The Doctrine of Justification, Treatise · Chapter 25
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 vntounto vsus. 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 vntounto 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 vsus 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 vntounto vsus. For the bloud of a ſinner cā never recōcile a ſinner vntounto God and he that hath need, to offer ſacrifice for his owne ſin, cā never by his bloud, purge any other man frō 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 mā: 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 vntounto 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 it, then that it be the bloud of a man, or yet of a iuſt man. For no man, that is nothing more but a man, can poſſibly redeeme his brother: or give his ranſome to God: that he may live ſtill for ever. So precious is the redemption of their ſoules and the continuance for ever, ſayeth the Prophet, Pſalm. 49. For the bloud of no fleſh, can be able to ſatiſfie the infinite iuſtice of God. For he that liveth not for ever, can never be the cauſe of eternall life vntounto others. and he that is not eternall, can never bring in, eternall righteouſnes. and no righteouſnes, but that which is eternall, can poſſibly procure eternall life. For, all being infinit, that is, the iuſtice that wee have tranſgreſſed infinit: our guiltines in traſgreſſing infinite: the puniſhment of our guiltines infinite: as being the iuſt recompence of the tranſgreſſion of an infinit iuſtice: proceeding from the iuſt iudgement, of an infinit God: it is impoſſible, that a finit creature, can performe it: ſeeing he ſhould never be able to looſe the ſorrowes of death. Therefore it is required, that the bloude ſhould be the bloud of him, who is eternall: to the end, that hee ſhould not be holden of death eternally, Act. chap. 2. verſ. 24. and that his bloud, might be of an infinite value, and that our righteouſnes might be eternall, and make vsus eternally righteous: therefore is it ſaide by the Apoſtle, that God hath purchaſed his Church with his owne bloud, Act. chap. 20. 28. thus, it is required in the bloud, that iuſtifieth vsus before God, that it bee not onelyonly the bloud of a man, and of a iuſt man, but alſo that it bee the bloud of him who is God bleſſed for ever. and all theſe conſiderations are neceſſarilie requiſit in the bloud vntounto our iuſtification thereby.
And as in the bloud, ſo in the ſhedding of it, divers things are required in it, to the ſame end. Which that wee may the more cleerely perceyve, we are firſt to conſider, that the ſhedding of bloud, muſt needes be by way of oblation and ſacrifice. Therefore Chriſt is ſaide to have offered vp him ſelfe, a ſacrifice, of a ſweet ſmelling favour vntounto God, Ephe. chap. 5. verſ. 2. and alſo he is ſaid to have bin made manifeſt once, to put awy ſinnes, by the ſacrificing of him ſelfe, Heb. chapt. 9. verſ. 26. and therefore alſo ſaith the Apoſtle, that Chriſt our Paſſeover, is ſacrificed for vsus, 1. Cor. chap. 5. ver. 7.
Now, the things requiſite in the offering of this ſacrifice, are partlie to be conſidered, in the nature of the ſacrifice it ſelfe, and partly in thoſe thinges which are neceſſarilie required, for the offering of a ſacrifice.
Touching the ſacrifice it ſelfe, beſides that it muſt bee by bloud: becauſe without ſhedding of bloud, there is no remiſſion. it muſt needes be but one: and of ſuch nature, as never needeth to be repeated. For the ſacrifices that are oft repeated, can never ſanctifie the commers therevnto. And therefore it is ſaid, That we are ſanctified by the offering of the body of Ieſus Christ once, Heb. chap. 10. ver. 10. And againe, in that ſame Chap. verſe 12. it is ſaid: But hee having offered by one ſacrifice for ſinne, ſitteth for ever at the right hand of God, Of which it is manifeſt, that this ſacrifice alone, without anie other thing ioyned therewith, and without anie iterating of it, (contrarie to the blaſphemous doctrine of the papiſtes) muſt needs make vsus eternally righteous. according to which it is ſaid by the Apoſtle: That Chriſt is entered into heaven, not that hee should offer him ſelfe often: becauſe then it behooved him to die often. But as it is appointed that men once die, and thereafter commeth the iudgement, even ſo Chriſt alſo being once offered, to take away the ſinnes of many, hee shall appeare the ſecond tyme without ſinne &c▪ And this point is moſt cleerlie ſet downe, Heb. cha. 10. ver. 14. where it is ſaid: For by one offering, he hath conſecrated for evermore, thoſe which are ſanctified. Wherevpon it muſt followe, ſeeing by one offering hee hath obtayned vsus eternal remiſſion (according to the promiſe of God in his covenant: and their finnes and their iniquities I will never remēber anie more) that there remayneth no more ſacrifices for ſinne. For according to the ſaying of the Apoſtle, VVhere remiſsion of ſinnes is, there is no more ſacrifice for ſinne, Heb. chap. 10. verſ. 18.
