A Key to the Key of Scripture, Chapter 3 · Exposition of verse 25, 26
Verſe 25. Whom God hath ſet forth to be a reconciliation, through the faith in his bloud, to declare his righteouſneſſe, by the forgiueneſſe of the ſinnes that are paſſed, through the patience of God.
Verſe 26. To ſhew at this time his righteouſnes, that he might be iust, and a iustifier of him which is of the faith of Ieſus.
IN theſe wordes, foreign, &c. is …ot onelyonly a further illuſtration of our iuſtification, by cauſes efficient, and finall; but a proofe of that immediately foregoing: iuſtified wee are by redemption in Ieſus Chriſt. And if any man aske a reaſon, why by that meanes, rather then by any other? the anſwere is, becauſe God hath purpoſed or propoſed him as the meane of reconcilement: in them conſider wee theſe things: firſt, the agent: ſecondly his action: thirdly, the ſubiect: fourthly, his office and worke whereto he is deſigned; fiftly, the condition required on our part, for partaking in this bleſſing of r…conciliation.
The agent is God: whether we take it perſonally, or eſſentially, it matters not: if perſonally, we muſt referre it to the Father, as to the originall, in a ſort, of this purpoſe and decree: if eſſentially, ſo alſo it is true; the whole Deitie, as it were, ſitting in counſel of the meanes of mans reconcilement, reſolued of the ſecond perſons deſignement to this worke of propitiation, in that manner that wee now ſee it in execution.
The action followeth; foreign, whether we render purpoſed, or propoſed, it matters not: the word beares both; and both perhaps are intended, the propoſing of Chriſt, both in types of the law, as alſo in the cleare reuelation of the Goſpel, being a conſequent of that purpoſe; howbeit, perhaps it is beſt vnderſtood of Gods purpoſe, to which vſually the workes of redemption are aſſigned, as to their cauſe and meaſure. See Epheſ. 1.9.
The ſubiect of this purpoſe and deſignement, is Chriſt Ieſus; as the meeteſt perſon, both to aſſume a ſon-ſhip of man, and to impart vntounto vsus, the honour of his own ſon-ſhip, by taking vsus into fellowſhip of that his prerogatiue: His worke & office, wherto he is deſigned, is propitiation, that is, to bring vsus againe into fauor and grace with God; by ſatisfying his iuſtice, & ſo remouing the offence & iuſt diſpleaſure of God; as alſo by purchaſing vntounto vsus, al other the teſtimonies of louelove: as adoption gift of the ſpirit, poſſeſſion of the kingdom of heauen, &c
Thus farre of the ſenſe; out of all which ioyned together, me thinkes we may well frame anſwere, to thoſe curious queſtions, riſe amongſt ſchoole Diuines: as, whether there could not hauehave beene another meane of reconciling man to God, then the incarnation and paſſion of the ſonne of God; whither this meane was the moſt conuenient; to firſt, whereof the vſuall anſwere is, that the infinite wiſedome of God, might hauehave found out, and reſolued of ſo me other meanes of attonement, had it ſo pleaſed him: but ſecondly, this was the meanes moſt conuenient, whether wee reſpect the ends, the Lord propounded to himſelfe; or the things requiſite to thoſe ends: the ends were to manifeſt his louelove, and rich grace towards man; and that ſecondly in ſuch ſort, as that no iot of his endleſſe iuſtice, might be impeached, by extending ſuch mercy to man tranſgreſſingzEpheſ. 1. Titus 3.. Now wherein could the Father hauehave ſhewen more louelove? then in this demitting his owne, and onelyonly ſonne out of his boſome, to aſſume our nature, and in it to mediate betwixt God and vsus. And could men and Angels hauehave deuiſed a meanes to ſhew mercy, without impeachment of Diuine iuſtice, as herein we ſee manifeſted? thus mercifully to ſaue, thus ſeuerely to puniſh thoſe that he determined to ſaue, except by theſe means who could hauehave deuiſed?
