legal in respect of Christ who being made under the Law that he might redeem us who were under the Law perfectly fulfilled the Law for us and evangelical in respect of us unto whom his fulfilling of the Law is imputed And herein stands both the agreement and difference betwixt the Law and the Gospel the agreement in that both require the perfect fulfilling of the Law unto justification the difference in that the Law requireth perfect obedience to be performed in our own persons but the Gospel accepts of perfect obedience perfomed by Christ our surety and imputed to us and so it is all one as if it had been performed in our own persons 2. If Christ by his conformity to the Law fulfilled the Law for us then are we justified by his habitual and actual righteousness and not meerly by his passive but Christ by his conformity to the Law fulfilled the Law for us for so we read He was born for us Luke 2.11 Luke 2.11 He was made subject to the Law for us Gal. 4.4 5. Gal. 4.4 5. and for our sakes he sanctified himself John 17.19 John 17.19 and for our sakes he did the Will of God Then said I loe I come to do thy will O God by the which Will we are sanctified Heb. 10.7 10. Heb. 10.7 10. Against this are divers exceptions As 1. That Christ obeyed the Law or conformed to the Law as need was for himself Christ say they as he was a man was bound to obey the Law for himself Answ This Assertion detracts from the merit of his obedience and from the dignity of his Person 1. From his merit for if his obedience were of duty then it were not †Debitum non est meritum meritorious Luke 17.10 and if this be true then have we no title to Heaven 2. From the dignity of his Person as if he needed either to obey for himself or by his obedience were any way bettered in himself O that these men would remember that the Person who did obey the Law was and is not only man but God also Christ fulfilled the Law not only as man but as God-man Mediator and therefore as his blood was Gods blood so his obedience was the obedience of God Who being in the form of God thought it no robbery to be equal with God And being found in fashion as a man he humbled himself and became obedient unto death Acts 20.28 Phil. 2.6 8. or until death We find him here God-man and from hence we conclude that all the legal actions of Christ from his Incarnation to his Passion inclusively were the actions of Christ God-man Mediator and Surety for us in a way of covenant and consequently they were not performed of duty nor for himself 2. They except that if Christ obeyed the Law for us that by his obedience we might be justified then shall not we our selves need to obey the Law but the Consequent is absurd therefore the Antecedent Answ We need not to obey the Law to that end that we may be justified thereby for this is impossible to us by reason of the flesh and therefore our Saviour fulfilled it for us and yet it follows not but that we may endeavour to obey the Law for other ends as to glorifie God to obey his Will to testifie our thankfulness to edifie our Brethren to assure our selves of our justification and so to make our calling and election sure in this Study and Practice of Piety consisteth our new obedience which we must therefore be careful to perform though Christ as to justification hath performed it for us 3. They except that if Christ by his active obedience fulfilled the Law for us and that so we are justified from all kind of sin both original and actual then Christ's suffering was in vain Answ Christ's active obedience is an essential part of our justification but not all our justification the material cause of our justification is the whole course of the active and passive obedience of Christ together with his original righteousness or habitual conformity unto the Law I say together with his original righteousness because many Authors express no more but only Christ's active and passive obedience but they are to be understood as asserting his original righteousness implicitely the act presupposing the habit And here observe the difference betwixt the Law in case of innocency and the Law in case of sin the Law in case of innocency required only doing but the Law in case of sin cannot be satisfied without doing and suffering Gal. 3.10 Gen. 2.17 Original justice and active obedience was sufficient to justifie man in his innocency but not to justifie man fallen and therefore we do not separate these the original the actual and the passive righteousness of Christ as to the matter of justification but we imply all Argu. 3 3. We read in Scripture of two parts of justification viz. the absolving of a believing sinner from the guilt of sin and death and the accepting of a believing sinner as righteous unto life The former is wrought by the sufferings of Christ imputed as a full satisfaction for sin the other by imputation of Christ's perfect obedience as a sufficient merit of eternal life by the former we are freed from Hell by the latter we are entitled to the Kingdom of Heaven Rom. 5.9 19. of them both the Apostle speaks We are justified by his blood Rom. 5.9 and we are made righteous by his obedience Rom. 5.19 Our Adversaries deny these two parts of justification saying that it consists wholly in remission of sin But we reply in every mutation though it be but relative