chriſt only is made our righteouſnes: wee are iuſtified from all ſinne and puniſhment thereof.
Theſe three opinions, agreeing all in the mayne pointe: (that is, that onelyonly Chriſt in his obedience, is our righteouſnes) may well (without any contention, ſtrife or ſciſme) bee tollerated in the Church of God: if Chriſtian modeſtie, humblenes of mind, & meeknes did in that meaſure poſſeſſe al, that they could ſupport one another in love: and ſtudie more to keepe the vnitie of the ſpirit, in the baunde of peace: then by controverſies of diſputations, to engender ſtrife. Eſpecially ſeeing none of theſe opinions, overthrowe the foundation: or yet contayneth in them, any impietie: or leadeth any man from the marke or matter of his righteouſnes. ſeeing all three, exclude all things, except onelyonly Chriſtes obedience, from our righteouſnes. Moreover, if wee ſhall conſider two thinges diſtinctlie: we ſhall eaſilie perceyve, that theſe three opinions, may eaſily be reconciled, and made all to agree in one: and that none of them is contrarie to the trueth of God.
The two things which are diſtinctly to bee conſidered, are theſe.
The firſt is that wherein ſtandeth the righteouſnes it ſelfe, which is imputed vntounto vsus.
The ſecond is of theſe thinges, which are requiſite in Chriſt, to the end that in the other, he may be righteouſnes vntounto vsus.
For theſe two thinges are not to bee confounded: that is, that wherein Chriſt is made righteouſnes: and that whereby he is made meete, to be our righteouſnes, in that wherein hee is made righteouſnes vntounto vsus. Like as the bloud of the Lambe, (ſhadowing Chriſtes bloud) is to bee diſtinguiſhed from theſe thinges in the Lambe, which made the Lambes bloud, to ſerve for a propitiation for ſinne. For the properties of the beaſt which was to bee ſacrifiſed for ſinne: are to bee diſtinguiſhed from the bloud of the beaſt, which onelyonly was carried in to the moſt holy place, to make expiation of ſinnes before the Lord.
This ground being conſidered, wee ſhall eaſilie perceyve, that although Chriſt, bee made righteouſnes vntounto vsus, in one particular thinge: yet, before in that thinge, hee can bee our righteouſnes: all his perfections, both in nature and action is required.
For cleering hereof yet more: we have to conſider, that the matter of our righteouſnes in it ſelf, is not to be confunded, with the action of God in iuſtifying vsus thereby. vntounto the which, many things are required, that are no parte nor portion of the righteouſnes it ſelfe. ſo that, if wee ſpeake of the action of our iuſtification: all what ſoever is conteyned, in all theſe three opinions, and more alſo, in Chriſt, is required thereto. but if we ſpeake of the matter of the righteouſnes it ſelfe, whereby wee are iuſtified: wee are to conſider of them, otherwiſe. Therefore it ſhall bee needfull, that wee conſider theſe two points ſeverally: that is firſt, what it is wherein particularly Chriſt is righteouſnes vntounto vsus.
Secondly, What thinges they are, that are required in him, to the ende, that in the other, hee may bee righteouſnes vntounto vsus.
Touching the firſt, The queſtion or doubt ſeemeth chieflie to ariſe vponupon the worde Obedience: which in deede is oftentymes in the Scripture, referred to the whole worke of Chriſts humiliation: even from his conception, to his reſurrection. So that all whatſoever hee did in the world, is accompted obedience vntounto the Father. Thus his very Incarnation, and takinge vppon him our nature, and taking of it in the ſimilitude of ſinfull fleſh, his becomming vnderunder the Lawe, his taking our ſinnes and tranſgreſſions vponupon him, his becomming a curſe for vsus, his becomming our high Prieſt, his offering of him ſelfe vntounto the Father, his doctrine, his actions, his ſufferings and reſurrection, are all to be accompted obedience. For it was the Father that ſent him into the worlde: and he came into the world, not to doe his owne will, but the will of the Father that ſent him: therefore he witneſſeth him ſelfe, that hee ſpake nothing, but according to the commandement which his Father had given him, Iohn chap. 12. verſ. 49. the ſame hee witneſſeth of his actions, Ioh, chep. 14. verſ. 31. as alſo of his death and reſurrection, Iohn chap. 10. ver. 18. and yet there is no man, that will ſay, that all the particulars of Chriſtes ſayings and doinges, are parte and portion of the matter of our righteouſnes: albeit every one of them be a parte of his obedience.
Therefore we muſt needes take the name of Chriſtes obedience, in a more ſtrict ſenſe: when we vnderſtand by it, the matter of our righteouſnes. and this ſtricter ſenſe, we are not to gather, out of our owne conceyts and fantaſies, but out of the expreſſe word of God.
