by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation, through faith in his blood." (r) Here Paul celebrates the grace of God, because he has given the price of our redemption in the death of Christ: and then enjoins us to betake ourselves to his blood, that we may obtain righteousness, and may stand secure before the judgment of God. Peter confirms the same when he says, "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." (s) For there would be no propriety in the comparison, unless this blood had been the price of satisfaction for sin: for which reason Paul "Ye says, are bought with a price." (t) Nor would there be any truth in his other assertion, that "there is one Mediator, who gave himself a ransom," (v) unless the punishment due to our demerits had been transferred to him. Therefore the same apostle defines "redemption through his blood" to be "the forgiveness of sins:" (w) as though he had said, We are justified or acquitted before God, because that blood is a complete satisfaction for us. Which is consonant with the following passage, that "he blotted out the hand-writing, which was contrary to us, nailing it to his cross." (x) For these words signify the payment or compensation which absolves 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." (y) For hence we conclude, that we must seek from Christ what the law would confer upon any one who fulfilled it: or, which is the same, that we obtain by the grace of Christ what God promised in the law to our works: "which" commandments "if a man do, he shall live in them." (z) This the apostle confirms with equal perspicuity in his sermon at Antioch, asserting that "by Christ all that believe are justified from all things, from which they could not be justified by the law of Moses." (a) For if righteousness consist in an observance of the law, who can deny that Christ merited favour for us, when by bearing this burden himself he reconciles us

(r) Rom. iii. 24, 25.
(v) 1 Tim. ii. 5, 6.
(y) Gal. ii. 21.

(s) 1 Peter i. 18, 19.
(z) Col. i. 14.
(2) Lev. xviii. 5.

(t) 1 Cor. vi. 20.

(x) Col. ii. 14.

(a) Acts xiii. 39.

to God, just as though we were complete observers of the law ourselves. The same idea is conveyed in what he afterwards writes to the Galatians, that "God sent forth his Son, made under the law, to redeem them that were under the law." (b) For what was the design of that subjection to the law, but to procure a righteousness for us, by undertaking to perform that which we were not able to do. Hence that imputation of righteousness without works, of which Paul treats; (c) because that righteousness which is found in Christ alone is accepted as ours. Nor indeed is the "flesh" of Christ called our "food" (d) for any other reason but because we find in it the substance of life. Now this virtue proceeds solely from the crucifixion of the Son of God, as the price of our righteousness. Thus Paul says, "Christ hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour."(e) And in another place, "He was delivered for our offences, and was raised again for our justification." (ƒ) Hence it is inferred, not only that salvation is given us through Christ, but that the Father is now propitious to us for his sake. For it cannot be doubted, but this, which God declares in a figurative way by Isaiah, is perfectly fulfilled in him; “I will” do it "for mine own sake, and for my servant David's sake.”(g) Of this the apostle is a sufficient witness, when he says, sins are forgiven you for his name's sake." (h) For although the name of Christ is not expressed, yet John in his usual manner designates him by the pronoun avros, he. In this sense the Lord declares, "As I live by the Father; so he that eateth me, even he shall live by me." (i) With which corresponds the following declaration of Paul: "Unto you it is given for the love of Christ (vrig xgiorer) not only to believe on him, but also to suffer for his sake." (k)

"Your

VI. But the inquiry made by Lombard and the schoolmen, whether Christ merited for himself, discovers as much foolish curiosity, as the assertion does presumption when they affirm it. For what necessity was there for the only-begotten Son of God to descend, in order to make any new acquisition for

(b) Gal. iv. 4, 5. (e) Eph. v. 2. ()1 John ii. 12.

(c) Rom. iv. 5.
(ƒ) Rom. iv. 25.
(i) John vi. 57.

(d) John vi. 55.
(g) Isaiah xxxvii. 35:
(k) Phil. i. 29.

himself? And God by the publication of his own counsel removes every doubt. For it is said, not that the Father consulted the benefit of the Son in his merits, but that he "delivered him to death, and spared him not," (1) "because he loved the world." (m) And the language of the prophets is worthy of observation: "Unto us a Child is born." (n) Again: "Rejoice greatly, O daughter of Zion; behold thy King cometh unto thee." (0) There would otherwise be no force in that confirmation of his love, which Paul celebrates, that he "died for us, while we were enemies." (p) For we infer from this, that he had no regard to himself: and that he clearly affirms himself, when he says, "For their sakes I sanctify myself." (q) For by transferring the benefit of his sanctity to others, he declares that he makes no acquisition for himself. And it is highly worthy of our observation, that in order to devote himself wholly to our salvation, Christ in a manner forgot himself. To support this notion of theirs, the schoolmen preposterously pervert the following passage of Paul: "Wherefore also God hath highly exalted him, and given him a name which is above every name." (r) For, considered as a man, by what merits could he obtain such dignity as to be the Judge of the world and the Head of angels, to enjoy the supreme dominion of God, and to be the residence of that majesty, the thousandth part of which can never be approached by all the abilities of men and of angels? But the solution is easy and complete, that Paul in that passage is not treating of the cause of the exaltation of Christ, but only shewing the consequence of it, that he might be an example to us; nor did he mean any other than what is declared in another place, that "Christ ought to have suffered, and to enter into his glory." (s)

(n) Isaiah ix. 6. (9) John xvii. 19.

END OF THE FIRST VOLUME.