if it were the whole and Iustification reconciliation c. to be comprehended in it as the parts thereof or to follow vpon it as inseperable accidents and infallible consequences thereof or to bee nothing except the way of Adoption Which opinion seemeth most to agree with the Scriptures The special ground wherby the first of these opinions is maintayned is besides other places of Scripture that saying which is in Iohn chap. 1. vers 12. which is as manie as receiued him to them he gaue prerogative to bee the sonnes of God that is to those that beleeved in his name Vpon which place they who defend the former opinion seeme chieflie to rely as though it did import Iustification necessarilie to goe before Adoption because that Christ giveth prerogative to be the sonnes of God to none except such as first have received him and have beleeved in his name But before I either speake of these opinions or yet of this place of Iohn it shall bee first expedient for the better satisfaction of all mindes to lay some groundes vpon the knowledge whereof the light of this point dependeth much in my iudgement Besides other grounds there be five of greatest consequence and most expedient to be knowne for clearing our iudgement in the knowledge of the order of Adoption and Iustification The first is the order of subsisting in the blessed and eternall Trinitie The second is the distinct consideration of the order of Gods gracious love in the three severall obiects in the which it is to be considered The third is the order of our sense and perception of the blessings of God in our selves The fourth is the difference of extent and largenes of one benefite in respect of another amongst themselves by mutuall reference of one to another The fist and last is the consideration of the covenant of grace which God hath made with man in Christ CHAPTER X. THE first ground is most necessarie to be knowne not only to the end that we may know God in him selfe aright but also that we may know his gracious working towards vs aright Wherein by the speciall consideration of the Trinitie three things are to be marked First That every worke of grace is the worke of all three Secondly That the order of their working is according to the order of their subsisting so that in every worke the Father is first the Sonne second the holy Ghost third in order of working Thirdly That in respect of these two former groundes these workes of grace which according to the maner and order of subsisting are most properly attributed to every person according as their maner of working doth chieflie shine and appeare in every worke are to be ordered according to the order of the persons them selves So that the actions attributed to God the Father are in order first the actions attributed to the sonne in order seconde and the actions attributed to the holy Ghost in order third And this consideration of the order of Gods working is no more to be altered then the nature of God it selfe in whom the vnitie of essence is no more essentiall then the Trinitie of persons These three pointes are cleare in the scriptures of God The first when one and the selfe same worke is sometimes attributed to the Father sometimes to the Sonne and sometimes to the holy Ghost to teach vs that not onely these three persons are but one God in nature but further that what thinges the one doth the other doth also according as Christ sayeth My Father worketh vnto this time and I also worke Iohn chap. 5. ver 17. And againe VVhatsoever things the Father doeth the same things doth the Sonne likewise Ihon chap. 5. vers 19. The second of these pointes is likewise manifest in the scripture when in one and the same worke The Father is made in order of working first the Sonne second and the holy Ghost third according to the saying of Christ The Sonne can doe nothing of him selfe except he see the Father working Iohn chap. 5. ver 19. And againe I doe nothing of my self as I heare I iudge Ioh. cha 5. ver 30. And againe The thinges that I speake I speake them so as the Father said vnto me Iohn chap. 12. ver 53. And againe The Spirit he shall not speake of him selfe but whatsoever he shall heare he shall speake He shall glorifie me for he shall receyve of myne and shew it vnto you Iohn chapt 16. verses 13. and 14. By which speeches it is manifest that as the Father subsisteth in order first and so in order possesseth life before the Sonne and the Sonne before the holy Ghost even so in operation of life and all good grace in vs the Father in order worketh before the Sonne and the Sonne before the Holy Ghost According to which order we are taught in the scriptures to worship God praying and giving thankes to the Father in the Sonne by the holy Ghost according to the order of our accesse vnto God which is vnto the Father through the Sonne by the Spirit Ephe. chap. 2. vers 18. Drawing neare vnto God in our ascending vp to him according to the order of his drawing neare vnto vs. that is we ascende by God in God vnto God who of him selfe and in him selfe and by him selfe worketh all grace in vs. of him selfe as the Father in him selfe as the Sonne and by him selfe as the holy Ghost For no man hath any grace either of him selfe but of God alone and that as he is the Father either in him selfe but in God alone and that as he is the Sonne either by him selfe but by God alone that