The word, every where, when it ſpeakes of our righteouſnes, not vnderunder the generall worde of Chriſtes obedience, but particularly, by thoſe workes of his obedience, wherein our righteouſnes conſiſteth: doeth onelyonly mention his ſufferinge, death, or laying downe of his life, or his bloud, or his oblation, or offering of him ſelfe, or his being made ſinne, or his bearinge the chaſtiſement of our peace, and ſuch like phraſes. Which all ſignifie one thing: that is, his ſuffering in the fleſh. For no where in the Scriptures of God, is our righteouſnes, particularly attributed to any other action of Chriſt. Neither can it bee collected, to conſiſt in any other action, except out of the generall worde of obedience. Neither is there any neceſſitie (if the matter bee well waighed) to adde any thing, to the ſufferings of Chriſt, in the matter of our righteouſnes. yea moreover, it would appeare by divers groundes of the trueth of God, that nothing can, or may be added therevnto, in the matter of our righteouſnes.
Which groundes, we will ſhortiy touch, leaving them to everie mans conſideration: intending no wiſe to ſtirre vp any ſtrife in the Church of God, for this matter. Neyther minding, vponupon preſumption of knowledge, to determine or give ſentence, in a matter of ſuch waight but only to communicate the light that God hath given me, with others, for their helpe, and no wayes for their hinderance.
The firſt ground, which we marke in Scriptures, is this: wee are not to eſteeme Chriſt, to be our righteouſnes, in any thing, but in that only, wherein God hath purpoſed, and according to his purpoſe ordayned, & according to his ordaynance, ſet forth, Chriſt to be our righteouſnes and propitiation. Nowe the purpoſe of God, is cleerely ſett downe by the Apoſtle, Col. chap, 1. ver. 19. 20. where it is ſaide: It pleaſed the Father, that in him should all fulnes dwell: and by him to reconcile all things vntounto him ſelfe: making peace by the bloud of his croſſe. The ordinance of God, conforme to his purpoſe, may be received, 1. Pet. 1. 18. 19. 20. where it is ſayd, that we are redeemed or ranſomed, by the precious blond of Chriſt, as of a Lambe vndefiled and without ſpot: ordayned before the foundation of the world was. His ſetting him foorth according to his purpoſe and ordinance, is declared Rom. chap. 3. ver. 25. where it is ſaide: whom God ſett foorth before a propitiation, by faith, in his bloud: to shewe his righteouſnes. All which places, are in all appearance, to be interpreted of the eternall purpoſe of God, concerning the matter of our righteouſnes and peace: although our vulgar tranſlations doe interprete that place of Peter, to be of Gods ordināce: and that place of the Rom. to bee, of the Lords ſetting foorth of Chriſt in the ceremonies of the Lawe. Yet all ſerveth to one purpoſe: that is, to declare that God hath purpoſed and ordayned Chriſt, in his bloud, to be our righteouſnes: as all theſe three places doe expreſlie witnes. And if we ſhal take the word foreign (which properly ſignifieth fore-purpoſed) in that ſignification wherein it is commonly rendered (that is to ſett foorth) wee ſhall finde nothing in all the ceremonies and types of Gods Lawe, wherein Chriſt was ſet out or ſhadowed to be our propitiation and attoneme… except only his death and bloud. For without shedding of bloud, ther… … no remiſsion: and according to the Lawe almoſt all things were purged by blond, Hebr. chapt. 9. verſ. 22. Therefore the Apoſtle attributeth our righteouſnes, vntounto his bloud onelyonly, in many and divers places. as Rom. chapt. 5. verſ. 9. Epheſ. chapt. 1. verſ. 7. Coloſ. chap. 1. verſ. 14. &c. And this grounde is made ſure, by the Apoſtles reaſoning, Heb. 6. and 10. chapt. giving the reaſon, why thoſe, who ſinne againſt the holy Ghoſt, can never receyve grace, nor bee renewed by repentance. Which is, becauſe there remayneth no more a ſacrifice for ſinne: ſeeing Chriſt can die no more, neither bee expoſed any more to ignominie and ſhame. Out of which ſpeech, wee may moſt ſurely gather, that Chriſt is appointed our righteouſnes and peace, in nothing, but in his death and bloud of his croſſe. For if there were any other thing, whereby remiſſion of ſinnes might be obtayned, the Apoſtle would not have concluded impoſſibilitie of remiſſion of that ſinne, vponupon that onelyonly grounde, that Chriſt could be crucified no more.
