Exposition of Colossians, Sermons · Chapter 1 · Verse 20
VER. 20. And by him to reconcile all things vntounto himſelfe, and to ſet at peace through the bloud of his Croſſe both the things in earth and the things in heauen.
This verſe is a further amplification of the Apoſtles ſecond argument, whereby he proues Chriſt a ſufficient redeemer, and the ground of this alſo is from the eternall decree of his Father, for that muſt be reſumed (it pleaſed the Father) (by him to reconcile) the matter, ſubſtance and generall propoſition laid downe in this verſe, is this.
That it pleaſed the Father, that the death of Chriſt in whom all fulneſſe of merit is found, ſhould bee a full and perfect attonement and reconciliation of all things to himſelfe.
This is generally propounded in the firſt words, and by him &c. and then it is further explaned with ſome change and variety of phraſe, and withall there is mention made of the ſpecial meanes of reconciliation (namely) the death of Chriſt, and that his bloudy death vponupon the croſſe in thoſe words (and to ſet at peace by the bloud of his croſſe. In the laſt words we hauehave a diſtinction of all things reconciled in reſpect of place, that ſome be in earth and ſome be in heauen (both the things in earth and the things in heauen.) Theſe are the generall parts of this verſe.
Come we to the firſt thing the generall propoſition (& by him) to reconcile all things vntounto himſelfe,Interpretation. by him, that is, by Chriſt, not as an inſtrument as the Papiſts ſay, Chriſt is but a miniſter yet a chiefe miniſter of reconciliation, for ſo they would bleare the eies of ſuch as read their annotations in their Rhemiſt teſtament: we are not ſo to vnderſtand the words of the Apoſtle, but by him as a materiall and meritorious cauſe of reconciliation as the Apoſtle ſaith, 2. Corin. 5.19. God was in Chriſt reconciling the world to himſelfe, not imputing their ſinnes vntounto them, (to reconcile) that is to ſet at one and to make of enemies friends as the Apoſtle ſaith, Rom. 5.10. When wee were enemies we were reconciled to God, by the death of his ſonne taking away the cauſe of enmity and difference, (namely) ſin, for ſo long as that remained vntaken away, no friendſhip could be betweene God and man, and therfore we hauehave it in the place before named 2. Corin. 15.16. not imputing their ſinnes vntounto them (all things) (that is) all things in heauen and earth that he had appointed to be reconciled (to himſelfe) theſe words hauehave reference to the word Father in the verſe before. Thus then we are to conceiue theſe words, it pleaſed the Father by Chriſt not as an inſtrument but as the meritorious cauſe to make al that he had appointed to be reconciled euen at one and at peace with himſelfe, remouing al cauſe of enmity between them and himſelfe.
Heere firſt we are to marke the connexion of this verſe Doct. 1 with the former,Our reconciliation with God is euer grounded on fulneſſe of merit. that the Apoſtle coupleth & conioyneth theſe two together that it pleaſed the Father. That in him ſhould all fulneſſe dwell, and by him being full of merit to reconcile all things vntounto himſelfe, whence it followes that our reconciliation with God, is euer grounded on the fulneſſe of merit: fulneſſe of merit in naturall order euer goes before reconciliation with God as the ground of it, and the reaſon is this, reconciliation with God is an agreement and an attonement made betweene God and vsus, by taking away ſinne the cauſe of difference, now ſinne is not taken away without full ſatisfaction made vntounto God and hee is not ſatisfied but by fulneſſe of merit anſwering his iuſtice, euen ſuch merit as is able both to appeaſe his wrath, and procure his louing fauour, for no imperfect thing can ſatiſfie the iuſtice of God, therefore fulneſſe of merit euer goes before reconciliation with God.
