The Institutes of the Christian Religion, Book 2 · Chapter 17
The .xvii. Chapter. ¶ That it is truely and properly sayde, that Christ hath deserued Gods fauour and saluation for vsus.
THis question is also to be assoyled for an addition. For there are some suttle men after a wrong maner, whiche, although they confesse yt we obteine saluation by Christ, yet cā not abide to heare the name of deseruing, by which they think the grace of God to be obscured: & so they will hauehave Christ to be only the instrumēt or minister, not ye author, guide, or Prince of life,Act. iij.x. as Peter calleth him. In deede I confesse, yt if a man will set Christ simply and by himself agaynst the iudgement of God, thē there shalbe no roome for deseruing: bicause there can not be foūd in man any worthinesse that may deserue the fauour of God: But, as Augustine moste truely wryteth,Libro. i. de. … sa… ctorū. the moste clere light of predestination and grace is our Sauiour hymselfe, the manne Christe Iesus, whiche hath obteyned so to be, by the nature of manne, whiche is in him, without any deseruynges of workes or of fayth goyng before. I beseche you let me be answered, whereby that same Man deserued to be taken vp by the Worde that is coeternall with the father into one persone, and so to be the only begotten sonne of God. Let therfore appere in our head the very fountayne of grace, frō whome according to the mesure of eueryevery one, it floweth abrode into all his members. By that grace eueryevery one from the beginnynge of his fayth is made a Christian. by whiche that same man from his beginnyng was made Christ.De bo…o perseuerā …. cap. vlt. Agayne in an other place: there is no playner example of predestination than the Mediatour himselfe. For he that made of the seede of Dauid a man righteous that neuer should be vnrighteous, without any deseruynge of his will goynge before, euen the same he dothe of vnrighteous make them righteous that are the membres of that hed: and so forth as there foloweth. Therefore when we speake of Christes deseruyng, we doe not say that in him is the beginnyng of deseruyng, but we clymbe vp to the ordinance of God, whiche is the firste cause thereof: bycause God of his owne mere good will apointed him Mediatour, to purchace saluation for vsus. And so is the deseruyng of Christ vnfitly set agaynst the merciemercy of God. For it is a common rule, that thinges orderly one vnderunder an other doe not disagree. And therefore it maye well stande together, that mans iustification is free by the mere merciemercy of God, and that there also the deseruyng of Christ come betwene, which is conteyned vnderunder the merciemercy of God. But agaynst our workes are aptly set, as directly contrarie, both the free fauour of God, and the obedience of Christ, either of them in their degree. For Christ could not deserue any thyng but by the good pleasure of God, and but bycause he was apointed to this purpose, with his sacrifice to appease the wrath of God, and with his obedience to put away our offences. Finally in a summe: bicause the deseruynge of Christ hangeth vponupon the only grace of God, whiche apointed vsus this meane of saluatiō, therfore as well the same deseruing, as that grace, is fitly set against all the workes of men.