This ſame is yet further confirmed, by thoſe thinges wherein Adam as the Type and figure, is compare vntounto Chriſt, in the matter of our righteouſnes, Rom. chapt. 5. For not onelyonly is one man, compared vntounto one man, and the ſinne and tranſgreſgreſſion of one man, to the obedience of one man: but alſo, one tranſgreſſion of one man, committed but once, to one obedience, of one man, performed but once. In which reſpect it is ſayde in the holy Scriptures of God, Hebr. chap. 9. verſ. 14. That by one offeringe, hee hath conſecrated vsus for ever. And againe. verſ. 10. VVee are ſanctified by the offeringe of IESVS Crist once made. Even as Adam (albeit thereafter hee committed many tranſgreſſions, whereof none of his ſeede is guiltie) did never tranſgreſſe but once the cōmandement of the forbidden fruit. Which one diſobedience, once committed, is the only ſinne and tranſgreſſion of Adam, that makes vsus ſinners in him: and this Type, is a cleere evidence, of Gods eternall purpoſe, touching our righteouſnes in the obedience of Chriſt: as all Types whatſoever appointed of God, are evidences of his minde, in that whereof they are appointed to be Types. Now this Type, doth ſhewe vsus the minde of God: (as witneſſeth the Apoſtle plainly) touching our righteouſnes in foure pointes.
Firſt, that our righteouſnes ſhould proceede from one man IESVS Chriſt: like as ſinne entered into the world by one man Adam.
Secondly, that our righteouſnes ſhould conſiſt, in the obedience of that one man, like as our commune ſinfulnes, doth conſiſt in the diſobedience of one man Adam.
Thirdly, that our righteouſnes ſhould conſiſt, in one obedience onelyonly, of that one man Chriſt: like as our ſinfulnes doeth conſiſt, in one onelyonly diſobedience, of that one man Adam.
Fourthly, that our righteouſnes ſhould conſiſt, in the onelyonly one obedience, of that one man, once onelyonly performed: like as our ſinfulnes, did conſiſt, in that onelyonly one diſobedience, of that one man Adam, once onelyonly committed. Therefore ſayeth the Apoſtle: As it is appointed vntounto men, that they shall once die: ſo Chriſt was once offered to take away the ſinnes of many, Heb. chapt. 9. verſ. 27. 28.
Thus if God had given no other Type from the beginning: Adam alone is ſufficient, to teach vsus that GOD from the beginning, did neither purpoſe, nor ordayne, nor ſet forth Chriſt, to bee a propitiation vntounto vsus, in any thing, but in his death and bloud.
The ſecond grounde in holy Scripture, which proves this aſſertion, to bee according to the minde of God: is the ſignes and ſeales of the righteouſnes which is by faith. Which are, Baptiſme, and the Lordes Supper. Which are called the ſignes and ſeales of the righteouſnes which is by faith: becauſe they doe firſt ſignifie and repreſent vntounto vsus, what is the righteouſnes it ſelfe, whereby (being apprehended by faith) we are iuſtified. and ſecondly, becauſe they ſeale and confirme vntounto vsus, that righteouſnes is ours. ſo that they are appointed vntounto vsus of God, as cleere documents of his minde, wherein wee may ſee and perceyve moſt evidently, what is the matter and ſubſtance of our righteouſnes before God.
Now in them, nothing but water and the waſhing thereby: and bread broken, and wine poured out with eating & drinking thereof, is ſet before vsus, as either the ſignes or ſeales of our righteouſnes. To teach vsus, that our righteouſnes conſiſts in nothing, but in Chriſts bloud ſhed, and ſprinkled vponupon vsus, and in his body broken vponupon the Croſſe, and his bloud communicated vntounto vsus.
But it is moſt certayne, that if there had bene any other thing in his obedience: in which had conſiſted any part or portion of our righteouſnes: he would likewiſe have left it, in the ſeales of the covenant, to bee remembred of vsus, and vſed by vsus, for our inſtruction and comfort. For nothing is to be eſteemed, to bee any part or portion of our righteouſnes in Chriſt: wherof Chriſt himſelfe hath inſtitute, neither ſigne nor ſeale.