Conſider we againe, the things requiſite to our reconciliation; ſuch as are vndue obedience, perfect ſatisfaction; things both of them requiring an infinite perſon, to giuegive both infinite value: that wee may very well ſay, there was not any meane of prop…i…tion more conuenient then this, according to God, eternall purpoſe exhibited in Chriſt: hee which would ſee more to this purpoſe let him read S. Auguſtine de Trinitat. lib. 13. cap. 10. Anſelm. lib. cur Deus hom…. Aquinas part. 3. 9. 1. Act. 20. And generally ſchoole-men in 3. Sentent. Distinct. 20. but in all ſuch quaeries this rule ſhould be remembred; that the conueniencie of meanes to their ends, muſt be meaſured by their choyſe and deſignement in Gods purpoſe and counſell.
Vſe. And here, let vsus learne in our diſtreſſes ariſing from conſcience of Gods diſpleaſure for ſinne, to ſeeke vntounto Chriſt onelyonly, as the ſtore-houſe of comfort. Our Sauiour vponupon this ground thus exhorts; in him to ſeeke refreſhing in our ſpirituall hunger, which Chriſt incarnate onelyonly can giuegive: becauſe him onelyonly God hath ſealedaIoh. 6.27., that is, deſigned by his eternall counſaile, to this office of reconciling vsus to God.
The office or worke whereto Chriſt is deſigned followeth; that is, to be our propiatour or mediatour of reconcilement vntounto God. And this office be thus performed: firſt, ſubmitting himſelfe to the whole curſe of God, deſerued by our ſinnes, and ſtanding in the gap, as it is ſaid of Moſes, ſo bearing the brunt of Gods fiery wrath and indignation: and by that meanes remouing from our perſons all whatſoeuer wrath or iuſtice could be offended at. Secondly, by the merit of his obedience purchaſing vntounto vsus the donation of Gods ſpirit, to worke faith, whereby we might be brought into the couenant of grace▪ &c.
Which office thus performed by our propyatorie; Vſe. firſt, giues conſcience comfort, againſt infirmities daily renewed by Gods ſeruants: in as much as they hauehave an aduocate with the Father; Ieſus Christ the righteous, who is alſo the propitiation for their ſinnes. 1 Ioh. 2.
And withall, aſſures vsus of our preſeruation in ſtate of grace, till full poſſeſſion of that glorious life purchaſed for vsus by the merit of Chriſt: For if when we were enemies, we were reconciled, &c. Rom. 5.
The condition required of vsus, to make this propitiation effectuall to vsus, is faith; declared by the obiect, Christs bloud: as if he ſhould ſay, by reſting and relying on the death and obedience of Ieſus Chriſt.
Herein tryumph the patrones of iuſtification by the ſole paſſion of Chriſt; making his bloud the ad aequatum obiectum of faith iuſtifying; how fitly let them iudge by this, that they cannot chooſe but acknowledge here a Synecdoche; for will they exclude ſoule paſſions from the ſatisfaction of Gods iuſtice? or make the ſufferings of his life, onelyonly preparatiues to compaſſion, and not alſo for their part expiations for ſinne? let him beleeue that liſteth; for my part, I know nothing in the whole humiliation of our Sauiour, but was not onelyonly a depoſition neceſſary, but euen a part of his expiation. And had almoſt rather define with ſchoole-men, that Chriſt merited from the firſt inſtant of his conception, then thus limit his meritorious and expiatorie ſatisfaction to his laſt act in death. Reaſons of this Synecdoche, ſeeme theſe: firſt, becauſe in his death was the complement of his humiliationbPhil. 2.: ſecondly, it ſerued beſt for oppoſition to Iewiſh opinion, of legall ſacrifices offered in bloud of beaſtscHeb. 9.: thirdly, moſt ſenſibly anſwered to the types of Iewiſh law, &c.
