Commentary on Galatians, Chapter 3 · Verse extract 13
Verſe. 13. Chriſt hath redeemed vsus from the the Curſe of the lavv, vvhen he vvas made a Curſe for vsus. (For it is vvritten:Deut…. …1.…5. Curſed is eueryevery one that hangeth on tree.)
Here againe Ierome and the Schoolemen which followe him, are much troubled, and miſerably racke this moſt comfortable place, ſeeking to remoue this ignominie and reproche from Chriſt, that he ſhould be called a Curſe or execration. They ſhift of this ſentence after this manner: that Paule ſpake not here in good earneſt. And therefore they moſte wickedly affirme that the Scripture in Paule agreeth not with it ſelfe. And this they proue after this manner: The ſentence (ſaye they) of Moſes which Paule here alleadgeth, ſpeaketh not of Chriſt. Moreouer this generall clauſe [vvho ſo euer] which Paule hath, is not added in Moſes. Again Paule omitteth this word [of God] which is in Moſes. To conclude, it is euident enough, that Moſes ſpeaketh of a theefe or a malefactor, which by his euil deedes hath deſerued ye gallowes, as the Scripture plainly witneſſeth in the 21. chapter of Deuteronomy.Deut. 3….…5. Therefore they aſke this queſtion howe this ſentence may be applied to Chriſt, that he is accurſed of God and hanged vponupon a tree, ſeing that he is no malefactor or theefe, but righteous and holy? This may peraduenture moue the ſimple and ignoraunt, who thinke that the Sophiſters or Scholemen ſpeake theſe things not only wittely, but religiouſly alſo, and by this meanes doe maintaine the honour and glorie of Chriſt, warning all Chriſtians to beware that they thinke not ſo wickedly of Chriſt yt he ſhould be made a Curſe, &c. Therefore let vsus ſee what the meaning and purpoſe of Paule is.
Paule here did well fortifie his wordes, and ſpake very aduiſedly and to the purpoſe. But here againe we muſt make a diſtinction,Chriſt bearing the curſe not for himſelfe. as the words of Paule doe plainely ſhewe. For he ſaith not, that Chriſt was made a Curſe for him ſelfe, but for vsus. Therefore all the weight of the matter ſtandeth in this word, For vsus. VVhat this vvorde for us importeth.For Chriſt is innocent as concerning his owne perſon, and therefore he ought not to hauehave bene hanged vponupon a tree: but becauſe, accordinge to the lawe of Moſes, eueryevery theefe and malefactor ought to be hanged, therefore Chriſte alſo according to the lawe ought to be hanged, for he ſuſtained the perſon of a ſinner and of a theefe, not of one, but of all ſinners and theeues. For we are ſinners and theeues, and therefore giltie of death and euerlaſtinge damnation.Chriſt tooke vponupon him the perſon of a tranſgreſſour and therefore muſt be hanged. Eſay. 53.12. But Chriſte tooke all our ſinnes vponupon him, and for them died vponupon the croſſe: therefore it behoued that he ſhould become a tranſgreſſour, and (as Eſay the Prophet ſayth chapter .53.) to be reckened and accounted among tranſgreſſours and treſpaſſers.
And this (no doubte) all the Prophetes did foreſee in ſpirite, that Chriſte ſhoulde become the greateſt tranſgreſſour,Chriſt the greateſt ſinner of all others, becauſe he bare the ſinnes of the vvhole vvorld. murtherer, adulterer, theefe, rebell and blaſphemer that euer was or coulde be in all the worlde. For he being made a ſacrifice for the ſinnes of the whole worlde, is not nowe an innocent perſon and without ſinnes, is not nowe the Sonne of God borne of the virgin Marie: but a ſinner, which hath and carieth the ſinne of Paule, which was a blaſphemer, oppreſſour and perſecuter: of Peter which denied Chriſt: of Dauid which was an adulterer,Eſay. 53.5. Mat. 8 17. 1. Pet. 2.…. a murtherer, and cauſed the Gentiles to blaſpheme the name of the Lorde: and briefely, which hath and beareth all the ſinnes of all men in his bodie, not that he him ſelfe committed them,Chriſt tooke our ſinnes vponupon him. but for that he receaued them being committed or done of vsus, and layed them vponupon his owne bodie that he might make ſatiſfaction for them with his owne bloude. Therefore this generall ſentence of Moſes comprehendeth him alſo (albeit in his owne perſon he was innocente) becauſe it found him amongeſt ſinners and tranſgreſſours: Like as the magiſtrate taketh him for a theefe & puniſheth him whom he findeth amonge other theeues and tranſgreſſours, though he neuer committed any thinge worthy of death. Nowe, Chriſt was not onelyonly founde amonge ſinners, but of his owne accorde and by the will of his father he woulde alſo be a companion of ſinners, takinge vponupon him the fleſh and bloud of thoſe which were ſinners, theeues, and plunged in all kindes of ſinne. When the lawe therefore founde him among theeues, it condemned and killed him as a theefe.
