A treatise of iustification Tending to proue that a sinner is iustified before God, onely by Christs righteousnes imputed. By William Bradshaw. Bradshaw, William, 1571-1618. This text is an enriched version of the TCP digital transcription A16621 of text S120447 in the English Short Title Catalog (STC 3529). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 92 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A16621 STC 3529 ESTC S120447 99855644 99855644 21145 2240946373

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A16621) Transcribed from: (Early English Books Online ; image set 21145) Images scanned from microfilm: (Early English books, 1475-1640 ; 702:10) A treatise of iustification Tending to proue that a sinner is iustified before God, onely by Christs righteousnes imputed. By William Bradshaw. Bradshaw, William, 1571-1618. [24], 96 p. : fold. table Printed by Thomas Creede, for William Bladon, and are to be sold at his shop, neere the great North-dore of S. Pauls Church, at the signe of the Bible, London : 1615. Reproduction of the original in the Emmanuel College (University of Cambridge). Library. eng Justification -- Early works to 1800. eebo A treatise of iustification. Tending to proue that a sinner is iustified before God, onely by Christs righteousnes imputed. By William Bradshaw. Bradshaw, William, 1615 115 15630 189 0 0 0 0 2 504.8 F The rate of 504.8 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2013-01 Assigned for keying and markup 2013-01 Keyed and coded from ProQuest page images 2013-02 Sampled and proofread 2013-02 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A TREATISE Of IVSTIFICATION .

Tending to proue that a Sinner is iustified before God , onely by CHRISTS Righteousnes imputed .

By William Bradshaw .

LONDON , Printed by Thomas Creede , for William Bladon , and are to be sold at his shop , neere the great North-dore of S. Pauls Church , at the signe of the Bible . 1615.

IMMANUEL

〈◊〉 Reverendiss 〈…〉 Patri● Will . Sanc● A.C.

Coll Emman . Cant●●

blazon or coat of arms

The Method . Of Iustification . In generall : of the Word ; signifying to make iust : which is , Either by Infusion , Or Plea. Thing — 1. What it is . 2. The Ground . The degrees , in respect Of matter 1 Compleat . Incompleat . 2 Vniuersall . Particular . Of forme . 1 By Assertion onely . By demonstration also . 2 In Colour , In truth . The kindes . Of persons inherently iust . Otherwise . Meanes by satisfaction . by Doing . suffering . by A mans selfe . Another . The Effect , pardon , which is 1 Plenary . In part . 2 Meerely Merited . More specially . Of Iustification before GOD ; That it is not By our owne righteousnes . By Satisfaction made — By our selues . By any other Creature . That it is by Satisfaction made , By Christ his Fulfilling the Law. Suffering . For the Faithfull . Man . By Man . By God ; In this life . At the day of Doome .
To the Reader .

THou canst not be ignorant ( good Reader , ) what speciall differences haue bene , ( and yet are ) amongst our selues in som points , about the Iustification of a Sinner before GOD . Whence manie weake mindes haue bene somewhat perplexed , & some strong ones ( at least in their own conceits ) exceedingly distempered ; as though there were amongst vs which ouer-turned Foundations , teaching blasphemous Heresies about this matter : whereas all of vs with one mouth professe this , That a Sinner is Iustified , not by any Formall inherent Righteousnes in himselfe , but onely by the free & meere grace and mercie of GOD , through the meritorious Satisfaction of our SAVIOVR CHRIST , the onely Mediatour betweene God and a Sinner . Wherein we all giue all the glory of our Iustification & Saluation to God in Christ Iesus , and therein hold the maine Foundation . We differ onely in certaine Circumstances , wherein nothing is derogated , eyther from the mercie of God , or merites of Christ , or arrogated to our owne workes .

Some of vs hold , that a Sinner is iustified by the vertue & merites both of Christs actiue and passiue Obedience imputed . Othersome , by the merites of his passiue obedience imputed , but not of his Actiue . A third sort , by the merits both of his actiue and passiue , but not imputed .

The first , giues all to Christ , but equally diuides the vertue , betweene his actiue and passiue righteousnes . The second giues no lesse to him : only that which it takes from the actiue , it giues superabundantly to the passiue .

The thirde , giues as much to Christ , as eyther of the other , derogating nothing from the vertue , eyther of the actiue or passiue , but denying only a speciall manner of Application .

The first of these opinions hath bin , & ( for ought I know ) is most generally receiued , & is that which seemes most Orthodoxall , & which in this Treatise I desire to maintain . If in some fewe passages , I goe out of that beaten tracke , which they haue kept , who before me haue maintained this truth , it is not from any affectation of singularitie ; For I neuer held it safe , nor any credite to walke alone , in any matter of Religion , any further then meere necessitie , and iust Apologie requires : but because some partes of the way , which they goe , lyes ouer such hills , as I am not able to climbe , I therfore haue ben forced somtimes to goe somewhat aside , that I might the better come againe into the way , where it lies in the plaine .

For the other two opinions , ( with due reuerence , reserued to the maintainers of them ; whome I acknowledge to bee great learned and worthie Diuines ) I thinke them somewhat erroneous ; but withall , to haue risen from two positions ( to my seeming ) as erroneous , held or granted by some ( if not all ) who haue maintained the first .

1 That Christ by the merites of his Passiue obedience onely , hath freed vs from the guilt of all sinne , both actuall and , originall , of Omission and Commission .

2 That in the imputation of Christs Obedience both Actiue and Passiue , God doeth so beholde and consider a Sinner in Christ , as if the Sinner himselfe had done & suffered , those very Particulars which Christ did , and suffered for him .

The first of these , is the very ground and Foundation of the second opinion : which beeing graunted , I cannot ( as yet ) s●e how it can be auoided , but that wee must holde the same . For what more can be required , to the Iustification of a sinner , them to be freed , and expiated of all sinnes whatsoeuer , not onely of Commission , but Omission ?

Can a man possibly bee more iustified , then so to be freed from all sinne & fault , as to be esteemed and iudged as one that neuer committed any euil forbidden , & neuer omitted any good required ? Doth Christs actiue Righteousnes according to the Lawe consist in any thing else , but in the leauing vndone of whatsoeuer euill forbidden , and in the doing of all good things commanded ? What then auayleth the imputation of this , when so much is granted to be obtained by the other ? If therfore wee will firmely maintaine the first Opinion , I cannot see , but wee must needs forgoe this first Position , and holde

That to the very Expiation of sinne , and the Freeing from the guilte hereof , the imputattion both of the Actiue and Passiue righteousnes of Christ are necessarie , and that the ●ne is not to bee separated from the ●her .