But here obſerue we, that to partaking in Gods fauour procured by Chriſts humiliation, faith is required; what kinde of faith whither generall or particular hath beene already declared; whither alſo as a diſpoſition preceding, as feare, louelove, hope, &c. or as an inſtrument to apprehend Chriſts merit, hath beene alſo ſhewen; here onelyonly it ſhall ſuffice to note, that faith is here put metonimically, for the conſequent or effect of it; which we call fiduciam; that is, confidence, or affiance, which me thinkes the particle (foreign) ſufficiently noteth: ſo that if our aduerſaries would learne, to leaue that point of their skill, in diuerting the ſtroke of our arguments in this point, to a controuerſie of words; many there needleſſe diſputes, about the nature of faith iuſtifying, would ſoone hauehave end: for my part I iudge with them in this point, that faith, properly ſo called, is in the vnderſtanding, not in the will; and may better be rendered, a perſwaſion then affiance. But yet this is true, that affiance in Chriſtes merit, is a fruit of faith iuſtifying; and the very act of affiance or putting truſt in Chriſt, required of vsus, to our iuſtification, which if no other Scripture affirmed, yet this euidently auoucheth: and can we thinke this floweth from a generall beleeuing of the hiſtory of the Goſpell? yea, can it ariſe from any thing, but particular euidence of our title to Chriſts merit.
Vſe. Let vsus therefore as many as deſire to know our reconciliation with God through Chriſt, proue our ſelues whether we be in the faith or notd1 Cor. 13.5.: that olde diſtinction of Schoole-men borrowed of Augustine, in queſtion touching the extent of Chriſts merit, may in fit place be diſcuſſed: this once is agreed on all ſides, except the Chiliaſts, that howſoeuer there be a ſufficiencie of worth in Chriſts merit to reconcile all; yet the efficacie thereof reacheth onelyonly to ſuch as beleeue. It concernes vsus therefore for our comfort, diligently to try and examine our confidence. Notes to diſcerne it, beſides the feeling and experience eueryevery man may hauehave of himſelf, are theſe. Firſt, gathered by proportion from that of Salomon; Trust in the Lord with all thine heart, and leaue not to thine owne wiſedome ePro. 3.5.. Proportionally, it is true of eueryevery man reſting in Chriſts merit for propitiation, and fauour of God, that he leanes not on any thing in himſelfe to procure it; but is ſo humbled with conſcience of ſinne, and terrour of Gods maieſtie, is ſo well acquainted with naturall diſabilities, imperfection of his owne righteouſneſſe, that he counts all dung and droſſe for the knowledge of Christ, that he may be found in him not hauing owne righteouſneſſe fPhil. 3., &c. I ſay not, that eueryevery one renouncing himſelfe in this behalfe, hath preſently affiance in Chriſts bloud; (although me thinks truly to doe this, is a thing ſupernaturall) but negatiuely I am ſure it holdes; whoſoeuer reſts in himſelfe, relieth not on Chriſt &c.
A ſecond euidence of confidence in Chriſt, and his merit for righteouſneſſe, is deteſtation of all Teachers and doctrines in any ſort raſing this foundation and pillar of our confidence. How ſtoutly the Apoſtle oppoſed againſt ſuch, who ſo reades his whole Epiſtle to the Galathians may iudge, with what earneſtneſſe of affection enuies hee againſt thoſe, that in this Article of iuſtification, deſired to mingle Moſes and Chriſt, faith and works of any ſort? The like is the affection of all ſuch, that hauehave learnt truly to reſt on Chriſt.
But proceede wee. The end of this ordinance, and decree of God, propoſing Chriſt as mediatour of reconcilement, through his bloud, and faith therein, followeth; that is, to declare his righteouſneſſe in forgiuing ſinnes, of both Teſtaments, &c.
Senſe: To declare his righteouſneſſe.] As if he ſhould ſay, If any aske a reaſon, why God ordayned Chriſt to propitiate, and that by his bloud; it was, to ſhew himſelfe iuſt in forgiuing ſinnes. To omit variety of interpretations; by iuſtice of God, we may beſt vnderſtand, his iudiciall iuſtice, which ſome call, remunerating, or diſtributiue; a property enclining him to reward obedience; to puniſh diſobedience. Now, for that his purpoſe was to deale mercifully with man in forgiuing ſinnes, and yet iuſtly too, in puniſhing diſobedience; (for God cannot ſo be mercifull, as to impeach his iuſticegPſal. 116.5.) this way his Diuine wiſedome deuiſed for mercifull forgiueneſſe; to deliuer his ſonne to dye for our ſinnes, that iuſtice might be ſatisfied; and withall, merciemercy ouerflowe to the Elect in forgiuing iniquitie and ſinne.