VVhat incommodities follovve of the doctrine of the Scholemē.The Sophiſters and Scholemen doe ſpoile vsus of this knowledge of Chriſte and moſte heauenly comforte (namely that Chriſte was made a Curſe, to the ende he might deliuer vsus from the Curſe of the lawe) when they ſeparate him from ſinnes and ſinners, and onelyonly ſette him out vntounto vsus as an example to be followed. By this meanes they make Chriſt,Chriſt muſt be vvrapped as vvell in our ſinnes, as in our flesh and bloud. not onelyonly vnprofitable vntounto vsus, but alſo a Iudge and a Tyraunte, which is angry with our ſinnes and condemneth ſinners. But we muſt as well wrappe Chriſt and knowe him to be wrapped in our ſinnes, in our malediction, in our death, and in all our euils, as he is wrapped in our fleſh and in our bloud.
But ſome man will ſay: It is very obſurde and ſclaunderous,An obiection, that Chriſt ought not to be called a Curſe. to call the Sonne of God a curſed ſinner. I aunſwere: If thou wilt denye him to be a ſinner and to be accurſed, deny alſo that he was crucified and died. For it is no leſſe abſurde to ſay, that the Sonne of God (as our faith confeſſeth and beleeueth), was crucified and ſuffered the paines of ſinne and death, then to ſay that he is a ſinner and accurſed. But if it be not abſurde to confeſſe and beleue, that Chriſt was crucified betwene two theeues, then is it not abſurde to ſaye alſo that he was accurſed and of all ſinners the greateſt. Theſe wordes of Paule are not ſpoken in vaine:Chriſt is made a Curſe and become ſinne for vsus. 2. Cor. 5.…. Chriſt vvas made a Curſe for vsus. God made Chriſt vvhichwhich knevve no ſinne, to become ſinne for vsus, that vve in him might be made the righteouſnes of God. 2. Cor. 5.
After the ſame maner Iohn the Baptiſt calleth him The Lambe of God vvhichwhich taketh avvay the ſinnes of the vvorlde. Io. 1.29. Chriſt the Lambe of God 1. Pet. 2.22.He verely is innocente, becauſe he is the vnſpotted and vndefiled Lambe of God. But becauſe he beareth the ſinnes of the worlde, his innocencie is charged with the ſinnes and gilte of the whole worlde. Whatſoeuer ſinnes, I, thou, and we all hauehave done or ſhall doe hereafter, they are Chriſtes owne ſinnes as verely as if he him ſelfe had done them. To be briefe, our ſinne muſt needes become Chriſtes owne ſinne,Our ſinne muſt become Chriſtes ovvne ſinne. or els we ſhall periſh for euer. This true knowledge of Chriſt, which Paule and the Prophetes hauehave moſte plainely deliuerede vntounto vsus, the wicked Scholemen and Sophiſters hauehave darkened and defaced.
Eſay in the .53. chapter ſpeaketh thus of Chriſt:Eſay 53.6. God (ſaith he) laid the iniquitie of vsus all vponupon him. We muſt not make theſe wordes leſſe then they are, but leaue them in their owne proper ſignification. For God dallieth not in the wordes of the Prophet, but ſpeaketh earneſtly, & of greate louelove: to wit, that Chriſt this Lambe of God ſhoulde beare the ſinnes of vsus all. But what is it to beare? The Sophiſters aūſwere, to be puniſhed. Wery well. But wherfore is Chriſt puniſhed? It is not becauſe he hath ſinne and beareth ſinne? Nowe, that Chriſte hath ſinne, the holy Ghoſte witneſſeth in the 40. Pſalme:Pſal. 40.1…. My ſinnes hauehave taken ſuche holde of me, that I am not able to looke vppe, yea they are more in number then the heares of my heade. In this pſalme and certaine others the holy Ghoſt ſpeaketh in the perſon of Chriſte, and in plaine wordes witteneſſeth, that he had ſinnes. For this teſtimonie is not the voice of an innocent Chriſt, but of a ſuffering Chriſt, which tooke vponupon him to beare the perſon of all ſinners, and therefore was made giltie of the ſinnes of the whole worlde.
Wherefore Chriſt was not onelyonly crucified and died, but ſinne alſo (through the diuine louelove) was laide vponupon him. When ſinne was layed vponupon him, then cometh the lawe and ſaith: eueryevery ſinner muſt dye. Therefore, O Chriſt, if thou wilt aunſwere, become giltie, and ſuffer puniſhment for ſinners, thou muſt alſo beare ſinne and malediction. Paule therefore doth very well alleadge this generall ſentence out of Moſes as concerning Chriſt: EueryEvery one that hangeth vponupon the tree is the accurſed of God: but Chriſt hath hanged vponupon the tree, therefore Chriſt is the accurſed of God.