This ground is confirmed further vntounto vsus, by divers ſentences of the holy Ghoſt, touching Baptiſme: which beeing anſwerable vntounto circumciſion, is moſt properly, both the ſigne and ſeale of the righteouſnes which is by faith. In which ſentences, Baptiſme is made to have referēce to no part of Chriſts obediēce except vntounto his death only. as is manifeſt Rom. chap. 6. verſ. 3. Where it is ſaid, knowe yee not that all wee which have bene baptiſed into Ieſus Chriſt, have bene Baptiſed into his death. Therefore alſo, this ſame Apoſtle, 1 Cor. chap. 1. verſ. 13. taketh his argument from no parte of Chriſts obedience, but his death only, and from Baptiſme in the name of Chriſt, as the ſigne and ſeale of our righteouſnes, in his death and ſuffering, to remove the ſchiſmes and diviſions, that were amongſt the Corinthians, ſaying: Was Paul crncified for you, or were ye Baptiſed in the name of Paul? For which cauſe alſo, the Apoſtle to the Eph. chap. 5. verſ. 25. 26. 27. doth wholly attribute the worke of our iuſtification & purgation from ſinne, vntounto Chriſts giving himſelfe vntounto the death for vsus: the vertue whereof, hee makes to bee applied vntounto vsus by the waſhing of water, through the word. And this point is moſt cleere, by the words of the Apoſtle Peter, who ſheweth the veritie hereof, in the practiſe of God, towards his ſaints: both before the comming of Chriſt and now after. For hee affirmeth that Noach and theſe that were with him in the Arck, were ſaved by water: and that now, we are ſaved by Baptiſme: as anſwering in analogie, to the waters of the floud. Thereby expreſly teaching vsus, that from the beginning, Chriſt was crucified and ſet forth in nothing, but in his death and bloud, to be the matter our righteouſnes, as by the Apoſtle Peter in the ſame place (interpreting the benefite that redounds vntounto vsus, by Baptiſme: or rather defining what Baptiſme it ſelf is, whereby we are ſaved) may eaſily be gathered: when he ſaith that this Baptiſme, is uot a putting away of their filth of the flesh, but a confident demanding, which a good conſcience maketh vntounto God. 1 Epi. chap. 3. verſ. 20. and 21. Which diſcription is nothing els in effect but iuſtification. Which the Apoſtle in another place calleth, the purging of our conſciences from dead workes, Heb. chap. 9. verſ. 14. and the ſprinkling of our harts from an evill conſcience, Heb. chap. 10. verſ. 22. which by the Apoſtle Peter is diſcribed from the effect, which is our acceſſe with confidence vntounto God, in calling vponupon him as our Father, vponupon the ſenſe and frelling of the remiſſion of all our ſinnes in the bloud of Chriſt.
This ſame alſo is manifeſt touchinn the other ſeale of the covenant: which is the Supper of the Lord: by the wordes of Chriſt himſelfe, Luke chap. 22. verſ. 19. 20. and of the Apoſtle, 1 Cor. chap. 11. verſ. 24. 25. where expounding his owne minde, touching the bread and wine: he ſayeth, that the bread was his body which was given, and as the Apoſtle ſayeth, which was broken for them, and that the cup was the new Teſtament in his bloud, which was shed for them, For Ieſus Chriſt fleſh and his bloud, are vntounto vsus no righteouſnes, vntill his body be broken, and his bloud ſhed vponupon the croſſe for vsus. For neither did hee deſtroy the Devill, but by his death: nor ſet vsus at libertie from our bondage, but by his death. Heb. chap. 2. verſ. 14. 15. Neither did he put away our ſinnes, but by the offering of himſelfe. Heb. chap. 9. verſ. 26. 28. And therefore ſayeth Chriſt himſelfe, Ioh. chap. 12. verſ. 24. except the wheat corne fall into the ground and die, it abydeth alone: but if it die, it bringeth forth many fruite.
Thus by the ſeales of the righteouſnes of faith, and by the phraſe of the ſpirit concerning them, and by the teſtimonie of Chriſt himſelfe, touching his owne death, it would evidently appeare, that the matter of our righteouſnes, conſiſteth in no parte of his obedience, proceeding his death: but conſiſteth wholly in the onelyonly one oblation of him ſelfe vppon the croſſe.
The third grounde in holy Scripture, confirminge this pointe: is builded vponupon the teſtimonie of Chriſt him ſelfe, and the Apoſtles interpretation of his minde: ſett downe, Hebr. chapt. 10. where firſt, out of the 40. Pſalme, the ſpeech of Chriſt is cited: wherein hee declareth, what is the will of the Father, touching the expiation of our ſinnes in him. Which is by his obedience vntounto the Father, in doeing his will. Which will of the Father, is expounded by the Apoſtle in the 10, verſe, in theſe wordes: By the which will, we are ſanctified: even by the offering of the body of Ieſus Chriſt once.
Now the obedience of Chriſt, in the matter of our righteouſnes, is not to bee eſteemed of any larger extent, then is the will of GOD which hee did obey, and by which wee are ſanctified. Therefore ſeeing the will of GOD, in the matter of our righteouſnes, is reſtrayned onelyonly to the offeringe of Chriſt: Surely his obedience, (as it is ſaide to make vsus righteous) muſt bee of no larger ſenſe, except we will be wiſe above that which is written.
If the Lordes owne interpretation, of his owne minde touchinge his owne will, and obedience of his Sonne therevnto, whereby wee are iuſtified, will not ſerve to ſatisfie mens mindes: it is in vaine to labour, by any other meanes, to give contentement to thoſe, who cannot be content with that which God him ſelfe hath revealed touching this point. Whoſe minde, muſt needes be beſt knowne to him ſelfe: and in the which, we are to reſt according as it is revealed.