To declare his iustice in forgiuing ſinnes:] That is, that he might be acknowledged iuſt, euen while of mercy he forgaue ſinnes. To this ſenſe agreeth that Ver. 26. where firſt, wee may learne to admire the myſterie of diuine wiſedome,1 Pet. 1.12. as in all other his workes conſpicuous, ſo in this of compounding endleſſe iuſtice, with as infinite mercy moſt admirable; no meruaile if Angels ſo deſirouſly buckle themſelues to prie hereinto. It was that about which the Sophies of all times buſied themſelues, but were in all their deuiſes fruſtrate; by light of nature they knew iuſtice muſt receiue ſatisfaction, before euer mercy could hauehave paſſage, from that Father of mercies, to the ſonnes of Adam. Hence were their faſtings, ſacrifices, ſometimes offered in mans bloud▪ yea, in bloud of their owne ſonnes and daughters; intended to propitiate the diuine maieſtie, fondly imagined to reſide in their Idols: but the true meane of propitiation, the Goſpell onelyonly hath reuealedh2 Tim. 1.10.: and the matter of it Chriſt Ieſus, opened out of the boſome of his Father.
Secondly, mee thinkes if there were none other argument this alone ſufficiently ouerthrowes all that doctrine of Popiſh ſatisfactions, for reconciliation: for can there be no meane of propitiation, but what yeelds ſatisfaction to diuine iuſtice? will not the Lord be mercifull in forgiuing ſinnes? Nay, can be not be mercifull in forgiuing ſinnes, till iuſtice be ſatisfied? then ſure, humane ſufferings, and almes, and prayers, muſt needs be acknowledged to be no ſacrifices propitiatorie for the ſinnes of our ſoules. But hereof before.
Followeth now an amplification of the ſinnes forgiuen by a diſtinction or diſtribution of them, according to ſeuerall times of committing; ſome vvere foreign; that is, done or committed, in time before Chriſts exhibiting in the fleſh; ſome after; to both which the merit of Chriſts paſſion extends itſelfe.
foreign. Diuers are the interpretations; that now ſpecified. I iudge moſt probable, comparing this place with that Heb. 9.15.
Conſent of other Interpreters, both Popiſh and others might be ſhewen Whence the collection is eaſie, that vertue of Chriſt paſſion reached vntounto the Fathers of the olde Teſtament; and that the Lord gaue the plenarie forgiueneſſe of their ſinnes reſpecting the future humiliation of his ſonne. This point needed not much proofe, but that our Romiſh aduerſaries by a conſequent of their doctrine, ſeeme to denie it: for truth of it ſee theſe Sriptures. Acts 15.11. Ioh. 8.56. Heb. 13.8. Apoc. 13.8.
And what ſhould let then to infer? that they were admitted to heauen properly ſo called, without detainement in their Limbus, the skirt of hell, vntill Chriſts comming thither to deliuer them.
That which they teach of this place is this; that it is a part of hell; and ſuch a part▪ as betwixt which, and the place of the damned, there is no ſolide interſtitium: that it was a priſon,Catechiſ. Trident. in Art. deſcendet ad inferos. wherein, though the Fathers had an immunitatem poena ſenſibilis, freedome from all ſenſible paine; yet were they depriued of the viſion of God, and tormented at leaſt with this that they hung in a ſuſpenſiue hope of that bleſſed glory, which they expected.
Now if it be true, their ſinnes were remitted: ſecondly they iuſtified and reconciled vntounto GOD, by faith in Chriſt to come: thirdly, were adopted for ſonnes: how can it be imagined, that they were thus puniſhed? Againe, S. Augustine profeſſed, that he neuer could finde hell in Scripture put for good; and the receptacle of ſoules,August. Epiſt. 99. ad Euod. what euer it were, whither the Fathers went, was ſure good; wherein they had, not onelyonly immunity from ſenſible paine, but receiued comfort. Luc. 16.25.
Thirdly, it is a ruled opinion of many their Diuines, that it is a greater puniſhment, to be depriued of Gods preſence, then to feele any other the paines of hell; and that the anguiſh is more, to conſider that depriuall of glory, then to feele the ſmart of any other infernall torment; which if it be ſo; then ſure the greateſt puniſhment was theirs that yet are confeſſed to hauehave liued and dyed high in Gods fauour. Heb. 11.