A ſingular cō ſolation of the faithfull.And this is a ſingular conſolation for all Chriſtians, ſo to cloth Chriſt with our ſinnes, and to wrappe him in my ſinnes, thy ſinnes, and in the ſinnes of the whole world, and ſo to*He alludeth to the braſen Serpent. beholde him bearing all our iniquities. For the beholdinge of him after this manner, ſhall eaſilie vanquiſh all the fantaſticall opinions of the Papiſtes concerning the iuſtification of workes. For they doe imagine (as I hauehave ſayde) a certaine faith formed and adorned with charitie. By this (ſay they) ſinnes are taken away and mē are iuſtified before God.The faith of the Papiſtes formed and made perfect vvith charity. And what is this els (I pray you) but to vnwrappe Chriſt, and to ſtrip him quite out of our ſinnes, to make him innocente and to charge and ouerwhelme our ſelues with our owne ſinnes, and to looke vponupon them, not in Chriſt, but in our ſelues. Yea, what is this els but to take Chriſt cleane away, and to make him vtterly vnprofitable vntounto vsus?Our ſinnes are taken avvay by Chriſt alone. For if it be ſo that we put away ſinne by the workes of the law and charitie, then Chriſt taketh them not away. For if he be the Lambe of God ordained from the beginning to take away the ſinnes of the world: and moreouer if he be ſo wrapped in our ſinnes, that he be became accurſed for vsus, it muſt needes followe that we can not be iuſtified by workes. For God hath laide our ſinnes, not vponupon vsus, but vponupon his Sonne Chriſt, that he bearing the puniſhment thereof, might be our peace, and that by his ſtripes we might be healed. Therefore they can not be taken away by vsus. To this all the Scripture beareth witneſſe: and we alſo doe confeſſe the ſame in the Articles of the Chriſtian beleefe, when we ſay: I beleue in Ieſus Chriſt the Sonne of God, which ſuffered, was crucified and died for vsus.
Hereby it appeareth that the doctrine of the Goſpel, which of all other is moſt ſweete and ful of ſingular conſolations, ſpeaketh nothing of our workes or of the workes of the lawe,Of vvhat pointes the doctrine of the Goſpell encreateth. but of the ineſtimable mercy and louelove of God towardes vsus moſt wretched and miſerable ſinners: to witte, that our moſt mercifull father ſeeing vsus to be oppreſſed and ouerwhelmed with the curſe of the lawe and ſo to be holden vnderunder the ſame that we could neuer be deliuered by our owne ſtrength out of it, he ſent his onelyonly ſonne into the world and laied vponupon him all the ſinnes of all men, ſaying: Be thou Peter that denier: Paule that perſecuter, blaſphemer, and cruell oppreſſor: Dauid that adulterer: that ſinner which did eate the apple in Paradiſe: that theefe hanginge vponupon the croſſe: and briefely, be thou the perſon which hath committed the ſinnes of all men: See therefore that thou pay and ſatiſfie for them. Here now cometh the law and ſaith: I finde him a ſinner,The lavv hath accuſed and killed Chriſt. and that ſuch a one as hath taken vponupon himſelfe the ſinnes of all men, and I ſee no ſinnes els but in him: therefore let him die vponupon the croſſe: and ſo he ſetteth vponupon him and killeth him. By this meanes the whole world is purged and clenſed from all ſinnes, & ſo deliuered frō death and all euils. Now, ſinne being vanquiſhed and death aboliſhed by this one mā, God would ſee nothing els in ye whole world if it did beleue, but a meere clenſing & righteouſnes. And if any remnaunts of ſinne ſhould remaine, yet for ye great glory yt is in Chriſt, God would winke at them & not behold thē.
Thus we muſt magnifie the article of Chriſtian righteouſnes againſte the righteouſnes of the lawe and workes:The article of iuſtification. albeit no eloquence is able ſufficiently to ſet forth the ineſtimable greatnes therof. Wherfore the argument that Paule handleth in this place, of al other is moſt mighty againſt all the righteouſnes of the lawe. For it containeth this inuincible*This oppoſition, called Antitheſis, is a comparing and matching of tvvo contraties together. oppoſition which can not be denied: that is, if the ſinnes of the whole world be in that one man Ieſus Chriſt, then are they not in the world. But if they be not in him, then are they yet in the world. Alſo, if Chriſt be made giltie of all the ſinnes which we all hauehave committed, thē are we looſed from all ſinnes, but not by our ſelues, nor by our owne workes or merites, but by him. But if he be innocent and beare not our ſinnes, then doe we beare them, and in them we ſhall die and be damned.1. Cor. 15.57. But thankes be to God vvho hath geuen vsus victorie by our Lorde Ieſus Chriſt. Amen.
But now let vsus ſee by what meanes theſe two thinges ſo contrary & ſo repugnant may be reconciled together in this one perſon Chriſt.A maruelous com…ate betvvene ſinne and righteouſnes in Chriſt. Not onelyonly my ſinnes and thine, but alſo the ſinnes of the whole world, either paſt, preſent, or to come, doe take holde vponupon him, and goe about to condemne him, as alſo they do in deede condemne him. But becauſe in the ſelf ſame perſon, which is the higheſt, ye greateſt and ye onelyonly ſinner, there is alſo an euerlaſting and inuincible righteouſnes: therefore theſe two doe encounter together, the higheſt, ye greateſt and ye onelyonly ſinne, and the higheſt, ye greateſt and ye onelyonly righteouſnes. Here one of them muſt needes be ouercome and geue place to the other, ſeeing they fight together with ſo great force and power. The ſinne therfore of the whole world cometh vponupon righteouſnes wt all maine & might. In this combate what is done? Righteouſnes is euerlaſting, immortall and inuincible.Righteouſnes. Sinne alſo is a moſt mightie and cruell Tyranne, ruling and raigning ouer the whole world, ſubduing and bringing all men into bondage. To conclude, ſinne is a ſtrong and a mightie God, which deuoureth all mankinde,Sinne. learned, vnlearned, holy, mightie and wiſe men. This Tyranne (I ſay) flieth vpō Chriſt, & will needes ſwallow him vp, as he doth all other. But he ſeeth not that he is a perſon of inuincible and euerlaſting righteouſnes. Therefore in this combate ſinne muſt needes be vanquiſhed and killed,Righteouſnes the conquerour of ſinne. and righteouſnes muſt ouercome, liue, & raigne. So in Chriſt all ſinne is vanquiſhed, killed & buried, & righteouſnes remaineth a conquerour and raigneth for euer.