For vſe Ʋſe. of this, as it is in the naturall order of theſe things that fulneſſe of merit goes before reconciliation with God,We muſt apprehend fulnes of merit before we can be perſwaded of reconciliation with God. ſo is it in the comfortable apprehenſion of them that are reconciled to God, wee muſt firſt apprehend by Faith the fulneſſe of merit, before we can be perſwaded of our reconciliation with God, the conſcience of man will neuer be truly quieted and pacified touching reconciliation with God till hee come to apprehend by faithfulneſſe of merit in Chriſt, though a ſanctified life and good works, doe make our calling and election ſure 2. Pet. 1.10. and it is the obiection of the Papiſts that our confidence in God touching the fauour of God, ariſeth not onelyonly of Faith, but of good works, and for this they alleadge 1. Ioh, 3.21. if our heart condemne vsus not, then hauehave we boldnes towards God, yet wee muſt know that a ſanctified life and good works giuegive no aſſurance of themſelues by their own merit or worthineſſe (as the Papiſts teach) but as they hauehave relation to Faith, whereof they are euident ſignes, and as they hauehave their life and actiuity from Faith, for mark, that place of Peter, giuegive diligence, ſaith hee, to make your calling and election ſure, in doing theſe things; but what? doe theſe things done ſimply of themſelues make ſure our calling and election, no, no ſuch matter, but as they are ioyned & knit vntounto faith, ſo ſaith the Apoſtle, verſe 5, ioyne to your faith vertue,2. Pet. 1.5.6.7. and with vertue knowledge, &c. ſo then good works of themſelues, breed no aſſurance of Gods fauour, but as they are ioyned with faith, and doe iſſue out from Faith,Rom. 5.1. it is the plaine doctrine of S. Paul that being iuſtified through faith, we hauehave peace toward God, through our Lord Ieſus Chriſt, peace and confidence towards God, touching his fauour and our reconciliation with him ariſeth from iuſtification by Faith, and that hath euer relation to the perfect merit of the obedience and death of Chriſt, to the fulneſſe of merit found in him, I may heere be bold to relate as fitting to this purpoſe a worthy obſeruation of Luther, I hauehave ſeene (ſaith hee) many among the Papiſts, who hauehave painefully trauelled and vponupon meere conſcience hauehave done as much as was poſſible for them in faſting, praier, and other exerciſes, and all to this ende that they might obtaine quietnes and peace of conſcience, notwithſtanding the more they trauelled, the more they were ſtricken downe with feare, and eſpecially when the houre of death approached, they were then (ſaith hee) ſo fearefull that I hauehave ſeene many murtherers, and other malefactors condemned to death, at the time of execution dying more couragiouſly, and more comfortably then they did. This Luther obſerued in his time, and there is reaſon for it from the word of God, for it is impoſſible that the conſcience ſhould euer bee pacified concerning reconciliation with God by any good thing found in vsus, no, not by faith it ſelfe for the goodneſſe of it, or done by vsus by the merit of it, but onelyonly by faith apprehending the fulneſſe of merit, and that found onelyonly in Chriſt.
The next thing we hauehave to marke, is to be gathered from Doct. 2 the word (reconcile) that word giues to conſider of a foregoing enmity and diſagreement,There is enmity and diſagreement between God and vsus, till we be reconciled vntounto him. for reconciliation is euer (as we know) of parties at difference in regard of offence. So then hence wee are taught; that before we are reconciled to God by Chriſt there is enmity and diſagreement betweene God and vsus, hee is an enemy vntounto vsus and we are enemies to him; the Scripture is plentifull in the proofe of this, we need goe no further then the verſe following,Col. 1.21. you which were in times paſt ſtrangers and enemies, in time before your reconciliation with God, there was enmity betweene God and you.
Let the vſe Vſe. of this be,We are to labor for ſpeedy reconciliation with God. to teach vsus to labour for timely and ſpeedy reconciliation with God by his ſonne Ieſus Chriſt, I meane, for actuall reconciliation, for though ſuch as belong to Gods election, are in Gods purpoſe, and materially by the death of Chriſt reconciled to God, yet that is not comfortable till it be knowne to vsus, we muſt labour for actual reconciliation with God by a iuſtifying faith, and for aſſurance of it by the ſpirit of God to ſtirre vsus vp to this duty, conſider this, is God our enemy? who then can be our friend; as the Apoſtle ſaith on the contrary, if God bee with vsus, who can be againſt vsus, Rom. 8.31. ſo if hee bee againſt vsus, who can be for vsus, if God who ſhould comfort vsus in time of trouble and diſtreſſe be angry with vsus, then our trouble and diſtreſſe is doubled vponupon vsus, it is is both greeuous and paineful vntounto vsus, and it is mingled with bitternes of the curſe, it is an accurſed trouble; in a word, if God be offended with vsus, and wee not actually reconciled vntounto him, all the creatures are at enmity with vsus, all the iudgements of God attend vsus, yea we are liable, not only to common miſeries, but to ſtrange and ſudden iudgements, as we ſee ſome vnrepentant ſinners ſuddenly ouertaken by the hand of God many times in their greateſt delights, euen in the Sun-ſhine, Sodome was deſtroied, and ſo it may be with vsus for any thing we know;Gen. 19.23.24. therfore this exhortation is needfull, that with ſpeed we labour to be reconciled to God, it was not for nothing that the Apoſtle did ſo earneſtly enforce it. Now we then, as Ambaſſadors for Chriſt, we pray you, yea God by vsus, and Chriſt himſelfe doth intreat you,2 Cor. 5.20. that you would not contemne his grace, caſt off his merits, and lightly regard his death, wee pray you in Chriſts ſtead, that ye be reconciled to God.
