For as by one mans disobedience many were made sinners so also by the obedience of one man many shall be made righteous and this general is embraced of all who acknowledge Christ to be our righteousnes but yet in a threefolde different sense The first is of those who by the obedience of Christ vnderstande the whole worke of his humiliation in the which they lay three groundes wherein they place the matter of our righteousnes The first is the worke of Christ in taking vpon him our Nature without sinne The second is his active obedience in fulfilling the Lawe of God during the whole course of his life The third is his passive obedience in submitting him selfe to the death and that of the crosse In the first of these actions they place our iustification from originall sinne and the inborne corruption of our nature In the second they place our Iustification from all our actuall sinnes both of commission and of omission In the third they place our Iustification and absolution from the punishment due to our sinnes The second sense wherein the obedience of Christ is taken is when thereby his active and passive obediēce are only meant without respect of the integritie of his nature and this twofold obedience they esteeme to be necessarie in our iustification against the two evills wherevnto wee are subiect through the fall of Adam The first is the evill of sinne From the which they esteeme vs to bee iustified by the imputation of Christes active obedience in fulfilling the Law The second is the evill of punishment From the which they esteeme vs to be iustified by the imputation of Christes passive obedience in his death and sufferings The third sense wherein the obedience of Christ is taken in our iustification is when thereby the passive obediēce of Christ only in his death is vnderstood by the imputation whereof only as that wherein Christ only is made our righteousnes wee are iustified from all sinne and punishment thereof These three opinions agreeing all in the mayne pointe that is that onely Christ in his obedience is our righteousnes may well without any contention strife or scisme bee tollerated in the Church of God if Christian modestie humblenes of mind meeknes did in that measure possesse al that they could support one another in love and studie more to keepe the vnitie of the spirit in the baunde of peace then by controversies of disputations to engender strife Especially seeing none of these opinions overthrowe the foundation or yet contayneth in them any impietie or leadeth any man from the marke or matter of his righteousnes seeing all three exclude all things except onely Christes obedience from our righteousnes Moreover if wee shall consider two thinges distinctlie we shall easilie perceyve that these three opinions may easily be reconciled and made all to agree in one and that none of them is contrarie to the trueth of God The two things which are distinctly to bee considered are these The first is that wherein standeth the righteousnes it selfe which is imputed vnto vs. The second is of these thinges which are requisite in Christ to the end that in the other he may be righteousnes vnto vs. For these two thinges are not to bee confounded that is that wherein Christ is made righteousnes and that whereby he is made meete to be our righteousnes in that wherein hee is made righteousnes vnto vs. Like as the bloud of the Lambe shadowing Christes bloud is to bee distinguished from these thinges in the Lambe which made the Lambes bloud to serve for a propitiation for sinne For the properties of the beast which was to bee sacrifised for sinne are to bee distinguished from the bloud of the beast which onely was carried in to the most holy place to make expiation of sinnes before the Lord. This ground being considered wee shall easilie perceyve that although Christ bee made righteousnes vnto vs in one particular thinge yet before in that thinge hee can bee our righteousnes all his perfections both in nature and action is required For cleering hereof yet more we have to consider that the matter of our righteousnes in it self is not to be confunded with the action of God in iustifying vs thereby vnto the which many things are required that are no parte nor portion of the righteousnes it selfe so that if wee speake of the action of our iustification all what soever is conteyned in all these three opinions and more also in Christ is required thereto but if we speake of the matter of the righteousnes it selfe whereby wee are iustified wee are to consider of them otherwise Therefore it shall bee needfull that wee consider these two points severally that is first what it is wherein particularly Christ is righteousnes vnto vs. Secondly What thinges they are that are required in him to the ende that in the other hee may bee righteousnes vnto vs. Touching the first The question or doubt seemeth chieflie to arise vpon the worde Obedience which in deede is oftentymes in the Scripture referred to the whole worke of Christs humiliation even from his conception to his resurrection So that all whatsoever hee did in the world is accompted obedience vnto the Father Thus his very Incarnation and takinge vppon him our nature and taking of it in the similitude of sinfull flesh his becomming vnder the Lawe his taking our sinnes and transgressions vpon him his becomming a curse for vs his becomming our high Priest his offering of him selfe vnto the Father his doctrine his actions his sufferings and resurrection are all to be accompted obedience For it was the Father that sent him into the worlde and he came into the world not to doe his owne will but the will of the Father that sent him therefore he witnesseth him selfe that hee spake nothing but according to the commandement which his Father had given him Iohn chap. 12. vers 49. the same hee witnesseth of his actions Ioh chep 14. vers 31. as also of his death and resurrection Iohn chap. 10. ver 18. and yet there is no man that will say that all the particulars of Christes sayings and doinges are parte and portion of the matter of our righteousnes albeit every one of them be a parte of his obedience Therefore we must needes take the name of Christes obedience in a more strict sense when we vnderstand by it the matter of our righteousnes and this stricter sense we are not to gather out of our owne conceyts and fantasies but out of the expresse word of God The word every where when it speakes of our righteousnes not vnder the generall worde of Christes obedience but particularly by those workes of his obedience wherein our righteousnes consisteth doeth onely mention his sufferinge death or laying downe of his life or his bloud or his oblation or offering of him selfe or his being made sinne or his bearinge the chastisement of our peace and such like phrases Which all signifie one
thing that is his suffering in the flesh For no where in the Scriptures of God is our righteousnes particularly attributed to any other action of Christ Neither can it bee collected to consist in any other action except out of the generall worde of obedience Neither is there any necessitie if the matter bee well waighed to adde any thing to the sufferings of Christ in the matter of our righteousnes yea moreover it would appeare by divers groundes of the trueth of God that nothing can or may be added therevnto in the matter of our righteousnes Which groundes we will shortiy touch leaving them to everie mans consideration intending no wise to stirre vp any strife in the Church of God for this matter Neyther minding vpon presumption of knowledge to determine or give sentence in a matter of such waight but only to communicate the light that God hath given me with others for their helpe and no wayes for their hinderance The first ground which we marke in Scriptures is this wee are not to esteeme Christ to be our righteousnes in any thing but in that only wherein God hath purposed and according to his purpose ordayned according to his ordaynance set forth Christ to be our righteousnes and propitiation Nowe the purpose of God is cleerely sett downe by the Apostle Col. chap 1. ver 19. 20. where it is saide It pleased the Father that in him should all fulnes dwell and by him to reconcile all things vnto him selfe making peace by the bloud of his crosse The ordinance of God conforme to his purpose may be received 1. Pet. 1. 18. 19. 