The thinges that are required for the offering of a propitiatorie ſacrifice for ſinne, are eſpecially three. The firſt is a Prieſt. For none but a conſecrate Prieſt, appointed by God and not by man, might ever offer ſacrifice for ſinne vntounto God.
The ſecond is the Altar, vponupon which it muſt bee offered.
The third is the Tabernacle or Sanctuarie, wherein it muſt be offered.
The thinges to be conſidered in the Prieſt: concerne partly the nature of the Prieſthood it ſelfe: and partly the actions to be performed by the Prieſt.
Touching the nature of the Prieſthood: The firſt thing to be conſidered, is that no man can take this office to him ſelfe: but he who is called of God, Heb. cap. 5. ver. 4. 5. The ſecond thing to be conſidered, is, that it muſt not bee according to the order of Aaron, but according to the order of Melchiſedeck. For there is no perfection by the Levitical Prieſthood, Hebr. chap. 7. ver. 11. and this, that he muſt bee according to the order of Melchiſedeck, comprehendeth vnderunder it theſe particular pointes. Firſt, that he is not made a Prieſt by the Lawe, but according to the power of endleſſe life. For as we have ſaide, if his Prieſthood had bene after the Lawe, it could never have made vsus perfect. For the Lawe made nothing perfect, Hebr. chap. 7. ver. 19. And of this ground, followeth other two conſequences. The firſt is, that ſeeing hee is made a Prieſt, after the power of endleſſe life, none ſave hee alone, can ever enioye this Prieſthood. For, as ſayeth the Apoſtle: Amongeſt the Leviticall Prieſtes, many were made Priestes: becauſe ther were not ſuffered to endure, by reaſon of death: but Chriſt, becauſe hee endureth for ever, hath a Prieſthood which can not paſſe from him to an other, Hebr chap. 7. ver. 23. 24. The ſeconde conſequence, is, as ſaveth the Apoſtle, Hebr. chap. 7. ver. 25. That hee is able perfectly to ſave thoſe that come to God by him: ſeeing hee ever liveth to make interceſsion for them.
The third thing to bee conſidered in the nature of the Prieſt is, as ſayeth the ſame Apoſtle, That he bee without ſinne: becauſe ſuch a High Prieſt, it became vsus to have, as is holy, harmeles, vndefyled, and ſeperate from ſinners, Hebr. chapt. 7. 26. Which alſo was expreſlie commanded in the Lawe, Levit. chap. 21. where it is ſaide: VVho ſoever of the ſeede of Aaron, hath any blemish, hee shall not come neare to offer the ſacrifices of the Lorde: neither shall he preſſe to offer the bread of his God: neither shall he goe in vntounto the vayle, 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 vponupon the earth. For if hee were vponupon 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 vntounto 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 vponupon 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, vponupon the tree. For he was made ſinne for vsus. 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 vntounto 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 p…wred out his ſoule vntounto death. Chap. 53. ver. 12.
The third action is, the offering of the ſacrifice it ſelfe, by fire vntounto the Lord. And al theſe actions are accōpliſhed 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 vsus.
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 vsus. 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 vsus. Which ſaying is carefully to bee marked of vsus, for many waightie reaſons. Firſt, it ſheweth vsus that as the worke of God in iuſtifying vsus, doth ſave vsus 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 vsus: are all neceſſarily required to our iuſtification: and yet none of them is any parte of the matter of that righteouſnes, which is imputed vntounto vsus. 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, vnderunder 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 vsus. 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 vsus, that as the matter of our righteouſnes conſiſteth in Chriſtes death, (becauſe he was delivered therevnto, for our ſinnes) ſo the iuſtification of vsus by his death, dependeth vponupon 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 vntounto 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 vsus: yet, to the iuſtifying vsus 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 vsus. For this action, is the end of the three former: that is, of his death, reſurrection, and aſcending into heaven. For he died, that by his death and ſufferinge, havinge ſatisfied the iuſtice of God, for all our iniquities, he might have a ſufficient ground and matter whereby to make interceſſion.
