The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…

1. That the chastisement of our peace was upon him: by Peace here, Calvin doth well understand, not that of quietness in the conscience, but a reconciliation made with God through his sufferings. And it is observed by some, how emphatical the Scripture is in that Pronoun [He] He hath born, and He hath been wounded.

1. That the chastisement of our peace was upon him: by Peace here, Calvin doth well understand, not that of quietnes in the conscience, but a reconciliation made with God through his sufferings. And it is observed by some, how emphatical the Scripture is in that Pronoun [He] He hath born, and He hath been wounded.

The second follows, With his stripes we are healed: Some think that this is spoken to debase that condition Christ so voluntarily put himself in, that so his love might appear the more to us; it being an allusion to the State of servants, who used to be chastised by their lords. The phrase is the same with that, He hath born our griefs, or diseases, which Matth. 8.17. is applied to ⟨p. 37⟩Christs healing of diseases, and 1 Pet. 2. to that suffering upon the Cross. And well may this be, because the outward healing of diseases, was a Symbol or Testimony of his inward healing. Although Grotius observeth, That Christ is therefore said to bear our diseases when he cured them, because of the great pains and travel he took therein, for it was after Sun-set, and the multitude did much throng him; so then, by the words you see the whole price of our peace laid upon Christ, and by him all evils, both temporal and spiritual removed: but what is this to the purpose? Yes (say they) here our chastisements are laid upon Christ, therefore we have none for sin; but 1. if this proved any thing, it will be more then the Antinomians will yield, for it would infer, that there are no chastisements at all, either for sin, or no sin; now the Antinomians cannot deny (and experience confuteth them) but that the godly have afflictions, though as (they say) not for sin; and this will inevitably follow by their argument; for as they would prove from hence they have no sin at all, not only sin that will not condemn (as the Orthodox say) but even no sin; so it will by the same reason follow, that believers have no chastisements at all, I do not say (not for sin) but none at all.