The second Position taketh ●mputation in such a strict sense ●s seemes not necessarie ; For both the Actiue & Passiue righteousnes of Christ , may be said ●o bee imputed to a sinner , if God ( without any further consideration ) but accept that which Christ hath done and suffred , as ● ful satisfaction , for that which a sinner should haue done , or suffted in his owne person : besides that it seems to take away all necessity of the imputation of Christs Suffrings . For if God repute Christes fulfilling of the Lawe , to be euery sinners fulfilling of the Law , then in his fulfilling thereof , is euery such sinner ( to whom it is in such a manner imputed ) perfectly righteous . If perfectly righteous , perfectly Iustifiable , what needes then Christ moreouer , eyther to Suffer for the Iustification of a sinner , or a sinner to be reputed to Suffer in Christ , to any such ende ?

This other position , ( as I conceiue ) hath giuen occasion of the third Opinion . The Author thereof , ( a very Learned , Reuerend , and Iudicious Diuine ) denying all Imputation , both of the Actiue and Passiue righteousnesse of Christ ( as farre as I can learne , ) onely in the strict sense aforesaide , and that ( as it seemes to mee , ) vppon good ground , as may appeare further somewhat in this Treatise .

Our differences then ( blessed be God , ) are not so great , but there is both possibilitie , and hope of Reconciliation , and no such cause of any fiery Opposisitions one against an other ; especially , seeing that they who heerein are out of the way , may seeme to haue beene put out thereof , onely by the blockes , that our selues have layde therin . I take not vpon mee to bee a Moderator between so many Learned men of all sides , or to see further then they , into so great a Mysterie .

If in some pety Circumstances I haue discouered that which they haue ouerseene , it is not so much for want of any sharpnes of sight in them , as for that they haue not stouped so lowe as I haue done : It beeing not strange for them that look high est , and see furthest , to ouer-see much ; and not vnvsuall for those who are standers by , ( though simple in comparison ) to see some things , which the cunningest Gamesters sometimes ouersee .

I first penned this Treatise to teach my selfe , and haue herein opposed my self as much as any man else , as may wel be known to some , who knowe what I haue formerly helde .

After , for my further Satisfaction and information , I caused diuers Copies thereof to be written forth , and communicated them to sundrie Reuerend and learned Diuines , submitting the same to their censures ; from whome I receiued ( out of their loue ) diuers materiall Animaduersions , and doubtes : which thogh they haue not bin of force to moue mee to change my mind in any material point , yet haue made me explane mat●●rs more fully , then otherwise should haue thought had bin ●●edfull . Yet if herein I haue ●ot satisfied them , or any else , ●hey shall binde me vnto them , 〈◊〉 they will bee pleased further ●o animaduert , and obiect a●ainst such Particulars , where ●hey shall rest vnsatisfied .

That it dares thus boldly ●ome foorth in publique , it is ●ot so much from any hearte●ing it hath had from mee , as ●hrough some priuate encou●agements from others , farre more Learned and Iudicious then my selfe ; whome thou must blame , if it proue of no vse to the Church of God .

The world I know hath long ●roaned vnder the multitude of Books , and yet still it desires and calls for for more ; The best is , this Booke is of so little b●den , that it can haue no m● sense of it , then an Elepha● though neuer so loaded , 〈◊〉 haue of a Flye , that sits vpp it .

I haue said no more of Fai● then was needfull for the vnderstanding of the nature of Iustification , and of that force a● vse that it hath therein ; and 〈◊〉 rather , for that it deserue● Treatise of it selfe , which ( b● for some distractions ) I had a●tempted before now : yet I ●ther desire that some other more sufficient , would take out of my hand , and take th● also from my hand , and poli● it , as the excellencie of the A●gument requires , then whi●● certainly there is not ( among all the heads of Diuinitie ) a●● one more necessary , profitabl● or comfortable , especially , to afflicted and humbled Sinners .

Thus praying thee to pardon my great boldnesse , and to take in good part this poore Essay , and where I may seeme to erre , to helpe me by thy prayers , and other meanes into the way ; I bid thee Farewell in Christ . New-hall , April . 8. 1615.

Thine , W. B.
THE ARGVMENTS of the seuerall Chapters . 1. Of the Signification of the Worde . 2. What Iustification is . 3. Of the degrees of Iustification . 4. Of Iustification , by inherent Righteousnes . 5. Of the Iustification of those , who are not inherently Righteous . 6. Of Satisfaction in Generall . 7. Of Satisfaction in speciall . 8. Of Pardon . 9. Of Iustification before God . 10. That no man is Righteous or iustifiable in Gods sight , by the righteousnes of the Law , or by his owne inherent righteousnes . 11. That no man can make satisfaction for his owne , or an other mans sinne . 12. That no other meere Creature , can make satisfaction for the sinne of Man . 13. That the Sonne of God hath made Satisfaction for the sinnes of all them that shall be iustified . 14. Of the pardon of sinne , and our Adoption . 15. Of Iustifying Faith. 16. Of Iustification before men .
OF IVSTIFICATION .
THE I. CHAPTER . Of the signification of the Word .

1 THE Latine Iustifice ( of which our English word To iustifie is deriued ) is not to bee founde in Tully , Caesar , Terence , or any other the auncient and purest Authors of the Latine tongue ▪ but was made since by Latine Diuines , to expresse that which ●s vniuersally meant by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which , especially the Hebrew and Latine ( according to the Notation of the words ) doe sign●fie to make iust : As , to purifie , signifies to make pure : to sanctifie , to make holy , &c.

2 One may be sayd in ordinary form of speech To be made iust , two manner of waies : by Infusion or Plea.

3 By infusion , when the qualitie , habit , or vertue of Iustice is by any kinde of meanes , really put into , procured or effected in any person , whether by his owne act , or by anothers , whether in whole , or in any part or degree , whether immediatly ingenerated , or created in that subiect , in which it subsisteth , or powred into it , as wine into an emptie vessell ; or whether mediatly gotten , as learning by the precept of the Master , or health by the potion of the Physitian ; strength , actiuitie , or any other habite of body or minde by exercise , &c.

4 After this manner was Adam made iust in the first Creation . In the same manner are they in some degree made iust , who are regenerated and sanctified , and who by the Word and Sacraments , and other meanes and exercises of Religion , do grow and increase in holinesse and righteousnes . And in this sense the Wiseman speaks , Eccle. 7.29 . Lo , this onely haue I found , that God made man iust ; but they haue sought many inuentions .