In like manner, death, which is an omnipotent Queene and Empereſſe of the whole world, killing Kings, Princes, and generally all men,The combate betvvene life and death. doth mightely encounter wt life, thinking vtterly to ouercome it and to ſwallow it vp: and yt it goeth about, it bringeth to paſſe in deede. But becauſe life was immortall, therefore when it was ouercome, yet did it ouercome and get the victory, vanquiſhing and killing death.
Death therfore through Chriſt is vanquiſhed & aboliſhed throughout the whole world,The conquered life the vanquisher of death. ſo that now it is but a painted death, which loſing his ſtinge, can no more hurte thoſe yt beleue in Chriſt, who is become ye death of death, as Hoſeas ye prophet ſaith: O death I vvil be thy death.
Hoſeas. 13.34.So the Curſe, which is the wrathe of God vppon the whole world, hath the like conflict with the Bleſſing: that is to ſay, with grace and the eternall mercye of God in Chriſte.The conflict of the curſe vvith the bleſſing. The Curſe therefore fighteth againſt the Bleſſing, and would condemne it and bring it to nought: but it can not ſo doe. For the Bleſſing is diuine and euerlaſting,Chriſt the ouercommer of the Curſe. and therfore the Curſe muſt needes geue place. For if the bleſſing in Chriſt could be ouercome, then ſhould God himſelfe alſo be ouercome. But this is impoſſible: therefore Chriſt the power of God, righteouſnes, Bleſſing, grace and life, ouercometh & deſtroieth theſe monſters, ſinne, death and the Curſe, without warre or weapōs, in his owne body, and in himſelfe, as Paule deliteth to ſpeake:Coloſ. 2.15. Spoiling (ſaith he) all principalities and povvers, and triumphing ouer them in himſelfe, ſo that they can not any more hurt thoſe that doe beleue.
And this circumſtāce, In him ſelfe, In him ſelfe.maketh that combate much more wonderfull & glorious. For it ſheweth that it was neceſſary, that theſe ineſtimable things ſhould be accōpliſhed in that one only perſon Chriſt (to witte, that the Curſe, ſinne & death ſhould be deſtroied & the Bleſſing, righteouſnes and life ſhould ſuccede in their place), and that ſo ye whole creature through this one perſon ſhould be renued.Sinne and death abolished to all beleuers. Therefore if thou looke vponupon this perſon Chriſt, thou ſhalt ſee ſinne, death, ye wrath of God, hell, the Deuill and all euils vanquiſhed and mortified in him. Foraſmuch then as Chriſt reigneth by his grace in the heartes of the faithfull, there is no ſinne, no death, no curſe: but where Chriſt is not knowne, there all theſe thinges doe ſtill remaine. Therefore all they which beleue not, doe lacke this ineſtimable benefite and glorious victory.Io. 5.40 For this (as S. Iohn ſaith) is our victory that ouercometh the vvorld, euen our faith.
This is the principal Article of all Chriſtian doctrine, which the popiſh Scholemen hauehave altogether darkened.They that deny the article of the Diuiniti of Chriſt deny alſo the article of redēption. And here ye ſee how neceſſary a thing it is to beleue and to cōfeſſe the Article of the Diuinitie of Chriſt: which when Arrius denied, he muſt needes alſo deny the Article of our redemption. For to ouercome the ſinne of ye world, death, the Curſe and ye wrath of God in himſelfe, is not the worke of any creature, but of the diuine power. Therefore he which in him ſelfe ſhould ouercome theſe, muſt needes be truly and naturally God. For againſt this mightie power of ſinne, death and the curſe (which of it ſelfe reigneth throughout the world and in the whole creature) it was neceſſary to ſet a more high and mightie power. But beſides the ſoueraigne and diuine power, no ſuch power can be found. Wherfore, to aboliſh ſinne, to deſtroy death, to take away the curſe in himſelfe: and againe, to geue righteouſnes, to bringe life to light, and to geue the Bleſſing, are the workes of the diuine power onelyonly and alone. Now becauſe the Scripture doth attribute all theſe to Chriſte, therefore he in him ſelfe is life, righteouſnes and Bleſſing, which is naturally and ſubſtantially God. Wherefore they that denye the Diuinitie of Chriſt,They become Turkes and Gentiles vvhichwhich denie the Diuinitie of Chriſt. doe loſe all Chriſtianitie and become altogether Gentiles and Turkes. We muſt learne therfore diligently the Article of iuſtification (as I often admoniſh you). For all the other Articles of our faith are comprehended in it: and if that remaine ſounde, then are all the reſt ſound. Wherfore when we teach that men are iuſtified by Chriſt, that Chriſt is the conquerour of ſinne,Chriſt God by nature. death and the euerlaſting Curſe: we witnes therewithall that he is naturally and ſubſtantially God.