I doubt not vponupon due conſideration of this truth, eueryevery one will confeſſe it a thing needfull to bee reconciled to God, yet there bee many things to hinder the practiſe of this ſo neceſſary a duty, and one great hinderance of it, I will diſcouer, and that is the want of feeling our owne miſerie in which wee are by nature,Note. many bleſſe themſelues in their naturall ſtate, and feele no want of the bloud of Chriſt for reconciliation with God, they feele not themſelues diſioined from God, both in regard of holineſſe and happineſſe, and that there is in their whole man, both body and ſoule, an horrible confuſion, their vnderſtanding full of palpable darkeneſſe, their will peruerſe, abhorring that is good, their affections raging and inordinate, and if they ſhould die in that ſtate, that they ſhould enter into that vnſpeakable miſery, that hath no end but ſhall continue for euer in hell, this many feele not, and ſo neuer ſeeke after reconciliation with God, and to bee free from this miſery, wee muſt therefore looke into the word of God, that diſcouers our miſery, and labour to hauehave a liuely ſence and feeling of it,The firſt ſtep to bleſſednes. for that is the firſt ſteppe to bleſſedneſſe, to know and feele our owne miſery, & know for a truth, that we can neuer with true comfort applie the ſweet promiſes of the Goſpell touching remiſſion of ſins, till wee hauehave a true feeling of our owne miſery, it is the order Chriſt himſelfe hath taught to bee held in our comming to him with hope of comfort. Mat. 11.28. Come to me you that labour, you that feele your ſinnes and are preſſed with the waight and burden of them, and you ſhall finde eaſe, none but you.
We are futher to marke that the Apoſtle ſayth, it pleaſed Doct. 3 the Father to reconcile all things vntounto himſelfe,EueryEvery ſin is againſt God. hence wee may gather, that eueryevery ſinne is againſt God, eueryevery ſinne reacheth vp to heauen, and is an offence againſt God himſelfe, reconciliation heere ſpoken of being an agreement betweene God and ſinnefull man, it muſt needs be that eueryevery ſinne is againſt God to whom reconciliation is made, we read Pſal. 51.4. that Dauid in the confeſſion of of his adultery doth auouch it with repetition & doubling againſt thee, againſt thee onelyonly hauehave I ſinned, and the Lord himſelfe ſayth, Gen. 20.6. that he kept Abimelech from adultery, and in that from ſinning againſt himſelfe, I kept thee that thou ſhouldeſt not ſinne, not againſt Abraham, but againſt me.
Reaſons of this are theſe, eueryevery ſinne is a tranſgreſſion Reaſon. 2 of Gods Law, 1. Ioh. 3.4. and ſo offenſiue to the Law giuer God himſelfe.
Ob. The Law hath two Tables,Obiection. 1. Ioh. 3.4. the firſt concerning louelove to God, and the ſecond concerning louelove to man, therefore it may ſeeme the breach and tranſgreſſion of the commandements of the firſt Table, is onelyonly againſt God.
Anſw. The breach and tranſgreſſion of any commandement of the firſt table is directly and immediately againſt God, but not onelyonly the breach and tranſgreſſion of a commandement of the ſecond table, as it is a tranſgreſſion is alſo againſt God, for eueryevery euill word ſpoken or deed done againſt man hath a double relation, either to God as a tranſgreſſion of his Law, or to man in the hurt ariſing by it vntounto man, as a tranſgreſſion, it is a ſin, and ſo againſt God, and there is ſuch an agreement and combination between the two tables that as the firſt is fulfilled in the ſecond, for by duties of louelove to our brethren we teſtifie our louelove to God, ſo the tranſgreſſion of the ſecond, doth redound to the firſt, and ſo is alſo againſt God.
Reaſon 2 Secondly, eueryevery ſinne is againſt him that hath abſolute and full power to remit it,Ioh 43.25. Mat. 9.5, and that is onelyonly God, by the teſtimony of the Scribes, and therefore eueryevery ſinne is againſt God.
Object. If any oppoſe againſt this, that in the petition, forgiue vsus our debts, as we forgiue our debters?
Anſwere. The Anſwer is, we doe remit the treſpaſſes of our brethren, not as they are properly ſinnes and tranſgreſſions, for ſo the remiſſion of them belongs only to the Lord, and no man is able to doe it, but as they bring detriment and hurt to man, either in body or goods or good name, ſo man may remit without impeachment or derogation to Gods glory, a man doth remit a treſpaſſe, when hee doth forgiue the hurt ariſing from thence to himſelfe, together with all conceiued anger and malice, but the remiſſion of any treſpaſſe as it is a ſinne properly and onelyonly belongs to God, it is therefore a true concluſion, that eueryevery ſinne though it bee an euill againſt man, is not ſo much againſt the perſon of the man vponupon earth, as againſt the Maieſty of God in Heauen.