5 They who are in any such manner made iust , are ( as the Schooles vse to speake ) formally iust , or iust by righteousnes inherent .

6 Though to make iust , in the sense aforesaid be most properly to make iust : yet to Iustifie , eyther in our English , or the Latine tongue , ( eyther in common vse , or any approoued Author ) doth not signifie , to make iust in any such sense : no more ( for ought yet hath beene shewed to the contrarie ) doth the Hebrew or the Greeke worde aforesaid .

7 To bee made iust by Plea , is , when the Iustice of any person , any waies questioned , is manifested & discouered , by words or other meanes equiualent thereunto . Hence , as we say of those , who charge and accuse a man of any act of villanie , hee makes him a knaue or a villaine : So contrarily wee say of him , who hath pleaded a persons innocencie , that is accused or charged , hee hath made him an honest man . Hence in like manner , as they are sayd , To take away the righteousnes of the righteous , which accuse or condemne the innocent , Esa. 5.23 : So may they by the same forme of speech be said (a) (a) I● 9 . 2● to giue righteousnes , which pleade for , and excuse those which are any waies charged or accused , whether iustly or vniustly .

8 Though to bee made iust in this sense , be not so properly to be made iust , as in the former ; yet in this sense vsually & properly , is the (b) (b) I●stifica● Latine , and our English word to Iustifie vsed , so also are the Greeke and Hebrew wordes aforesaide . Therefore Grammarians interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. To esteeme and iudge one to bee righteous . See Hesychius and Suidas on this word .

9 Though therfore the Notation aforesaid , doe indifferently fauour either , and more the former ; yet for the true meaning and signification of words , the common vse is more to be regarded then that which sounds from the Notation .

10 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which properly signifies Lawes or statutes ) the old Interpreter vsually translates ( though barbarously ) Iustificationes , ●on●r . ell . de ●ustif . ● . 1. ●p. 1. ●ct . 2. Iustifications , Psal. 119.4.8 . &c. But it cannot be proued , that therfore they are so called , in respect that they make the obseruers of them iust in the first sense ; but rather because , after that a man is made iust by them in the first sense , they are meanes to defend , and maintaine and warrant that Iustice , and so are a meanes to make them iust in this latter sense ; It being a good Plea , that a man is iust , when it may bee auouched against any that takes exception , that that which hee hath done is according to Gods Statutes .

11 Hence also the Law in generall is said to iustifie those who are or shall bee righteous , according thereunto : not in this respect , that in and through the obseruance thereof , a man is formally , or inherently righteous ; but when being formally iust and righteous thereby , hee is by the same acquitted and freede from iniustice : As when a Iudge shall execute a Malefactor according to the Lawes of the State , the said Lawes make him not iust , in the first sense ; but they only iustifie the Iudge , and so make him iust in the second sense , when they shall warrant and discharge him against the charge and imputation of iniustice in that action .

12 Though by teaching and instructing , Contr. Bell. de Iust. li. 2. cap. 3. Sect. 9. Ministers may bee sayde , to bee instruments and meanes of making men formally and inherently iust in some degree : yet it followeth not , that in that respect they are said to Iustifie , Dan. 12.3 . But they may be sayde rather to iustifie , as they are meanes and instruments to bring men to beleeue in Christ , wherby they are iustified , and so made righteous in the other sense . In the same respect Ministers are saide to saue , and to binde and loose : 1. Tim. 4.16 . Mat. 18.18 . Ioh. 20.23 .

Contr. Bell. ibid. Sect. 16. 13 Where it is sayd , Reu. 22. Let him that is iust , be iustified still ; Wee are not necessarily to vnderstand thereby , Let him still be made iust , or still proceede to bee made iust by inherent righteousnes . But let him still , more and more continue , to declare and shew himselfe iust , which is to make iust in this latter sense .

14 That may bee graunted therfore which Augustine saith ; Contr. Bell. ibid. S●ct . 19. That he that iustifies a wicked man , makes him of a wicked man , a iust man . In Psal. 3O . That by the grace of GOD wee are iustified . i. Made iust : Lib. 2. de peccatorum meritis & remiss . cap. 33. That to bee iustified , is nothing else but to be made iust : Lib. de spirit . & lit . cap. 26. &c. And yet it will not follow thence , that he held , that to iustifie signifieth to make iust , by formall and inherent righteousnes .

THE II. CHAP. Of Iustification in generall what it is .

1 IVstification therefore ( according to the vniuersall vse of the word ) is the declaring of a person that is accused or suspected of a fault , and in that regard obnoxious to blame or punishment , to bee righteous and iust : and consequently vnworthy eyther the one or the other ; Deut. 25.1 . Esa. 43.9 . Mat. 11.19 . 2 Sam. 15.4 . Pro. 17.15 . Esa. 5.23 . & 50.8 Rom. 8.3 .

2 Where one is not questioned for , nor so much as suspected of any fault , there Iustification hath no place : yea , in such a case to iustifie a person , is commonly reputed , a secret accusation and condemnation of him . And if the party charged or suspected , be no way liable to blame or punishment in that respect , the iustification of such a one seemes needlesse and endlesse .

3 Though therefore out of these cases , there may be a declaration of Iustice : yet we neuer vse to call any such declaration by the name of Iustification , but by the generall name of prayse or commendation .

4 Hence , if Adam had not sinned , and if there had beene no Diuels to haue charged him with sinne , nor any ground or colour to suspect him of sinne , th●ugh hee might in this case , to his prayse and commendation , haue beene declared and pronounced to bee iust and innocent : yet he could not therin properly be said to be iustified . When a father declares the vertue & goodnes of his childe to a stranger , who neither knowes good , nor suspects euill by him , wee vse to say , hee praiseth and commendeth his childe : but we neuer say , hee iustifies him , but in case of accusation and charge . Though therefore there can be no Iustification without a declaration of righteousnes : yet that may be , where there neyther is , nor needes to be any Iustification .

5 Hence also God and Wisdome are said to bee iustified , not as often as they are praised and extolled , or their righteousnes meerely declared ; but so far forth onely as their waies and works are declared to bee iust & free from blame , against the conceits & charges of wicked men , who vse by some meanes or other , to make them vniust , and when by meanes of such a declaration , they are vindicated from dishonour . Rom: 3.3.4 . Matth: 11.19 . Luk: 7.35 .