This distinction is gathered out of many places of the Scripture. God so loued the world,Ih. iij.xiii yt he gaue his only begotten sonne, that who so euer beleueth him, shall not perish. We see how the louelove of God holdeth the first place, as the soueraigne cause or original, & thē foloweth fayth in Christ, as the second or nerer cause. If any man take exception and saye, that Christ is but the formal cause, he doth more diminish his power than the wordes may beare. For yf we obteine righteousnesse by fayth that resteth vponupon him, then is the matter of our saluation to be sought in him, whiche is in many places playnely proued. Not that we first loued him,Ih. iiij.i…. but he firste loued vsus, and sente his sonne to be the appeasyng for our sinnes. In these wordes is clerely shewed, that God, to the ende that nothing should withstand his louelove toward vsus, apointed vsus a meane to be reconciled in Christ. And this worde Appeasyng, is of great weight: bycause God after a certayne vnspeakeable manner, euen the same time that he loued vsus, was also angry with vsus vntil he was reconciled in Christ. And to this purpose serue all those sayenges: He is the satisfactiō for our sinnes.… Againe: It pleased God by hym to reconcile all thinges to hymself, appeasyng himselfe through the bloud of the crosse by him, &c. Agayne. God was in Christ, reconcilyng the worlde to himselfe, not impu…yng to men their sinnes.Ephe. ij.…vi. Eph. i.vi. Agayne: He accepted vsus in his beloued sonne. Agayne. That he might reconcile thē bothe to God into one man by the croūe. The reason of this mysterie is to be fetched out of the first chapter to the Ephesians, where Paule, after that he had taught that we were chosen in Christ, addeth therwithal, that we hauehave obteined fauour in him. How did God beginne to embrace with his fauour them whō he loued before the making of the world, but bicause he vttered his louelove when he was reconciled by the bloud of Christ? For sithe God is the fountaine of al righteousnesse, it must needes be, that mā so long as he is a sinner, hauehave God his enemie & his iudge. Wherfore the beginning of his louelove is righteousnesse,ii. Cor. v.…. such as is described by Paule: He made him that had done no sinne, to be sinne for vsus, that we might be the righteousnesse of God in him. For he meaneth, that we hauehave obteyned free righteousnesse by the sacrifice of Christ, yt we should please God, which by nature are the children of wrath, & by sinne estranged from him. But this distinction is also meante so oft as the grace of Christ is ioyned to the louelove of God. Wherupō foloweth, that he geueth vsus of his owne that which he hath purchaced: For otherwise it would not agree with him, that this prayse is geuen him seuerally from his father, that it is his grace and procedeth from him.
But it is truely and perfectly gathered by many places of the Scripture, that Christ by his obedience hath purchaced vsus fauour with his father. For this I take for a thyng confessed, that if Christ hath satisfied for our sinnes, if he hath suffred the punishmēt due vntounto vsus, if by his obediēce he hath appeased God, finally, if he beyng righteous, hath suffred for the vnrighteous, then is saluation purchaced for vsus by his righteousnesse: whiche is as much in effecte as to deserue it. But,Ro. v.xi. as Paule witnesseth, we are reconciled and hauehave receiued reconciliation by his death. But recōciliation hath no place, but where there went offence before. Therefore the meanyng is: that God, to whome we were hateful be reasō of sinne, is by ye death of his sonne appeased, so that he might be fauorable vntounto vsus. And the comparison of contraries that foloweth a litle after, is diligently to be noted: As by the trāsgression of one man,Ro. v.xix. many were made sinners: so also by ye obediēce of one, many are made righteous. For ye meaning is thus: As by ye sinne of Adā we were enstranged from God & ordeined to destruction, so by the obedience of Christ we are receiued into fauour as rigteous. And the future time of the verbe doth not exclude present righteousnesse, as appereth by the processe of the texte: For he had sayd before, that the free gift was of many sinnes vntounto iustification.