This truth meets with that erroneous mincing and extenuating Vſe. 1 diſtinction of ſinne, made by the Papiſts,Confutation of a Popiſh diſtinction. that ſome ſinnes are veniall, and ſome mortall; yea, veniall of their owne nature, euen ſuch as are onelyonly beſides and not againſt the Law of God, and may ſtand with true iuſtice and deſerue not eternall death, but are taken away by ſome temporary puniſhment, this extenuation of ſinne cannot ſtand with the doctrine now deliuered, for if eueryevery ſinne be againſt God who is infinite in Maieſty and Glory, it muſt needes deſerue infinite puniſhment, the greatneſſe of eueryevery offence againſt any perſon in the common-wealth is euer meaſured and eſteemed according to the dignity and quality of the perſon againſt whom it is committed, ſo ſinne being againſt God, the due deſerued puniſhment of it, of neceſſity muſt be anſwerable to the offence of ſo high a Maieſty, there being euer a proportion betweene the Law-giuer, the Law it ſelfe, and the puniſhment due to offendours, it is therefore to bee renounced as a ſhifting vaine diſtinction inuented by the Papiſts to obſcure the great grace of God in the remiſſion of ſins; that ſome ſins are of their owne nature veniall.
For a ſecond vſe; is it ſo that eueryevery ſin reacheth to heauen; Vſe. 2 and is an offence againſt God;We are to take notice of the enormity and greatnes of eueryevery ſin. hence take we knowledge of the enormity and greatnes of eueryevery ſin, though it be a ſin againſt the ſecond table, though it be an euill word or deede againſt man, to the hurt of his body, goods or good name, yet wee muſt know it ſtayeth not at the man, but reacheth vp to the Lord, and he it is that will be auenged of it, eueryevery man can take notice of the groſſe ſinnes of the ſecond Table, yea, many hold them the onelyonly great ſinnes (which indeed they are not) though they bee very foule. But if they wrong their brethren either ſecretly or in ſmall matters, then they out of their blindneſſe of mind thinke it is either no ſinne at all, or a trifling ſinne, if they can blinde the eyes of men all is well, but know it whoſoeuer thou art, though thou mayſt deceiue man and bleare his eyes with a thouſand deuices, yet thy ſinne is againſt God, and thou canſt not blinde his eyes, no gifts, no bribes, no cunning, can ſtop or ſtay him, as he is God, he will hauehave vengeance for his part, 1. Sam. 2.25. ſayth old Ely, if one man ſin againſt another, the Iudge as Mediator may moderate and order the matter, and by his authority cauſe him that hath done the wrong, (as it is a wrong to man) to make recompence and ſatisfaction, but as it is a ſinne againſt the Lord who will plead for him? ſurely, none but Ieſus Chriſt the righteous.
Come wee to the explanation of the Apoſtles generall propoſition in the wordes following (And to ſet at peace) where we ſee a change of the phraſe,Interpretation. and expreſſing of the ſpeciall meane of reconciliation. To ſet at peace, is all one in ſubſtance with the former phraſe, to reconcile, and ſo to be conceiued (namely) to ſet at one to make of enemies friends; (Through the bloud) (that is) through his bloudy death, it is a metonimicall ſpeech, bloud being put for the ſhedding of his bloud, and it is added (of his bloud) to ſignifie the condition of his death, which was accurſed, and to make a difference betweene that ſhedding of his bloud, and the ſhedding of it at othertimes, as at the time of his circumciſion, whipping, crowning with thornes, which were preparatiues to the ſhedding of his bloud on the croſſe, thus then the words are to be vnderſtood, and to ſet at one to make of enemies friends, through his death, and that his bloudy and accurſed death on the croſſe.
Doct. 4 The firſt thing wee hauehave hence to marke is generall, (namely) this,Reconciliation betweene God and his choſen, is made only by the bloudy death of Chriſt. Heb. 7.26. that reconciliation and peace made between God and his Elect, by taking away ſinne is onelyonly by the bloudy death of Chriſt, by Chriſt his ſacrifice on the croſſe, the Apoſtle heere ſets it downe as the proper fruit and effect of Chriſt his death, and wee finde it not in any place of Scripture aſcribed to any other thing, but onelyonly to the death of Chriſt, and for this wee hauehave many pregnant places, now in the end of the world, hath he appeared once to put away ſinne, by the ſacrifice of himſelfe, Heb. 10.14. with one offeringe hath hee conſecrated for euer them that are ſanctified; our Sauiour ſayth, conſummatum eſt, it is finiſhed,Iohn. 19.30. heereby ſignifying the conſummation & perfection of his croſſe.