6 Iustification therefore , in substance , is the same with Apologie or defence .

7 So to declare ones Iustice , as to declare not onely that he is free from blame , but also worthie of a reward , is more then to iustifie .

8 It is not of the essence of Iustification , that it be done in publike iudgement , but it may be indifferently , eyther in priuate or publicke , and may bee performed , either by the partie himselfe , that is questioned or suspected , or by another , whether Friend , Witnes , Aduocate , or Iudge .

9 The immediate end of iustification , is so farre forth to remoue the blot and aspersion of Iniustice from a person , that he may be freed ( as much as in the power of the Iustifier lies ) from blame , punishment , or reproch .

10 The proper matter of Iustification , is Iustice or Innocencie , not caused or produced by the acte of Iustification , but existing some way or other before . For a person is not therefore iust , because he is iustified ; but he is therefore iustified , because hee is iust : the iustice of the partie iustified , beeing the cause of his iustification , and not his iustification the cause of his Iust●ce .

11 The Forme is the pleading of the said righteousnes or innocencie in the cases aforespoken .

12 One vsuall and speciall effect thereof , is Reconciliation ; which is a pacification of that partie , who is , or may be ( vpon conceit of fault done ) prouoked to dislike , blame , or punish . And in this respect ( according to the iudgement of reuerend and learned Diuines ) may Iustification be saide to be a part of Reconciliation , though not so properly ; onsidering that there may be Iustification , where there is no Reconciliation , and Reconciliation , where there is no Iustification . And therefore Iustification cannot bee any such member or part therof , as doth constitute the same , except it be taken in a larger sense , then the common vse of the worde extendeth vnto .

13 Contrary to Iustification , is (a) (a) Pro: 17.5 . Esa: 5.23 . & 50.8 . Rom: 8.33 . Condemnation , Accusation , Slander , Calumniation , Crimination , and such like ; against one or other of which , Iustification alwayes fighteth ; and in the remoueall of which , the speciall vse thereof consisteth ,

CHAP. III. Of the Degrees of Iustification in generall .

1 IN Iustification we are to consider , First , the Degrees , then the kindes .

2 The Degrees bee diuers . Some , in regard of the matter of Iustification ; Other some in regard of the Forme .

3 In regard of the Matter , First , Iustification is either compleat , or incompleat .

4 Compleat , when thereby a partie is declared to bee throughly and fully freed , from the faulte that is charged vpon him , and all the degrees therof .

5 Incompleat , when the partie is not fully cleared , but when by Circumstances the fault is onely in some degree , lessened , mitigated , and excused .

6 Heerevnto may bee reduced Iustification , by comparison ; which is , when a person is not simply declared , to be righteour , but onely in comparison of others , who haue had more meanes , to make them righteous . Thus is Samaria said to be iustified by Ierusalem , Ezek : 16.51 .

7 Such a comparatiue Iustification , is after a sort , Metaphoricall only . For as in perfect and true Iustification , a man that before might seeme faultie , appeares then free from fault : So those who are in truth guiltie , when they are compared with those , who are worse , by means thereof , their faultes eyther appeare the lesse , or not at all ; As great lights so darken and obscure the lesser , that they seeme to extinguish them ; and are commonly saide to extinguish them . But yet tropically ; because during that time , they are as lights extinguished .

8 Secondly , Iustification in respect of the matter may be vniuersall or particular .

9 Vniuersall , when a partie is declared , to bee free from all sorts , & degrees of faults whatsoeuer . Rom: 8.33 .

10 Particular , when one is declared to be free , from such ●●rticular faults onely , as hee is ●●arged with , or suspected for , now guilty soeuer he may both be , and be knowne to bee , of other faults not questioned . Psal. 7.3.4.5 . Luk. 20.14.15 .

11 The first of these is called by our Diuines , the Iustification of the person ; the other the Iustification of the cause , thogh in truth the person is iustified in both ; in the one absolutely , in the other respectiuely . And to speake properly , that onely is the Iustification of the cause , whereby a Particular cause , that is accused , or thought to be naught , is pleaded to bee good and iust . And the maine end of such a iustification also , doeth not so much respect the cause it selfe , as the person whose it is ; The cause beeing iustified , that thereby the pa● especially , whose cause it may be iustified , who is iud●● faultie , till the particular ca● be freed from fault .

12 Iustification in respec● the Forme , may bee eyther Assertion onely , or by Dem●●stration also .

13 By Assertion only , w●● a partie is onely nakedly p●●nounced , or with Asseuerat●●● or oath also , affirmed to be f●● from fault .

14 Either of these is suffi●●ent , where the credite of h●● that iustifieth is without i●● exception . Otherwise , thog● haue the name , yet is it as go● as no iustification .

15 Iustification by Demo●stration also , is , when by suffi●●ent proofs and other argumē●● the innocencie of any person eui●●nced , and thereby the accu●● or surmisers conuicted of ●or or malice .

16 This degree of Iustifica●●on is sufficient , bee the partie ●t iustifieth neuer so subiect exception , or ( as wee say ) racked in credit .

17 Furthermore , Iustifica●●on also in respect of Forme , ●ay be eyther in colour onely , in truth .

18. In colour only , when by ●ophistication , collusion , aequi●●cation , &c. faultes are excu●● , lessened , or made no faults . ●o : 17.15 . & 24.24 . Esa. 23.20 .

●9 This manner or degree of ●●stification , ( vnworthily so cal●●d ) is of no force , but with such ●●nde of persons , as may be de●●ded . And therfore it is called ●●stification , because with such ●●nde of persons , it vsually produceth the same effects th● Iustification doth , at least t●● the fraud and error be discou●●red .

20 Iustification in truth , when that which is done , a●● said herein , is in truth and sy●ceritie .

CHAP. IIII. Of Iustification by inherent righteousnes .

1 HItherto of the degree of Iustification ; the kin●● follow . And it is eithe● of persons inherently iust , or o●therwise .

2 The Iustification of a person inherently iust , is when th● Non-commission of a fault that 〈◊〉 charged , is directly pleaded .

3 This is done by shewing either that he did not that fault which hee is charged with , or that that which hee is charged with as a fault , is no fault ; 1 Sam. 24.10.12 . Ier. 26.15.16 .

4 They who are iustified after this manner , are iustified by their owne workes and merits . For they who are founde innocent , and free from commission of fault , according to the degree thereof , haue a righteousnes of their owne : and righteousnes meriteth iustification .