20. where it is sayd that we are redeemed or ransomed by the precious blond of Christ as of a Lambe vndefiled and without spot ordayned before the foundation of the world was His setting him foorth according to his purpose and ordinance is declared Rom. chap. 3. ver 25. where it is saide whom God sett foorth before a propitiation by faith in his bloud to shewe his righteousnes All which places are in all appearance to be interpreted of the eternall purpose of God concerning the matter of our righteousnes and peace although our vulgar translations doe interprete that place of Peter to be of Gods ordinaÌ„ce and that place of the Rom. to bee of the Lords setting foorth of Christ in the ceremonies of the Lawe Yet all serveth to one purpose that is to declare that God hath purposed and ordayned Christ in his bloud to be our righteousnes as all these three places doe expreslie witnes And if we shal take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth fore-purposed in that signification wherein it is commonly rendered that is to sett foorth wee shall finde nothing in all the ceremonies and types of Gods Lawe wherein Christ was set out or shadowed to be our propitiation and attonemeâ—â— except only his death and bloud For without shedding of bloud therâ—â—â— no remission and according to the Lawe almost all things were purged by blond Hebr. chapt 9. vers 22. Therefore the Apostle attributeth our righteousnes vnto his bloud onely in many and divers places as Rom. chapt 5. vers 9. Ephes chapt 1. vers 7. Colos chap. 1. vers 14. c. And this grounde is made sure by the Apostles reasoning Heb. 6. and 10. chapt giving the reason why those who sinne against the holy Ghost can never receyve grace nor bee renewed by repentance Which is because there remayneth no more a sacrifice for sinne seeing Christ can die no more neither bee exposed any more to ignominie and shame Out of which speech wee may most surely gather that Christ is appointed our righteousnes and peace in nothing but in his death and bloud of his crosse For if there were any other thing whereby remission of sinnes might be obtayned the Apostle would not have concluded impossibilitie of remission of that sinne vpon that onely grounde that Christ could be crucified no more This same is yet further confirmed by those thinges wherein Adam as the Type and figure is compare vnto Christ in the matter of our righteousnes Rom. chapt 5. For not onely is one man compared vnto one man and the sinne and transgresgression of one man to the obedience of one man but also one transgression of one man committed but once to one obedience of one man performed but once In which respect it is sayde in the holy Scriptures of God Hebr. chap. 9. vers 14. That by one offeringe hee hath consecrated vs for ever And againe vers 10. VVee are sanctified by the offeringe of IESVS Crist once made Even as Adam albeit thereafter hee committed many transgressions whereof none of his seede is guiltie did never transgresse but once the coÌ„mandement of the forbidden fruit Which one disobedience once committed is the only sinne and transgression of Adam that makes vs sinners in him and this Type is a cleere evidence of Gods eternall purpose touching our righteousnes in the obedience of Christ as all Types whatsoever appointed of God are evidences of his minde in that whereof they are appointed to be Types Now this Type doth shewe vs the minde of God as witnesseth the Apostle plainly touching our righteousnes in foure pointes First that our righteousnes should proceede from one man IESVS Christ like as sinne entered into the world by one man Adam Secondly that our righteousnes should consist in the obedience of that one man like as our commune sinfulnes doth consist in the disobedience of one man Adam Thirdly that our righteousnes should consist in one obedience onely of that one man Christ like as our sinfulnes doeth consist in one onely disobedience of that one man Adam Fourthly that our righteousnes should consist in the onely one obedience of that one man once onely performed like as our sinfulnes did consist in that onely one disobedience of that one man Adam once onely committed Therefore sayeth the Apostle As it is appointed vnto men that they shall once die so Christ was once offered to take away the sinnes of many Heb. chapt 9. vers 27. 28. Thus if God had given no other Type from the beginning Adam alone is sufficient to teach vs that GOD from the beginning did neither purpose nor ordayne nor set forth Christ to bee a propitiation vnto vs in any thing but in his death and bloud The second grounde in holy Scripture which proves this assertion to bee according to the minde of God is the signes and seales of the righteousnes which is by faith Which are Baptisme and the Lordes Supper Which are called the signes and seales of the righteousnes which is by faith because they doe first signifie and represent vnto vs what is the righteousnes it selfe whereby being apprehended by faith we are iustified and secondly because they seale and confirme vnto vs that righteousnes is ours so that they are appointed vnto vs of God as cleere documents of his minde wherein wee may see and perceyve most
hatred the blotting out of the hand-writinge which was against vs the removinge of the partition wall and abolishinge of all Principalities and Powers and all our spirituall enimies is still attributed vnto his crosse And therefore the whole worde of the Gospell is called the worde or preachinge of the Crosse first Corinth chapt 1. vers 18. And the speciall thinge which the Apostle respected in preaching nothinge but Christ and him crucified and why Christ will not have the Gospell preached in wisedome of wordes is that the Crosse of Christ may not bee made of none effect 1. Corinth chap. 1. vers 17. Which should make vs all to take heed vnto our selves in layinge downe any other grounde except the death of Christ or ioyning any other thing vnto the death of Christ in the matter of our righteousnes least wee make his death and crosse of none effect The fourth grounde which seemeth cleerlie to confirme this pointe is the argument which the Apostle vseth Hebr. chapter 10. ver 18. conteyned in these wordes VVhere there is remission of sinnes there is no more oblation for sinne By which argument hee both proveth the ineffectuallnes of all the sacrifices of the Law and the eternall vertue of the death of Christ vnto the remission of sinnes By which argument of the Apostle it seemeth necessarilie to followe that in nothing which is in Christ himselfe before his death consisteth the remission of our sinnes and so consequentlie our righteousnes For where remission of sinnes is there is no more offeringe for sinne Therefore if in Christes actuall obedience or in his habituall righteousnes there had beene remission of sinnes originall and actuall as it behoved to bee if they bee imputed to vs for righteousnes surely the death of Christ is needlesse For to what ende should Christ have bene delivered to death for our sinnes as sayeth the Apostle Rom. chapt 4. vers 25 or to what ende should hee haue beene offered for the takinge away of sinne as hee is saide to bee Hebr. chap. 9. vers 26. 28. if so be that all our iniquities both originall and actuall be pardoned in his preceeding actuall obediende Surely it seemeth that this opinion would have made Christ to die without a cause For where it is aledged that he was offred to remove the punishment of our sinne it seemeth to conteyne a double contradiction to Gods truth For first it is manifest by the Scriptures that he was offred not only to deliver vs from the curse and punishment but also from sinne it selfe Secondly it seemeth to impugne the iustice and righteousnes of God who never punisheth where guiltines is taken away For death is the reward of sinne Therefore where sinnes are removed death can not bee inflicted For where there is no sinne there is no death And therefore sayeth the spirit of God that where remission of sinnes is there is no more sacrifice for sinne According to which saying either Christs death and suffring vpon the crosse is no sacrifice for sinne or then there was no remission of sinne before either in his habituall righteousnes or actuall obedience or any other thing whatsoever Thus the very offring of Christ for sinne secludes all things preceeding whatsoever from all vertue or efficacie of purging sinne and removing of iniquitie For as witnesseth the same Apostle Heb. chap. 10. vers 2. 