we must of necessity acknowledge two terms terminum a quo terminum ad quem the denomination being commonly taken from the latter as in justification there is a motion or mutation from sin to justice from which term justification hath its name from a state of death and damnation to a state of life and salvation but if justification be nothing else but bare remission of sins then is there in it only a not imputing of sin but no acceptation as righteous a freedom from Hell but no title to Heaven They say indeed that to whom sin is not imputed to them righteousness is imputed and we grant that these things do alwayes concurr but yet they are not to be confounded for they differ in themselves and in their causes and in their effects 1. In themselves for it is one thing to be acquitted from the guilt of sin and another thing to be made righteous as we see daily in the pardon of Malefactors 2. In their causes for the remission of sin is to be attributed to Christ's satisfactory sufferings and acceptation as righteous unto life to Christ's meritorious obedience 3. In their effects for by remission of sin we are freed from Hell and by imputation of Christ's obedience we have right unto Heaven I will not deny
obedience and death depends upon Christ's resurrection for then it was that Christ himself was justified and then he was justified as a common person representing us therein so that we were then justified with him and in him and we are said to be risen with him and to sit with him in heavenly places Burges one admirably judicious saith that justification is given to Christ's resurrection as a priviledge flowing from its efficient cause Indeed Christ's death is the meritorious cause of our justification but Christ's resurrection is in some sence saith he the efficient cause because by his rising again the Spirit of God doth make us capable of justification and thâ—n bestoweth it on us I know there is some difference amongst these Worthies but they all agree in this that the resurrection of Christ was for our justification and that by the resurrection of Christ all the merits of his death were made appliable unto us As there was a price and ransome to be paid by Christ for the redemption of man so it was necessary that the fruit effect and benefit of Christ's redemption should be applied and conferred now this work of application and actual collation of the fruit of Christ's death began to be in fieri upon the resurrection day but it was not then finished and perfected for to the consummation thereof the Ascension of Christ the Mission of the holy Ghost Apostolical preaching of the Gospel to Jews and Gentiles the Donation of Heavenly grace and Christ's Intercession at the right hand of God were very necessary 1 Cor. 15.17 O the benefit of Christ's resurrection as to our justification If Christ be not risen again ye are yet in your sins and your faith is in vain Remission of sin which is a part of our justification though purchased by Christ's death yet could not he applied to us or possibly be made ours without Christ's resurrection and and in this respect oh how desirable is it Eph. 2.5 6. 2. He rose again for our sanctification So the Apostle He hath quickened us together with Christ and hath raised up together with Christ Our first resurrection is from Christ's resurrection if you would know how you that were blind in heart uncircumcised in spirit utterly unacquainted with the life of God are now light in the Lord affecting heavenly things walking in righteousness it comes from this blessed resurrection of Jesus Christ we are quickened with Christ it is Christ's resurrection that raised our souls Rom. 6.11 being stark dead with such a resurrection as that they shall never die more Whence the Apostle Reckon your selves to be dead unto sin but alive unto God through Jesus Christ our Lord. We are dead to sin and alive unto God by the death and resurrection of Jesus Christ we may reckon thus for our selves that if we be in Christ there comes a vertue from Christ an effectual working of Christ by his Spirit into our hearts and it is such a work as will conform us to Christ dead and to Christ risen why reckon thus saith the Apostle go not by guess and say I hope it will be better with me than it hath been no no but reckon Rom. 6.4 conclude make account I must live to God I must live the life of grace for Christ is risen To the same purpose he speaks before Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Christ rose again to a new life and herein his resurrection differed from the resurrection of those others raised by him as of Lazarus Jairus Daughter the Widow of Naims Son for they were but raised to the same life which formerly they lived but Jesus Christ was raised up to a new life and according to this exâ—mplar we should now walk in newness of life this is the end of Christ's resurrection that we should be new creatures of new lives new principles new conversations he rose again for our sanctification 3. He rose again for our resurrection to eternal life Christ is the patern and pledg and cause of the resurrection of our bodies for since by man came death by man came also the resurrection of the dead for as in Adam all dye 1 Cor. 15.21 22 even so in Christ shall all be made alive There is a vertue flowing from