The blindnes and vvickednes of the Papiſtes.Hereby we may plainely ſe how horrible the wickednes and blindnes of the Papiſtes was, which taught that theſe cruell and mightie Tirauntes, ſinne, death and the Curſe (which ſwallowe vp all mankinde) muſt be vanquiſhed, not by the righteouſnes of the law of God (which, although it be iuſt, good, and holy, can doe nothing but bring men vnderunder the Curſe): but by the righteouſnes of mannes owne workes, as by faſting, pilgrimages, maſſes, vowes, & ſuch other like paltrie. But (I pray you) was there euer any founde that being furniſhed with this armour, ouercame ſinne, death and the Deuill? Paule in the .6. The harneſſe of Chriſtians▪ ſet out, Epheſ. 6.chapter to the Epheſians deſcribeth a farre other manner of armour, which we muſt vſe againſt theſe moſt cruell and raging beaſtes. Therefore in that theſe blind buzzardes and leaders of the blind, hauehave ſet vsus naked and without armour before theſe inuincible and moſt mightie Tyrauntes, they hauehave not onelyonly deliuered vsus vntounto them to be deuoured, but alſo hauehave made vsus ten times greater and more wicked ſinners then either theeues, whores or murtherers. For it belongeth onelyonly to the diuine power to deſtroy ſinne and to aboliſh death,The vvorke of God, to abolish death and to geue life. to create righteouſnes and to geue life. They hauehave attributed this diuine power to our owne workes ſaying: If thou ſhalt doe this worke or that, thou ſhalt ouercome ſinne, death and the wrath of God: And by this meanes they ſet vsus in Gods place, making vsus in very deede (if I may ſo ſay) euen naturally God himſelfe. And herein the Papiſtes, vnderunder the name of Chriſte, hauehave ſhewed them ſelues to be ſeuen folde more wicked Idolaters, then euer were the Gentiles. For it hapneth to them,2. Pet. 2.…1. as it doth to the Sowe, which after ſhe is waſhed, walloweth her ſelfe againe in the myre. And as Chriſt ſayth: After they are falne away from faith an euill ſpirite entreth againe into the houſe,Luke. 11.26. out of yt which he was driuen, and taketh vntounto him ſeuen worſe ſpirites then him ſelfe, and there dwelleth. And then the later ende of that man is worſe then the beginninge.
VVhat maner of doctrine the doctrine of the Goſpell i….Let vsus therfore receaue this moſt ſweete doctrine and full of comfort with thankes geuing, and with an aſſured Faith, which teacheth that Chriſt being made a Curſe for vsus (that is, a ſinner ſubiecte to the wrath of God) did put vponupon him our perſon, and laid our ſinnes vponupon his owne ſhoulders, ſaying: I hauehave committed the ſinnes which all men hauehave committed. Therefore he was made a Curſe in deede according to the lawe, not for him ſelfe, but as (Paule ſayeth) for vsus. For vnleſſe he had taken vponupon himſelfe my ſinnes and thine, and the ſinnes of the whole world, the law had had no right ouer him, which condemneth none but ſinners onelyonly, and holdeth them vnderunder the Curſe.Chriſt tooke our ſinnes of his ovvne accord, and therfore it behoued him to be made a Curſe for them. Wherfore he coulde neither hauehave ben made a Curſe nor die, ſith the onelyonly cauſe of the Curſe and of Death is ſinne, from the which he was free. But becauſe he had taken vponupon him our ſinnes, not by conſtraint, but of his owne good wil, it behoued him to beare the puniſhment & wrath of God: not for his owne perſon (which was iuſt and inuincible, and therfore could be found in no wiſe giltie) but for our perſon.
So making a happie chaunge with vsus, he tooke vponupon him our ſinnefull perſon, and gaue vntounto vsus his innocente and victorious perſon. Wherwith we being now clothed, are freed from the Curſe of the lawe: for Chriſt was willingly made a Curſe for vsus, ſaying: As touching mine owne perſon, I am bleſſed, and neede nothing. But I will put of mine owne perſon, and will put vppon me your perſon and your apparell: that is, your humane nature,Philip. 2.7. and will walke in the ſame among you, and will ſuffer Death to deliuer you from Death. Nowe, he thus bearing the ſinne of the whole world in our perſon, was taken, ſuffered, was crucified and put to death, & became a Curſe for vsus. But becauſe he was a perſon diuine and euerlaſting, it was impoſſible that death ſhould holde him. Wherefore he roſe againe the third day from death, and now liueth for euer: and there is neither ſinne, nor death, nor our ſhape founde in him any more, but meere righteouſnes, life and euerlaſting bleſſednes.
This image and this myrrour we muſt hauehave continually before vsus, and beholde the ſame with a ſtedfaſt eye of Faith. He that doth ſo, hath this innocencie and victory of Chriſt, although he be neuer ſo great a ſinner. By Faith onelyonly therefore we are made righteous,Faith onelyonly layeth holde vponupon the victory of Chriſte. for Faith layeth hold vponupon this innocencie & this victorie of Chriſt. Loke then howe much thou beleueſt this, ſo much thou doeſt enioy it. If thou beleeue ſinne, death, and the Curſe to be aboliſhed, they are aboliſhed. For Chriſt hath vanquiſhed and taken away theſe in him ſelfe, and will hauehave vsus to beleue, that like as in his owne perſon there is now no appearaunce of a ſinner nor token of death, euen ſo is there none in ours, ſeeing he hath performed all things for vsus.