as he is the Holy Ghost The third point is likewise manifest in scripture When as the worke of creation and of the first beeing and existing of all thinges be it either naturall or spirituall is attributed vnto the first person of whom are all things and the worke of dispensation and redemption is attributed to the seconde person in whom onely we enioye all grace And the worke of consummation and sanctification is attributed to the holy Ghost For according to the distinction that is inward arysing from the inward properties whereby these persons are distinguished there is also a distinction outward in the workes of outwarde dispensation according to the terme in which is the beginning of acting Neither is this only to be considered in the actions of outward dispensation towardes vs but in the actions that are inward in God himselfe according to which ground Christ acknowledgeth that the Father hath given him to have life in himselfe Iohn chap. 6. vers 26. For albeit all operation of blessings in vs proceede from the nature and essence of God as the common beginning and terme in all three yet notwithstāding thy are restrayned in respect of order to one beginning that is to one of those three persons according as in every worke the manner of every persons working either of in
as is cleere Rom. chap. 5. 1. In which we have to observe that as the Father by Adoption maketh vs one with the sonne so by Iustification hee maketh vs one with him selfe Conforme to the saying of the Apostle 2. Corinth chapt 5. vers 19. For God was in Christ reconciling the worlde vnto him selfe by not imputing to them their sinnes therefore is our peace and reconciliation with GOD attributed vnto the Crosse of Christ by the which sayeth the Apostle hee killeth hatred Ephe. 2. 16. and also our libertie and boldnes to enter into the most holy place is attributed vnto the bloud of IESVS Heb. 10. 19. Secondly by sanctification the Lord makes vs like to his Son by puritie and holines of nature Thirdly by redemption as it is particularly taken for glorification the Lord makes vs like vnto his Sonne in immortalitie glory and power This order and difference of these benifites is cleere 1 Cor. chap. 1. vers 30. where wisdome is put in the first place which specially answeres to our calling wherein consisteth our Adoption In the second place righteousnes In the third sanctification and in the fourth place redemption Which place is specially to be marked for the right knowledge both of the order and difference that is amongst is benefites of God For in other places of Scripture Redemption as likewise Iustification and Reconciliation are taken in a larger sense to signifie the whole freedome of the sonnes of God and every parte thereof in particular And that because all libertie peace and reconciliation whatsoever is given vs of God floweth from the death of Christ in the which standeth our righteousnes peace redemption For which cause it is that in the Scriptures sometymes our Iustification is ascribed to the death of Christ sometymes our Sanctification sometymes our Reconciliation and sometimes our Redemption Because howsoever these blessings as they are imparted vnto vs differ both in order and nature yet they proceed all from one fountayne and are all comprehended only in that one oblation of Iesus Christ vpon the Crosse For cleering our iudgements therefore in this point we are carefully to marke these two senses in the which in the Scriptures Redemption Iustification and Reconciliation and Sanctification are taken Sometymes they are taken for the action of God in Christ for his saints when as God was in Christ reconciling the world to himselfe according to that which hee had purposed in Christ which was as sayeth the Apostle Eph. chap. 1. vers 10. That in the fulnes of tyme he would gather together all things in Christ Iesus as sayth the same Apostle Coll. chap. 1. ver 20. It pleased the Father to reconcile all things to himselfe by him making peace by the blood of his crosse In this sense God at one tyme by the only one oblation of Iesus Christ in one worke once performed did eternally redeeme Iustifie Sanctifie and Reconcill to himselfe all his ellect that ever were is or shall bee vntill the end of the world For Christ bare all their persons vpon the Crosse and God did lay vpon him the iniquitie of them all and did wound him for their transgressions and breake him for their iniquities and did lay vpon him the chastisment of their peace Esa 53. Therefore sayeth the Apostle Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Iesus Christ once And in the 9. chap. 12. verse hee sayeth that Christ by his owne bloud entered once in the most holy place and abtayned eternall redemption and in that same Chapter ver 28. it is sayd that Christ was once offered to take away the sinnes of many Now in this sense there is neither difference of tyme nor order nor distinction to be made all beeing accomplished together and at once by one worke of one man Iesus Christ the Lord. Sometymes againe they are taken for the worke of God in vs and toward vs in his owne tyme applying that which hee wrough in Christ for vs to every one of vs in particular bringing vs by effectual calling to the knowledge apprehension by faith of our Redemption Iustification and Reconciliation which God accomplished onely in that day of Christ which all the Fathers desired to see howsoever in divers ages and divers tymes they bee applyed by God to these whō then and in that day by the death of his Sonne he did Redeeme Iustifie and Reconcile vnto him selfe And in this sense we speake of these benefites in this treatise not as they were wrought by God in Christ for vs but as in the dispensation of God they are applied vnto vs for whom Christ dyed In which sense the Apostle speakes of them 1. Coll. 1. 