5 This kinde of Iustification is not a making iust by inherent righteousnes , but a declaring iust , for inherent righteousnes .

CHAP. V. Of the Iustification of those who are not inherently righteous .

1 THe Iustification of such as are not inherently righteous , is when the fault that is charged , is acknowledged , and satisfaction pleaded .

2 No mortall man can deuise any other means by which such a person should bee iustified .

3 Where a fault committed is not acknowledged , but concealed or denied , there the partie cannot bee said to be iustified whatsoeuer else may bee pleaded for him .

4 Though the fault bee acknowledged , and confessed : yet it is not sufficient to Iustification , except satisfaction also can be pleaded .

CHAP. VI. Of Satisfaction in generall .

1 SAtisfaction is , when sufficient amends is made to the party offended for the fault done , by meanes whereof , freedome from punishment is merited , and the fault thereby after a sort extinguished .

2 Sufficient amends is then made , when the offended partie , or his Substitute , reapeath as much benefit , at least , as hee should haue done if the fault had not beene committed .

3 This Satisfaction , being of the same merite with righteousnes , must needes bee esteemed for righteousnes . Hence hee that can plead such an amends , is to be reputed as if he had not committed the fault , and by consequent , after a sort iust or righteous .

4 Sometimes the partie offended may accept for satisfaction that which doeth not make eyther full amends , or any amends for the fault done : yea , hee may sometimes accept of a bare acknowledgement of a fault , or of promise of amendment for the time present or to come , as satisfaction : but the pleading of such a reputed satisfaction is not to iustifie .

5 Hence , where a fault is of that nature , and hath done a hurt of that kinde , that no sufficient amends can bee made , there the partie guiltie hath no meanes to bee iustified .

6 Such a satisfaction once made , the partie is to bee esteemed as blamelesse , as if hee had not trespassed at all : for , hauing made full amends , he is free in that regard from desert of euill . And hee that is free from desert of euill , is in the same regard ( and that deseruedly ) to be reputed blamelesse .

CHAP. VII . Of Satisfaction in speciall .

1 SAtisfaction may be made eyther by doing or suffering ; or by both .

2 That doing or suffering is of no force to satisfie which is due by bond , though the partie offending had committed no fault at all ; it being ridiculous to account the payment of one debt for the discharge of another .

3 Satisfaction also may bee made eyther by the partie himselfe , or by another ; or partly by himselfe , and partly by another .

4 So farre foorth as any are iustified by satisfaction made by themselues , they are no lesse iustified by their owne merits and works , then they who neuer offended : those satisfactory acts of theirs being aequiualent in merite to that Iustice which by the fault committed they were depriued of .

5 He may be said after a sort to satisfie in his owne person by suffering , who can pleade that the partie offended hath committed the same , or an equall , or greater fault against him .

6 Satisfaction made by another is , when that which is done , or suffered by another , is accepted for that which ought to haue beene done or suffered by the offender himselfe .

7 This may bee eyther by doing or suffering the same kinde of things that the offender ought to haue done ; or such things as are of another kinde , if of the same worth and value .

8 Some things done by another may satisfie for the offender , which if they were done by the offender himself , would adde offence to offence : for some things done by some may bee satisfactorie and meritorious , which done by othersome are vnlawfull and impious .

9 Some things done by the offender himselfe may bee vnsufficient to satisfie , which done by another may abundantly satisfie . And some also done by the offender may more then satisfie , which done by some other , either doe not , or doe but satisfie .

10 That satisfaction which is made by another doeth the more iustifie , the more willing , and the lesse able the offender is to satisfie for himselfe .

11 It is all one to be iustified by the satisfaction , or merits , or righteousnes of another ; seeing nothing satisfieth , but that which meriteth ; and nothing meriteth , but righteousnesse .

12 To bee iustified in this manner , is not to bee iustified by any works , merits , or righteousnes of a mans owne , but by anothers .

13 So faire foorth then as a man is iustified by satisfaction made by another , hee is also made iust by the Iustice of another .

14 To be made iust by the Iustice of another , is to be iust by Imputation ; it being not possible for any to bee iust , by anothers Iustice , but by Imputation .

15 This imputation is the accounting and accepting of another mans Iustice , for that Iustice which should bee in the partie himselfe .

16 It is not necessarie , that that which is imputed to the iustification of another , should be reputed as done by him that is iustified . But it sufficeth to imputation , if that which is done bee esteemed , and in regard of that estimation , be accepted of , as equal in worth , and merit , to that which the iustified person should haue done in his owne person .

17. The satisfaction of another , cannot be imputed , to the Iustification of an offender ; except the trespas of the offender , be after a sort imputed to him : As he that dischargeth another mans debt , is in that regard accounted and esteemed , to bee the debter .

18 Hence , as hee that satisfieth for another is righteous in himself , but vnrighteous by imputation onely : So hee that by this means is iustified , is vnrighteous in himself , and righteous by imputation onely ; he being in the same manner iust , as hee that satisfieth is euill .

19 To hold therefore , that a man can in no sorte , or sense , be iust , by another mans Iustice ; is to holde , That one cannot haue any benefite , by anothers satisaction , or that one cannot merite for an other : which well considered , will be found to ouerthrowe the maine foundation of all Christianitie .

CHAPT. VIII . Of Pardon .

1 THe speciall fruit of that Iustification , which is by Satisfaction , if it be effectuall , is Pardon .

2 Pardon is the remitting of an euill , or punishment , deserued by an offence .

3 That Pardon is ridiculous , wherein the faulte is forgiuen , but not the punishment ; euen as ridiculous , as one should say ; Hee forgiues the debt , but not the payment of the debt , there being no other meanes to forgiue and pardon a fault , but by remitting the punishment due thereunto .

4 There may be satisfaction , where there is no pardon , and pardon where there is neyther satisfaction , nor any manner of Iustification . Psal: 7.8 . and 17. 1. & 26.1 . & 139 . 2● . & Gen: 50 . 17-22 .

5 Pardon therefore is neyther the whole , nor any essentiall part of Iustification , but only a contingent effect thereof .

6 Pardon may be eyther plenarie , or in part .

7 Plenarie , when all partes and degrees of punishment are remitted .

8 That is , when the offender is in no worse estate or condition , then he should haue bin in , if he had not offended . For so long as hee lyes vnder any degree of euill , whether dammage or paine , which he had bin free from , if he had not offended , he cannot be said , to be fully pardoned .

