Commentary on Daniel, Chapter 9 · Doctrines 1 · Question 25 – Question 30
Here followe certaine questions of the iustice of Christ, in what manner, wherein, and in what measure it is applyed.
Quest. 25. Whether as Christs satisfaction for the punishment of sinne is imputed to vsus by faith, so likewise his innocencie.
It must of necessitie followe, if that Christ hath obtayned and purchased for vsus a perfect and absolute redemption, that he hath discharged our whole debt, not onelyonly in satisfying for the punishment of the lawe, but in imputing also vntounto vsus his innocencie and obedience, as may appeare by these reasons.
1. Christ is of greater power to communicate vntounto vsus his innocencie, then Adam was to deriue vntounto vsus the guilt of his sinne and disobedience: then as by Adam, sinne was propagated, and death came in by sinne, Rom. 5. 12. so it is necessarie, that we should receiue from Christ not onelyonly exemption from death by his death, but be cloathed also with his righteousnesse.
2. We cannot stand in iudgement before God, vnlesse we be endued with perfect iustice: now perfect iustice is that whereby the commandements of God are exactly fulfilled, which was performed not onelyonly by that one act of Christs death, but by the perfect innocencie and holinesse of his whole life: therefore the whole obedience of Christ must be imputed and communicated vntounto vsus.
3. Christ discharged our whole debt: Now we are debters not onelyonly in respect of the punishment of the lawe, which by our disobedience we hauehave deserued: but the lawe exacteth also of vsus perfect obedience, and integritie from sinne: in both these respects then we hauehave neede of Christ.
4. The Apostle saith directly, Rom. 10. 4. that Christ is the ende of the lawe for righteousnesse vntounto euerie one that beleeueth, that is, by faith the righteousnes of Christ in fulfilling the lawe is imputed vntounto vsus in as full and ample manner, as if we had fulfilled the lawe our selues.
5. If Christ hath not fulfilled the lawe for vsus, it would followe, that the law remaineth still to be fulfilled by vsus, which is impossible.
The contrarie obiections answered.
Obiect. 1. The righteousnesse of faith, and the righteousnesse and fulfilling of the lawe, are two diuerse things: the righteousnesse, which we receiue by Christ, is by faith, therefore not the fulf…ng of the lawe.
Answ. The righteousnes of the lawe by works, and of the gospel by faith, are not two diuerse righteousnes, for they differ neither in matter, as both requiring that obedience which is to be performed vntounto God, not in forme, for the lawe of God is the rule of righteousnes in both: they differ in the efficient and worker: the legal righteousnes must be performed by man himselfe, the Euangelical by Christ in our name: and in the ende; for the ende of the legal righteousnes is the glorie of man, if he could keepe it by his owne strength: the ende of the Euangelical iustice is the glorie of God, in the setting forth of his merciemercy. So then one and the same righteousnes, is both of the law in respect of Christ, who fulfilled the law, and it is not of the law in respect of vsus, because we fulfill not the law, but of faith, because we beleeue in him, who hath fulfilled the law for vsus.
2. Obiect. If the obedience of the life of Christ be imputed vntounto vsus, it seemeth then there was no cause, why Christ should die for vsus, seeing we are made iust by his obedience.
Ans. 1. As by Adam both sinne entred, and death by sinne, so it was requisite that in both we should in the one be healed, in the other helped by our blessed Medi…our: so Iustin Martyr, Iustin in exposit. fide… p 29…. edit. ….per conuersationem exactam evacuans lapsum, & per mortem indebitam, debitam extinguens, by his most exact conuersation he auoided mans fall, and by his vndue death abolished our due death, &c. 2. seeing the perfect fulfilling of the law consisteth in the perfect louelove of God, and of man, it was necessarie that Christ should die: for therein he shewed his perfect louelove vntounto God his father in beeing obedient vntounto him: Ioh. 14. 31. It is, that the world may know, that I louelove the Father: as likewise his perfect louelove of man, as our Sauiour saith, Ioh. 15. 13. Greater louelove then this hath no man, when any man bestoweth his life for his friends.
3. Obiect. The law bindeth either vntounto obedience of the law, or to the punishment, not vntounto both: if then Christs obedience be imputed vntounto vsus, the imputation of his satisfaction by his death would seeme to be superfluous.