3. Where there is a new remembrance againe of sinnes they have never bene formerly taken away An therefore seeing in Christs death there is a new remembrance of sinnes againe it cannot bee that they were ever taken away by any thing preceeding his death For otherwise Christ should not have bene offred Because that the offerers beeing once purged have from that tyme forth no more conscience of sinnes Heb. chap. 10. vers 2. The first ground which serveth to cleere this point is set downe by 1. Ep. Ioh. chap. 1. vers 7. where he sayth that the bloud of Iesus Christ purgeth vs from all sinne which wordes importe playnlie that it is a needles and vnnesseccary thing to adde any thing to the death of Christ in the matter of our righteousnes For if it alone performe the whol worke of our iustification it is an idle curiositie and a fruitles contention when men contend for any other thing to bee ioyned in this worke with it But these wordes of the Apostle doe plainly manifest that the bloud of Christ alone accomplisheth our iustification For whatsoever purgeth vs from all sinne must needes accomplish our righteousnes and fully iustifie vs both from originall and actuall sinne therefore it must needes holde that in his bloud consisteth the full matter of our righteousnes For nothing that contayneth not full and perfect righteousnes can possibly cleanse vs from all sinne Moreover by this sentence of Iohn it would appeare that the opinion of those men who put a difference betwixt an innocent man and a iust man hath no soliditie at all nor any warrant in Gods trueth if we compare the saide sentence with the wordes of David Psalm 32. repeated by the Apostle Rom. 4. in the which The man whose sinnes are pardoned is pronounced to be blessed By which wordes it is manifest that vnto eternall blessednes it is sufficient to have remission of sinnes which could not be true if after remission of sinnes which is alleadged to be by imputatiō of Christes actuall obediēce and fulfilling of the Lawe men should yet be in dāger of punishment vntill Christ did die for thē For hovv can he be blessed that still is liable to punishment vnder the sentence of death Therefore either remission of sinnes maketh not a man blessed or then remission of sinnes must onely cōsist in the bloud of Christ seeing as saith the Apost Heb. ch 2. ver 15. we are not delivered from the feare of death but by the death of Christ only by whose stripes onely wee are healed By the same reason it is evident that by Christs actual obedience there can be no remission of sinnes seeing in the cōfession of those that are of that opinion by that obedience men are not exempt from punishment and so cannot be said to be blessed Besides this opinion doth flatly contradict the trueth For the Scriptures placeth righteousnes in the remission of sinnes and vnto life it requireth no more but righteousnes For the iust by faith shall live Moreeover innocencie before God cannot preceede righteousnes For as the Lord holdeth not the wicked innocent so by the contrarie he holdeth him that is righteous to be innocent therefore betwixt a sinner and a iust man there can be no mid dell estate and condition of a man before God Except we will place a middest betwixt righteousnes sinne and a middell condition betwixt heaven and hell in the world to come For as heaven is for iust men and hell for wicked men the same iustice of God requireth that there bee a middell condition for such as are betwixt both
seeing they are neither in the state of the iust nor of the wicked Men doe not see what a foundation this opinion layeth for establishinge the Papistes Limbus Patrum and vainely invented Purgatorie Furthermore this opinion seemeth to imply a contradiction in it selfe For first it affirmeth that the actuall obedience of Christ is imputed vnto vs as righteousnes and yet they holde that it doth not iustifie vs from punishment Secondly they confesse that it maketh vs innocent and yet denie that it maketh vs iust Which are thinges impossible For whatsoever is imputed as righteousnes must iustifie vs and whatsoever maketh vs innocent must necessarily make vs iust For nothing but righteousnes can make a man innocent before God Therefore seeing that sentence of Iohn asscribeth the purging of all sinne to the bloud of Christ be it originall or arctuall it is the safest way for vs being warranted by the H. Ghost to accompt it onely the matter of our righteousnes and to beware of adding any thing too it Whereof we have not the like expresse warrant And to make this ground yet more sure we are to coÌ„sider the nature of the death and suffering of Christ Which is manifest by the wordes of Christ him selfe Math. cha 20. ver 28. Marke cha 10. ver 45. where he sayeth The sonne of man is not come to bee served but to serve and to give his live a ransome for many therefore was he called Iesus because he saved vs from our sinnes And for the same cause we are saide in his bloud to have redemption and by the bloud of his crosse to be reconciled vnto God And for this same cause the Lord is said to have set him foorth a propitiation for sinne in his bloud and to have wounded him for our transgressions to have broken him for our iniquities and to have made him sinne and a curse for vs. All which phrases import three thinges The I. is that Christ did pay by his death a price for vs to set vs at libertie from sinne The II. is that by his death he reconciled vs vnto God removing his wrath froÌ„ vs. The III. is that God did execute vpon him in his death the iudgement due to vs for our iniquities therefore is hee saide not to have spared his owne sonne Vpon the which it followeth that both the whole price of our Redemption the whole matter of our peace and the whoie satisfaction for our sinnes consisteth in the death of Christ and so consequently of our full righteousnes Now as we have said before the iudgemeÌ„t of God is alwayes according to truth so that in wounding his sonne for our transgressions he behoved to have chastised him in proportion and measure answerable to all our iniquities So that this satisfaction by his death being layde in ballance with the perfect obedience of the Law required of vs it behoved in the iustice of God to be of equal waight with it and no lesse able fully to answere the iustice of God then the full obedience of the Lawe For the onely iust GOD and Iudge of all the worlde can not ordayne a punishment and satisfaction to his iustice for sinne neither execute it in greater or lesser measure or proportion of iustice then the fault required Hereof it must follow seeing Christes death bloud is the chastisement of our peace punishmeÌ„t inflicted of God for the sinnes of his elect it must contayne in it as full iustice righteousnes as the full accomplishment of the Lawe by vs should have done therefore saith Ioh. That the bloud of Iesus purgeth vs from all iniquities to teach vs that his bloud being imputed vnto vs as our righteousnes by God doth put vs in the same estate case touching righteousnes vnto life before God wherin we should have bene if we had performed the condition of the law which is do this thou shalt live and therfore it being equivalent in the iustice of God to that which was required of vs vnto life it is in vaine to adde anything vnto it vnto perfect righteousnes This same is also cleere by the Apostles speech Rom. cha 3. ver 25. when he sheweth that God did set foorth Christ a propitiation in his bloud to shew his righteousnes to this end that he might be iust For heere two thinges are to be observed serving to this purpose The first is that only in the bloud of Iesus the righteousnes of God whereby we are iustified is to be seene The second is that by the sight thereof God is knowne to bee iust in sparing his elect and iustifying them freely by the redemptioÌ„ that is in Christ Wherevpon it must follow that Christ in his death must have in most full and perfect manner answered the iustice of God no lesse then our full and perfect obedience should have done otherwise it could never have shewen the righteousnes of God neither could he have bene manifested iust in iustifying vs thereby For the Law of God is fulfilled and the righteousnes or iustice of God therein required is accomplished two manner of wayes that is eyther by doeing all thinges commanded therein or els by suffering such punishment as in the iustice of God for the transgression thereof is in iust proportion answerable therevnto so that in eyther of these fully finished the iustice of God vnto eternall life is answered The sixt ground is builded vpon the lawe of the Priesthood which was ordayned particularly of God for this end to make expiation of our sinnes and bring vs vnto God Which two benefites were shadowed in two actions of the Levâ—ticall high Priest in the day of expiation The first was in offering sacrifice for the peoples sinnes and sprinkeling the bloud thereof before the Lord. The second was the carying of the names of the Tribes of the Lord into the Sanctuarie ingraven in the two stones vpon his shoulders and twelve vpon his brest for a remembrance continually before the Lord Exod. 28. Now the Law of this Priesthood is that none performe this office before the 30. yere of his age as is manifest Nomb 4. where all that enter in the assemble to doe the worke in the tabernacle of the congregation are commanded to bee nombred from 30. yeare olde and above vntill 50. according to which lawe Christ him seife who was the substance of all those shadowes did not enter in that office vntill hee began the thirtie yeare of his age as is cleere Luke chap. 3. vers 21. Heereof it must followe that no action performed by Christ before that time can be accompted the action of expiation of sinne or reconciliation of vs vnto God therefore the Scripture attributeth our redemption and reconciliation and particularlie our iustification to no action preceeding but to his death thereafter following and the action of bringing vs vnto God is particularie asscribed by the Apostle Peter vnto the death of Christ 1. Epi. chap. 3. vers 18. And the Apostle declareth that