9 He is reputed , to be in no worse condition , then hee was before ; who though he remain vnder some degree of euill , which hee should haue bin free from , if hee had not offended , and shall neuer bee restored againe , to the same estate he was in before ; yet hath that euill recompensed , either with greater certaintie of that good , which hee presently enioyeth , though not so great as the former : or with sure titles and vndoubted possibilities of better things to come .

10 Pardon in part , is when some degrees only , and not the entier punishment is remitted . As when he that hath deserued death , hath his life restored vnto him , but not his libertie , or his goods , or his former Offices and dignities .

11 Pardon also , is either free , or merited .

12 Free pardon is , when the punishment of an offence is remitted of meere grace , without any satisfaction at all .

13 The more freely a man is pardoned , the lesse he is iustified : And the more a man is iustified , the lesse freely is he pardoned .

14 Some offences are of that nature , and doe in such a manner wrong the partie offended , that without wrong done to himselfe , and disparagement to Iustice , hee cannot meerely pardon the same .

15 Pardon merited is , when in stead of the speciall euill or punishment due to the offence , other satisfaction is made .

16 If that satisfaction which is made , bee in it selfe as great an euill , or punishment to the offender , as that special euill or punishment that he shuld haue sustained ; Or if the offender be as willing , to vnder-goe the speciall punishment , as to make other satisfaction ; there to vrge such a satisfaction , is not to pardon .

17 If by Lawe it be left to the Offenders choyce , whether he wil vndergoe such a speciall punishment , or redeeme the same , with such or such speciall satisfaction ; there the offended in accepting of other satisfaction , doth not pardon .

18 If that satisfaction which is made , how full so euer , be in it selfe a lesse euill , to the party offending , then the speciall punishment , that hee should haue sustained ; If it be in his choice who is offended , whether hee wi● accept the one or the other , there to accept of the satisfaction , is in some degree to pardon .

19 He who is vrged to make satisfaction in his owne person , is lesse pardoned then he who is suffered to satisfie by another .

20 If one cannot make Satisfaction for himselfe , and if none else can , or will make satisfaction for him , but he that is most deare to the partie offended ; And where the offence is of that nature , that nothing can satisfie for the same , but extreame punishment ; And that it is a blot , to the iustice of the partie offended , not to punish the same , and in his free choice , whether hee will punish the offender , in his owne person , or admit of that Satisfaction tendered by the other ; There in this case to admit of the others satisfaction , and to release the partie offending , from punishment , is , if not more , yet as graciously and mercifully to pardon the offender , as if hee had done it meerly , without any satisfaction at all .

21 Where there are diuers persons equally guiltie , & such a Satisfaction aforesaide , is accepted for some , and nor for other some , and that without any respect of worth in the one , more then in the other , but of the meere and free good will , and pleasure of him that pardoneth ; there in this respect , the pardon ( though purchased ) may be saide , to be after a sort , a free pardon .

CHAP. IX . Of Iustification before GOD .

1 HItherto of the Doctrine of Iustification in generall . Iustification ( yet more specially ) is eyther before God or man .

2 GOD beeing infinite in Truth and Knowledge , cannot deceiue or be deceiued . Those therefore , who are iustified before him , so farre forth as they are iustified , they must needs be some way or other , truely iust and righteous ; It being equally an abhomination to him , to iustifie the vnrighteous , as to condemne the righteous . Prou: 17.15 . Esa: 5.23 .

3 To bee iustified before GOD , is to be cleared in his sight , and before his iudgement seate , from the guilt of Sinne ; And therby absolued from punishment , in diuine Iustice due vnto the same .

4 Sinne is a transgression of Gods reuealed will . For nothing else can bee Sinne , in his sight , but that which is done against his will , sufficiently by some meanes or other , made knowne .

5 GOD is infinitely and essentially iust . And therefore of necessitie , his will must needes be the absolute rule of Iustice . Whence these & such like consequences , are infallibly true ; God willeth this or that , therefore it is iust : This or that is repugnant to his will , therefore it is vniust : This or that , he neither willeth , nor nilleth , therefore it is indifferent . i. Neither iust nor vniust .

6 Iustification before God , is either by pleading the ●ulfilling of the Law , or that which is proportionable thereunto .

7 Those who haue fulfilled the Law , are iust in Gods sight , by their owne inherent righteousnes , & accordingly , if neede require , in that regard , iustifiable .

8 In vaine it is , for any man to bee accused , or charged before God , eyther for his doing those things , which are according to his Law ; or for his not doing at all , those things which he hath done . Neither is there in that regard , any daunger or cause to feare any Iudgement or punishment from God , vpon any such charge or accusation . And therefore , there is no vse of any such Iustification before God , by formall righteousnes , or the Law.

9 The Lawe is an exact and perfect rule of Iustice , giuen by God , not in iest , as though hee cared not whether it were obserued , or no ; But in the greatest earnest that euer Lawes were giuen .

10 The Law of God , and euery parcel thereof , is so equall and iust , and grounded vpon that equitie , that he who shall breake the least iot and title thereof , must needs in himselfe be vniust in the eyes of God .

11 Hee that keepeth the whole Lawe exactly , doeth no more in equitie , reason , and iustice , then he is bound to do ; and hee that transgresseth the Law but in one iot , doth therin more wrong and dishonour to God , then in obseruing all the rest , he doth honour him .

12 The seuerall parts of this Law doe so conspire , and are in that manner so linked together , & are of that affinitie and dependance , that hee who transgresseth any one parte thereof , doth therein in some degree or other transgresse the whole law .

13 The Law is broken as oft as a man doth any thing that is forbidden , leaueth vndone any thing that is commaunded , or doth any thing commanded in any other manner , or to any other end then it requireth .

14 The more that a man by the power and freedome of his owne will and nature keepeth the Law , the more iust he is according to the Lawe ; and the more he keepeth it by supernaturall helpe and assistance , the lesse iust he is , according to the the same Law.

15 That outward obseruance of such & such parts of the law , as ariseth from the restrayning power of Gods Spirit onely , or through want of power , means , occasions , or opportunities to the contrary ; or vpon sinister ends and respects , is no part of of that Iustice , which is according to the Law.

16 The punishment due to the least breach of the law ( and that according to God his most iust & righteous iudgement ) is euerlasting torment in Hell.

17 None therefore can be esteemed inherently iust in his sight , who are guiltie of any such acte , whereby hee is iudged commaunded in the Lawe ; yet their ends and purposes therin , are sinister & wicked , and tend some way or other , to the furtherance of some other impiety that is in them . So that their righteousnes , such as it is , ( being well scanned ) will be found to bee , but weapons and instruments , of some vnrighteousnes or other .