And he roſe again. thereby putting an end to his owne death and ſuffering: that the ſatisfaction being finiſhed, & the ranſome fully payed: it might be anſwerable to the iuſtice of God: and be ſufficient for our iuſtification. And he aſcended vp to heaven, as vntounto the true Sanctuarie: that he might bring into the preſence of God, the bloud of our ſacrifice: and there, (as the miniſter of the Sanctuarie, by his death, as the ranſome of our iniquities, now full and perfect by his reſurrection, and brought in by him, as our high Prieſt into heaven, and preſented vntounto God) might make interceſſion for vsus. And as ſaith the Apoſtle, obtayne eternall redemption for vsus, Heb. 9. 12. Therefore is it ſaide of him, in that ſame Chap. ver. 24. that Chriſt is not entered into the holy places made with handes, which are ſimilitudes of the true holy places: but vntounto heaven it ſelfe, to appeare now in the ſight of God for vsus. And to this ſame effect Iohn the 1. Epi, cap. 2. ver. 1. it is ſaid, If any man ſinne, wee have an Advocate with the Father Ieſus Chriſt the iuſt, and he him ſelfe is the propitiation of our ſinnes.
And ſo to conclude this point Chriſts being a Prieſt: & many actions done by him, as our high Prieſt: are no part of the matter of our righteouſnes. and yet it is requiſit, that he both be a Prieſt, & performe thoſe actions, to our iuſtification: even as the Prieſts vnderunder the Lawe, were no parte of the attonement. For hee that makes the attonement, and the actions done by him, in making the attonement, are to be diſtinguiſhed from the bloud, in the which only ſtandeth the attonement it ſelfe.
Now we come to ſpeake of the Altar. which likewiſe is neceſſarily required, for offering of our ſacrifice, and yet is no parte of our righteouſnes, but ſerveth to the qualification of the ſacrifice, to be righetouſnes vntounto vsus. And as Chriſt is the Prieſt, and alſo the offering: ſo alſo, he alone is the Altar. Which we ſhall eaſilie perceyve, if we marke theſe two groundes. Firſt, what is the nature of our Prieſt, and of the ſacrifice that hee doeth offer, and of the Sanctuarie and Tabernacle wherein hee muſt exerciſe his Prieſthood: and of the things which by this ſacrifice are purged. Secondly, if we conſider the vſe of the Altar, wherevnto it ſerveth in ſacrificing.
Touching the firſt, all are heavenly. The P…ieſt, the Lord from heaven. the ſacrifice, heavenly: the ſanctuarie, heaven it ſelf: the the tabernacle, his body not pight by man but by God: and the things that are to be purged, all heavenly, Heb. 9. 11. 23. 24, Of which it muſt follow, that the Altar alſo muſt be heavēly. For a heavenly ſacrifice, offered by a heavenly Prieſt, in a heavenly tabernacle, for the purging of heavenly thinges, can not poſſibly bee offered, but vponupon a heavenly Altar.
This is manifeſt by the ſecond point, which is touching the vſe of the Altar, & that is to ſanctifie the offring: as is manifeſt by the words of Chriſt, Mat. 23 19. of which it followeth: according to Chriſts reaſoning in that place: that the Altar muſt bee greater then the offering. For that which ſanctifieth, muſt be greater thē that which is ſanctified by it. Of which it is manifeſt: that no Altar of earth, of wood, of ſtone, or any earthly thing, cā poſſibly ſerve in this Prieſthood, to ſanctifie Chriſt, who is the offering. But as he him ſelfe is not of this building: ſo likewiſe the Altar that ſanctifieth him, muſt not be of this building, therefore ſaith he him ſelf: For their ſakes doe I ſanctifie my ſelf: that they alſo may be ſanctified, Io 17. 19. to ſhew vsus, that as he is the Prieſt, the ſacrifice, & tabernacle: ſo he only is the Altar. For he is the body of all the ſhadowes in the law. therfore, as he is ſaid to have offred, by the eternal ſpirit, as the Prieſt him ſelf, as the ſacrifice vntounto God: ſo is he to be vnderſtood by that ſame eternal ſpirit, as by the Altar, to have ſanctified him ſelf, that is, that body: by the offering whereof once, we are ſanctified for evermore.