21. 22. saying And you also which were in tyme past straungers and enemies having your mindes exercised in evill workes hath he now reconciled in that body of his flesh by death And in this sense it is that both order and difference is to be marked amongst these benefites In consideration whereof how so ever Adoption and Iustification agree in this that they both are benefites bestowed by imputation without inhesion in vs yet as they differ in nature so doe they in order in respect of the grounds wherevpon they are builded whence they flow For Adoption neither dependeth vpon nor floweth from the death of Christ But from his personall propertie of beeing the sonne of God whereas Iustification dependeth vpon floweth from his suffering and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings so doth our Adoption in order goe before our Iustification CHAPTER XX. HITHERTO have we spoken of those groundes whereby both the nature and order of Gods saving benefites are most cleerly knowen So that by these things which are alreadie set downe a modest minde onely searching truth and abhorring contention may sufficiently knowe what Iustification before God is yet notwithstanding for the further contentement of those of weaker iudgement we will speake something more particularly of the benefite is selfe For the clearer vnderstanding whereof and discovering of the trueth which now almost lyeth hid by the manifold opinions of men it were needfull that we should speake of divers things as namely of God him selfe what place he hath in that worke 2. of his grace 3. of Christ and his obedience 4. of faith 5. of man him selfe and of his workes and lastly of the Lawe and of the Gospell For all these points are called in cōtroversie and mens iudgements is divers concerning every one of them in the worke of Iustification but to eschew longsomnes wee will reduce all that we are to speake into these few grounds The first shal be touching the special divers and severall iudgements of men concerning Iustification The second shal be touching the discussing of these pointes controverted which are of greatest moment The third shal be concerning the worke it selfe of Iustification
iustifie vs by it For the iudgement of God is iust and according to trueth Rom. 2. 2. and 5. verses and the Lord shall iudge the world in righteousnes Acts 17. 31. of which it followeth that there is much more iniquitie in these mens opinion then in the Papistes because they wittingly lay a ground to them selves touching iustification wherein it is impossible that Gods iudgement can be according to trueth seeing they make him to iustifie them by that which in their owne confession is never answerable to the iustice of God Thirdly that can never iustifie a man that causeth wrath and makes both faith and the promise vaine and of none effect and therefore righteousnes can never be by the Law For as sayeth the Apostle Rom. 4. 15. The Law causeth wrath And againe Gal. 3. 10. VVhosoever are of the workes of the Lawe are vnder the curse and that this opinion doth make both faith and the promise of none effect it is manifest by the Apostle Rom. chap. 4. vers 14. saying For if they which are of the Lawe be heires faith is made voide and the promise is made of none effect And againe Gall. chap. 3. vers 18. For if the inheritance be by the Law it is no more by promise By this may evidently appeare the grosse ignorance of the Papistes who doe ioyne faith and the workes of the Law together in the worke of our Iustification which two can never more stande together then grace and workes For to be by faith and to bee by grace is all one thing according to the saying of the Apostle Rom. 4. 16. Therefore is it by faith that it might be by grace Fourthly that whereby cōmeth the knowledge of sinne and which maketh transgression to abound and which includeth all men vnder sinne and which stoppeth all mouth and maketh all the world subiect to the iudgement of God can never serve to the Iustification of a man Now that all these are the effects of the Law it is manifest by these Testimonies of Scripture Rom. chap. 7. vers 7. I knew not sinne but by the Law And againe Rom. 5. 20. The Lawe entered in therevpon that the transgression might abound And againe Gall. 3. 