Ans. 1. That proposition is not simply true, that the law bindeth either vntounto obedience of the law, or to the punishment: for the law doth not properly binde vntounto punishment: but that is added as a commination, the rather to mooue vntounto obedience of the commandement: as when the Lord saide to Adam, that in the day he did eate of the forbidden fruit, he should die the death: that commination was no part of the bond or obligation of the commandement, but a conditionail commination, if the other were not performed. 2. We must distinguish betweene the state of mans integritie, and his fall: while man stood in his integritie, he was onelyonly bound vntounto the obedience of the commandement▪ but since his fall, man both is subiect to the obedience of the law, which is not giuen him in vaine, and to the punishment, because he can not fulfill the law. 3. Againe, of the reprobate and wicked God exacteth onelyonly the punishment due vntounto their disobedience: but of his elect he requireth both the obedience of the law, and the penaltie, both which are performed in Christ: he hath fulfilled for them the one, and suffered the other. ex Polan.
4. Obiect. If Christ hath fulfilled the law for vsus, and we are by his obedience made righteous, then it would follow, that no other obedience or holines of life should be required of vsus.
Ans. It followeth not. Indeede that perfect and absolute obedience of Christ, whereby he perfectly fulfilled the law, is not exacted of vsus: for Christs obedience is ours by faith: yet an imperfect obedience is required, as a testimonie of our faith, and signe of our thankfulnes vntounto God: Like as it followeth not, because Christ died for vsus the death of the bodie, that therefore it is not necessarie that we should die: the death of the bodie still remaineth euen in the children of God, for it is appointed for men to die once, Hebr. 9. 27. but death is neither now as a punishment, or as a satisfaction for sinne, but as a condition of their mortall nature, and a passage vntounto a better life: After the same manner, obedience is now required of the members of Christ, but neither such an obedience, as Christs was, that is perfect, absolute, nor to the same ende, to be meritorious or satisfactorie for sinne.
5. Obiect. How are we made iust by the obedience of Christ, seeing that we in Christs death are together punished with him?
Ans. 1. We … not actually made iust by Christs obedience, but by the imputation thereof we are iustified, and held as iust in the sight of God. 2. It is not all one to say we are punished in Christ, and Christ was punished for vsus and in our stead: this is warranted by the Scriptu…e, as the Prophet saith, Isa. 53. 6. God hath laid vponupon him the sinne of vsus all. But the other can not be affirmed▪ … seeing in Christs death we hauehave remission of our sinnes, we can not be said for the same sinnes to be punished in and with Christ, whereof we hauehave remission in his death.
6. Obiect. Seeing Christ died to that ende, that we should be iustified by his death, as the Apostle saith, 2. Cor. 5. 21. He made him sinne for vsus that knew no sinne, that we should be made the righteousnes of God in him: how then is our righteousnes obtained by the obedience of his life?
Ans. 1. The obedience of Christ in his life and death can not be seuered: for in perfect obedience is required constancie and perseuerance vntounto the ende: therefore the obedience of Christ in his death and suffering, is a part of his integritie, innocencie, and righteousnes. 2. Neither doth that place prooue, that our righteousnes was purchased onelyonly by Christs death: but to make that a perfect and acceptable sacrifice, the integritie of his life is required: for in that he knew no sinne in himselfe, (but our sinnes were imputed vntounto him, as his righteousnes is vntounto vsus) therein he was the vnspotted lambe, and so was made for vsus the sacrifice of atonement. We see then that euen to make the sacrifice of his death acceptable, the obedience and integritie of his life was requisite.
7. Obiect. How is Christs obedience made ours, seeing he as a creature was subiect to the law, and so was obedient thereunto for himselfe.