Wherfore, if ſinne vexe thee and death terrifie thee, thinke that it is (as it is in deede) but an imagination, & a falſe illuſion of ye Deuil. For in very deede there is now no Sinne, no Curſe, no Death, no Deuill any more, for Chriſt hath vāquiſhed and aboliſhed all theſe things. Therefore the victorie of Chriſt is moſt certaine, and there is no defect in the thing it ſelfe, ſince it is moſt true, but in our incredulitie: for it is a hard matter to reaſon to beleeue theſe ineſtimable good things and vnſpeakeable riches. Moreouer, the Deuill alſo with his vaine ſpirites ceaſeth not to aſſaile vsus.The Deuil and heretikes lie in vvait to deceaue the Godly. The Deuill with his fiery dartes, his miniſters with their wicked and falſe Doctrine goe about to wreſt from vsus and vtterly to deface this doctrine. And ſpecially for this Article, which we doe ſo diligently teach, we ſuſtaine the hatred and cruell perſecution of the Deuill and of the world. For Sathan feeleth the power and fruite of this Article.
And that there is in deede no more ſinne, death, or malediction, ſince Chriſt nowe raigneth: we confeſſe daily in the Creede of the Apoſtles: I beleue that there is an holy Church. I beleue that there is an holy Church.Which is in deede nothing elſe, but as if we ſhould ſay: I beleue that there is no ſinne, no malediction, no death in the Church of God. For they which do beleue in Chriſt, are no ſinners, are not giltie of death, but are holy and righteous, lordes ouer ſinne and death, & liuing for euer. But Faith onelyonly ſeeth this: for we ſay, I beleeue an holy Church. But if thou beleue reaſon and thine owne eyes, thou wilt iudge cleane contrary. For thou ſeeſt many things in the Godly which offend thee.The vveaknes of the godly. Thou ſeeſt them ſometime to fall into ſinne, and to be weake in Faith, to be ſubiect vntounto wrath, enuie, and ſuch other euill affections: therefore the Church is not holy. I deny the conſequēce. If I looke vponupon mine owne perſon, or the perſon of my brother, it ſhall neuer be holy. But if I behold Chriſt, who hath ſanctified and clenſed his Church, then is it altogether holy: for he hath taken away the ſinnes of the whole world.
Therfore, where ſinnes are ſeene and felt, there are they in deede no ſinnes. For according to Paules Diuinitie, there is no ſin, no death, no maledictiō any more in the world, but in Chriſt, who is the Lambe of God yt hath taken away ye ſinnes of the world: who is made a Curſe that he might deliuer vsus from the Curſe. Contrariwiſe, according to Philoſophie and reaſon, ſinne, death, and the Curſe, are no where elſe but in the world, in the fleſh, or in ſinners. For, a Sophiſticall Diuine can ſpeake no otherwiſe of ſinne,VVhat the Sophiſters thinke of Chriſte. then doth the Heathen Philoſopher. Like as (ſayeth he) the colour ſticketh in the wall, euen ſo doth ſinne in the world, in the fleſh, or in the conſcience: therfore it is to be purged by contrary operations, to witte, by charitie. But true Diuinitie teacheth that there is no ſinne in the world any more: for Chriſt vponupon whom the Father hath caſt the ſinnes of the whole world, hath vanquiſhed and killed the ſame in his owne body.Eſay. 5…. To the beleuers, ſinne and death are aboli…hed. He once dying for ſinne and raiſed vp againe, dieth nowe no more. Therefore wherſoeuer is a true faith in Chriſt, there ſinne is aboliſhed, dead, and buried in deede. But where no Faith in Chriſt is, there ſinne doth ſtill remaine.The remnants of ſinne dead in the ſaincts. And albeit the remnaunts of ſinne be as yet in the Saintes becauſe they beleue not perfectly, yet are they dead in that they are not imputed vntounto them becauſe of their Faith in Chriſte.
This is therfore a ſtrong and a mighty argument which Paule here proſecuteth againſt the righteouſnes of workes.Chriſt hath redemed vsus frō the Curſe, therfore not the lavve. It is not the lawe nor workes that doe deliuer vsus from the euerlaſting Curſe, but Chriſte alone. See therefore good Chriſtian reader I beſeech thee, that thou diſtinguiſh Chriſt from the law, and diligently marke how Paule ſpeaketh, and what he ſayth. All (ſayth he) which doe not fulfil the law, are neceſſarily vnderunder the Curſe. But no man fulfilleth the law: therfore all men are vnderunder the Curſe. He addeth moreouer an other propoſition:By nature vve are all vnderunder the Curſe, but Chriſt hath redemed al that beleue in him. Chriſt hath redemed vsus frō the Curſe of the law, being made a Curſe for vsus: It followeth then that the lawe and workes doe not redeeme vsus from the Curſe, but doe bring vsus rather vnderunder the Curſe. Charitie therefore, (which, as the Schoolemen ſay, geueth forme and perfection vntounto Faith) hath not onelyonly not redemed vsus from the Curſe, but rather it wrappeth vsus more and more in the Curſe.