5 All men by nature are disquieted , & grieued for nothing so much , as that they want power , meanes , and opportunities , to commit some sinne or other .

6 He which makes most conscience of obedience to Gods Lawe , doth not that which hee doth , by the power & strength of his owne Nature , but by the powerfull help and assistance of Gods Spirit , regenerating him , & making him a new creature .

7 The best , and most righteous man that is , doth in more things transgresse , then keepe the law of God . Neither do any keepe it , in so many things , or in that degree that they haue power to doe .

8 Those particular actions , which the best men doe in obedience to the law , are defectiue , and not in all points answerable to the Law ; but haue Sinne in that manner cleauing vnto them that God in that r●gard , may ●ustly reiect the best works , that are or can be done , by any man in this life .

9 No mortall m●n therefore , can bee iu●tified before God , by pleading the fulfilling of the Lawe , or any formall inherent righteousnes of his owne ; But the more hee shall stand thereupon , the more vniust , and vnrighteous , hee shall shewe himselfe .

CHAP. XI . That no man can make Satisfaction for his owne sinne , or an others .

1 SEeing no man can be iustified by pleading the fulfilling of the Lawe ; It followeth , that they who are iustified before God , are iustified by some other proportionable meanes .

2 Those proportionable meane● must needes bee , some speciall Satisfaction , made for those sinnes which they haue committed . Rom: 3.23.26 24.

3 It is a speciall blemish , to the iustice of God , to free a sinner from the punishment of the Law , except his Iustice bee by some meanes or other satisfied .

4 The guilt of sin meriting at Gods hand , in his iust Iudgement , eternal torments ; that satisfaction by which a sinner is truly iustified , must needes be such as may fully and sufficiently , merit freedome from the same punishment .

5 He that sinneth but once , though afterward by his owne strength , he should in all things fulfill the law of God ; yet seeing in so doing , hee doeth no more then he was bound to do (a) (a) Luk: 17.10 . Deu: 5.29 . & 6.25 . & 12.32 . thogh he had not sinned at all hee cannot by that meanes be saide to make any part of satisfaction ; much lesse if hee shall fulfill the same , not by his owne power , but by speciall grace & st●ength from God . For the more that God helpeth vs , the more doth hee merit of vs , and the lesse wee doe merit of him . (b) (b) 2. Cor: 3.5 . Phil: 2.15 . Heb: 13.21 . Ioh: 15.5 .

6 There is no one good work required by the Law , that any man since the fall , is able to do , answerable in all respects to the Law. And (a) (a) Esai : 64.6 . Iob 9.2.3.15.20.21 . Rom 7.18.22 . therefore the best works required by the law as they be done by man , cannot iustifie himself , much lesse make Satisfaction for any sinne .

7 The Law of God bindeth all men , to (a) (a) Deu: 6.5 . Matt: 22.31 . loue the Lord with all their heart , soule , and strength ; And therefore also to the vttermost of their power , to glorifie him . There cannot then be deuised , any worke so great , tending to (b) (b) Col: 1.11 . Phil. 4.8 . Gods glory , but the Lawe by some circumstance or other bindeth men therevnto

8 Therefore , there can bee no workes of supererogation , greater or worthier , then those which are required in the Law , by which a man can , either in whole or in part , make any Satisfaction to God for sin . Yea , there is nothing that a man can doe , in honor and worship vnto him , which is so much as acceptable vnto him , except himselfe require it in his word .

9 Seeing euery sinne , in the most iust and righteous iudgement of God , deserueth euerlasting torment in Hell-fire ; there is nothing that any man can suffer , eyther in this life , or afterward , which may be measured by time , which can either in whole or in part , make Satisfaction for sinne ; there beeing no proportion , betweene that which is Euerlasting , and the longest time that can be imagined . Rom: 3.9 . & 6 23. Gal: 3.10 . 2. Thess. 1.8 . Mat : 25.46 .

10 No man can plead he hath suffred any wrong , ( much lesse any 〈…〉 ) at Gods hand , whereby hee deserues to be acquitted for the least sinne .

10 No man therefore , neyther by any deeds , or sufferings of his owne , can possibly , eyther in whole or in parte , make Satisfaction for the least of his sins . And therfore , such as are iustified before God , must needs be accounted righteous , by that which is formally in som other .

CHAP. XII . That no other meere Creature , can make Satisfaction for sinne .

1 SEeing no Sinner can satisfie the iustice of God for his sinne , by any righteousnesse or suffering of his owne , either he must ( thogh guilty but of one sinne ) according to the iust Iudgment of God , be eternally damned ; or hee must needs make Satisfaction by some other person .

2 Though there were but one sinner in the world , and all the rest were iust and righteous persons ; yet there is nothing that all they either seuerally or ioyntly , or with the helpe of all the Saints and Angells in heauen could do or suffer , that can satisfie the Iustice of God for that sinner , though hee were guilty but of the least sin ; It being not possible that creatures being finite , should satisfie so infinite a wrath and Iustice .

3 He therefore , that will be found able indeed to make any such satisfaction , as shall truely iustifie a sinner , in that manner that hee shall seeme in the eyes of God , as a righteous person , and vnworthy of the condemnation aforesaide , must needes not onely be perfitly righteous himselfe , but Infinite also , and Almighty , and by consequent true God . Esa: 63. Heb: 1.2.6 .

4 God being but one , cannot properly be satisfied meerly by himself , or by any act , that is meerely and absolutely a diuine act : for in such a manner to satisfie himself , is in effect meerly to forgiue without satisfaction , and to pardon without any Iustification at all .

5 The person then who is to make such a Satisfaction , must not only be God , but some way or other also different from God , and (a) (a) Ro: 1.3 . Gal: 4.1 . therfore , and in that respect (b) (b) Ioh: 14.28 . inferior to God .

6 It passeth the wit of men or Angells to finde out such a person : so that if an humbled sinner should be left to himselfe to search out this mystery , the further he should wade therin , the more he should plunge himselfe into a bottomlesse gulfe of horror and despaire .

CHAP. 13. That the Sonne of God is he that hath made Satisfaction for the Sinnes of all them that shall be Iustified .

1 GOD in the Gospell hath reuealed such a person , as is both willing & able to make full Satisfaction for sinne , and therby to procure the iustification of a sinner before God , and a perfect Reconciliation .