Ans. 1. It followeth not, that because Christ as man, was a creature, that therefore he was for himselfe subiect to the law: this is true of those which are creatures for themselues: but Christ was not made a creature for himselfe, he was not incarnate, and made man for himselfe, but for vsus: therefore not for himselfe, but for vsus, was he subiect to the law. 2. And further, that Christ was not for himselfe bound and subiect to the law, it may appeare by these arguments: 1. to them onelyonly the law was giuen, whome the ends of the law concerne, which are these: before the fall of man the Law was giuen to these two ends; to teach man the will of God, and to containe and keepe him in obedience to the will of God. After mans fall the law likewise hath two ends: to teach man to know himselfe, and to acknowledge his sinnes, and to stirre him vp to seeke the remedie against the same: But none of all these endes doe appertaine vntounto Christ: he needed not to be taught the will of God, nor yet to hauehave any helpe to containe him in his obedience: he had no sinnes to acknowledge, nor needed any such remedie: therefore the lawe was not giuen vntounto him. 2. The law was not giuen to him to keepe, who is the ende of the law: but Christ is the ende of the law, as the Apostle sheweth, Rom. 10. 4. and the law is a schoolemaster to bring vsus vntounto Christ, Gal. 3. 19. 3. Christ is aboue the law, and Lord of the law, euen as man, therefore not vnderunder the law, or subiect vntounto it: the first is euident, where Christ saith, the Sonne of man is Lord of the Sabbath; which is a part of the law: and as he is Lord of part of the law, so of the whole.
8. Obiect. The Apostle saith, Heb. 10. 19. By the blood of Iesus we may be bold to enter into the holy place: & S. Iohn saith, 1. epist. 1. 7. The blood of Iesus doth purge vsus from all sinne: what neede then the imputation of the innocencie and obedience of Christ?
Ans. 1. Though the blood of Christ onelyonly be named, yet by a synecdoche, part beeing taken for the whole, other parts of his oblation are signified: as his obedience and innocencie, whereby his blood was made a sacrifice of atonement, acceptable vntounto God: for God was not simply delighted with the shedding of Christs blood, but with his obedience: as Bernard well saith, non mors, sed voluntas placuit spont… morientis, not the death, but the will of Christ, dying of his owne accord, was pleasing vntounto God. 2. If all were in deede ascribed to Christs blood, then the oblation of his flesh and bodie, the anguish and agonie of his soule, had beene superfluous: by the blood then the other parts are signified: but the blood is named, as the most conspicuous part of his oblation, and because it answered to the type, the blood of the legal sacrifices. 3. And though the blood of Christ doe purge vsus from all sinne, yet not from that b…nd and obligation, whereby we are tied to keepe the law: which we are freed from by the imputation of the obedience of Christ. 4. So then the expresse mention of the blood of Christ, doth not exclude his innocencie and obedience, but onelyonly the blood of the legal sacrifices, and mans merit, and all other humane meanes, which auaile not to saluation.
9. Obiect. But seeing Adams disobedience, by the which sinne entred, was but one offence in eating the forbidden fruit: one act likewise of Christs obedience, which was in the sacrifice of his death, may seeme to be sufficient for our iustification.
Ans. Though God gaue but one precept vntounto Ada… for these reasons: 1. because one commandement sufficed to exercise, and make triall of mans obedience. 2. And the transgression of one commandement was enough to make man guiltie of eternall death. 3. And thereby mans impotencie and weaknes appeared, who in the state of integritie was not able to keepe that one commandement: yet in that one precept were contained and included all the precepts afterwards giuen in the morall law: as Tertullian saith,lib. … primordialis illa lex, quasi matrix omnium praeceptorum Dei, that first law was the mother and wombe as it were of all Gods precepts: And, as Augustine well noteth,August. … …chirid. c. 45. in illo vno peccato intelligi possunt plura peccata, in that one sinne, many sinnes may be vnderstood, &c. quia superbia est illic, &c. for there was pride, in that man loued rather to be in his owne power, then Gods: there was sacriledge, because man beleeued not God; and homicide, because he cast himselfe headlong into death: there was spirituall fornication, because the integritie of mans minde was corrupted by the enticement of the serpent: and there was theft, because he vsurped the forbidden fruit: and couetousnes, in that he desired more, then sufficed. Wherefore seeing that in Adams transgression, we are made guiltie of many sinnes, we hauehave neede also of Christs whole righteousnes.
10. Obiect. If all Christs innocencie is imputed vntounto vsus for our righteousnes, then all Christs acts must be imputed vntounto vsus likewise for our iustification.
Ans. 1. It followeth not, that because all Christs acts which concerned the iustice and fulfilling of the law, are imputed vntounto vsus for righteousnes, that therefore all his acts are imputed: for his descension, conception, incarnation, his miracles, are not imputed vntounto vsus, because they were no part of the fulfilling of the law. So then it is true, that all the righteousnes, which is imputed vntounto vsus, Christ wrought for vsus; and that whatsoeuer Christ did, he wrought for vsus: he was conceiued, borne, circumcised, fasted for vsus: yet all Christs acts are not applied vntounto vsus for our iustification, but onelyonly those, wherein properly consisted Christs obedience, and the fulfilling of the law: And thus much shal suffice of this question, abridged out of Polanus.