And we are to holde this truth moſt carefully: both to eſchue the fooliſh opinion of ſome, who eſteeme the croſſe to have bin the Altar, whereon Chriſt was offered. as alſo to keepe our ſelves from falling into that blaſphemous errour: to thinke, that there is any thing greater then the Sonne of God▪ leaſt wee pollute our ſelves, with the abominable idolatrie of the Church of Rome. who make their wood and ſtone, greater then Chriſt, & make their earthlie Prieſtes, greater then both ſacrifice and Altar. and give them Prieſtlie power, being in the earth, and being of this building, and being loaden with ſinne, in an earthlie tabernacle, vponupon an earthly and corruptible altar, to offer vp, and that oft and many times, this heavenly ſacrifice: which is never to be repeated. As alſo, to give them power to ſanctifie a ſtocke, or ſtone: and to give it power, to ſanctifie Chriſt.
Now concerning the Sanctuarie, which is the thirde thing requiſite, for offering the ſacrifice: wee have ſomewhat ſpoken thereof alreadie, in his action of ſitting at the right hande of God. Neither is it neceſſarie that we ſpeake much more of it: onelyonly we are to knowe, that this ſacrifice, can not be offered els where, but in the true Tabernacle, that is the body of his fleſh. Therefore doeth he call his body, the Temple, Iohn chap. 2. verſe 19. neither could the bloud thereof, be carried in, by our high Prieſt, els-where, but in the true Sanctuarie, that is Heaven it ſelfe.
By all theſe preceeding thinges, we may perceyve, that there is a manifold conſideration to be had of Chriſt, in the worke of our iuſtification. Firſt, as he is our High Prieſt. in which point, we are to conſider, both the Godhead, and his Manhoode, and the properties of his Manhood, qualifying him to bee a meete high Prieſt. Secondly, as hee is the Altar that ſanctifieth the offering. Thirdly, as he is the Tabernacle in which the offering is to be made. And fourthly, as he is the offering and oblation itſelfe. Now in all theſe, the obedience of Chriſt to the Father, doeth manifeſtly ſhine. as likewiſe in all the reſt of his actions whatſoever. And all theſe, that we have ſpoken of, are neceſſarily required in the worke of our iuſtification, but are not all to bee included in the matter of our righteouſnes. For as he is our Prieſt, Altar, and Tabernacle, he cannot properly be called our righteouſnes, except it be efficientlie: but no wiſe materiallie. For he is our righteouſnes materially only as hee is the ſacrifice and offering.
Thus, if we ſhall diſtinguiſh Chriſt him ſelfe, in that thinge, wherein he is made our righteouſnes: from him ſelfe in theſe things, wherein he is made beſide, to ſerve vntounto our iuſtification, by that, wherein he is made our righteouſnes. And ſecondly, if we ſhal diſtinguiſh the matter of our righteouſnes it ſelfe in Chriſt, from the action of God in iuſtifying by it: wee ſhall perceyve evidently, that the matter of our righteouſnes, conſiſteth only in the death and bloud of Chriſt▪ and that all the reſt of Chriſtes obedience, doeth ſerve not as the materiall, but rather as the ſubordinate efficient cauſes of our iuſtification.
And ſo all the three former opinions, touching the obedience of Chriſt, may well agree in one: when the queſtion is, concerning the action of God in iuſtifying: and not concerning the particular matter of the righteouſnes, which God imputes vntounto vsus vntounto iuſtification. For, there is no parte of Chriſtes obedience, which is not (as it is ſaid in the ſchooles) cauſa ſine qua non: that is, a cauſe without the which, wee cannot be iuſtified. For if he had not bene a man, and a iuſt man, and a Prieſt, and ſuch a Prieſt as we have ſaid: yea if hee had not riſen from the dead, and aſcended vntounto heaven, and made interceſſion for vsus: his death and bloud could never have iuſtified vsus. And yet ſtill his death and bloud is the only matter of our righteouſnes: but ſo, as it is the bloud, of ſuch a ſacrifice, offred by ſuch a Prieſt: vponupon ſuch an Altar: in ſuch a Tabernacle▪ carried in by the ſame Prieſt, after reſurrection from the dead, into the heavens. And as by vertue of the ſame bloud, the ſame Prieſt, ſittinge at the right hande of God, maketh interceſſion for vsus. Thus, the matter is not of ſuch moment (being rightly waighed, and charitablie conſidered) that it needed ever to have bred, ſuch bitter contention amongſt brethren in the Church of God.