his members but in God him self For the benefites of God towards Mankinde and the fruites of his love to the vessels of honour are clearely distinguished in scripture in three degrees The first is of those things which God doth in him selfe of which kinde are his purpose foreknowledge predestination The second is of those things which he doth in Christ the Mediator of which kinde are our election redemption and blessing of vs with all spirituall blessings c. The third is of those thinges which he doeth in vs through Christ of which kinde are our adoption or calling our iustification and sanctification and glorification c. By the second pharse the spirit of God would teach vs that albeit in God there be many things set downe in scripture to be considered as the fountaynes of Gods working as namely his infinite wisedome his omnipotent power his infinite goodnes c. yet this action of predestinating vs to adoption is only attributed to the will of God which limiteth the infinitenes both of his wisedome power goodnes in all his actions outward toward the creatures both in their creation and government dispensation of all blessings towards vs both bodily spirituall Heereby we may learne that our blessednes if wee shall examine it in the cause doth surmount all reason and all the capacitie of the reason of man and Angell seeing it is builded vpon no reason of any creature or ground of reason in any creature but vpon the will of the Creator which is not mooved directed or ruled by any thing that is in the creature but by it selfe alone and is the rule of all reason in the creature and of things done by the Creator vnto the creature This shall yet be more easily perceyved if we shall severally consider it in those three pointes of the substance of Gods Decree before mentioned that is in the persons predestinate in the thing whereto they are predestinate and the Meane whereby Concerning the persons who can give a reason why Iacob should be beloved and Esau hated before any of them had done either good or evill except onely the Will of God as it is written I will shew mercie to whom I will shew mercie and will haue compassion vpon whom I will haue compassiō Exod. chap. 33. ver 19. Rom. chap. 9. ver 15. And the spirit of the Lord giving the reason why the Lord did set his loue vpon Israell and did choose them doth remove all respectes which can bee considered in them First their number Deut chap. 7. saying The Lord thy God hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth the Lord did not set his loue vpon you nor choose you because you were more in number then any people for you were the fewest of all people Secondly he removeth their power and strength Deutero chap. 8. saying Beware least thou say in thy heart My power and the strength of myne owne hande hath prepared me this aboundance And thirdly he remoueth their righteousnes Deut. chapt 9. saying Speake not thou in thine heart saying For my righteousnes the Lord hath brought me in to possesse this Land And shortly after in the same chap. Vnderstand therefore that the Lord thy God giveth thee not this good Lande to possesse it for thy righteousnes for thou art a stiffnecked people Fourthlie he cleareth this ground most evidently in the 10. chapter of Deutero by removing all praerogative and respect of right or reason in respect of right why the Lord should haue chosen thē aboue any other people all people being alike belonging to the Lord saying Behold heaven and the heaven of heavens is the Lord thy Gods and the earth and all that therein is notwithstanding the Lord set his delight in thy Fathers to loue them and did choose their seed after them even you above all people as appeareth this day Moreover the same point is yet further cleared by the Lord him selfe in the Prophesie of Ezechiel chap. 16. by removing all respect of their worthines or perfection declaring their wretched estate in them selues in filthines and naturall corruption in the very tyme when the Lord did choose them saying In thy nativitie when thou wast borue thy navell was not cut c. And when I passed by thee I saw thee polluted in thy owne blood and saide vnto thee When thou wast in thy blood thou shalt live c. And this ground is made cleare by Christ him selfe Math. chap. 11. vers 25. 26. when he speaketh of the persons vpon whō the Lord bestoweth his grace and of the reason moving him thereto saying I thanke thee O Father Lord of heaven and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes It is so Father because thy good pleasure was such These wordes doe plainely teach vs that the will of God onely without any reason in the creature yea which is more contrarie to all reason that may seeme to bee in the creature is the cause of Gods mercy towards man When the simple are preferred to the wyse the weake to the strong the poore to the rich the vyle to the honorable and which is yet more strange the sicke to the whole and sinners to the righteous Therefore to conclude this point we shall see sufficiently the evidēce of it by comparing the first of Iohn vers 13. with the first of Iames vers 18. in the 1. of Iohn it is said That the prerogative to bee the fonnes of God is given to those who are borne not of bloods nor of the will of flesh nor of the will of man but of God And in Iames it is said That of his owne will God begate vs. Of which it appeareth evidently that the persons who are ordayned vnto adoption are pre destinate chosen and called for no cause without God either in Christ as Mediator or in them selves but only of Gods free will good pleasure For it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. chap. 9. ver 16. CHAPTER VI. WE are next to consider the same ground in that wherevnto we are ordayned which is adoption including in it our conformitie with Christ in righteousnes holines life and glory c. of all which benefites there is not one which is not the gift of God and that of meere grace according to his wil good pleasure For albeit al blessings be in Christ yet neither he nor any of thē in him are given to vs but according to the wil of God so that he is a Saviour Redeemer of none but of such as pleaseth God of his good will so that his death satisfaction for sinne is not for any nor imputed as righteousnes vnto any for any cause either in Christ or Man but only to such as it is the wil of God to give it
of the Testament which God hath appointed vnto you Exo. 24. 8. Heb. 9. 20. Nowe it is playne that Iesus Christ in his bloud is our peace and reconciliation with God For no bloud save his bloud alone can purge vs from our iniquities and iustifie vs. And there is no Mediator betwixt God and vs save hee alone For as sayeth the Apostle 1 Timoth. chap. 1. vers 5. There is but one Mediator betwixt God and Man even Iesus Christ the Man Whereby it is playne that none can make a firme and stable covenant of peace betwixt God and vs but hee alone neither can he make this covenant sure by any other meane except his death and blood shedd because no other thing in heaven or earth can purge vs and obtaine remission of sinnes and iustifie vs. Therefore is it said 1 Pet. chap. 3. vers 18. That Christ once suffered for sinnes the iust for the vniust that he might bring vs to God Vpon which respect it is that by him we are said to have accesse to the Father Ephes 2. 18. and 3. 12. Now vpon all these grounds we have to gather of what covenant Christ is Mediator that is whether of the covenant of workes or of the covenant of grace or which is all one thing whether of the covenant of the Law or of the Gospell For God hath never made any other covenant of Peace with man then these two So that in one of these two must consist both our Iustification and Peace with God and of which soever of these covenants hee is Mediator and which of them soever hee hath confirmed by his death in that only must consist our righteousnes and peace But it is manifest by the Scriptures that he is not Mediator of the old but of the new Testam as is cleere by the Apostle Heb. 9. 15. where he sayeth For this cause is hee also the Mediator of the newe Testament And againe Heb. 12. 