Adde vntounto this, that the title giuen to their place of abode, is Paradiſe metaphoricalliLuke 23.43.: that with Paul is all one, with the third heauenk2 Cor. 12.2., the Palace of Gods principall reſidence; a place of pleaſure ſure, and free from all puniſhment, both of ſenſe and loſſe. But let vsus heare what they can ſay for maintenance of their Lymbus, they alleadge that Gen. 37.35. I ſhall goe downe ſorrowing to my S…nne in infernum. Anſ. And why not in ſepulchrum? to the graue: the word beares it wel enough, and the purport of Iacobs ſpeech; wherein he expreſſeth a griefe that would neuer leaue him, till death: and compare Gen. 42.38. the like ſpeech; yee ſhall bring my gray head with ſorrow to the graue: the word is all one, and thinke ye his gray head went to Lymbus?
The ſecond teſtimonie, is Luc. 16.23.26. betwixt the place of the damned, and the boſome of Abraham; there was foreign: a great hiatus: therefore no ſolide interstitium betweene them, but both ſoules in the ſame gulfe. Anſ. Now ſure a pretie collection. And if Bellarmine had beene to deale with Chemnitius; how ſcoffingly would he hauehave girded at ſuch grammaticall quiddities? But is it his opinion in deede? that this chaſma is ſuch an empty hiatus, wherein is no ſolide interstitium? Then me thinkes, there ſhould be no ſuch impoſſibility of interchangeable paſſage, betwixt the ſpirits aboue and belowe; and how a Commeatus betweene them, ſhould in ſuch an empty ſpace, be more impoſſible for ſpirits, then ſight or audience, I ſee not. But for anſwere he cannot forget their rule in ſchooles that Theologia ſymbolica, non est argumentiua; and that eueryevery ſtring of a parable is not to be ſtrayned; nor can any thing be vrged thereout, beyond the principall intention. And for his empty foreign, though it ſignifie properly, that hiatus oris in oſcitation; yet is tranſlated by a Synecdoche of the ſpecies, to ſignifie any diſtance or ſpace of place. And ſo here is intended by our Sauiour, in this parabolicall pro …popaeia: his foreign, being nothing, for ought our aduerſaries can proue, but that great diſtance, betwixt heauen, the ſeat of the bleſſed, and hell, the priſon of the damned.
Thirdly, they alleadge 1 Sam. 28.13 The ſoule of Samuel was ſeene aſcending out of the earth Anſ. firſt, the text hath not the ſoule of Samuel, but Deos. And is it their opinion it was Samuels ſoule, came vp ſo wrapped in a mantle verſe 14. belike hee found cold comfort in that refrigerium, that Lymbus afforded, that hee was faine, thus to be-mantle his ſoule, to keepe heare: ſecondly, I thus reaſon: if this aſcending were of the true Samuel & not of his ſpectrum; either of ſoule alone, or of body alone, or of both: not of his ſoule alone, for quid animae & pa…io? what had his ſoule to doe with a mantle? if of bodie alone, an aſſent might be thereof out of the graue; if both; why might not his ſoule firſt deſcend out of heauen and in the graue reſume the bodie? and ſo aſcend: ſo that there is no neceſſitie of aſcending out of hell, or any liſt thereof: but thirdly, what if not Samuel at all, nor nothing of his, but his ſpectrum: a phantaſm, alone aſſumed, by an euill ſpirit, was that that appeared? ſurely, the reaſons brought both by Fathers, and other late writers for this opinion, are not to be contemned.
For firſt, is it likely, that the Lord refuſing to anſwere Saul by meanes ordinarie, verſe 6. vvould thus extraordinarily giuegive reſolution by Samuel ſent from the dead? Secondly, was Samuel ſoule thus at command of a Witch? to be called out of his reſt, by her, verſe 11. eſpecially by Magicall meanes? but I perceiue, it is not for nothing they place …ymbu ſo neere the hell of the damned; they ſhould doe the Diuell great wrong, to take his borderers out of his kingdome, or to imagine, that emptie Chaſma could keepe them from his command. I omit anſwere to the arguments of the contrarie opinion: as that he is called Samuel: and ſecondly, that he foretold things to come; which being contingent, were accordingly accompliſhed. Heare the anſwere of ſome Fathers to theſe reaſons, and thereby iudge of their opinions: to the firſt thus Theodoret, Theodoret. in 1 Sam. 28.hiſtoria cum qui viſus est, nominat Samuelem, propteria quod, ſic crediderit Saul. The hiſtorie cals him that appeared, Samuel, becauſe Saul ſo thought of him: and this to be no ſtrange kinde of ſpeech, he proues, by the like in other ſcriptures; thus alſo it ſtiled the Angels, that appeared vntounto Abraham, and the Lord of them (men;) becauſe the Patriarcke ſuppoſing them to be ſuch, ſet meate before them, &c. vide locum.