The poynt being cleere it ſerues for the vſe Ʋſe. of it, to confute the PapiſtsConfutation of the Papiſts touching their reall and externall ſacrifice, which they hold to bee in the Sacrament of the ſupper euen the very body and bloud of Chriſt vnderunder the formes of bread and wine, offered vp to God the Father as a propitiatory ſacrifice for the quicke and dead, that is their doctrine, now theſe two things cannot ſtand together, that reconciliation and peace was made by the death of Chriſt betweene God and his choſen, & that there is another propitiatory ſacrifice in the Sacrament, and that wee may yet further ſee the errour of the Papiſts and be better ſettled in the truth taught by our Church grounded on the word of God, conſider wee but this one reaſon, Chriſt his ſacrifice once offered vponupon the croſſe, is a moſt perfect and full ſatisfaction for the ſins of Gods Elect and is of infinite end eternall vertue and efficacy, and therefore other reall ſacrifices are needleſſe and ſuperfluous.
The learned amongſt the Papiſts reply, Object. that the ſacrifice of the croſſe is (indeed) of infinite and eternall vertue to ſatisfie and ſanctifie, but yet ſay they there muſt bee other ſacrifices to repreſent and apply the vertue and fruit of that ſacrifice vntounto vsus.
There is no more reaſon why Chriſt ſhould againe be ſacrificed, Anſwer. that his owne perfect oblation once offered vppon the croſſe, might be applyed vntounto vsus, then there is that hee ſhould be againe incarnate, that the fruit of his incarnation might be applied vntounto vsus, for they can ſhewe no diſſimilitude betweene theſe things.
They reply further by way of diſtinction, that whereas the holy Ghoſt ſayeth, Object. wee are ſanctified by that oblation of Chriſt his body once offered vppon the croſſe, he ſpeakes of the bloudy ſacrifice which was ſufficient once to be done: but beſides that, there is an vnbloudy ſacrifice, whereby Chriſt is offered vnderunder the formes of bread and wine in the Sacrament, and that is but an iteration of the former, whereby the fruit and effect of the former is applied vntounto vsus.
This diſtinction is flat contrary to the plaine text of the Apoſtle, Anſw. Hebr: 10.11.12. for if Chriſt ſhould bee often ſacrificed, after what manner ſoeuer it skilles not, then the difference would not hold which the holy ghoſt makes between the ſacrifices of the Law, and the ſacrifice of Chriſt for thus ſtands the oppoſition. The ſacrifices of the law were often to be offered, but the ſacrifice of Chriſt only once. The Prieſts of the law had many iteratiue & cōmemoratiue ſacrifices of Chriſt his death, therefore we hauehave not ſo now: this is the oppoſition of the holy ghoſt, and this falles to the ground, if there be any iteration of Chriſt his ſacrifice; againe, the diſtinction is abſurd and fooliſh, that Chriſt ſhould offer himſelfe vppon the croſſe after a bloudy manner, and in the Sacrament after an vnbloudy manner, for the ſacrifice and offering of Chriſt & his death and ſuffering, which cannot be without effuſion of bloud, are made by the holy ghoſt all one, Chriſt cannot be offered without dying and ſuffering,Heb: 9.25.27. therfore this diſtinction was neuer knowne to the holy ghoſt, neither hath it any footing in the word: it remaines a truth, that Chriſt his ſacrifice once offered vponupon the croſſe, is moſt abſolute, and of infinite merit and vertue to reconcile vsus vntounto God, and therefore other reall ſacrifices whether repreſentatiue (as they call them) or vnbloudy whatſoeuer, are needleſſe and vaine, and there is not in the Sacrament of the Supper, any reall externall propitiatorie ſacrifice, as the Papiſts groſſely hold and teach.
The next thing wee hauehave to marke is this, in that the Apoſtle makes the ſpeciall meanes of reconciliation betweene God and his choſen by taking away of their their ſinnes, both the guilt and puniſhment to be the death and paſſion of Chriſt, that it pleaſed the Father to reconcile, &c.
Wee may hence conclude, that our iuſtification in the Doct. 5 ſight of God, is not onelyonly by the death of Chriſt:Our iuſtification in the ſight of God, is not only by the death of Chriſt. the thing by which we are iuſtified in the ſight of God, is not the paſſion of Chriſt alone, though that is one ſpeciall thing by which we are iuſtified; for by that, as many as truely beleeue in Chriſt, hauehave onelyonly remiſſion of their ſinnes, which is but one part of our iuſtification in the ſight of God; in common reaſon wee know that reconciliation amongſt men is made, when the party offending hath ſatisfied the party offended, either by himſelfe or ſome other, for the offence, be it really, or in words onelyonly, reconciliation properly goes no further; the party offending, doth not by ſatisfaction for the offence deſerue further fauour, vnleſſe there be ſomthing elſe ouer and beſide that ſatisfaction; ſo is it in this caſe, the choſen of God being the parties offending; God being the party offended by their ſin, & ſatisfaction being made to his iuſtice by the death of Chriſt, that death alone conſidered, doth not procure any more than remiſſion of their ſins, & deliuerance from al puniſhment: it doth not alſo purchaſe a right to life euerlaſting, and ſo our iuſtification in the ſight of God, is not by the death of Chriſt alone, but alſo by the obedience of his life,Some hold that our iuſtification in the ſight of God, is only by the death of Chriſt. Reaſ ns confirming the truth of the Doctrine. our compleat and full iuſtification in the ſight of God is by the obedience of Chriſt as well actiue as paſſiue; it is held by ſome, that our iuſtification in the ſight of God is onelyonly by the death of Chriſt, and that the paſſion, is the onelyonly thing by which we are iuſtified in Gods ſight.