24. and vnto Iesus the Mediator of the new Testament And this is confirmed by the same Apostle Heb. 7. from the nature of his Priest-hood For as the Apostle there witnesseth in the 12. verse where the Priest-hood is changed of necessitie the Law also must be changed Therefore it must follow that Christ beeing a Priest not after the order of Aaron vnder the which the Law was given but after the order of Melchisedech that he cannot possiblie bee the Mediator of the old Testament that is of the covenant of the Law and therefore in that same chap. ver 22. it is said that Iesus is the Mediator of a better Testament then the Law Herevpon followeth this conclusion that it is not only a vaine opinion but also an impossible that any flesh can ever be iustified by the workes of the Lawe For no covenant whereof Christ is not the Mediator and which hee hath never confirmed by his death can ever possibly serve to our Iustification but of the covenant of workes or of the law Iesus is no wise Mediator neither hath hee died and shed his bloud to confirme it Therefore by the covenant of workes no flesh shall ever bee iustified and have accesse vnto God CHAPTER XXIII NOW for the second and third opinion the discussing of them is coincident with the points following and especially in the next point which concerneth the 4. opinion that is that only Christ is the matter of our righteousnes Whereof now we are to speake which beeing sufficiently cleered is enough to overthrow all other opinions whatsoever Now to make it manifest that in Christ alone is the matter of our righteousnes wee are first to divide this point in two and secondly to set downe the confirmations of both The two partes wherein this point is to be divided be these First that nothing in heaven or in earth in man or without man is the matter of mans righteousnes before God except only Christ The second is touching that wherein in particular Christ is our righteousnes Now for the confirmation of the first point we have these six grounds shortly to be considered First nothing can be our righteousnes but that only which is made by God righteousnes vnto vs. For he is only righteous and the only Author of all righteousnes For as there is no man righteous so there is no man that can make any thing to be righteousnes either to himselfe or to others And therefore wee are to consider what it is that God the Creator and ordayner of all the righteousnes of men hath ordayned and made righteousnes to vs. Nowe in all the trueth of God nothing is ever said to bee made of God vnto vs righteousnes except Iesus Christ alone Neither is there any thing whatsoever that is called our righteousnes whereby wee are iustified by God except Christ alone and his obedience Wherevpon it must follow that he only must be the matter of our righteousnes Therefore is it said by the Apostle 1 Cor. 1. 30. that hee is made of God vnto vs Wisdome Righteousnes Sanctification and Redemption And in the Prophete Ierem. 23 6. This name is given him of God as the name by the which the children of God shall call him while it is said And this is the name whereby they shall call him The Lord our righteousnes And againe chapter 33. vers 16. And hee that shall call her is the Lord ouâ— righteousnes Secondly that only must be our righteousnes which only is all in all things and only filleth all in all things For he that is vnto vs all in all things must needes be our only righteousnes and hee that filleth vs all in all things must needes fill vs likewise in righteousnes Now Christ only in the Scriptures of God hath both these attributed vnto him The first is shewen cleerly Collos 3. 11. And the second is cleerly shewen Eph. 1. 23. Therefore is it that the Apostle Peter Act. chap. 4. vers 12. sayeth That there is not salvation in any other For among men there is given none other name vnder heaven whereby we must be saved And for this same cause doth the Apostle say That we are made the righteousnes of God in him 2 Corinth chap. 5. vers 21. As likewise that in him wee are made perfect or complete Col. chap. 2. vers 10. Therefore also doeth the Apostle blesse God the Father for blessing vs with all spirituall blessinges in Christ Ephes chap. 1. vers 3. And if with all blessinges then also vndoubtedly with righteous in him except wee will denie righteousnes to bee one of the spirituall blessinges of God Therefore the Scripture admitteth nothing to bee ioyned with him neyther hath the Father ordayned any thing to have parte or place with him in the matter of our righteousnes For it hath pleased the Father that in him all fulnes should dwell and that out of his fulnes wee should receyve what soever grace wee receyve from God And this is a parte of that preheminence which Christ
hath in all thinges so that whosoever placeth the matter of his righteousnes in any thinge but Christ denieth flatly that hee hath preheminence in all things Thirdlie nothing can bee the matter of our righteousnes which is not the matter of our redemption For as sayeth the Apostle Rom. chapt 3. vers 24. VVee are iustified freely by his grace through the redemption that is in Christ IESVS Therefore is it that in the Scriptures Redemption is so often interpreted to bee remission of sinnes which is in effect righteousnes as Ephes chapt 1. vers 7. and Colos chapt 1. vers 14. Thereby shewing vs that our righteousnes consisteth of that same whereof consisteth our Redemption And it is cleere and manifest throughout all the holy Scriptures that we have Redemption in Christ alone Therefore in the same places cited before the Redemption whereby wee are iustified is saide to be in Christ IESVS and wee are saide to have Redemption in him Wherevppon it must needes followe that seeing our Redemption is in him alone our righteousnes must also bee in him alone For although in the holy Scriptures it bee saide that wee are iustified by faith yet it is never saide that we are redeemed by faith or that our Redemption is in faith Whereby it is most evident that when the spirit of God sayeth that wee are iustified by faith or that God doeth iustifie vs through faith or that hee imputes faith vnto righteousnes that these speeches are never to bee vnderstood of faith materially as though faith properly taken were the matter of our righteousnes before God except wee will say likewise that faith is the matter of our redemption which no man is so ignorant as once to imagine For nothing can bee the matter of our redemption and so consequently of our righteousnes which is not made of God sinne for vs and a propitiation for sinne For it is saide expresly that God made our Saviour Christ sinne for vs that wee might bee made the righteousnes of God in him 2 Corinth chapter 5. verse 21. and Christ is said to have redeemed vs from the curse of the Lawe by beeing made a curse and malediction for vs. Gallath chapter 3. verse 13. All to shewe vs that nothing can bee the matter of our Righteousnes and of our Redemption which is not made both sinne and the curse due to sinners for vs. Which two thinges were lively and openly shadowed in the Lawe The first Levit. chapt 16. by the live Goat where it is saide And Aaron shall put both his handes vpon the head of the live-Goat and confesse over him all the iniquities of the Children of Israel and all their trespasses in all their sinnes putting them vpon the head of the Goat and shall send him away by the hand of a man appointed into the wildernes so the Goat shall beare vpon him all their iniquities And this the Prophet Esay expresseth plainly when he sayeth that the Lord laid vpon Christ the iniquities of vs all and that he bare the sinne of many chap. 53. As also Peter when he sayeth that Christ himselfe bare our iniquities in his owne body vpon the tree 1 Pet. 2. 24. The second was shadowed vnto vs in the ordinance of God concerning all offerings for sinne In which when the trespasser had laid his hande vpon their head the Priest was commanded to kill them before the Lord and to burne them with fire Levit. 4. Which also the Prophet Esay expresseth when he sayeth that hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him chap. 53. As also Pet. when he sayeth that hee suffered for sinnes the iust for the vniust Now there is no man so foolish as to thinke that these things can bee attributed vnto faith or yet to the workes of the Law or to any thing whatsoever except vnto Iesus Christ alone Therefore nothinge save he alone can possibly be the matter of our righteousnes seeing nothing except he alone was ever made of God for vs either sinne or a propitiation for sinne by death Fourthly nothing that is not the matter of our peace and reconciliation with God can possibly be the matter of our righteousnes For nothing can procure peace vnto vs but that only which iustifieth vs and covereth our iniquities For there is no peace for the wicked sayth the Lord and it is our iniquities that seperates vs from God Esay 57. 21. and 59. 2. Therefore the Apostle sayeth Rom. 5. 1. that beeing iustified we have peace toward God For the cleanging of vs from sinne which is the cause of hatred makes vs to be reconciled vnto God Now the Lord Iesus only in the Scriptures is called our peace and in him only God reconciled the worlde vnto himselfe and that by iustifying vs and this peace reconciliation is said to be made by the bloud of his crosse because therein only we have remission of sinnes and therein onely is Christ ordayned a propitiation for sinne Wherevpon it followeth that seeing nothing is our peace but Christ onely nothing can be our righteousnes but he only For nothing but righteousnes makes peace betwixt God and man Fiftlie righteousnes and life are ordayned to be brought into the world as sinne and death were brought into the worlde therefore is it that Adam in respect of the effectes that come from him to all men is saide to be the Type of Christ in the effectes that flow from him to his members For it is saide that as by one man sinne entred into the world so by one man righteousnes shal be brought into the worlde And as in Adam all die so in Christ shall all be made alive According to which ground it is also saide That as we have borne the Image of the earthlie so shall wee beare the Image of the heavenly Wherevpon it followeth that nothing in the world except Christ can be the matter of our Righteousnes as none in the worlde save onely Adam is the Authour of sinne in vs otherwise the trueth in Christ touching righteousnes should never answer to the Type in Adam concerning sinne Therefore as sinne commeth from Adam alone vnto vs all as he in whom wee have all sinned so from Iesus Christ alone commeth righteousnes to all that are in him as he in whom they have all satisfied the iustice of God In which comparison if we had eyes to marke it faith never hath the place of our righteousnes but answeres in our participation of righteousnes in Christ to that which is the ground of our being partakers in the sinne of Adam For as wee were one with Adam and in respect of origine and nature were in him and so by being in him and one with him did all in him and with him transgresse the commandement of God even so in respect of faith whereby onely we are vnited vnto Christ and spiritually made one with him and ingrafted in him wee