But when we saye, that grace is purchaced vsus by the deseruyng of Christ, we meane this, that we are cleansed by his bloud, and that his death was a satisfactiō for our sinnes.i. Ih. i.v. Luc. xxij.xx. His bloud cleāseth vsus frō sinne. This bloud is it yt is shed for remission of sinne. If this be the effect of his bloud shed, yt sinnes be not imputed vntounto vsus: it foloweth, that with that price the iudgemēt of God is satisfied. To which purpose serueth that sayeng of Iohn the Baptist:Ih. i.xxix. Beholde the lambe of God, that taketh awaye the sinne of the worlde. For he setteth in comparison Christ agaynst all the sacrifices of the law, to teache that in him only was fulfilled that whiche those figures shewed. And we knowe, what Moses eche where saith: Iniquitie shalbe cleansed, sinne shalbe putte awaie & forgeuen. Finally we are very well taught in the olde figures, what is the force and effect of the death of Christe. And this point the Apostle setteth out in the epistle to the Hebrues,Hebr. ix.xxii. very fytly taking this principle, that remission is not wrought withoute shedynge of bloode. Whervpon he gathereth, that Christ for the abolishing of sinne, appeared ones for all by his sacrifice. Againe: that he was offred vp to take awaie the sinnes of manie. And he hadde saide before, that not by the bloode of goates or of calues, butte by his owne bloode hee ones entred into the holy place, finding eternall redemption. Nowe when he thus reasoneth: If the bloode of a calfe do sanctifie, accordinge to the cleannesse of the flesh, that muche more consciences are cleansed by the bloode of Christ from deade workes: it easily appeareth that the grace of Christe is to muche diminished, vnlesse we graunt vntounto his sacrifice the power of cleansinge, appeasing and satisfieng. As a little after hee addeth: This is the mediator of the new testament, that the… whiche are called, maie receiue the promise of eternall inheritance, by meane of death for the redemption of sinnes goinge before, which remained vnderunder the lawe. But specially it is conuenient to weye the relation which Paule describeth,Ga. iii.xiii that he became curse for vsus. &c. For it were superfluous, yea and an absurditie, that Christ shoulde be charged with curse, but for this entent, that he payinge that which other did owe, shoulde purchace righteousnes for them.Esa. liii.v. Also the testimonie of Esaie is playne that the chastisement of our peace was laied vponupon Christ, and that we obteined healthe by his stripes. For if Christe had not satisfied for oure sinnes, it coulde not hauehave been saide, that he appeased God by takinge vponupon him the peine wherevnto we were subiect. Wherewith agreeth that whyche foloweth in the same place: For the sinne of my people I hauehave striken him. Let vsus also recite the exposition of Peter,i. Pet. ii.xxiii…. which shall leaue nothing doubtful: that he did beare our sinne, vponupon the tree. For he saithe, that the burthen of damnation from whiche we were deliuered, was laide vponupon Christe.
And the Apostles do plainely pronounce, that he payed the pryce of raunsome to redeeme vsus from the gyltinesse of deathe.Rom. iii.xxiij. Being iustified by his grace, through the redemption whiche is in Christ, whome God hathe set to be the propiciatorie by faith which is in his bloode. Paule commendeth the grace of God in this point, bicause he hath geuen the price of redemption in the deathe of Christ: and then he biddeth vsus to flee vntounto hys bloode, that hauinge obteined righteousnesse, we maye stande boldly before the iudgement of God. And to the same effecte is that saieng of Peter:i. Peter. i.xviii that we are redeemed, not by golde and siluer, but by the precious bloode of the vnspotted Lambe. For the comparison also woulde not agree, vnlesse with that price satisfaction had ben made for sinnes:i. Cor. vi.xx. for whiche reason Paule saith, that we are preciously bought. Also that other saieng of his wold not stande together: Ther is one mediator that gaue hymselfe to bee a redemption, vnlesse the peine hadde ben caste vponupon him whiche wee had deserued: Therefore the same Apostle defyneth, that the redemptino in the bloode of Christ is the forgeuenesse of synnes:Col. i.xiiii. as if he shoulde hauehave saide, that wee are iustified or acquyted before God, bycause that bloode aunswereth for satisfaction for vsus.Col. v.ii.xiiii. Wherewyth also agreeth the other place, that the hande writinge which was against vsus, was cancelled vponupon the crosse. For therein is meant the payment or recompense that acquyteth vsus from gyltinesse. There is also great weight in these wordes of Paule: If we be iustified by the