I will therefore labour firſt to ſtrengthen the truth now deliuered, by ſome reaſons out of the word of god, & then anſwer ſuch things as are commonly obiected againſt it.
Firſt therefore conſider we this reaſon: Chriſt is not onelyonly the price of redemption, but the end and perfection of the Law: to what purpoſe? for righteouſneſſe vntounto eueryevery one that beleeueth, they are the very words of the Apoſtle, Romanes 10.4. Chriſt perfectly fulfilled the Law for righteouſneſſe vntounto eueryevery one that beleeueth. Therefore eueryevery true beleeuer is iuſtified in Gods ſight, not onelyonly by his death and paſſion, but by his righteouſneſſe imputed.
Secondly, we finde theſe two things, righteouſnes, and redemption, to be ſeuerall and diſtinct benefits beſtowed on true beleeuers, but ye are of him in Chriſt Ieſus, who of God is made vntounto vsus, wiſedome, and righteouſneſſe, and ſanctification, and redemption. Therefore by the death of Chriſt,1 Cor. 1.30. the price of redemption, we hauehave only deliuerance from ſin and deſerued death, and not the gift of righteouſneſſe, to life eternall, they are diſtinct benefits.
Thirdly, whole Chriſt is giuen vntounto vsus with all his benefits, for hee was incarnate, and borne not for himſelfe, but for vsus, Iſay 9.6. vntounto vsus a child is borne, and vntounto vsus a ſonne is giuen, that hee might beſtow himſelfe wholy on vsus as a Mediatour, and all the workes of mediation, as (namely) his holy incarnation, his fulfilling of the Law, and his ſuffering for ſin, therfore we by faith are made partakers of the righteouſneſſe of Chriſt, as well as of the merit of his death: if it were not ſo, then it would follow that halfe Chriſt, Chriſt onelyonly ſuffering, and not working, were giuen vntounto vsus.
Fourthly, the Apoſtle ſaith, Romanes 5.19. As by one mans diſobedience many were made ſinners, ſo by one mans obedience many ſhall bee made righteous; where hee compares Adam and Chriſt together, that as many as were made ſinners by Adams ſinne imputed vntounto them, ſo many are made righteous by the obedience of Chriſt imputed.
Object. If any except againſt this, and ſay, the Apoſtle there meanes Chriſt his obedience in ſubmitting himſelfe willingly to the death, in which it was his Fathers will, hee ſhould ſuffer for his choſen.
I anſwere, Anſw. that the Apoſtle ſpeaks not only of Chriſt his obedience to death, but generally of his whole courſe of righteouſneſſe both in his life and death, and that is euident in that hee calls it the gift of righteouſneſſe, verſ. 17. an… the reigning of grace by righteouſneſſe through Ieſus Chriſt, verſ. 21. Theſe reaſons do plainly euince this truth, that true beleeuers are iuſtified in the ſight of God, not only by Chriſt his death, but alſo by his actiue obedience, & his perfect fulfilling of the law for them being imputed vntounto them.
Now againſt this it is commonly obiected, Objections a∣gainſt the do∣ctrine deliue∣red, anſwered that Chriſt fulfilled the Law for himſelfe, and therefore his death alone, is that by which we are iuſtified in the ſight of God.
Chriſt as man fulfilled the Law for himſelfe, that hee Obiect. 1 might be an holy high prieſt in both natures, Anſw. but as mediator God and man, hee did not, neither was bound to fulfill it for himſelfe, for in that his fleſh was perſonally vnited to his Godhead, it was in it ſelfe fully ſanctified, and from his very conception in the wombe of his mother, moſt worthy to be bleſſed with eternall life, and had right to eternall life, as the fleſh of the ſonne of God, but yet Chriſt of his owne accord became ſubiect and fulfilled the law for vsus.
It is ſaid againe, wee read that by the bloud of Ieſus we Obiect. 2 hauehave entrance, wee hauehave ius ingrediendi in Sancta, Hebr. 10.19.nempe coelum, (that is) right to eternall life by the bloud of Chriſt, Rom. 5.9. we are iuſtified by his bloud, and we ſhall bee ſaued from wrath by him.