And that this interpretation, ſet downe in this ſame place, is the vndoubted mynde of God him ſelfe: it may evidentlie appeare, by the cōſtant courſe of his ſpeech, ſet down thronghout all the New Teſtament. In the which ſtill all the partes of our Redemption, touching Iuſtification, Reconciliation, and Sanctification: are ever attributed vntounto the bloud of Chriſt… vntounto his death, and vntounto his croſſe and ſacrifice of him ſelfe. And the killinge of hatred, the blotting out of the hand-writinge which was againſt vsus: the removinge of the partition wall, and aboliſhinge of all Principalities and Powers, and all our ſpirituall enimies: is ſtill attributed vntounto his croſſe. And therefore, the whole worde of the Goſpell, is called the worde or preachinge of the Croſſe, firſt Corinth. chapt. 1. verſ. 18.
And the ſpeciall thinge which the Apoſtle reſpected, in preaching nothinge but Chriſt, and him crucified: and why Chriſt will not have the Goſpell preached, in wiſedome of wordes, is: that the Croſſe of Chriſt, may not bee made of none effect, 1. Corinth. chap. 1. verſ. 17. Which ſhould make vsus all, to take heed vntounto our ſelves, in layinge downe any other grounde, except the death of Chriſt: or ioyning any other thing vntounto the death of Chriſt, in the matter of our righteouſnes: leaſt wee make his death and croſſe of none effect.
The fourth grounde which ſeemeth cleerlie to confirme this pointe, is, the argument which the Apoſtle vſeth, Hebr. chapter 10. ver. 18. conteyned in theſe wordes: VVhere there is remiſsion of ſinnes, there is no more oblation for ſinne. By which argument, hee both proveth, the ineffectuallnes of all the ſacrifices of the Law: and the eternall vertue of the death of Chriſt, vntounto the remiſſion of ſinnes. By which argument of the Apoſtle, it ſeemeth neceſſarilie to followe, that in nothing which is in Chriſt himſelfe, before his death, conſiſteth the remiſſion of our ſinnes: and ſo conſequentlie our righteouſnes. For where remiſſion of ſinnes is, there is no more offeringe for ſinne. Therefore if in Chriſtes actuall obedience, or in his habituall righteouſnes, there had beene remiſſion of ſinnes, originall and actuall: (as it behoved to bee, if they bee imputed to vsus for righteouſnes) ſurely the death of Chriſt is needleſſe. For to what ende ſhould Chriſt have bene delivered to death, for our ſinnes, (as ſayeth the Apoſtle Rom. chapt. 4. verſ. 25) or to what ende, ſhould hee hauehave beene offered, for the takinge away of ſinne, (as hee is ſaide to bee, Hebr. chap. 9. verſ. 26. 28.) if ſo be that all our iniquities, both originall and actuall, be pardoned in his preceeding actuall obediende. Surely it ſeemeth that this opinion would have made Chriſt to die without a cauſe. For where it is aledged, that he was offred to remove the puniſhment of our ſinne, it ſeemeth to conteyne a double contradiction to Gods truth. For firſt, it is manifeſt by the Scriptures, that he was offred not only to deliver vsus from the curſe and puniſhment, but alſo from ſinne it ſelfe.
Secondly, it ſeemeth to impugne the iuſtice and righteouſnes of God: who never puniſheth where guiltines is taken away. For death is the reward of ſinne. Therefore where ſinnes are removed, death can not bee inflicted. For where there is no ſinne, there is no death. And therefore ſayeth the ſpirit of God: that where remiſſion of ſinnes is, there is no more ſacrifice for ſinne. According to which ſaying: either Chriſts death and ſuffring vponupon the croſſe, is no ſacrifice for ſinne: or then there was no remiſſion of ſinne before: either in his habituall righteouſnes, or actuall obedience, or any other thing whatſoever.
Thus the very offring of Chriſt for ſinne, ſecludes all things preceeding whatſoever, from all vertue or efficacie of purging ſinne, and removing of iniquitie. For as witneſſeth the ſame Apoſtle, Heb. chap. 10. verſ. 2. 3. Where there is a new remembrance, againe of ſinnes, they have never bene formerly taken away. An therefore, ſeeing in Chriſts death, there is a new remembrance of ſinnes againe: it cannot bee, that they were ever taken away, by any thing, preceeding his death. For otherwiſe, Chriſt ſhould not have bene offred: Becauſe that the offerers beeing once purged, have from that tyme forth, no more conſcience of ſinnes, Heb. chap. 10. verſ. 2.