evidently what is the matter and substance of our righteousnes before God Now in them nothing but water and the washing thereby and bread broken and wine poured out with eating drinking thereof is set before vs as either the signes or seales of our righteousnes To teach vs that our righteousnes consists in nothing but in Christs bloud shed and sprinkled vpon vs and in his body broken vpon the Crosse and his bloud communicated vnto vs. But it is most certayne that if there had bene any other thing in his obedience in which had consisted any part or portion of our righteousnes he would likewise have left it in the seales of the covenant to bee remembred of vs and vsed by vs for our instruction and comfort For nothing is to be esteemed to bee any part or portion of our righteousnes in Christ wherof Christ himselfe hath institute neither signe nor seale This ground is confirmed further vnto vs by divers sentences of the holy Ghost touching Baptisme which beeing answerable vnto circumcision is most properly both the signe and seale of the righteousnes which is by faith In which sentences Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only as is manifest Rom. chap. 6. vers 3. Where it is said knowe yee not that all wee which have bene baptised into Iesus Christ have bene Baptised into his death Therefore also this same Apostle 1 Cor. chap. 1. vers 13. taketh his argument from no parte of Christs obedience but his death only and from Baptisme in the name of Christ as the signe and seale of our righteousnes in his death and suffering to remove the schismes and divisions that were amongst the Corinthians saying Was Paul crncified for you or were ye Baptised in the name of Paul For which cause also the Apostle to the Eph. chap. 5. vers 25. 26. 27. doth wholly attribute the worke of our iustification purgation from sinne vnto Christs giving himselfe vnto the death for vs the vertue whereof hee makes to bee applied vnto vs by the washing of water through the word And this point is most cleere by the words of the Apostle Peter who sheweth the veritie hereof in the practise of God towards his saints both before the comming of Christ and now after For hee affirmeth that Noach and these that were with him in the Arck were saved by water and that now we are saved by Baptisme as answering in analogie to the waters of the floud Thereby expresly teaching vs that from the beginning Christ was crucified and set forth in nothing but in his death and bloud to be the matter our righteousnes as by the Apostle Peter in the same place interpreting the benefite that redounds vnto vs by Baptisme or rather defining what Baptisme it self is whereby we are saved may easily be gathered when he saith that this Baptisme is uot a putting away of their filth of the flesh but a confident demanding which a good conscience maketh vnto God 1 Epi. chap. 3. vers 20. and 21. Which discription is nothing els in effect but iustification Which the Apostle in another place calleth the purging of our consciences from dead workes Heb. chap. 9. vers 14. and the sprinkling of our harts from an evill conscience Heb. chap. 10. vers 22. which by the Apostle Peter is discribed from the effect which is our accesse with confidence vnto God in calling vpon him as our Father vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ This same also is manifest touchinn the other seale of the covenant which is the Supper of the Lord by the wordes of Christ himselfe Luke chap. 22. vers 19. 20. and of the Apostle 1 Cor. chap. 11. vers 24. 25. where expounding his owne minde touching the bread and wine he sayeth that the bread was his body which was given and as the Apostle sayeth which was broken for them and that the cup was the new Testament in his bloud which was shed for them For Iesus Christ flesh and his bloud are vnto vs no righteousnes vntill his body be broken and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill but by his death nor set vs at libertie from our bondage but by his death Heb. chap. 2. vers 14. 15. Neither did he put away our sinnes but by the offering of himselfe Heb. chap. 9. vers 26. 28. And therefore sayeth Christ himselfe Ioh. chap. 12. vers 24. except the wheat corne fall into the ground and die it abydeth alone but if it die it bringeth forth many fruite Thus by the seales of the righteousnes of faith and by the phrase of the spirit concerning them and by the testimonie of Christ himselfe touching his owne death it would evidently appeare that the matter of our righteousnes consisteth in no parte of his obedience proceeding his death but consisteth wholly in the onely one oblation of him selfe vppon the crosse The third grounde in holy Scripture confirminge this pointe is builded vpon the testimonie of Christ him selfe and the Apostles interpretation of his minde sett downe Hebr. chapt 10. where first out of the 40. Psalme the speech of Christ is cited wherein hee declareth what is the will of the Father touching the expiation of our sinnes in him Which is by his obedience vnto the Father in doeing his will Which will of the Father is expounded by the Apostle in the 10 verse in these wordes By the which will we are sanctified even by the offering of the body of Iesus Christ once Now the obedience of Christ in the matter of our righteousnes is not to bee esteemed of any larger extent then is the will of GOD which hee did obey and by which wee are sanctified Therefore seeing the will of GOD in the matter of our righteousnes is restrayned onely to the offeringe of Christ Surely his obedience as it is saide to make vs righteous must bee of no larger sense except we will be wise above that which is written If the Lordes owne interpretation of his owne minde touchinge his owne will and obedience of his Sonne therevnto whereby wee are iustified will not serve to satisfie mens mindes it is in vaine to labour by any other meanes to give contentement to those who cannot be content with that which God him selfe hath revealed touching this point Whose minde must needes be best knowne to him selfe and in the which we are to rest according as it is revealed And that this interpretation set downe in this same place is the vndoubted mynde of God him selfe it may evidentlie appeare by the cōstant course of his speech set down thronghout all the New Testament In the which still all the partes of our Redemption touching Iustification Reconciliation and Sanctification are ever attributed vnto the bloud of Christ◠vnto his death and vnto his crosse and sacrifice of him selfe And the killinge of
our libâ—rtie to enter into the most holy place that is to come vnto God proceedeth from the bloud of Iesus Hebr. chap. 10. ver 19. which summarily seemeth to be expressed by the Apostle in that saying Hebr. chap. 5. ver 9. And being consecrate he was made the Authour of eternall salavtion c. By which saying it is manifest that Christ is not the Authour of righteousnes or life to vs but by his consecration that is by his death For therein did his consecration consist as is manifest Hebr. chap. 2. vers 10. and therefore is he said Hebr. chap. 10. ver 14. to have consecrate vs for ever by that one offering wherein consisted his owne consecration And for this same cause is it that the Apostle Hebr. chap. 9. 17. sayeth That the Covenant or Testament is coufirmed when men are dead and that it is yet of no force as longe as he that made it is alive Thereby evidently witnessing that no blessing promised of God in the covenant of grace is made ours but by the death of Christ So that whatsoever went before his death could no wise make the Covenant of God of any force or effect vnto vs. Thus neither in respect of tyme assigned of God vnto the Priestes for entring into their office neither in respect of the Priestlie actions ordayned to bee accomplished by them for reconciliation of the people and expiation of sinne can any thing in Christ before the 30. yeare of his age bee accompted a Priestlie action of expiation neither any action after except onely the offering of him selfe and enteringe with his owne bloud into the heavens for vs all whose names hee carried in that action before the Lorde whom by vertue of his bloud he bringeth vnto God Thus have we shewed such things as in the worde of God doe seeme to exclude all things from the matter of our righteousnes except the blood and death of Christ alone Of which opinion it appeareth evidently that Calvin was if his minde bee wel marked in his owne writings in the third book of his institutions Chap. 11. Secti 4. 