Christ to his Saints by which they shall be raised up at the latter day as there is a vertue flowing from the head to the members or from the root to the branches so those that are Christ's shall be raised up by Christ 1 John 5.28 29. Not but that all the wicked in the world shall be raised again by the power of Christ as he is a judg for all that are in their graves shall hear his voice and they shall come forth yet with this difference they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation In this respect the Saints shall have a peculiar resurrection and therefore they are called the Children of the resurrection because they shall obtain a better resurrection Luke 20.36 Heb. 11.35 as the Apostle calls it And is not Christ's resurrection desirable in this very respect if we should think these bodyes of ours being dust must never return from their dusts it might discourage but here is our hope Christ is risen and therefore we must rise it is the Apostles own argument against those that held there was no resurrection of the dead why saith the Apostle if there be no resurrection of the dead 1 Cor. 15.12 13 16 20. then is not Christ risen If the dead rise not then is not Christ raised But now is Christ risen from the dead and become the first-fruits of them that sleep he argues plainly that Christs resurrection is the principal efficient cause of the resurrection of the just I am the resurrection and the life saith Christ i.e. I am the Author John 11.25 John 5.21 and worker of the resurrection to life As the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will and hence it is that Christ is called a quickning Spirit Christ is the head and stock of all the Elect Christ is the Author procurer conveyor of life to all his off-spring by the communication of his Spirit Christ is a quickening Spirit quickening dead souls and quickening dead bodies 1 Cor. 15.45 the Author both of the first and second resurrection And is not this desireable He rose again for the assurance of our justification sanctification and salvation This is the reason why the Apostle useth these words to prove the resurrection of Christ I will give you the sure mercies of David Acts 13.34 none of Gods mercies had been sure to us if Christ had not risen again from the dead But now all is made sure his work of redemption being
thy God with all thy heart with all thy soul and with all thy mind this is the first and great Commandment Mat. 22 36 37 38. Now as our Saviour discovers love there so in like manner is faith and Christ there the necessary consequents But you may object what say we to obedience is not that rather the condition of this covenant thus shining in the Law Indeed the Law and obedience are Correlatives But in this case we are not to look to the Law as meerly mandatory we gave you the sence of the word and how it is used as a covenant of grace remember only this the Law is considered either more strictly as it is an abstracted rule of righteousness holding forth life upon no other terms but perfect obedience or more largely as that whole doctrine delivered on Mount Sinai with the preface and promises adjoyned in the former sense it is a Covenant of works but in the latter sense it is a covenant of grace And yet I dare not say that as the Law is a covenant of grace it doth exclude obedience In some sort obedience as well as faith may be said to be a condition of the covenant of grace I shall give you my thoughts in this distinction obedience to all Gods commandments is either considerable as a cause of life or as a qualification of the subject in the former sense it cannot be a condition of the covenant of grace but in the latter sense it may if by condition we understand whatsoever is required on our part as precedent concomitant or subsequent to the Covenant of grace repentance faith and obedience are all conditions but if by Condition we understand whatsoever is required on our part as the cause of the good promised though only instrumental why then faith or belief in the promises of the covenant is the only condition faith and obedience are opposed in the matter of justification and salvation in the Covenant not that they cannot stand together in one subject for they are inseparable united but because they cannot concur and meet together in one court as the cause of justification or salvation Now when we speak of the condition of the Covenant of grace we intend such a condition as is among the number of true causes indeed in the Covenant of works obedience is required as the cause of life but in the Covenant of grace though obedience must accompany faith yet not obedience but only faith is the cause of life contained in the Covenant 7. Who was the Mediator of this Covenant to this we distinguish of a double Mediator viz. Typical and Spiritual Moses was a typical but Christ was the spiritual Mediator and herein was Moses priviledged above all before him he was the Mediator of the Old Testament Christ reserving himself to be the Mediator of a better Covenant i. of the New Testament Moses received the Law from God Heb. 8.6 and delivered it to the people and so he stood a Mediator between God and the people never was mortal man so near to God as Moses was Abraham indeed was called Gods friend but Moses was Gods favorite and never