The firſt ground, which ſerveth to cleere this point, is ſet downe by 1. Ep. Ioh. chap. 1. verſ. 7. where he ſayth, that the bloud of Ieſus Chriſt, purgeth vsus from all ſinne: which wordes importe playnlie, that it is a needles and vnneſſeccary thing, to adde any thing to the death of Chriſt, in the matter of our righteouſnes. For if it alone, performe the whol worke of our iuſtification: it is an idle curioſitie, and a fruitles contention, when men contend for any other thing, to bee ioyned in this worke, with it. But theſe wordes of the Apoſtle doe plainly manifeſt, that the bloud of Chriſt alone, accompliſheth our iuſtification. For whatſoever purgeth vsus from all ſinne, muſt needes accompliſh our righteouſnes, and fully iuſtifie vsus, both from originall and actuall ſinne. therefore it muſt needes holde, that in his bloud conſiſteth the full matter of our righteouſnes. For nothing, that contayneth not full and perfect righteouſnes, can poſſibly cleanſe vsus from all ſinne.
Moreover, by this ſentence of Iohn, it would appeare that the opinion of thoſe men, who put a difference, betwixt an innocent man and a iuſt man: hath no ſoliditie at all: nor any warrant in Gods trueth: if we compare the ſaide ſentence, with the wordes of David, Pſalm. 32. repeated by the Apoſtle, Rom. 4. in the which, The man whoſe ſinnes are pardoned, is pronounced to be bleſsed. By which wordes it is manifeſt, that vntounto eternall bleſſednes, it is ſufficient, to have remiſſion of ſinnes: which could not be true, if after remiſſion of ſinnes (which is alleadged to be by imputatiō of Chriſtes actuall obediēce, and fulfilling of the Lawe) men ſhould yet be in dāger of puniſhment, vntill Chriſt did die for thē. For hovv can he be bleſſed that ſtill is liable to puniſhment, & vnderunder the ſentence of death. Therefore, either remiſſion of ſinnes, maketh not a man bleſſed, or then remiſſion of ſinnes muſt onelyonly cōſiſt in the bloud of Chriſt. ſeeing, as ſaith the Apoſt. Heb. ch. 2. ver. 15. we are not delivered from the feare of death, but by the death of Chriſt only, by whoſe ſtripes onelyonly wee are healed.
By the ſame reaſon it is evident, that by Chriſts actual obedience, there can be no remiſſion of ſinnes: ſeeing in the cōfeſſion of thoſe, that are of that opinion, by that obedience, men are not exempt from puniſhment: and ſo cannot be ſaid to be bleſſed.
Beſides, this opinion doth flatly contradict the trueth. For the Scriptures placeth righteouſnes in the remiſſion of ſinnes: and vntounto life, it requireth no more but righteouſnes. For the iuſt by faith shall live.
Moreeover, innocencie before God, cannot preceede righteouſnes. For as the Lord holdeth not the wicked innocent, ſo by the contrarie, he holdeth him that is righteous, to be innocent therefore, betwixt a ſinner and a iuſt man, there can be no mid, dell eſtate and condition of a man, before God. Except we will place a middeſt, betwixt righteouſnes & ſinne: and a middell condition, betwixt heaven and hell, in the world to come. For as heaven is for iuſt men, and hell for wicked men: the ſame iuſtice of God requireth, that there bee a middell condition, for ſuch as are betwixt both: ſeeing they are neither in the ſtate of the iuſt, nor of the wicked. Men doe not ſee, what a foundation this opinion layeth, for eſtabliſhinge the Papiſtes Limbus Patrum, and vainely invented Purgatorie. Furthermore, this opinion ſeemeth to imply a contradiction in it ſelfe.
For firſt, it affirmeth, that the actuall obedience of Chriſt, is imputed vntounto vsus as righteouſnes: and yet they holde that it doth not iuſtifie vsus from puniſhment.
Secondly, they confeſſe that it maketh vsus innocent, and yet denie that it maketh vsus iuſt. Which are thinges impoſſible. For whatſoever is imputed as righteouſnes, muſt iuſtifie vsus, and whatſoever maketh vsus innocent, muſt neceſſarily make vsus iuſt. For nothing, but righteouſnes, can make a man innocent before God.
Therefore, ſeeing that ſentence of Iohn, aſſcribeth the purging of all ſinne to the bloud of Chriſt: be it originall, or arctuall, it is the ſafeſt way for vsus, (being warranted by the H. Ghoſt) to accompt it, onelyonly the matter of our righteouſnes: and to beware, of adding any thing too it, Whereof we have not the like expreſſe warrant.