This text then is plaine, yt all men, yea the Apoſtles, Prophets, and Patriarks had remained vnderunder the Curſe, if Chriſt had not ſet him ſelfe againſt ſinne, death, the Curſe of the law, the wrath and iudgemēt of God, and ouercome them in his owne body: for no power of fleſh and bloud could ouercome theſe huge and hideous Monſters. But now, Chriſt is not the law or the worke of the law, but a diuine and humane perſon, which tooke vponupon him ſinne, the condemnation of the lawe and death, not for him ſelfe, but for vsus. Wherfore all the weight and force hereof conſiſteth in this word, For vsus.
We muſt not thē imagine Chriſt to be innocent & as a priuate perſon (as doe the Schoolemen, and almoſt all the Fathers hauehave done) which is holy and righteous for him ſelfe onelyonly.All men, yea the moſt holy, remaine vnderunder the Curſe, vvithout Chriſt. True it is in deede that Chriſte is a perſon moſt pure and vnſpotted: but thou muſt not ſtay there: for thou haſt not yet Chriſte, although thou knowe him to be God and man: but then thou haſt him in deede, when thou beleeueſt that this moſt pure and innocent perſon is freely geuen vntounto thee of the Father to be thy high Prieſt and Sauiouer,Hovve Chriſt is truely knovven. yea rather thy ſeruaunt, that he putting off his innocentie and holines, and taking thy ſinnefull perſon vponupon him, might beare thy ſinne, thy death, and thy Curſe, and might be made a ſacrifice and a Curſe for thee, that by this meanes he might deliuer thee from the Curſe of the lawe.
Ye ſee then with what an Apoſtolike ſpirite Paule handleth this argument of the Bleſſing and of the Curſe, whileſt he not onelyonly maketh Chriſt ſubiect to ye Curſe, but ſayth alſo that he is made a Curſe. So in the. 2. Corrin. 5. he calleth him Sinne, when he ſayth: He hath made him to be Sinne for vsus, vvhichwhich knevv no ſinne, that vve shoulde be made the righteouſnes of God in him. 2. Cor. 5.25.And although theſe ſentences may be well expounded after this maner: Chriſt is made a Curſe, that is to ſay, a ſacrifice for the Curſe: and Sinne, yt is, a ſacrifice for ſinne,Chriſt is made a Curſe and ſinne for vsus. yet in my iudgement it is better to keepe the proper ſignification of the words, becauſe there is a greater force and vehemencie therin. For when a ſinner cometh to the knowledge of him ſelfe in deede, he feeleth not onelyonly that he is miſerable, but miſery it ſelfe: not onelyonly that he is a ſinner & is accurſed, but euen ſinne and malediction it ſelfe. For it is in deede a great matter to beare ſinne, the wrath of God, malediction and death. Wherefore that man which hath a true feeling of theſe things (as Chriſt did truely & effectually feele them for all mā kinde) is made euen ſinne, death, and malediction it ſelfe.
Paule therefore handleth this place with a true Apoſtolicall ſpirite. There is neither Sophiſter, nor Lawyer, nor Iew, nor Anabaptiſt, nor any other that ſpeaketh as he doeth. For who durſt alleage this place out of Moiſes: Accurſed is eueryevery one that hangeth on tree, and applie it vntounto Chriſt? Like as Paule then applied this ſentence to Chriſt, euen ſo may we apply vntounto Chriſte, not onelyonly that whole. 27. chap. of Deuteronomie, but alſo may gather all ye Curſes of Moiſes lawe together, and expound the ſame of Chriſt. For as Chriſt is innocent in this generall lawe, touching his owne perſon, ſo is he alſo in all the reſt.All the curſes of the lavve be laid vponupon Chriſt. And as he is giltie in this generall lawe in that he is made a Curſe for vsus, and is hanged vponupon the croſſe as a wicked man, a blaſphemer, a murtherer & a traitour: euen ſo is he alſo giltie in all others. For all the Curſes of the law are heaped together and laide vponupon him, and therfore he did beare and ſuffer them in his owne body for vsus. He was therfore not onelyonly accurſed, but was alſo made a Curſe for vsus.
This is rightly and after a true Apoſtolicall manner to interprete the Scriptures. For a man is not able to ſpeake after this manner without the holy Ghoſt: that is to ſay, to comprehend the whole lawe in this one ſaying: Chriſt is made a Curſe for vsus, and lay the ſame altogether vponupon Chriſte:This is a moſt ſure argumēt taken out of the vvhole lavve. and contrariwiſe to comprehend all the promiſes of the Scripture, and ſay, that they are all at once fulfilled in Chriſt. Wherfore this is in deede an Apoſtolike and inuincible argument, not taken out of one place of the lawe, but out of the whole lawe: which Paule alſo vſeth as a ſure ground.
Here we may ſee with what diligence Paule read the holy Scriptures, and howe exactly he wayed eueryevery worde of this place:Paule diligently vvayeth this ſentence of Geneſis: In thy ſeede. &c. In thy ſeede shall all the nations of the earth be bleſſed. Firſt, out of this worde Bleſſing. &c. he gathereth this argument: If bleſſing ſhall be geuen vntounto all nations, then are all nations vnderunder the Curſe, yea the Iewes alſo, who hauehave the lawe. And he alleageth a teſtimonie of the Scripture, wherby he proueth that all the Iewes which are vnderunder the lawe, are vnderunder the Curſe: For Curſed is eueryevery one vvhichwhich abideth not in all the things that are vvritten in this booke.