There is ſuch neereneſſe and affinitie betweene the paſſion of Chriſt and his actiue obedience, Anſwer. that the one may not bee ſeuered from the other. For Chriſt in ſuffering obeyed, and in obeying ſuffered. When therefore the holy Ghoſt ſaith, that by the bloud of Chriſt we are iuſtified, wee are to vnderſtand it as a figuratiue ſpeech, where one part of the obedience of Chriſt is ſet downe for the whole. Thus we finde iuſtification aſcribed to the reſurrection of Chriſt Rom. 4.25. which indeed doth only iuſtifie by way of teſtimonie and application, and not by ſatisfaction, as doth the obedience of his life and death.
Obiect. 3 Some doe further obiect on this manner, ſay they, ſuch as truly beleeue in Chriſt are freed by Chriſt from the guiltineſſe and puniſhment of their ſins, and are in & through him adopted to be the children of God, & by their adoption hauehave right and title to heauen, yea they are coheires with Chriſt, Rom. 8.17. and therefore are iuſtified only by Chriſt his death and paſſiue obedience.
Anſwere. To this I anſwer, that iuſtification hath euer adoption annexed vntounto it, and ſuch as are iuſtified by Chriſt, are alſo adopted, and hauehave receiued power to be actually accounted the children of God by Chriſt, but we muſt know that our adoption comes from the obedience of the ſon of God made man, & from his voluntary ſubiection to the Law, & his fulfilling of it, the text is plain, Galat. 4.4.5. God ſent foorth his ſonne made of a woman and made vnderunder the Law, not borne but made, that hee might redeeme them which were vnderunder the Law, that wee might receiue the adoption of the ſonnes. The obedience of the Sonne of God made man, and made vnderunder the Law, is that which freeth true beleeuers from vnderunder the law, and giues them adoption of ſons. Chriſt as the naturall ſon of God, is heire of his Fathers kingdome: true beleeuers as the adopted ſonnes become partakers of the ſame inheritance. Chriſt his mediation performes to them the grace of adoption, and his mediation is his holy incarnation, his fulfilling of the Law, and his ſuffering for ſinne, and therefore ſtill it remaines a truth, that we are iuſtified in Gods ſight, not by the death of Chriſt alone, but alſo by his actiue obedience.
Rom. 4.5. Obiect.Some obiect that faith is accounted or imputed for righteouſneſſe, and no other righteouſneſſe required to our iuſtification in Gods ſight, but faith, and therfore the righteouſneſſe of Chriſt is not imputed vntounto vsus, to our iuſtification.
I anſwer, Anſw. nothing indeed is required on the true beleeuers part but faith, nothing elſe on his part is neceſſary to his iuſtification in Gods ſight by the couenant of grace but Faith, yet that Faith muſt be conſidered together with the obiect of it (namely) that which it takes hold of, and that is the righteouſneſſe of God, as the Apoſtle calls it, 2. Cor, 5.21. and that is the perfect righteouſneſſe of Chriſt; which hath all the power and merit of it from his godhead, and is therefore called the righteouſneſſe of God,Phil. 3.9. and ſo is Faith counted for righteouſneſſe, becauſe it takes hould on that which is our righteouſneſſe in the ſight of God, euen the perfect righteouſneſſe of Chriſt: other obiections there be but theſe are the chiefe, and theſe beeing anſwered let vsus hold it as a truth grounded on the word of God,We are to hold the truth of the doctrin deliuered. that our iuſtification in the ſight of God is not onelyonly by the death and paſſion of Chriſt, but alſo by his perfect actiue obedience imputed vntounto vsus, before we come to the laſt wordes of this verſe obſerue one thing further, the Apoſtle ſaith not through the wood of his croſſe, but through the bloud of his croſſe, power to reconcile, pacifie, ſatisfie and ſanctifie, is not giuen to the wood of the croſſe, but to Chriſt his painefull ſuffering on the croſſe.Popiſh ſuperſtition touching the wooden croſſe of Chriſt, diſcouered to bee moſt groſſe. The papiſts aſcribe much to the woodden materiall croſſe of Chriſt, that it being the inſtrument of redemption and the Altar on which Chriſt was offered, it is ſanctified and truely called holy croſſe, whereas indeed the Scripture neuer calls it holy but rather curſed for the Apoſtle proues that Chriſt became accurſed for vsus in that he ſuffered on the croſſe, and that by teſtimony taken out of the olde teſtament, it is written, curſed is eueryevery one that hangeth on tree: yet the Papiſts will needes force holineſſe vponupon the woodden croſſe,Gal. 3.13. yea they put confidence in it, and pray vntounto it, holy croſſe ſaue vsus: thus groſſely ſuperſtitious are they, it is ſufficient to hauehave named this among ſuch as renounce and abhorre ſuch popiſh groſſe and carnall ſuperſtition.
