Chapter 17.

17. CHRIST RIGHTLY AND PROPERLY SAID TO HAVE MERITED GRACE AND SALVATION FOR US.

Sections.

1. Christ not only the minister, but also the author and prince of salvation. Divine grace not obscured by this mode of expression. The merit of Christ not opposed to the mercy of God, but depends upon it.
2. The compatibility of the two proved by various passages of Scripture.
3. Christ by his obedience truly merited divine grace for us.
4. This grace obtained by the shedding of Christ's blood, and his obedience even unto death.
5. In this way he paid our ransom.
6. The presumptuous manner in which the Schoolmen handle this subject.

1.

A question must here be considered by way of supplement. Some men too much given to subtilty, while they admit that we obtain salvation through Christ, will not hear of the name of merit, by which they imagine that the grace of God is obscured; and therefore insist that Christ was only the instrument or minister, not the author or leader, or prince of life, as he is designated by Peter, (Acts 3: 15.) I admit that were Christ opposed simply, and by himself, to the justice of God, there could be no room for merit, because there cannot be found in man a worth which could make God a debtor; nay, as Augustine says most truly, "The Saviour, the man Christ Jesus, is himself the brightest illustration of predestination and grace: his character as such was not procured by any antecedent merit of works or faith in his human nature. Tell me, I pray, how that man, when assumed into unity of person by the Word, co-eternal with the Father, as the only begotten Son at God, could merit this."—"Let the very fountain of grace, therefore, appear in our head, whence, according to the measure of each, it is diffused through all his members. Every man, from the commencement of his faith, becomes a Christian, by the same grace by which that man from his formation became Christ." Again, in another passage, "There is not a more striking example of predestination than the mediator himself. He who made him (without any antecedent merit in his will) of the seed of David a righteous man never to be unrighteous, also converts those who are members of his head from unrighteous into righteous" and so forth. Therefore when we treat of the merit of Christ, we do not place the beginning in him, but we ascend to the ordination of God as the primary cause, because of his mere good pleasure he appointed a Mediator to purchase salvation for us. Hence the merit of Christ is inconsiderately opposed to the mercy of God. It is a well known rule, that principal and accessory are not incompatible, and therefore there is nothing to prevent the justification of man from being the gratuitous result of the mere mercy of God, and, at the same time, to prevent the merit of Christ from intervening in subordination to this mercy. The free favour of God is as fitly opposed to our works as is the obedience of Christ, both in their order: for Christ could not merit anything save by the good pleasure of God, but only inasmuch as he was destined to appease the wrath of God by his sacrifice, and wipe away our transgressions by his obedience: in one word, since the merit of Christ depends entirely on the grace of God, (which provided this mode of salvation for us,) the latter is no less appropriately opposed to all righteousness of men than is the former.

2.

This distinction is found in numerous passages of Scripture: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish," (John 3: 16.) We see that the first place is assigned to the love of God as the chief cause or origin, and that faith in Christ follows as the second and more proximate cause. Should any one object that Christ is only the formal cause, he lessens his energy more than the words justify. For if we obtain justification by a faith which leans on him, the groundwork of our salvation must be sought in him. This is clearly proved by several passages: "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," (1 John 4: 10.) These words clearly demonstrate that God, in order to remove any obstacle to his love towards us, appointed the method of reconciliation in Christ. There is great force in this word "propitiation"; for in a manner which cannot be expressed, God, at the very time when he loved us, was hostile to us until reconciled in Christ. To this effect are all the following passages: "He is the propitiation for our sins;" "It pleased the Father that in him should all fulness dwell, and having made peace by the blood of his cross, by him to reconcile all things unto himself;" "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them;" "He has made us accepted in the Beloved," "That he might reconcile both into one body by the cross." The nature of this mystery is to be learned from the first chapter to the Ephesians, where Paul, teaching that we were chosen in Christ, at the same time adds, that we obtained grace in him. How did God begin to embrace with his favour those whom he had loved before the foundation of the world, unless in displaying his love when he was reconciled by the blood of Christ? As God is the fountain of all righteousness, he must necessarily be the enemy and judge of man so long as he is a sinner. Wherefore, the commencement of love is the bestowing of righteousness, as described by Paul: "He has made him to be sin for us who knew no sin; that we might be made the righteousness of God in him," (2 Cor. 5: 21.) He intimates, that by the sacrifice of Christ we obtain free justification, and become pleasing to God, though we are by nature the children of wrath, and by sin estranged from him. This distinction is also noted whenever the grace of Christ is connected with the love of God, (2 Cor. 13: 13;) whence it follows, that he bestows upon us of his own which he acquired by purchase. For otherwise there would be no ground for the praise ascribed to him by the Father, that grace is his, and proceeds from him.