To the ſecond, S. Baſile thus;Baſil. in Iſay 8. ad eum modum & daemones quae ſententia ac decreto dei constituta erant, iamque palam euulgata ſaepenumero annunciarunt bis, qui facile in fraudem illiciuntur. &c. After the ſame manner hauehave the diuels often declared ſuch things as were appointed, by the ſentence and decree of GOD and now openly diuulged vntounto ſuch as are eaſily brought into errour.
And then inſtanceth in this example, affirming them, to be Diuels, transforming themſelues into the habit and perſon of Samuel: that hauing heard the ſentence of condemnation pronounced againſt Saul, promulged it, as their owne; I might glut the reader with like teſtimonies of others, but theſe may ſuffice.
Their third teſtimonie is, 1 Pet. 3.19. he preached vntounto the ſpirits in priſon; now heauen is no priſon. Anſ. The full opening of this place, will beſt be done, when we ſhall come by Gods grace, more purpoſely to handle it. Here only, as much as ſhall ſuffice, for looſing the hold, they hauehave here taken, for Lymbus, firſt, the ſpirits here preached vntounto, if they were in pr ſon at the time of their preaching, cannot be intended to be the ſoules of the Fathers; for that they are deſcribed to hauehave been incredulous and diſobedient; and ſo I hope they will not ſay of Abraham, Iſaac, and Iacob, &c. Secondly,See Heb. 11.93 they will neuer be able to proue that this preaching was to them, at the time while they were in priſon: for quorſum? But hereof more hereafter.
As touching their other teſtimonies, and reaſons pretended out of the ſcriptures, they hauehave beene all ſufficiently, and often anſwered, and the aunſweres ſtands to this day vnconfuted, as that Crambe Zach. 9.11. Thou haſt brought the priſoners out of the lake where are no waters; the (…u) here mentioned, is to be applied to the Church, as the foeminine particles ſhew; the lake is not hell, but babiloniſh captiuitie: and the vvhole reading is corrupt, as appeares to any aduiſing with the originall.
Their reaſon: then Chriſt was not the firſt that aſcended into heauen Anſ. This ſeemed no great abſurditie to the auncients; whoſe iudgement it was of Elias, that hee was tranſlated in to heauenmMat. 2.58.: ſecondly, for all this Chriſt might be the firſt, that in bodie and ſoule entred into fulneſſe of that glorie, prepared for the elect in the kingdome of heauen. And thus much of that controuerſie.
The remainder of this verſe hath little elſe, then hath beene alreadie treated off, hee reſumes onelyonly the end of this ordinance of God to reconcile vsus by the bloud of his Sonne; and ſecondly, explanes that which hee had ſaid of the manifeſtation of Gods iuſtice; ſhewing what he meant thereby: that he might be iust: that is, declared to be iuſt, and yet, a iuſtifier of him that is of the faith of Ieſus; that is, although he did diſcharge from puniſhment, and guilt of ſinne; and approued as righteous, ſuch as renouncing themſelues and their owne righteouſneſſe, expect iuſtification by beleeuing in Chriſt Ieſus. Him that is of the faith of Ieſus. Gal. 3.9.10. as if he ſhould ſay, him that renouncing the ſect of merit-mongers, embraceth the ſuppoſed hereſie of ſolifidians.
Hitherto, of the Apoſtles firſt argument againſt iuſtification by workes, thus largely handled from cap. 1. verſe 16. to this place. Followes now the poſition of the contrarie concluſion: that a man is iuſtified by faith, with new arguments to that purpoſe.