And to make this ground yet more ſure: we are to cōſider the nature of the death and ſuffering of Chriſt. Which is manifeſt by the wordes of Chriſt him ſelfe, Math. cha. 20. ver. 28. Marke cha. 10. ver. 45. where he ſayeth: The ſonne of man is not come to bee ſerved, but to ſerve, and to give his live a ranſome for many: therefore was he called Ieſus, becauſe he ſaved vsus from our ſinnes. And for the ſame cauſe, we are ſaide, in his bloud to have redemption, and by the bloud of his croſſe to be reconciled vntounto God. And for this ſame cauſe, the Lord is ſaid to have ſet him foorth, a propitiation for ſinne, in his bloud: and to have wounded him, for our tranſgreſſions: to have broken him for our iniquities: and to have made him, ſinne and a curſe for vsus. All which phraſes import three thinges. The I. is, that Chriſt did pay by his death, a price for vsus, to ſet vsus at libertie from ſinne. The II. is, that by his death he reconciled vsus vntounto God, removing his wrath frō vsus. The III. is, that God did execute vponupon him, in his death, the iudgement due to vsus, for our iniquities. therefore is hee ſaide, not to have ſpared his owne ſonne. VponUpon the which it followeth, that both the whole price of our Redemption, the whole matter of our peace, and the whoie ſatisfaction for our ſinnes, conſiſteth in the death of Chriſt. and ſo conſequently of our full righteouſnes.
Now, as we have ſaid before, the iudgemēt of God is alwayes according to truth, ſo that in wounding his ſonne for our tranſgreſſions, he behoved to have chaſtiſed him, in proportion and meaſure, anſwerable to all our iniquities. So that this ſatisfaction, by his death, being layde in ballance, with the perfect obedience of the Law, required of vsus: it behoved, in the iuſtice of God, to be of equal waight with it: and no leſſe able, fully to anſwere, the iuſtice of God: then the full obedience of the Lawe. For the onelyonly iuſt GOD, and Iudge of all the worlde, can not ordayne a puniſhment and ſatisfaction to his iuſtice for ſinne, neither execute it, in greater or leſſer meaſure or proportion of iuſtice, then the fault required.
Hereof it muſt follow: ſeeing Chriſtes death & bloud, is the chaſtiſement of our peace, & puniſhmēt inflicted of God, for the ſinnes of his elect: it muſt contayne in it, as full iuſtice & righteouſnes, as the full accompliſhment: of the Lawe by vsus, ſhould have done. therefore ſaith Ioh. That the bloud of Ieſus, purgeth vsus from all iniquities. to teach vsus, that his bloud being imputed vntounto vsus, as our righteouſnes, by God: doth put vsus in the ſame eſtate & caſe, (touching righteouſnes vntounto life, before God) wherin we ſhould have bene, if we had performed the condition of the law. which is, do this, & thou ſhalt live: and therfore, it being equivalent in the iuſtice of God to that which was required of vsus, vntounto life: it is in vaine to adde anything vntounto it, vntounto perfect righteouſnes.
This ſame is alſo cleere, by the Apoſtles ſpeech, Rom. cha. 3. ver. 25. when he ſheweth, that God did ſet foorth Chriſt, a propitiation in his bloud: to ſhew his righteouſnes: to this end, that he might be iuſt. For heere two thinges are to be obſerved, ſerving to this purpoſe. The firſt is, that only in the bloud of Ieſus, the righteouſnes of God, whereby we are iuſtified, is to be ſeene. The ſecond is, that by the ſight thereof, God is knowne to bee iuſt, in ſparing his elect, and iuſtifying them freely, by the redemptiō that is in Chriſt. Wherevpon it muſt follow, that Chriſt in his death muſt have, in moſt full and perfect manner, anſwered the iuſtice of God: no leſſe, then our full and perfect obedience, ſhould have done. otherwiſe, it could never have ſhewen the righteouſnes of God: neither could he have bene manifeſted iuſt, in iuſtifying vsus thereby.
For the Law of God, is fulfilled: and the righteouſnes or iuſtice of God therein required, is accompliſhed two manner of wayes. that is, eyther by doeing all thinges commanded therein: or els, by ſuffering ſuch puniſhment, as in the iuſtice of God (for the tranſgreſſion thereof) is in iuſt proportion anſwerable therevnto. ſo that, in eyther of theſe fully finiſhed, the iuſtice of God, vntounto eternall life, is anſwered.
The ſixt ground, is builded vponupon the lawe of the Prieſthood, which was ordayned particularly of God, for this end, to make expiation of our ſinnes, and bring vsus vntounto God. Which two benefites, were ſhadowed in two actions, of the Lev…ticall high Prieſt, in the day of expiation. The firſt was, in offering ſacrifice for the peoples ſinnes, and ſprinkeling the bloud thereof, before the Lord. The ſecond was, the carying of the names, of the Tribes of the Lord, into the Sanctuarie, ingraven in the two ſtones vponupon his ſhoulders, and twelve vponupon his breſt: for a remembrance continually before the Lord, Exod. 28.
Now the Law of this Prieſthood is, that none performe this office, before the 30. yere of his age. as is manifeſt, Nomb 4. where all, that enter in the aſſemble, to doe the worke, in the tabernacle of the congregation, are commanded to bee nombred, from 30. yeare olde and above vntill 50. according to which lawe, Chriſt him ſeife, who was the ſubſtance of all thoſe ſhadowes, did not enter in that office, vntill hee began the thirtie yeare of his age. as is cleere, Luke chap. 3. verſ. 21.
