This being a matter of great importance, and without a due stat- ing whereof the doctrine concerning the priesthood of Christ, or the nature and use of this office of his, cannot be rightly conceived or apprehended, I must somewhat largely insist upon it. And I shall do it the rather because the truth in this matter is strenuously op- posed by the Socinians, and the defence of it deserted by some other- wise adhering unto sound doctrine in the main of our cause: for I, shall not mention them who in these things are not wise beyond the writings of two or three whom they admire; nor those who, being utter strangers to the true reasons and grounds of truth herein, do boldly and confidently vent their own imaginations, and that with ine contempt of all who are not satisfied to be as ignorant as them- selves, :
2. Whereas we assert the necessity of the priesthood of Christ to depend on the righteousness of God, it is requisite that some things should be premised concerning the nature of righteousness in gene- ral, and in particular of the righteousness of God. Aristotle divides
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justice into that which is universal and that which is particular; and he makes the former to be the same with virtue in general; only it hath, as he supposeth, a respect unto others, and is not merely for itself, Ethic. lib. v. cap.i.ii Particular justice is either distributive or commutative; and in its exercise it consists in words or deeds, That justice which consists in words, respects either commands, and it is called equity; or promises, and assertions, and is veracity or truth. And both these, even equity in his commands, and truth or faithfulness in his promises, are frequently in the Scripture called the “righteousness of God.” See Ezra ix. 15; Neh. ix. 8; Ps. xxxi. 1; Rom. i. 17, iii. 21; 2'Tim.iv.8. And this is the righteous- ness of God which David and other holy men so often plead and appeal unto, whilst in the meantime they plainly acknowledge that in the strictness of God’s justice they could neither stand before him nor find acceptance with him, Ps. exxx. 8, cxliii. 1,2. The righte- ousness which consisteth or is exercised in works or actions is either the righteousness of rule in general, or of judgment in particular. And this latter is either remwnerative or corrective; and this also is either chastening or avenging. And all these are subordinate unto distributive justice; for commutative hath no place between God and man. “ Who hath given first unto him, that it should be recompensed unto him again?”
8. And these distinctions are of use in the declaration of the various acceptations of the “righteousness of God” in the Scripture. But their explication and further illustration is not at present neces- sary unto us; for I shall take up with a more general consideration of the righteousness of God and distribution of it, whereunto what- ever is ascribed unto it in the Scripture may be reduced. Where- fore, the righteousness of God is taken two ways:—first, Absolutely in itself, as it is resident in the divine nature; secondly, With re- spect unto its exercise, or the actings of God suitably unto that holy property of his nature.
In the first sense or acceptation it is nothing but the wnzversal rectitude of the divine nature, whereby it is necessary to God to do all things rightly, justly, equally, answerably unto his own wisdom, goodness, holiness, and right of dominion: Zeph. ii. 5, “The just LorpD is in the midst thereof; he will not do iniquity: morning by morning doth he bring his judgment to light.” I say it is the essential, natural readiness and disposition of the holy nature of God to do all things justly and decently, according to the rule of his wisdom and the nature of things, with their relation one to another. And this virtue of the divine nature, considered absolutely, is not pic @repov, or doth not consist in a habitude of mind with respect unto others, as all justice in men doth, but is the infinite, essential
100 NECESSITY OF THE PRIESTHOOD OF CHRIST [EXERC. XXIX.
rectitude of God in his being. Hence it doth so preside in and over all the works of God, that there is none of them, though pro- ceeding immediately from mercy and goodness on the one hand, or from severity or faithfulness on the other, but that God is said to be righteous therein, and they are all represented as acts of righteous- ness in God; and this not only because they are his acts and works who will do no evil, who can do none, but also because they proceed from and are suited unto that holy, absolute, universal rectitude of his nature, wherein true righteousness doth consist. So are we said to obtain faith “ through the righteousness of God,” 2 Pet. i. 1,—the same with “abundant mercy,” 1 Pet. i. 3; Isa. li. 6, “ My salvation shall be for. ever, and my righteousness shall not be abolished ;” that is, “my faithfulness.” See the description of it in general, Job xxxiv. 10-15. The absolute rectitude of the nature of God, acted.in and by his sovereignty, is his righteousness, Rom. ix. 8, 14, 15.