22. But the Scripture hath included all vnder sinne Whereby the word Scripture is vnderstood the Law as is cleer by the testimonie of the Apostle Rom. chap. 3. vers 19. Where he interpretes these Scriptures by the which he had convinced all both Iewes and Grecians to be vnder sinne saying Wee knowe that whatsoever things the Law speaketh it sayeth it to them which are vnder the Law that every mouth may be stopped and all the world be made subiect to the iudgement of God And that the strength of this reason may appeare to be vncontrolable The 20. verse of that same 3. chap. sheweth it to be the argument of Gods owne spirit when as the Apostle concludes after this manner Therefore by the workes of the Law shall no flesh be iustified before him for by the Law commeth the knowledge of sinne Lastly this opinion fighteth directly not only against the testimonie of God himselfe but also against the testimonie of the knowledge and cōscience of the chiefest saints of God Touching Gods testimonie it is cleere throughout all the Scriptures where he convinceth all men of sinne saying There is none righteous no not one c. Rom. 3. And the Apostle in the same chapter witnesses that by the workes of the Lawe shall no flesh bee iustified before him And expresly in the 4. chap. he sayeth that to him that worketh not but beleeveth in him that iustifieth the vngodly his faith is imputed vnto righteousnes And David placeth the righteousnes of man in Gods imputing of righteousnes without workes Rom. 4. 6. And the Apostle Paul expresly concludeth Gal. 5. 4. That they whosoever are iustified by the Lawe are abolished from Christ and are fallen from grace Now touching the knowledge and conscience of the chiefe Saints of God we have cleer testimonies from them Esa 64. 6. Wee have all bene as an vncleane thing and all our righteousnes is as filthie clouts c. The like confession and plaine acknowledgment wee have in Daniel chap. 9. in the prayer that he makes vnto God But most clearly in the Apostles speach touching himselfe and Peter and remanent Apostles and all the faithfull amongst the Iewes Gall. 2. 15. 16. where he sayeth VVee who are by nature Iewes and not sinners of the Gentils knowing that a man is not iustified by the works of the Law but only by the faith of Iesus Christ even we have beleeved in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the Lawe For by the workes of the Lawe noe flesh shall bee iustified Therefore the same Apostle Paul albeit hee was vnrebukeable touching the righteousnes which is in the Lawe yet notwithstanding he accompted that righteousnes to bee but losse vnto him and did cast it from him as filtie dounge that he might gaine Christ and bee found in him That is as himselfe interpreteth that he might be found not having his owne righteousnes which is of the Law but that which is through the faith of Christ that is the righteousnes which is of God through faith Phil. chap. 3. Now to conclude this point wee will shew not only the vanitie but the impossibilitie of this opinion by this one ground which is cleere in Scripture First it is evident that the next and immediate end of our iustification is our peace and recōciliation with God For being iustified we have peace toward God saith the Apostle Rom. 5. 1 And therefore peace is said to bee made by the bloud of Christ Collos 1. 20. And the manner how God reconcileth is saide to bee by iustifying 2 Cor. 5. 19. For God was in Christ reconciling the world to himselfe by not imputing to them their sinnes which is all one as to say that God was in Christ reconciling the world to himselfe by iustifying them Secondly it is evident that there is no reconciliation betwixt God and vs without a Mediator Therefore the Law was not given but by the hand of a Mediator Gall. 3. 19. Neither is the covenant of the Gospell confirmed without a Mediator And all confirmation of whatsoever covenant is by bloud because without shedding of bloud there is no purgation nor iustification from sinne and that by him who is Mediator For then is the covenant of Peace betwixt God and man confirmed when he who is the Mediator of the covenant hath by the sprinckling of bloud purged away all filthines and obtayned full remission as is cleere by the 9. to the Hebr. And therefore sayeth the Apostle in the same chapter verse 18. That even the first covenant was not ordayned without bloud And Moyses the Mediator of that covenant when with that bloud he had sprinckled all the people he said this is the bloud
all in him and with him did satisfie the iustice of God in his death and suffering Thus our vnion with Christ and meanes thereof is alwayes to be distinguished from our communion with him in the participation of his righteousnes as the fruit thereof Like as our being in Adam and one with him is to be distinguished from the fruit thereof which is communiō with him in the participation of his transgression For clearing of this pointe we have to marke carefully the wordes of the spirit of God vnto Daniel chap. 9. vers 24. In the which an appeinted tyme is set downe for the finishing of wickednes the sealing vp of sinnes the reconciling of iniquitie and bringing in of everlasting righteousnes in the worlde Thereby shewing vs that it is impossible that faith can bee the materiall righteousnes of GOD whereby we are iustified For then this everlasting righteousnes should have beene in the worlde before Christ came into the worlde and so should not have beene brought in by him For faith was in the worlde from the dayes of Adam Therefore sayeth the spirit of GOD that by it our Flders obtayned good report and yet in that same place the spirit witnesseth that they receyved not the promise distinguishing betwixt faith and Christ apprehended by faith as the matter of the promise and so consequently of righteousnes The one whereof that is faith they had receyved the other that is the promise they had not receyved because Christ in whom their blessednes was promised was not exhibited in their dayes For albeit by faith they apprehended Christ crucified to come and the righteousnes which hee was to bring vnto the worlde at his comming yet notwithstanding that righteousnes in the substance and matter of it was never brought into the worlde vnto the tyme that Christ IESVS was brought into the worlde Therefore doeth the Lord vse this phrase of speech My salvation is at hande to come and my righteousnes to bee revealed Esay chapter 56. vers 1. According vnto which likewise the Apostle Paul speaketh That GOD had purposed in the dispensation of the fulnes of tyme to gather together all thinges in Christ Eph. ch 1. ve 10. Which the same Apostle declareth more cleerlie Gallath chap. 4. vers 4. 