Moreouer, he diligently wayeth this clauſe: All nations. All nations.Out of the which he gathereth thus: that the Bleſſing belongeth not onelyonly to the Iewes, but alſo to all the nations of the whole world. Seing then it belongeth to all nations, it is impoſſible that it ſhould be obtained through the lawe of Moiſes, The Ievves attained not to righteouſnes through the lavve. Rom. 10.for as much as there was no nation yt had the law, but onelyonly the Iewes. And although they had the law, yet were they ſo farre of from obtaining the Bleſſing through it, that the more they indeuoured to accompliſh it, the more they were ſubiecte to the Curſe of the lawe. Wherfore there muſt needes be an other righteouſnes which muſt be farre more excellent then the righteouſnes of the law, through which, not onelyonly the Iewes, but alſo all nations through out the whole world, muſt obtaine the Bleſſing.
Finally, theſe words: In thy Seede, In thy ſeede.he expoundeth after this maner, that a certaine man ſhould iſſue out of the ſeede of Abraham, that is to ſay, Chriſt, through whom the Bleſſing ſhould come afterwards vponupon all nations.Chriſt became accurſed, that he might bleſſe all nations. Seing therfore it was Chriſte that ſhould bleſſe all nations, it was he alſo that ſhould take away ye Curſe from them. But he could not take it away by the law, for by the lawe it is more & more encreaſed. What did he then? He ioyned himſelf to the companie of ye accurſed, taking vntounto him their fleſh and their bloud, and ſo ſet him ſelf for a Mediator betwene God and men, ſaying:Hovv the nations vvere deliuered frō the Curſe. In one perſon Chriſt ioyneth God and mā together. Although I be fleſh and bloud, and now dwell among the accurſed, yet notwithſtanding I am that Bleſſed one through whom all men muſt be bleſſed. So in one perſon he ioyned God and man together, and being vnited vntounto vsus which were accurſed, he was made a Curſe for vsus, & hid his Bleſſing in our ſinne, in our death, and in our Curſe, which condemned him and put him to death. But becauſe he was the Sonne of God, he coulde not be holden of them,Hypocrites are offended at the doctrin of the goſpell. but ouercame them, led them captiue and triumphed ouer them: and whatſoeuer did hang vponupon fleſh, which for our ſake he tooke vponupon him, he caried it with him. Wherefore all they that cleaue vntounto this fleſh, are bleſſed and deliuered from the Curſe, that is, from ſinne, and euerlaſting death.
They that vnderſtand not this benefite of Chriſt (wherof the goſpell ſpecially intreateth) and knowe not an other righteouſnes beſides the righteouſnes of the lawe, when they heare that the workes of the lawe are not neceſſary to ſaluation, but that men doe obtaine the ſame by onelyonly hearing and beleuing that Chriſte the Sonne of God hath taken vponupon him our fleſh and ioyned him ſelfe to the accurſed, to the ende that all natiōs might be bleſſed, they (I ſay) are offended: for of all this they vnderſtand nothing, or elſe they vnderſtand it carnally. For their mindes are occupied with other cogitations & fantaſtical imaginatiōs: therfore theſe things ſeeme vntounto them ſtraūge matters. Yea euen vntounto vsus which hauehave receaued the firſt fruites of the ſpirit, it is vnpoſſible to vnderſtād theſe things perfectly: for they mightely fight agaīſt reaſon.
To conclude, all euils ſhould hauehave ouerwhelmed vsus, as they ſhall ouerwhelme the wicked for euer. But Chriſt being made for vsus a trāſgreſſor of all lawes, giltie of all our malediction, our ſinnes, and al our euils, cometh as Mediatour betwene, embracing vsus wicked and damnable ſinners. He tooke vponupon him and bare all our euils, which ſhould hauehave oppreſſed and tormented vsus for euer: and theſe caſte him downe for a while, and ranne ouer his head like water, as the Prophet in the perſon of Chriſt complaineth when he ſayth: Thy indignation ſore preſſeth me, Pſa. 88.15.16.and thou haſt vexed me vvith all thy ſtormes. Again: Thine indignations hauehave gone ouer me, and thy terrours hauehave troubled me. By this meanes we being deliuered from theſe euerlaſting terrours and anguiſh through Chriſte, ſhall enioy an euerlaſting and ineſtimable peace and felicitie, ſo that we beleue this.
Theſe are the reuerend myſteries and ſecretes, which Moiſes alſo ſomwhat parkly in ſome places did for eſhew:The true myſteries. The Fathers of the old Teſtament reioyced more of the benefite of Chriſt then vve doe. which alſo the Prophets & Apoſtles did know, & did deliuer to their poſteritie. Of which thing to come, the Saincts of the old Teſtament reioyced more, then we doe for the ſame already exhibited vntounto vsus. In deede we do acknowledge yt this knowledg of Chriſt & of the righteouſnes of faith, is an ineſtimable treaſure: but we conceaue not therby ſuch a ful ioy of ſpirite, as the Prophets and Apoſtles did. Hereof it cometh, that they (and ſpecially Paule) ſo plentifully ſet forth and ſo diligently taught the Article of Iuſtification. For this is the proper office of an Apoſtle,The proper office of Apoſtles. to ſet forth the glory and benefit of Chriſt, and thereby to raiſe vp and to comfort troubled and afflicted conſciences.