3.

That Christ, by his obedience, truly purchased and merited grace for us with the Father, is accurately inferred from several passages of Scripture. I take it for granted, that if Christ satisfied for our sins, if he paid the penalty due by us, if he appeased God by his obedience; in fine, if he suffered the just for the unjust, salvation was obtained for us by his righteousness; which is just equivalent to meriting. Now, Paul's testimony is, that we were reconciled, and received reconciliation through his death, (Rom. 5: 11.) But there is no room for reconciliation unless where offence has preceded. The meaning, therefore, is, that God, to whom we were hateful through sin, was appeased by the death of his Son, and made propitious to us. And the antithesis which immediately follows is carefully to be observed, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," (Rom. 5: 19.) For the meaning is—As by the sin of Adam we were alienated from God and doomed to destruction, so by the obedience of Christ we are restored to his favour as if we were righteous. The future tense of the verb does not exclude present righteousness, as is apparent from the context. For he had previously said, "the free gift is of many offences unto justification."

4.

When we say, that grace was obtained for us by the merit of Christ, our meaning is, that we were cleansed by his blood, that his death was an expiation for sin, "His blood cleanses us from all sin." "This is my blood, which is shed for the remission of sins," (1 John 1: 7; Luke 22: 20.) If the effect of his shed blood is, that our sins are not imputed to us, it follows, that by that price the justice of God was satisfied. To the same effect are the Baptist's words, "Behold the Lamb of God, which taketh away the sin of the world," (John 1: 29.) For he contrasts Christ with all the sacrifices of the Law, showing that in him alone was fulfilled what these figures typified. But we know the common expression in Moses—Iniquity shall be expiated, sin shall be wiped away and forgiven. In short, we are admirably taught by the ancient figures what power and efficacy there is in Christ's death. And the Apostle, skilfully proceeding from this principle, explains the whole matter in the Epistle to the Hebrews, showing that without shedding of blood there is no remission, (Heb. 9: 22.) From this he infers, that Christ appeared once for all to take away sin by the sacrifice of himself. Again, that he was offered to bear the sins of many, (Heb. 9: 12.) He had previously said, that not by the blood of goats or of heifers, but by his own blood, he had once entered into the holy of holies, having obtained eternal redemption for us. Now, when he reasons thus, "If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself to God, purge your consciences from dead works to serve the living God?" (Heb. 9: 13, 14,) it is obvious that too little effect is given to the grace of Christ, unless we concede to his sacrifice the power of expiating, appeasing, and satisfying: as he shortly after adds, "For this cause he is the mediator of the new testament, that by means of his death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance," (Heb. 9: 15.) But it is especially necessary to attend to the analogy which is drawn by Paul as to his having been made a curse for us, (Gal. 3: 13.) It had been superfluous and therefore absurd, that Christ should have been burdened with a curse, had it not been in order that, by paying what others owed, he might acquire righteousness for them. There is no ambiguity in Isaiah's testimony, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was laid upon him; and with his stripes we are healed," (Is. 53: 5.) For had not Christ satisfied for our sins, he could not be said to have appeased God by taking upon himself the penalty which we had incurred. To this corresponds what follows in the same place, "for the transgression of my people was he stricken," (Is. 53: 8.) We may add the interpretation of Peter, who unequivocally declares, that he "bare our sins in his own body on the tree," (1 Pet. 2: 24,) that the whole burden of condemnation, of which we were relieved, was laid upon him.

5.

