Our reasons.

Reason I. That very thing which must •e our righteousnes before God, must satisfie the iustice of the law, which saith, doe these things and thou shalt liue. Now there is nothing can satisfie the iustice of the law but the righteous∣nes obedience of Christ for vs. If any alleadge ciuill iustice, it is nothing: for Christ saith, Except your righteousnes exceede the righteousnes of the Scribes and Pharises, you can not enter into the kingdome of heauen. What? shall we say that workes doe make vs iust? that cannot be: for all mens workes are defe∣ctiue in respect of the iustice of the law. Shall we say our sanctification, where∣by we are renewed to the image of God in righteousnes and true holines? that also is imperfect and can not satisfie Gods iustice required in the law: as Isai hath said of himselfe and the people, Al our righteousnes is as a menstruous cloth. To haue a cleere conscience before God is a principall part of inward righ∣teousnes: and of it Paul in his owne person saith thus, I am priuie to nothing by my selfe, yet am I not iustified thereby, 2. Cor. 4.4. Therefore nothing can pro∣cure vnto vs an absolution and acceptance to life euerlasting, but Christs im∣puted righteousnes. And this will appeare, if we doe consider, how we must come one day before Gods iudgement seat, there to be iudged in the rigour of iustice: for when we must bring some thing that may counteruaile the iu∣stice of God; not hauing onely acceptation in mercie, but also approbation in iustice: God beeing not onely mercifull, but also a iust iudge.

II. Reason 2. Cor. 5.21. He which knew no sinne, was made sinne for vs, that Page  928 we might be made the righteousnes of God which is in him. Whence I reason thus: As Christ was made sinne for vs, so are we made the righteousnes of God in him: but Christ was made sinne, or, a sinner by imputation of our sinnes, he beeing in himselfe most holy: therefore a sinner is made righteous before God, in that Christs righteousnesse is imputed and applied vnto him. Now if any shall say, that man is iustified by righteousnes infused: then by like reason, I say Christ was made sinne for vs by infusion of sinne, which to say is bla∣sphemie. And the exposition of this place by Saint Hierome is not to be de∣spised. Christ (saith he) beeing offered for our sinnes, tooke the name of sinne that we might be made the righteousnes of God in him, Not ours nor in vs. If this righte∣ousnesse of God be neither ours nor in vs, then it can be no inherent righte∣ousnesse, but must needes be righteousnesse imputed. And Chrysostome → on this place saith, It is called Gods righteousnesse, because it is not of workes, and be∣cause it must be without all staine or want: and this cannot be inherent righte∣ousnes. Anselme saith, He is made sinne as we are made iustice: not ours but Gods: not in vs but in him: as he is made sinne not his owne but ours: not in himselfe, but in vs.

Reason III. Rom. 5.19. As by one mans disobedience many were made sin∣ners: so by the obedience of one, shall many be made righteous: marke here is a com∣parison betweene the first and second Adam. And hence I reason thus. As by the disobedience of the first Adam men were made sinners: so by the obe∣dience of the second Adam, are we made righteous. Now we are not onely made sinners by propagation of naturall corruption, but by imputation. For Adams first sinne was the eating of the forbidden fruit: which very act is no personall offence, but is imputed to all his posteritie, in whō we haue all sinned. Thea Fathers call this very sinne Adams hand-writing, making vs debters vn∣to God. And therefore in like manner the obedience of Christ is made the righteousnes of euery beleeuer, not by infusion but by imputation.

IV. Reason. A satisfaction made for the want of that iustice or obedience which the law requires at our hands, is accepted of God as the iustice it selfe. But Christs obedience is a satisfaction made for the want of that iustice or o∣bedience which the law requires, as the Papists themselues auouch. Therfore this satisfaction is our iustice. And me thinkes, the Papists vpon this conside∣ration haue little cause to dissent from vs. For if they make Christs obedience their satisfaction, why should they not fully close hands with vs, and make it their iustice also.

V. Reason. The consent of the ancient Church. Bernard saith, epist. 190. The iustice of an other is a assigned vnto man, who wanted his owne: man was indebted and man made paiment. The satisfaction of one is imputed to all. And, why may not iustice be from an other, as well as guiltines is from an other. And in Cant. serm. 25. It sufficeth me, for all righteousnes to haue him alone mercifull to me, against whome I haue sinned. And, Not to sinne is Gods iustice, mans iustice is the mercifulnes of God. And serm. 61. Shall I sing mine owne righteousnes, Lord I will remember thy righteousnes alone: for it is mine also: in that euen thou art made vnto me righteous∣nes of God. What, shall I feare least that one be not sufficient for vs both? it is not a short cloke that cannot couer two: it will couer both thee and me largely beeing both Page  929 a large and eternall iustice. August. on Psal. 22. He praieth for our faults, and hath made our faults his faults, that he might make his iustice our iustice.