Heereof it muſt followe, that no action, performed by Chriſt before that time, can be accompted the action of expiation of ſinne, or reconciliation of vsus vntounto God. therefore the Scripture attributeth our redemption, and reconciliation, and particularlie our iuſtification, to no action preceeding: but to his death, thereafter following. and the action of bringing vsus vntounto God, is particularie aſſcribed by the Apoſtle Peter, vntounto the death of Chriſt, 1. Epi. chap. 3. verſ. 18. And the Apoſtle declareth, that our lib…rtie to enter into the moſt holy place, that is, to come vntounto God, proceedeth from the bloud of Ieſus, Hebr. chap. 10. ver. 19. which ſummarily ſeemeth to be expreſſed by the Apoſtle in that ſaying, Hebr. chap. 5. ver. 9. And being conſecrate, he was made the Authour of eternall ſalavtion, &c. By which ſaying, it is manifeſt, that Chriſt is not the Authour of righteouſnes, or life to vsus but by his conſecration: that is by his death. For therein did his conſecration conſiſt. as is manifeſt, Hebr. chap. 2. verſ. 10. and therefore is he ſaid, Hebr. chap. 10. ver. 14. to have conſecrate vsus for ever by that one offering, wherein conſiſted his owne conſecration. And for this ſame cauſe is it, that the Apoſtle, Hebr. chap. 9. 17. ſayeth, That the Covenant, or Teſtament is coufirmed when men are dead, and that it is yet of no force as longe as he that made it is alive. Thereby evidently witneſſing, that no bleſſing promiſed of God, in the covenant of grace, is made ours: but by the death of Chriſt. So that whatſoever went before his death, could no wiſe make the Covenant of God, of any force or effect vntounto vsus.
Thus, neither in reſpect of tyme, aſſigned of God vntounto the Prieſtes, for entring into their office: neither in reſpect of the Prieſtlie actions, ordayned to bee accompliſhed by them for reconciliation of the people, and expiation of ſinne: can any thing in Chriſt, before the 30. yeare of his age, bee accompted a Prieſtlie action of expiation: neither any action after, except onelyonly the offering of him ſelfe, and enteringe with his owne bloud, into the heavens for vsus all, whoſe names hee carried in that action, before the Lorde: & whom, by vertue of his bloud, he bringeth vntounto God.
Thus have we ſhewed ſuch things, as in the worde of God, doe ſeeme to exclude all things, from the matter of our righteouſnes, except the blood and death of Chriſt alone: Of which opinion, it appeareth evidently, that Calvin was: if his minde bee wel marked, in his owne writings, in the third book of his inſtitutions. Chap. 11. Secti. 4. 11. 21. 22. Where 4. things are expreſlie ſet down by him, making all to this purpoſe.
The 1. is, That righteouſnes, is ſimplie oppoſed vntounto guiltines. The 2. is, That he affirmeth the manner of our reconciliation, to be expreſſed in the words of the Apoſtle, when he ſaith, That Chriſt, who knew no ſinne, was made ſinne for vsus. 2. Cor. 5. 21.
The 3. is, That in that place, he affirmeth reconciliation, to ſignifie nothing but iuſtification. The 4. is, Touching the place of David, Pſal. 32. cited by the Apoſtle. Rom. 4. In the which he plainiy affirmeth, that neither David, nor the Apoſtle, doeth ſpeake of one parte only of our iuſtification, but of the whole. And therfore addeth, that ſeeing the bleſſednes of a man (which hee taketh to ſignifie righteouſnes) is ſaid by the Prophet and Apoſtle, to conſiſt in remiſſion of ſinnes: there is no reaſon why we ſhould define it otherwiſe. By which ſentence, hee plainly cuts away the ground of theſe men, whereon they build their evaſion, When they are vrged out of that and ſuch other places, to acknowledge, that full righteouſnes, conſiſts in remiſſion of ſinnes only. For to maintayne the imputation of Chriſts, actuall obedience, they alledge, that vntounto eternal life, it is not ſufficient, to have all iniquitie pardoned. That is, (as they interprete it) to be innocent: but that it is requiſit, beſide the remiſſion of ſinnes, to have righteouſnes. which they accompt to come, by the imputation of Chriſt actuall obedience. Therfore when theſe places are aledged, wherein bleſſednes and iuſtification is only attributed to the death of Chriſt, and only placed in remiſſion of ſinnes: they anſwere, that theſe places are ſynecdochically to be vnderſtood. As though a parte of righteouſnes, were put for the whole: in which, Calvin ſheweth himſelfe plainly to diſagree from them: by affirming the direct contrary. Thus, they who ſeeme to be followers of Calvin in this point, are deceyved.