The Apostles also plainly declare that he paid a price to ransom us from death: "Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood," (Rom. 3: 24, 25.) Paul commends the grace of God, in that he gave the price of redemption in the death of Christ; and he exhorts us to flee to his blood, that having obtained righteousness, we may appear boldly before the judgement-seat of God. To the same effect are the words of Peter: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold," "but with the precious blood of Christ, as of a lamb without blemish and without spot," (1 Pet. 1: 18,19.) The antithesis would be incongruous if he had not by this price made satisfaction for sins. For which reason, Paul says, "Ye are bought with a price." Nor could it be elsewhere said, there is "one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all," (1 Tim. 2: 5, 6,) had not the punishment which we deserved been laid upon him. Accordingly, the same Apostle declares, that "we have redemption through his blood, even the forgiveness of sins," (Col. 1: 14;) as if he had said, that we are justified or acquitted before God, because that blood serves the purpose of satisfaction. With this another passage agrees, viz., that he blotted out "the handwriting of ordinances which was against us, which was contrary to us," (Col. 2: 14.) These words denote the payment or compensation which acquits us from guilt. There is great weight also in these words of Paul: "If righteousness come by the law, then Christ is dead in vain," (Gal. 2: 21.) For we hence infer, that it is from Christ we must seek what the Law would confer on any one who fulfilled it; or, which is the same thing, that by the grace of Christ we obtain what God promised in the Law to our works: "If a man do, he shall live in them," (Lev. 18: 5.) This is no less clearly taught in the discourse at Antioch, when Paul declares, "That through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," (Acts 13: 38, 39.) For if the observance of the Law is righteousness, who can deny that Christ, by taking this burden upon himself, and reconciling us to God, as if we were the observers of the Law, merited favour for us? Of the same nature is what he afterwards says to the Galatians: "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law," (Gal. 4: 4, 5.) For to what end that subjection, unless that he obtained justification for us by undertaking to perform what we were unable to pay? Hence that imputation of righteousness without works, of which Paul treats, (Rom. 4: 5,) the righteousness found in Christ alone being accepted as if it were ours. And certainly the only reason why Christ is called our "meat," (John 6: 55,) is because we find in him the substance of life. And the source of this efficacy is just that the Son of God was crucified as the price of our justification; as Paul says, Christ "has given himself for us an offering and a sacrifice to God for a sweet-smelling savour," (Eph. 5: 2;) and elsewhere, he "was delivered for our offences, and was raised again for our justification," (Rom. 4: 25.) Hence it is proved not only that salvation was given us by Christ, but that on account of him the Father is now propitious to us. For it cannot be doubted that in him is completely fulfilled what God declares by Isaiah under a figure, "I will defend this city to save it for mine own sakes and for my servant David's sake," (Isaiah 37: 35.) Of this the Apostle is the best witness when he says "Your sins are forgiven you for his name's sake," (1 John 2: 12.) For although the name of Christ is not expressed, John, in his usual manner, designates him by the pronoun "He," ("autos".) In the same sense also our Lord declares, "As the living Father has sent me, and I live by the Father: so he that eateth me, even he shall live by me," (John 6: 57.) To this corresponds the passage of Paul, "Unto you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake," (Phil. 1: 29.)

6.

To inquire, as Lombard and the Schoolmen do, (Sent. Lib. 3 Dist. 18,) whether he merited for himself, is foolish curiosity. equally rash is their decision when they answer in the affirmative. How could it be necessary for the only Son of God to come down in order to acquire some new quality for himself? The exposition which God gives of his own purpose removes all doubt. The Father is not said to have consulted the advantage of his Son in his services, but to have given him up to death, and not spared him, because he loved the world, (Rom. 8.) The prophetical expressions should be observed: "To us a Son is born;" "Rejoice greatly, O daughter of Zion: shout, O daughter of Jerusalem: behold, thy King cometh unto thee," (Isaiah 9: 6; Zech. 9: 9.) It would otherwise be a cold commendation of love which Paul describes, when he says, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us," (Rom. 5: 8.) Hence, again, we infer that Christ had no regard to himself; and this he distinctly affirms, when he says, "For their sakes I sanctify myself," (John 17: 19.) He who transfers the benefit of his holiness to others, testifies that he acquires nothing for himself. And surely it is most worthy of remark, that Christ, in devoting himself entirely to our salvation, in a manner forgot himself. It is absurd to wrest the testimony of Paul to a different effect: "Wherefore God has highly exalted him, and given him a name which is above every name," (Phil. 2: 9.) By what services could a man merit to become the judge of the world, the head of angels, to obtain the supreme government of God, and become the residence of that majesty of which all the virtues of men and angels cannot attain one thousandth part? The solution is easy and complete. Paul is not speaking of the cause of Christ's exaltation, but only pointing out a consequence of it by way of example to us. The meaning is not much different from that of another passage: "Ought not Christ to have suffered these things, and to enter into his glory?" (Luke 24: 26.)