workes of the lawe,Gal. ij.xxi then Christe dyed for nothynge. For hereby we gather, that we muste fetche from Christe that whyche the lawe woulde geue, yf any man can fulfyll it: or (whyche is all one) that wee obteyne by the grace of Christe that, whyche God promysed to oure woorkes in the lawe,Le. xviij.v when he sayde: He that dothe these thynges, shall lyue in them. Whyche he no lesse playnely confyrmeth in hys sermon made at Antioche,Act. xiii.xxxviii. affyrmeth that by beleuynge in Christe we are iustified from all those thynges, from whiche we coulde not be iustified in the lawe of Moses. For if the kepinge of the lawe be righteousnesse, who can denie that Christe deserued fauoure for vsus, when takynge that burden vponupon hym, he so reconciled vsus to God, as yf we our selue had kept the law? To the same purpose serueth yt whiche he afterward writeth to the Galatians:Gal. iiii.iiii. God sent his Sonne subiecte to the lawe, that he mighte redeeme those that were vnderunder the lawe. For to what ende serued that submission of his, but that he purchaced to vsus righteousnesse, taking vponupon hym to make good that whyche we wer not able to pay? Hereof cōmeth that imputation of righteousnesse without woorkes,Rom. iiii. wherof Paule speaketh, bycause the righteousnesse is reckened to vsus which was founde in Christ only. And truely for no other cause is the fleshe of Christ called our meate,Ioh. vi.lv but bicause we finde in him the substance of life. And that power proceedeth from nothinge els, but bicause the Sonne of God was crucified, to be the price of our righteousnesse.Eph. v.ii. Rom. iiii. … xxv. As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure. And in an other place: He died for our sinnes, he rose againe for our iustification. Hervpon is gathered, that not only saluatiō is geuen vsus by Christe, but also yt for his sake hys father is now fauourable vntounto vsus. For there is no doubt yt that is perfectli fulfilled in him, which God vnderunder a figure pronounceth by Esaie,Esa. xxxvii.xxxv. saieng: I wil do it for mine owne sake, & for Dauid my seruantes sake. Whereof the Apostle is a right good witnesse, where he saith: Your sinnes are forgeuen you for his names sake.i. Io. ij.xii. For though the name of Christ be not expressed, yet Ihon after his accustomed manner signifieth hym by thys pronoune He.Io. vi.lvij In whiche sense also the Lorde pronounceth: As I liue bicause of my father, so shall ye also liue bycause of me. Wherewith agreeth that whiche Paule saith,Phi. i.xxix It is geuen you bicause of Christe, not onelyonly to beleue in him, but also to suffer for him.
But to demaūd, whether Christ deserued for himself, (as Lombard, & ye other scholemen do) is no lesse foolish curiositie, thā it is a rash determination when thei affirme it.Sentent. li. 3. dist. 18. For what neded ye sonne of God to come down to purchace any new thing for himselfe? And the Lord declaring his own counsel, doth put it wholy out of doubt. For it is not said, yt the father prouided for the cōmoditie of his sonne in his deseruinges, but yt he deliuered him to death,Rom. viii. Esa. ix.vi. & spared him not, bicause he loued ye worlde. And the prophetes manners of speaking are to be noted, as A child is borne to vsus. Again: Reioce ye daughter of Siō: behold thy king cōmeth to thee. Also that confyrmation of louelove shoulde be very colde whyche Paule setteth oute,Rom. v.x. that Christe suffered deathe for his enemies. For therevpon we gather, that he had no respect of himselfe: & that same he plainely affirmeth in saieng:Ioh. xvii. I sanctifie my selfe for them. For he that geueth awaie the frute of his holynesse vntounto other, doth thereby testifie that he purchaceth nothing for hymselfe. And truely this is moste worthyly to be noted, that Christe, to geue him selfe wholy to saue vsus, did after a certaine manner forget himselfe. But to thys purpose thei doe wrongfully drawe this testimonie of Paule:Phi. ii.ix. Therefore the father hath exalted him, & geuē him a name. &c. For by what deseruinges coulde man obteine to be iudge of the worlde, and the heade of the Angeles, and to enioye the soueraigne dominion of God, and that in hym shoulde rest that same maiestie, the thousandth parte whereof all the powers of men and Angeles can not reache vntounto? But the solution thereof is easy and playne, that Paule doth not ther entreate of the cause of exalting of Christe,Lu. xxiiii.xxvi. but onelyonly to shewe the effect ensuing thereof, that it might be for an example to vsus. And no other thing is meant by that whiche is spoken in an other place, that it behoued that Christe shold suffer, and so enter into the glorie of his Father.