was mortal man either in knowledge love or authority so near unto the people as Moses was which makes the Jews O wonder to Idolize him to this very day Moses was called in as a Mediator on both parts 1. On Gods part when he called him up to receive the Law all those messages which God sent by him to the people 2. On the peoples part when they desired him to receive the Law for they were afraid by reason of the fire and durst not go up into the Mount Deut. 5.5 mark how he stiles himself as a Mediator At that time saith he I stood between the Lord and you to shew you the word of the Lord He was Gods mouth to them and he was their mouth to God and he was a prevailing Mediator on both parts he prevailed with God for the suspending of his Justice that it should not break out upon the people and he prevailed with the people to bind them in Covenant unto God and to make profession of that Obedience which the Lord required and called for yet for all this I call him not a Mediator of Redemption but Relation A great deal of difference there is betwixt Moses and Christ as 1. Moses only received the Law and delivered it to the people but Chirst our true Moses fulfilled it 2. Moses broke the Tables to shew how we in our Nature had broken the Law but Christ our true Moses repairs it again 3. Moses had the Law only writ in Tables of Stone but Christ writes it in the Tables of our hearts 4. Moses was meer man but Christ is God as well as man Moses was only a Servant in Gods House but Christ is a Son yea Christ is Lord of his own House the Church Moses mediation was of this use to shew what was the true manner of worshipping God but he did not inspire force and power to follow it he could not reconcile men to God as of himself and therefore it appeared that there was need of another reconciler viz. the Lord Jesus Christ 8. What of Christ and of his death do we find in this manifestation of the Covenant I answer 1. In delivering the Law we find something of Christ there is a question whether the Lord himself immediately in his own person delivered the Law Deut. 5 2â— and some conclude affirmatively from the Preface God spake these words and said and from that passage of Moses these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire and wrote them on two Tables of Stone and delivered them unto me But others are for the negative and say this proves not that they were pronounced or delivered immediately by God for we find in Scripture that when the Angels were the immediate persons yet the Lord himself is reported to have spoken unto men Gen. 18.2 13. Exod. 3.2 6 7. And Augustine is resolute Aug. de Trin. l. 2. c. 15. that Almighty God himself in the time of the Old Testament did not spake to the Jews with his own immediate voice but only by Christ or by his Angels or by his Prophets and for this Ministerial voice of his Angels some produce these Texts â—cts 7.5 â—al 3.19 who have received the Law by the Ordinance of Angels and wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a mediator â—eb 2.2 And if the word spoken by Angels was stedfast c. For my part it hath puzled me at times whether of these opinions to take but others say and I am now as apt to joyn with them as with either of the former that Jesus Christ the second person of the Trinity
Cross But hast thou taken the same course with the body of sin that the Jews did with the body of sin hast thou arraigned it accused it condemned it and fastened it to the Cross hast thou arraigned it at the Bar of God's judgment accused it by way of humble and hearty confession condemned it in passing the sentence of eternal condemnation upon thy self for it and fastned it to the Cross in beginning the execution of it in setting upon the mortification of it with a serious and unfeigned resolution to use all means for its mortifying and killing why then be not disheartned it may be thou feelest it stirring and strugling within thee and so will a crucified man do and yet in the eye of the Law and in the account of all men that see him he is a dead man surely so is the body of sin when it is thus crucified though it still move and stir yet upon a Gospel-account and in God's estimation it is no better than dead and it shall certainly die it shall decay and languish and die more and more is not the promise express He that hath begun the good work Phil. 1.6 he will perfect it to the day of Jesus Christ Of this Paul was confident in behalf of his Philippians and of this let all true Believers rest confident in respect of themselves Thus far we see wherein we must conform to Christ viz. in his Graces in his Sufferings and in his Death For the Query what is the cause of this conformity I answer The death of Christ is the cause of this conformity And that a fourfold cause Eph. 5.25 26 27. 