11. 21. 22. Where 4. things are expreslie set down by him making all to this purpose The 1. is That righteousnes is simplie opposed vnto guiltines The 2. is That he affirmeth the manner of our reconciliation to be expressed in the words of the Apostle when he saith That Christ who knew no sinne was made sinne for vs. 2. Cor. 5. 21. The 3. is That in that place he affirmeth reconciliation to signifie nothing but iustification The 4. is Touching the place of David Psal 32. cited by the Apostle Rom. 4. In the which he plainiy affirmeth that neither David nor the Apostle doeth speake of one parte only of our iustification but of the whole And therfore addeth that seeing the blessednes of a man which hee taketh to signifie righteousnes is said by the Prophet and Apostle to consist in remission of sinnes there is no reason why we should define it otherwise By which sentence hee plainly cuts away the ground of these men whereon they build their evasion When they are vrged out of that and such other places to acknowledge that full righteousnes consists in remission of sinnes only For to maintayne the imputation of Christs actuall obedience they alledge that vnto eternal life it is not sufficient to have all iniquitie pardoned That is as they interprete it to be innocent but that it is requisit beside the remission of sinnes to have righteousnes which they accompt to come by the imputation of Christ actuall obedience Therfore when these places are aledged wherein blessednes and iustification is only attributed to the death of Christ and only placed in remission of sinnes they answere that these places are synecdochically to be vnderstood As though a parte of righteousnes were put for the whole in which Calvin sheweth himselfe plainly to disagree from them by affirming the direct contrary Thus they who seeme to be followers of Calvin in this point are deceyved CHAPTER XXV NOW it followeth that we speake of these things which are required in Christ to the end that in his bloud hee may be righteousnes vnto vs. For albeit without shedding of bloud there be no remission of sinnes yet many things are required both in the bloud that is shed and in the action of shedding it before it can serve vnto the remission of sinnes First them to speake of the bloud it must needes bee better then the bloud of Goats of Lambes of Bullocks or all the sacrifices of the Law For although the similitude of heavenly things bee purified with the bloud of such sacrifices yet heavenly thinges them selves must be purified with greater and better sacrifices then these Hebr. chap. 9. vers 23. and that because the bloud of those sacrifices which were offered according to the Lawe can never make holy concerning the conscience him that doeth the service To trie then what bloud it must bee First the bloud of a man is better then the bloud of a beast and that it must bee the bloud of a man it is cleere by the holy scripture For he which sanctified and they which are sanctissed must be all of one Heb. chap. 2. 11. And as by one man sinne entered into the worlde so by one man rigreousnes is brought in the world therefore is it saide that IESVS for a little space was made lower then the Angels that by the grace of God he might taste of death for vs all Hebr. chap. 2. ver 9. for the iustice of God requireth that sinne be punished in that nature that hath committed it But yet this is not sufficient to make that bloud that is shed righteousnes vnto vs. For the bloud of a sinner caÌ„ never recoÌ„cile a sinner vnto God and he that hath need to offer sacrifice for his owne sin caÌ„ never by his bloud purge any other man froÌ„ sinne therfore it is requisit not only that it be the bloud of a man but moreover that it be the bloud of a iust maÌ„ in whom there is no iniquitie And this is declared plainly by the types of the law in the which no vncleane thing could be offred for sinne neither behoved there to bee spott or wrinckle or blemish in the Lambe as is cleerly seene in the commaundement of God Levit. chap. 22. ver 20. Yee shall not offer any thing that hath a blemish for that shall not bee acceptable for you According to which lawe it is said of Christ that he offered vp him selfe without fault vnto God Heb chap. 9. vers 14. And the Apostle Peter sayeth That Christ suffered once for sinne the iust for the vniust 1. Epist chap. 3. ver 18 And againe That we are redeemed by the precious bloud of Iesus Christ as of a Lambe vndefiled and without spot Neither is this yet sufficient to make the bloud that is shed to be righteousnes before God but more is required in
nor come neare the Altar least he pollute my Sanctuarie The fourth thing to be marked in the Priest is that hee must not be vpon the earth For if hee were vpon the earth hee were not a Priest Heb chap. 8. vers 4. Therefore is it saide of him After that hee had offered one sacrifice for sinne he sitteth for ever at the right hande of God Hebr. chapt 10. ver 13. as also That the heavens must conteyne him vnto the tyme that all things be restored Act. chap. 3. ver 21. The fift thing to be considered in the Priest is that he behooved to be subiect to infirmities that having experience of them he might be a mercifull and faithfull high Priest Hebr. chap. 2. ver 17. and chap. 4. ver 15. Nowe wee come to the actions to bee performed by the Priestes Which likewise are of two sortes The firste sorte are those which are performed in offering of the sacrifice The seconde sorte is those which are to be performed after the oblation In the Sacrifice especially is to bee considered First the Priestes puttinge all our iniquities and sinues vpon the head of the offeringe that hee may beare them all Accordinge to which it is saide of Christ That hee bare the sinne of many Esay 53. 12. And the Apostle Peter sayeth That he him selfe did beare our sinnes in his body vpon the tree For he was made sinne for vs. The second action consisteth in killing of the offering before the Lord. according to which it is saide of Christ That hee offered vp him selfe by the eternall spirit vnto God Hebr. 9. 14. And he is saide to put away sinne by the sacrifice of him selfe Hebr. 9. 26. And Christ him selfe saieth I lay downe my life that I might take it againe no man taketh it from me but I lay it downe of my selfe Iohn chapt 10. vers 17. 18. According to which also Esay saith That he pâ—wred out his soule vnto death Chap. 53. ver 12. The third action is the offering of the sacrifice it selfe by fire vnto the Lord. And al these actions are accoÌ„plished in the death of Christ in the which principally consisteth the matter of our righteousnes for therein was hee made both sinne and a curse for vs. The actions following are especially three which all serve to our iustification by his death and bloud although they be no parte nor portion of the righteousnes it selfe The first is his rising from the dead The second is his sitting at the right hande of God in heaven The third is his making intercession for vs. Therefore the Apostle in the 8. chap. to the Rom. ver 34. setteth downe these foure actions of Christ as the things whereby wee are saved from all condempnation when he sayth VVho shall condemne it is Christ that hath died or rather who is risen againe who also is at the right hande of God and who also maketh intercession for vs. Which saying is carefully to bee marked of vs for many waightie reasons First it sheweth vs that as the worke of God in iustifying vs doth save vs from all accusation so the groundes whereby we are saved from being condemned of God that is by which we are iustified and absolved are these foure actions of Christ whereof his death is first Secondly it cleareth that point which we have in hande to wit that many things serve to our iustification which are no parte of our righteousnes For his resurrection his ascending into heaven and sitting at the right hande of God and his interceding for vs are all necessarily required to our iustification and yet none of them is any parte of the matter of that righteousnes which is imputed vnto vs. For his rysinge from the dead is not our righteousnes and yet except he had risen we could not have bin iustified by his death according to the saying of the Apostle 1. Cor. chap. 15. ver 17. If Christ be not raysed your faith is vaine ye are yet in your sinnes For so longe as Christ was holden of death vnder the guiltines of our sinnes we could never be absolved from sinne death in the sight of God because our satisfaction and redemption although they were in doeing were not fully performed vntill Christ having vtterly abolished sinne was raysed from the dead but his suffering beeing finished and hee having loosed the sorrowes of death our redemption and satisfaction for our sinnes were fullie accomplished and so our righteousnes full and compleate in Gods sight By the imputation whereof GOD then might iustly iustifie vs. Therefore is it said by the Apostle Rom. chap. 4. 