26. Quest. Whether the iustice brought in by Christ, exceede the iustice of Adam.
The righteousnes of Christ imputed vntounto vsus by faith, is farre more excellent many waies then the iustice which Adam had in the state of his innocencie. 1. That was the iustice of a meere man, but this is the iustice of that person, which is both God and man. 2. for the effects: the iustice of Christ is meritorious of eternall life, it ouercame death, subdued the deuill: none of all which Adams righteousnes could doe. 3. Christs iustice is eternall and immutable, but Adams iustice was but temporarie for a time. 4. And we are in Christ restored to a more excellent state, then we lost in Adam, which was but terrene and mutable; but by Christ we receiue an heauenly, euerlasting, and immutable kingdome.
27. Quest. Whether it standeth with Gods iustice, to iustifie vsus by an others righteousnes, and how that may be.
1. It is not agreeable with Gods iustice, to iustifie a sinner, by that righteousnes, which is not intended vntounto him, nor wrought for him: but seeing Christ wrought not righteousnes for himselfe, but intended it wholly vntounto vsus, and our benefit; it very well standeth with Gods iustice, that we should be iustified thereby. 2. And this iustice of Christ, which is externall and without vsus, is more auaileable to saue and iustifie vsus, then if it were in our selues: for then it were subiect to change and alter, as all other gifts in vsus are mutable and changeable: but now this sauing righteousnes is in a subiect, namely Christ, immutable and vnchangeable. 3. And this righteousnes is verily made ours by faith: it is not an imiginarie or supposed iustification, but verily and in deede; for as we verily are by nature guiltie of Adams transgression, so is the obedience of Christ verely made ours by imputation through faith: And as our sinnes were imputed to Christ, and he verely suffered death the punishment of sinne: so we by the imputation of his righteousnes are verely made partakers of euerlasting saluation.
28. Quest. How the vision and prophesie was to be sealed vp.
The Latine interpreter readeth, vt impleatur, &c. that the prophesie and vision may be fulfilled: which is to the same purpose. Three waies hath our blessed Sauiour fulfilled and sealed vp all vision and prophesie. 1. Christ hath accomplished whatsoeuer was declared and foretold by the Prophets, as he saith, Matth. 5. I came not to dissolue the law, but to fulfill it: and he saith to his Disciples, Luk. 18. 31. Behold we goe to Ierusalem, and all things shall be fulfilled to the Sonne of man, which are written by the Prophets. 2. He hath fulfilled and sealed them vp, because he hath performed that, which the law could not doe, which was void, weake, and impotent without Christ: so the Apostle saith, Rom. 8. 3. That which was impossible to the law, because it was weake, &c. God sending his owne Sonne, &c. Christ came to performe that which the law intended, but was not able to effect. 3. Christ hath made an ende of vision and prophesie, they are determined in him: Matth. 11. 13. The Law and the Prophets prophesied vntounto Iohn: vponupon which words Chrysostome, orat. 2. contr. Iudaeos, sistere oportuit post Christum prophetias, &c. prophesies were to cease after Christ: So also Tertull, lib. advers. Iudaeos: post aduentum Christi & passionem eius, ia… non visio, neque propheta est, after the comming and suffering of Christ, now there is neither vision nor Prophet. 4. R. Salomon thinketh that this should be performed after the destruction of the second Temple, when after a long captiuitie of the people, the Messiah at the last should come, and then all prophesies and promises of the Messiah should cease. But Lyranus refelleth this conceit by these two arguments. 1. because the Prophet Hagge, speaking of the comming of the Messiah, saith,Hagg. 2. 7. 8. Yet a little while, and I will shake the …auens and the earth, &c. and the desire of all nations shall come: but if the Messiah were not yet come, there beeing 2000. yeares past since Hagges time, from whome vntounto the comming of Christ there were aboue 400. yeares, and a 1600. are runne since, how could this be called a little while? 2. the same Prophet there saith, the desire of all nations shall come, and I will fill this house with glorie: it is euident then, that the Messiah should come, the second Temple yet standing, and not so many yeares after the destruction thereof, as the Rabbin supposeth. 3. Experience sheweth, that long since all prophecies and visions among the Iewes are ceased: therefore they are hereby euidently conuinced, that the Messiah is come.