1. It is a meritorious cause Christ's death was of so great a price that it deserved at God's hands our conformity to Christ Christ loved the Church and gave himself for it that by his death he might sanctifie it and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 1 Pet. 2.21 2. It is an exemplary cause He suffered for us leaving us an example that we should follow his steps he died for us leaving us an example that we should die to sin as he died for sin we may observe in many particulars besides those I have named a proportion analogy and likeness betwixt Christ's death and ours Christ died as a servant to note that sin should not rule or reign over us Christ died as a curse to note that we should look upon sin as a cursed thing Christ was fast nayled on the Cross to note that we should put sin out of case yea crucifie the whole body of sin Christ died not presently yet there he hung till he died to note that we should never give over subduing sin while it hath any life or working in us 3. It is an efficient cause it works this conformity by a secret virtue issuing from it Thus Christians are said to be engraffed with Christ in the likeneâ—s of his death Rom. 6.5 Phil. 3.10 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a passive signification importing not only a being like but a being made like and that by a power and vertue out of our selves so the Apostle elsewhere interprets That I may know him and the fellowship of his sufferings being made conformable unto his death Not conforming my self but being made conformable by a power out of my self But how then is the power of mortification attributed to men as Quest Col. 3.5 Gal. 5.24 Mortifie ye your members which are upon the earth And They which are Christ's have crucified the flesh I answer there is a twofold mortification the one habitual the other practical Answ the former consists in a change of the heart turning the bent and inclination of the heart from all manner of sin now this is the only and immediate work of the Spirit of Grace breathing and working where it will the latter consists in the exercise of putting forth of that inward grace in the acting of that principle in resisting temptations in suppressing inordinate Lusts in watching against sinful and inordinate acts now this is the work of a regenerate person himself co-operating with the Spirit of God as a rational instrument with the principal Agent and therefore the Apostle joins both together If ye through the Spirit do mortifie the Deeds of the Body Rom. 8.13 ye shall live 4. It is an impelling or a moving cause as all objects are for objects have an attractive power Achan saw the wedge of Gold and then coveted it David saw Bathsheba and then desired her As the brazen Serpent did heal those who were bitten by the fiery Serpent tanquam objectum fidei meerly by being looked upon so Christ crucified doth heal sin beget grace encourage to sufferings by being looked upon with the eyes of Faith Heb. 12.1 2. Wherefore seeing we are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking uâ—to Jesus the Author and finisher of our Faith The Apostle was to encourage the Hebrews to hold on the well-begun profession of Faith in Christ and to that purpose he sets before them two fights to keep them from fainting 1. A cloud of witnesses the Saints in heaven on which cloud when he had staid their eyes a while and made them fit for a clearer Object he scatters the cloud and presents the Sun of Righteousness Christ himself and he wills them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn their eyes from it to him looking unto Jesus q. d. this sight is enough to make you run the race and not to faint why Jesus is gone before you and will you not follow him O look unto Jesus and the very sight of him will draw you after him Christ crucified hath an attractive power And I if I be lifted up John 12.32 will draw all men to me Thus of the causes of our conformity we see how it is wrought 3. For the last Query what are the means of this conformity as on our part I answer 1. Go to the Cross of Jesus Christ It is not all our purposes resolutions promises vows covenants endeavours without this that will effect our conformity to Christ in his sufferings and death no no this conformity is a fruit and effect of the death of Christ and therefore whosoever would have this work wrought in him let him first have recourse to Christ's Cross O go we more immediately to the Cross of Jesus 2. Look up to him that hangs upon it contemplate the death of Jesus Christ consider seriously and sadly his bitter shameful painful sufferings Much hath been said only here draw it into some Epitome As 1. Consider who he was 2. What he suffered 3. Why he suffered 4. For whom he
Tiberias First Christ appears and works a Miracle he discovers himself to be Lord of Sea as well as Land at his word multitudes of Fishes come to the Net and are caught by his Apostles nor is this Miracle without a Mystery Mat. 13.47 The Kingdom of Heaven is like a drawn net cast into the sea which when it is full men draw to land what is this divine trade of ours but a spiritual fishing the world is a sea souls like fishes swim at liberty in this deep and the nets of wholesome doctrine are they that draw up some to the shore of grace and glory 2. Upon this Miracle The Disciple whom Jesus loved said unto Peter it is the Lord. John is more quick-eyed than all the rest he considers the Miracle and him that wrought it and presently he concludes It is the Lord O my soul meditate on the mystery of this discovery if ever soul be converted and brought home to Christ it is the Lord but oh whither is Christ gone that we have lost so long his converting presence Oh for one Apparition of Jesus Christ till then we may preach our hearts out and never the nearer do