Come we to the laſt words (both the things in earth, and the things in heauen) theſe words are a diſtinction of things reconciled to God, by things in earth we are to vnderſtand onelyonly the choſen of God liuing in the world:Interpretation. 1. Tim. 5.21. Obiect. by things in heauen, the holy and elect Angels as they are called.
HaueHave the elect Angells who neuer ſinned neede of Chriſt a mediatour? this ſeemes contrary to all ſhew of truth, for reconciliation is a ſetting at one, by taking away ſinne.
Anſ. Angells had need of Chriſt a mediator, not of redemption from ſinne, for ſo Chriſt is onelyonly the mediatour betweene God and man, but of conſeruation in goodneſſe and grace,1. Tim. 2.5. that they might by the grace of Chriſt be confirmed and ſet out of danger of defection and falling from God, and that they might againe be knit together with the elect vnderunder one and the ſame head Chriſt Ieſus, as the Apoſtle ſaith, Eph. 1.10. that he might gather together in one all things, both which are in heauen, and which are in earth in Chriſt. In theſe reſpects the holy Angels had need of a mediator.
Now that which we hauehave hence to marke, is this, that it pleaſed the Lord together with the reconciliation of his choſen to himſelfe, to worke the confirmation of his elect Angels in grace & goodnes, knitting them inſeparably to himſelfe, he would not perfect the bleſſedneſſe of his holy Doctrin. 6 Angels, without the bleſſedneſſe of his choſen amongſt men:Gods choſen children are right deare to the Lord. he might hauehave confirmed them long before, but hee would not, it was not his pleaſure to giuegive them that bleſſing, till Ieſus Chriſt the mediator came and ioyned them with man. Heere then we are taught to ſee & conſider the infinite and vnſpeakeable louelove of God to his choſen, that his choſen children are right deere to the Lord,Heb. 11.39.40 and of exceding great price with the Lord. We ſhall find it the argument of the holy Ghoſt himſelfe, to prooue that the Lord had a fatherly, prouident, and ſpeciall regard of his church vnderunder the new Teſtament, that the Saints that ſuffered in time of the old Teſtament got not the thing promiſed, becauſe God had reſpect to vsus: God prouiding that they without vsus ſhould not be perfected. Where the argument ſtands thus; That the Lord had a fatherly care ouer vsus, becauſe they were not made perfect without vsus, and ſo it doth plainely manifeſt and euince the Lords wonderfull louelove, and his gratious regard of his choſen, that he would not giuegive his holy Angels their full bleſſing of their confirmation in grace, without the bleſſing of the reconciliation of his choſen, and that this louelove of the Lord towards his choſen, may bee yet more cleare vntounto vsus, conſider that the choſen children of God, are ſo eſteemed of the Lord, that for their ſakes hee doth many times extend his bounty, and beſtow temporarie benefits vponupon the wicked, if ten of them had been found in Sodome, the whole Citie had beene ſpared for their ſakes. The world doth hate, malice,Gen. 18. mocke and contemne the godly, making more accompt of one prophane Eſau, than of twenty true hearted Iacobs, but the Lord whoſe louelove is life it ſelfe, more eſteemeth one Iacob, one faithful ſeruant of his, then ten thouſand worldlings; yea ten of them ſhall ſtand before him to turne him from anger to mercy, when hee will not vouchſafe to reſpect ten thouſand ſuch as the world honoureth for men and women of great accompt.
Oh then let vsus euer ſeeke and ſue to bee within compaſſe Ʋſe. 1 of the Lords louelove, rather than the worlds liking,We are to ſeek and ſue to be within compaſſe of Gods louelove. and ſay with the Prophet Dauid, Pſalme 4.6. Many ſay who will ſhew vsus any good? but Lord, lift vp the light of thy countenance vponupon vsus. Againe, are the choſen of God of ſuch high eſteeme and price with the Lorde, that without them hee would not perfect the bleſſed eſtate of his holy Angels, and by them and for them hee extends his Ʋſe. 2 goodneſſe to the wicked?Such as feare God, bring much good to the place where they liue. Then let vsus hauehave our eies opened to behold whether good or euill doe come to a land, to a city, or to an houſe by ſuch as feare God, for the ſake of tenne ſuch, the Sodomites had eſcaped the fearefull plague of fire and brimſtone, and for Noahs ſake, was Cham preſerued. Paul had all the ſoules giuen him that were in the ſame ſhip, Act. 27.24. are theſe then the hurts of a place, and muſt bee rooted out, or elſe we ſhall not bee well. Oh then learne to ſee their price with God, and the profit and good that come… euen to the wicked, by ſuch men and women as feare the Lord, learne to eſteeme of them as we ought; let vsus not be like the Gadarenes Mar. 5. to prefer our ſin before Chriſt, and wiſh any one fearing God to be gone, rather then part with a trifling profit, learn I ſay, to thinke on the price with God, and profit to men, of ſuch as feare the Lord.