25. that he was delivered to death for our transgressions and is risen againe for our iustification Shewing vs that as the matter of our righteousnes consisteth in Christes death because he was delivered therevnto for our sinnes so the iustification of vs by his death dependeth vpon his resurrection because therein his death was ended and so the satisfaction for our sinnes and our righteousnes was fully and perfectly finished Likewise his entring into heaven and sitting at the right hande of God is no parte of the matter of our righteousnes and yet it is a necessarie action of his Priestlie office required vnto our iustification by that which is our righteousnes For the high Priest once a yeare in the day of expiation entered into the most holy place with the bloud of the expiatorie sacrifice to make an attonement for the children of Israel The true sanctuarie resembled by the most holy place is heaven into which the bloud of our sacrifice must be brought by Iesus Christ our high Priest there to make our attonement Therefore is it said That Christ being come a High Priest of good thinges to come entered once by his owne bloud in the most holy place and obtayned eternall redemption Hebr. chap. 9. ver 11. 12. and therefore also is it saide That if hee were on the earth he were not a Priest Heb. chap. 8. vers 4. For which cause in that same place the Apostle esteemeth this to bee the chieff and principall point of all that had bene spoken of his Priesthood videlicet that we have such a high Priest that sitteth at the right hande of the throne of the maiestie in heaven c. Thus howsoever the sacrifice of Christ in his death or his bloud be the matter of our righteousnes and that Christ in his bloud be ordayned a propitiation for vs yet to the iustifying vs by that bloud this action of our High Priest even the entring with the bloud into heaven is necessarily required Even so also concerning his intercession albeit it bee not the matter of our righteousnes yet it serveth to our iustification by his blood For all his intercession is by vertue thereof that God by it and for it may pardon all our iniquities and iustifie vs. For this action is the end of the three former that is of his death resurrection and ascending into heaven
make neither of the two necessarie stable or constant but variable and subiect to change affirming that the Saintes may fall from saving grace they must needes agree with the former touching the sense and meaning of the word faith as it is the action of our heartes in iudging and apprehending of our salvation The third sorte are they who esteeme faith to signifie the assured confidence of the heart vpon certayne knowledge of the best parte without any feare of the worst And this opinion onely agreeth with Gods truth For nothing can be more contrarie to the nature of faith then an vncertayne opinion seeing no demonstration can ever make a surer conclusion then faith maketh in the heart of man of all whatsoever it beleeveth So that iustly we may say that salvation beleeved and embrased by faith is more sure and stedfast and certayne vnto vs by faith then ever it was in the beginning to Adam or Angells by possession For he that beleeveth shall never perish and the gates of hell shall never prevaile against him For hee that beleeveth is perswaded that neither death nor life nor Angells nor Principalities nor powers nor thinget present nor thinges to come nor height nor depth nor any other ereature shall be able to seperate him from the love of GOD which is in Christ Iesus his Lord. And for confirmation heereof wee referre the Reader to that which we have spoken before touching the supernaturall effectes of faith and to that which heereafter followeth in the description of the true nature of faith vnto the which we nowe come leaving to speake of the error concerning the imputation of faith vntill we come to treate of imputation it selfe Wee have heard alreadie that faith is the supernaturall gift of God And that the meanes whereby the holy Ghost worketh it is the Word the Sacraments and the ministerie and that the persons to whom he giveth it are only his elect whom he hath given to Christ to be his sheepe And lastly that the whole heart of man and the powers of his soule are the subiect wherein it is wrought So that nowe it resteth to know what it is that God worketh in our soules when he giveth vs faith For in these things that have already beene said it differeth nothing from the rest of Gods saving graces For they are all heavenly spirituall and supernaturall giftes of God wrought in the whole heart of every one of Gods elect eyther by the inward operation of the holy Ghost extraordinarily or els in ordiraaie dispensation by the effectuall revelation of the Gospell Therefore seeing faith hath these things common with all the rest wee are nowe to trie the particular difference whereby it is distinguished in substance and nature from all the rest of Gods blessings The consideration of the nature of faith in it selfe is twofolde First faith is to be considered as it is the gift of God cōming from him and wrought by him in our heartes Secondly faith is to be considered as our hearts having it not wrought in them worke by it againe towards God vnto iustification This twofold consideration of faith is necessarie for the right knowledge both of the nature of the working of it For faith passively taken signifieth the effect of Gods working framinge faith in our heartes but actively taken it signifieth the action of our hearts now beleeving in laying holde vpon Iesus Christ as he who is made of God vnto vs wisedome sanctification and redemption First then we will speake of it as it is the worke of God in vs. And next as our hearts worketh by it And this we are carefully to consider for herevpon dependeth all our fellowship with God in Christ and all participation of the promise and inheritance promised to the children of God all true reioycing and gloriation in God and in this worke of faith consisteth all the strength whereby we are made able to stande against all powers of darknes and sinne and are vpholden to the ende In the scriptures of God we finde that all blessings that come from Christ vnto vs are attributed vnto faith as also our beeing Christs and the children of God in him is likewise attributed vnto faith For there be two speciall grounds in the which consists all our felicitie The first is our becomming Christes that is when wee are made his The seconde is the infallible consequence of the former when all that Christ is made of God for vs is made ours So that his death his resurrection his ascention his glorification c. are all made ours And this followeth vpon the former for as sayeth the Apostles If yee bee Christes then are yee Abrahams seede and heyres by promise Gallat chapt 3. ver 29. according to which also the Apostle sayeth All thinges are yours and ye Christes Christ Gods 1. Cor. chap. 3. ver 21. 32. 23. Now faith is the meane and instrument of both these points For by faith wee are made Christs and by faith Christ is to vs wisdome righteousnes sanctification and redemption The first of these two is the fruite of faith as God worketh it in our hearts or rather the work of God by working faith in our hearts The second is the fruit of faith nowe wrought in our hearts or rather the worke of our heartes by faith Thus faith is the mean effectual instrumēt of al our blessednes both in our vnion with Christ the sonne of God and also of our cōmunion with him both in his death life and glory and therefore we are said both to bee the sonnes of God by faith in Christ and to be iustified by faith in him and to live by faith in him and to be saved by faith in him so that faith is the supernaturall gift of God given vs for these supernaturall endes that by it we may be in Christ and Christ in vs for by faith he dwelles in our hearts and that in him and by him we may enioy righteousnes and life To speake then of the first that is of faith as God worketh it it consisteth specially in foure things The first is in Gods opening illuminating of our vnderstandings making our hearts in our vnderstanding power not only to know the promise in Christ Christ to be the seed in whom blessednes is promised to all Nations and in whom all the promises of God are yea and amen but also to iudge and esteeme these thinges reveyled of God to be a most vndoubted and vnfallible trueth so that by this first worke of the Father the heart of Gods elect is made to see vndoubtedly to acknowledge that there is no blessednes vnto man but onely in Iesus Christ crucified So that his eyes are open to see in him selfe nothinge but iust cause of condemnation from the which there is not any helpe neither in him selfe nor any creature but in Iesus Christ alone And therefore is made of God to determine with him selfe to knowe