what we can souls will to hell except the Lord break their career Ministers can do no more but tell thus and thus men may be saved and thus and thus men will be damned He that believeth on the Son hath eternal life John 3.36 and he that believeth not the Son shall not see life but when they have said all they can it is only God must give the blessing Oh what is preaching without Christ's presence One hearing what mighty feats Scanderbag's Sword had done he sent for it and when he saw it Is this the Sword said he that hath done such great exploits what 's this sword more than any other sword O sayes Scanderbag I sent thee my Sword but not my arm that did handle it so Ministers may use the sword of the Spirit the Word of God but if the Spirits arm be not with it they may brandish it every Sabbath to little purpose when all is done if ever any good be done it is the Lord. No sooner John observes the Miracle that a multitude of fishes were caught and taken but he tells Peter of a blessed discovery it is the Lord 3. Upon this discovery Peters throws himself into the Sea O the fervent love he carries towards Christ if he but hear of his Lord he will run through fire and water to come unto him so true is that of the Spouse Many waters cannot quench love neither can the floods drown it Cant. 8.7 if a man would give all the substance of his house for love it would utterly be contemned If I love Christ I cannot but long for communion and fellowship with Christ Vbicunque fueris O domine Jesu c. Aug. Wheresoever thou art O blessed Saviour give me no more happiness than to be with thee if on the earth I would travel day and night to come unto thee if on the Sea with Peter I would swim unto thee if riding in triumph I would sing Hosanna to thee but if in glory how happy should I be to look upon thee Christ's Apparitions are ravishing sights if he but stand on the shore Peter throws himself over-board to come to Christ why now he stands on the pinacles of heaven wasting and beckoning with his hand and calling on me in his Word Rise up my love my fair one and come away O my soul make haste Cant. 2.10 in every duty look out for another Apparition of Jesus Christ when thou comest to hear say Have over Lord by this Sermon and when thou comest to pray say Have over Lord by this Prayer to a Saviour neither fire nor water floods nor storms death nor life principalities nor powers height nor depth nor any other creature should hinder thy passage to Christ or separate thy soul from Christ Consider what I say 2 Tim. 2.7 8. saith Paul and the Lord give thee understanding in all things remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel that Christ was raised is a Gospel-truth ay but do thou remember it do thou consider it and the Lord give thee understanding in all things SECT III. Of desiring Jesus in that respect 3. LEt us desire after Jesus carrying on the great work of our salvation for us in his resurrection What desire is we have opened before some call it the wing of the soul whereby it moveth and is carried to the thing it expecteth to feed it self upon it and to be satisfied with it But what is there in Christ's resurrection that should move our souls to desire after it I answer 1. Something in it self 2. Something as in reference unto us 1. There is something in it self had we but a view of the glory dignity excellency of Christ as raised from the dead it would put us on this heavenly motion we should fly as the Eagle that hasteth to eat The object of desire is good Heb. 1.8 but the more excellent and glorious any good is the more earnest and eager should our desires be now Christ as raised from the dead is an excellent object the resurrection of Christ is the glorifying of Christ yea his glorifying took its beginning at his blessed resurrection now it was that God highly exalted him and gave him a name above every name Phil. 2.9 c. and in this respect how desirable is he 2. There is something in reference unto us As 1. Rom. 4.25 He râ—se again for our justification I must needs grant that Christ's death and not his resurrection is the meritorious cause of our justification but on the other side Christ's resurrection and not his death is for the applying of our justification as the stamp adds no vertue nor matter of real value to a piece of gold but only it makes that value which before it had actually appliable and currant unto us so the resurrection of Christ was no part of the price or satisfaction which Christ made to God yet is it that which applies all his merits and makes them of force unto his Members Some I know would go further Lucius a learned Writer saith that Justification is therefore attributed to Christ's resurrection because it was the compleat and ultimate act of Christ's active obedience and from hence inferreth that remission of sin is attributed to his passive obedience and justification or imputation of righteousness to his active obedience Goodwin no way inferiour to him Rom. 8.34 faith that justification is put upon Christ's resurrection with a rather who is he that condemneth it is Christ that died yea rather that is risen again not but that the matter of our justification is only the obedience and death of Christ but the form of our justification or the act of pronouncing us righteous by that his