5. Barbinel, an other cauilling Iew, obiecteth, non debuisse auferri prophetiae donum, that the gift of prophesie might not be taken away: wherein he sheweth his ignorance, in not distinguishing betweene the time of vision and prophecie, and of the Messiah, who should ende all vision and prophesying. We also graunt, that God would not hauehave taken from his Church the gift of prophesying, but that he hath prouided a better way for the instruction of his people, in speaking vntounto vsus in these last daies by his Sonne, Hebr. 1. 2. Calvin.
29. Quest. Of the anointing of the holy one: who is signified thereby?
1. R. Salomon vnderstandeth this of the Temple and Sanctuarie with the Arke, and the vessels thereof, which he thinketh should be reedified and builded againe by the Messiah: But Lyranus euidently conuinceth this Rabbinicall conceit, by that place of Ieremie, 3. 16. When ye be encreased and multiplied in those daies in the land (saith the Lord) they shall say no more the Arke of the couenant of the Lord, for it shall come no more to minde, neither shall they remember it: it is euident then by this place, that the Messiah shall not restore againe the Arke and the Temple. And in this place the Angel prophesying of the anointing of the Messiah, afterward speaketh euidently of the destruction and desolation of the citie & Sanctuarie, v. 26. so farre off shall the Iewish Temple then be from beeing reedified at the comming of the Messiah, that it shall rather then be destroyed.
2. Wherefore, this most holy, or holy of holies is vnderstood to be Christ, who was prefigured and shadowed forth, by the most holy place in the Temple, where the Arke was, which had the Tables of stone within it, and the golden Cherubims stretching their wings ouer it.
3. Iunius in his commentarie giueth an other sense, by the most holy one vnderstanding the Sanctuarie, the annoynting, and ordinarie vse whereof should continue the time here limited and prefixed, to draw the people the better to repentance: and in the same sense he vnderstandeth the sealing of the vision and prophecie, that all this time the Lord would not leaue his Church destitute of Prophets: But the former words of bringing in euerlasting righteousnes, doe shew, that this is better vnderstood of the office of the Messiah, as Iunius himselfe interpreteth in his annotations vponupon this place: how Christ shall performe those two great benefits, of taking away sinne, and bringing in euerlasting righteousnes by these two meanes; his Euangelical teaching and prophesying, which shall make an ende of the visions of the law, and by his euerlasting priesthood, whereunto he should be anointed.
30. Quest. Why Christ is called the holy of holies.
1. This title and appellation is giuen vntounto Christ, both as God and man: As God in foure respects: 1. because he is holy of himselfe, and hath it not from any other. 2. this holines is essentiall in him, not accidentall, as it is in man. 3. because he is infinitely and beyond measure holy. 4. and he is the originall, cause, and fountaine of all holines: As he is man, he is most holy: 1. because of the vnion of his humane nature with his diuine. 2. because of the fulnes of all grace and holines, which he receiued as man. 3. because he is not holy onelyonly in himselfe, but sanctifieth and maketh holy his Church. 4. because he was not of vnholy made holy, as man is, but he was alwaies without sinne, and so alwaies holy, Perer. to this purpose also Osiand. he is called most holy, because in respect of his diuine nature, he is Deus sanctissimus, the most holy God: and in his humanitie he was without sinne. 2. This title to be called most holy, or holy of holies, is peculiar vntounto the Messiah, as to be called the king of kings, and Lord of Lords. And Eusebius obserueth well, that he neuer read in the Scripture, any of the Priests or Kings to be called holy of holies, lib. 8. de demonstrat. Euangelic. 3. Herein the most holy place in the Tabernacle was a type of Christ, wherein the Arke was kept: As the Tabernacle went before the Israelites, and when it refled, they staied: so we in all things should follow the direction of this Tabernacle. As the glorie of God rested vponupon Moses Tabernacle, so in Christ this blessed Tabernacle, dwelleth the fulnesse of the Godhead bodily, Col. 2. 9. As the Priests of the law had a Tabernacle to minister in, so, as the Apostle saith, Christ is the minister of the true Tabernacle, which God pight and not man, Hebr. 8. 2. And in this sense Christ also, Ioh. 2. calleth his bodie, the Temple, Polan.