5. saying But when the fulne of tyme was come God sent foorth his Sonne made of a VVoman and made vnder the Lawe that hee might redeeme them which were vnder the Lawe c. So that the verie designing of a precise tyme for the bringing in of our righteousnes into the worlde declareth manifestly that that righteousnes is to bee materially distinguished from faith which was in the worlde in all ages before ever it was manifested For faith could bee in the worlde and apprehende righteousnes which was to bee brought into the worlde long before it came as well as nowe long after that righteousnes is performed it can lay holde vppon it vnto iustification For the faith of Gods Children before the day of Christ and the faith of Gods Children nowe after the day of Christ did ever and yet doeth apprehende no righteousnes but that which in that day was brought into the worlde For it is as easie to faith to apprehende righteousnes to come as it is to faith to apprehende by gone righteousnes Like as our faith yet apprehendeth many thinges to come as specially our glorification which is yet a thing no wise manifested neither shall be manifested vntill Christ appeare agayne in his second comming in glorie This same grounde serveth to prove that the Lawe and workes thereof was never the matter of our righteousnes seeing the Lawe was given longe before Christs comming into the world Lastly that which doeth not make manifest God to be iust and the Iustifier can never possibly bee that righteousnes whereby we are iustified This ground is cleere by the Apostles wordes Rom. chap. 3. where hee declareth the ende wherefore God doeth manifest his righteousnes and to that ende setteth foorth Christ to bee a Propitiation by faith in his bloud which is that he may be iust and the iustifier of him that is of the faith of IESVS For the rightousnes of GOD whereby hee iustifieth vs beeing manifested must of necessitie not onely declare GOD to bee mercifull but also iust And therefore it is nor sufficient and enough that grace doe shine in our iustification in respect of Gods grace and mercie towardes vs but moreover it is necessarie that iustice doe shine in our iustification in respect of GOD him selfe so that albeit wee receyve remission of sinnes without any merit or reason in our selves but of Gods free grace toward vs in Christ yet notwithstanding God in doeing so must still be iust For as sayth Abraham Gen. 18. Shall not the Iudge of the worlde doe right Now this iustice of God in iustifying is perceyved by the fight of the righteousnes of God whereby he iustifies as is plaine by that speech of the Apostle in Rom. chap. 3. For to this ende doeth God show his righteousnes that he may be iust Now it is certayne that if God should iustifie vs eyther by the workes of the Lawe or by faith as it is a worke or habit in vs GOD could never bee seene to be iust in iustifying of vs because there is no flesh that abides in every jot that is written in the Lawe of God Neyther is there any that doeth it And concerning faith the very Saints them selves in the scriptures have acknowledged their faith to be imperfect And they who now place faith for the matter of our righteousnes doeth acknowledge that it is not answearable to the iustice of God because it is not full and perfect righteousnes but Iesus Christ whom God hath made righteousnes vnto vs in his death being manifested vnto vs in his satisfaction doeth let vs see a full and perfect righteousnes answerable to the iustice of God in all things so that God is not vniust in iustifying thereby seeing in that iustification hee iustifieth vs by that which in it selfe is a righteousnes as full and perfect as his iustice doeth require and the conscience of this hath forced some of these men who holde our righteousnes to consist in faith to confesse that the obedience of Christ must be imputed vnto vs as well as our owne faith so making a double action of God in iustifying one gracious in respect of faith another iust in respect of Christes obedience Vpon this ground it followeth necessarily that nothing can be our righteousnes except Christ alone seeing the Lord cannot be seene to be iust in instifying vs by any thing except by him alone CHAPTER XXIIII IT followeth now that we speake of the second point which concerneth the matter of our righteousnes that is what is that thing wherein Christ is made of God righteousnes vnto vs and this in one word in the scripture is saide to bee his obedience Rom. chap. 5. vers 19 Where it is said
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
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