2. This person is Christ Iesus the (a) (a) 1. Tim: 2.5 . Rom: 3 , 24.25 . onely begotten Son of God , (b) (b) Iohn . 1.14.18.3.16.18 . the second person in Trinity .

3 Those therefore who are iustified by Satisfaction made by him , must of necessity bee righteous before God , by that righteousnes , which is formally in Christ onely . Rom. 3.20.24 . & 4.5 . & 10.3.4.5.6.9 . Phil. 3.8.9 . 2. Cor. 5.21 .

4. The Son of God , to the end that hee might make full satisfaction for the sins of some men , did take vpon himselfe the guilt of their Sinns . 2. Cor. 5.21 . Esa. 53.12 . & 1. Cor. 15.3 . 1. Pet. 2.24 . Typed , Leu. 4. 4.24.29.33 . with 5.5.16 . Exod. 29.10.9 . Leu. 8.14.22 . & 16.1 .

5. Hauing taken vpon himselfe the guilt of Sin , and being . not fit as hee was God , to performe any true Satisfactory worke hee becam (a) (a) Iohn . 1.14 . Phil. 2.7 . Gal. 4.4 . man , also , assuming (b) (b) Heb. 2.14.16 . into the person of his diety , the nature of man , and so became (c) (c) Mat. 16.13.16 . Iohn . 3.13 . in one and the same Person true God , and true man , & thereby a fit mediatour (d) (d) Rom. 9.5 . Tit. 2.13 . Phil. ● . 5 . betweene God and (e) (e) 1. Tim. 2.5 . Heb. 9.13 . man , that so by the Power (f) (f) Heb. 9.14 . & 10.5.15 . of his diuine nature hee might make full Satisfaction , in and by the humane Nature .

6 By this meanes he became in respect of his humane Nature assumed , inferior vnto God , and a Seruant bound vnto that law , which ( by their Creation ) all other men are bound vnto , and owing in that regard , both vnto God and man , the very same seruices and duties that are therin vniuersally required of all men , and subiect to the very same curses and iudgements , that vpon the not performing of them , all other men are subiect vnto .

7 The Hypostaticall vnion of the humane nature of Christ , into the person of the Deity , doth no more free him from the bond of the aforesaid law , whilst he conuerst vpon Earth , then it makes him cease to bee true man . And as notwithstanding the said vnion , the bodie of CHRIST , beeing a true humane bodie , was subiect to corruption , and needed for it selfe , meate , drinke , &c: So his Soule , being a humane soule , and so ( notwithstanding the saide vnion ) remaining ; that vnion cannot bee said to free it from the necessary obseruance of that law , wherein the true formall naturall and essentiall righteousnes of a humane soule doth consist .

8. And as hee was strictly and absolutely bound vnto the aforesaid law euen as much as any other man , so hee did most accurately and precisely fulfill the same , denying no obedience vnto God , which the said law did require , but performing al things commanded ; and that not only ( as the Schooles vse to speak ) materially , but formally also , by meanes wherof hee was ( as man , truly and perfectly righteous in all things according to the law of Creation .

9. This obseruing of the Morall law being the work (a) (a) Esa: 42.1.53.11 . of a Seruant , (b) (b) Phil: 2.7 . a part of his humiliation , a meanes wherby hee declared himselfe inferior to his father , and (c) (c) Luk: 2.20 . which hee did to please his father , & by which hee was the more accepted of God ; Some part thereof beeing directly (d) (d) Gal: 4.4 . a part of his mediation , as his earnest prayers , Euery part therof being of that nature , (e) (e) Esa: 53.9.10.11 . 1. Corint : 5.21 . Hebr: 7.26 . 1. Pet: 2.22.24 . & 18.9 . & 3.18 . & 1. Ioh: 3.5 . that without the same no other satisfaction could haue beene auaileable , or effectuall , and all proceeding from such an estate and condition as hee needd not haue vndergone ( nor had not ) if he had not taken vpon him , to satisfie for sinners ; some part of the satisfaction which hee made must needs consist therein , and therefore it must in some degree or other bee imputed to them to their Iustification .

10 As hee who to satisfie for another , becomes a Slaue to men ; doeth in and by all those actes , which the Lawes binde a Slaue vnto , make satisfaction , yea thogh they be such acts , as hee be comming a slaue , is bound vpon pain of death to vndergo : So seeing CHRIST , onely that he might satisfie for Sinners , did becom Man , which is a greater debasement to him ( being GOD , equal to the FATHER , ) then if the Sonne of a Prince should become a slaue , it must needs be , that in and by those acts which he was bound vnto by Gods Lawe , as a man , ( though beeing man , hee was bound vnto them , vnder paine of eternall damnation ) he made some degree of Satisfaction or other : and therefore , it must needes be also in some measure or other , a part of that righte●usnes , in and by the imputation whereof , a sinner is iustified ; and in this case , the greater the bond was that he did vndergoe for the doing of them , the greater was his merit .

11 Therefore his very assuming of our humane Nature , and all the obedience he yeelded thereupon , and by reason thereof , whilst hee was vpon earth , at least in the state of humiliation , euen during the time of his priuate life , seeme to bee some part and beginning of the actuall execution of his Priestly Office , by meanes whereof , in part hee pacified GOD , and consequently , in part satisfied for sinne .

12 Thogh at his Baptisme he was solemnly declared to bee that Messias , and though after that hee did more specially manifest himselfe to be the Messias by his publicke Ministery : yet it appeares not by any probable reason , that then ( and not till then ) he began actually to doe the works of a Mediator .

13 As Christ was borne of a Woman , not for his owne sake , but for theirs whose Sauiour & Redeemer he is : So being born of a Woman , he was made vnder the Lawe also , not for his owne cause , but for ours ; yea , therfore he was borne of a woman , that so for our sake hee might be vnder the Law. Also as he became a Seruant for our sake ; So in that very regard hee came vnder the Lawe of a Seruan● , it being all one to become a Seruant , and to be made vnder the Law of a Seruant ; the being vnder the Law of a Seruant , being that which makes him become a Seruant .

14 Christ might haue been a pure , holy , harmelesse , and vndefiled High-priest , though hee had performed no other obedience to the Morall Lawe , nor had beene no otherwise ( in regard of his obedience to the said Law ) a Seruant , then hee is now being glorified : So much therefore of his conformitie to the said Lawe as concernes his humiliation , must either be vnnecessary , or part of his satisfaction .

15 Though this obedience of Christ to the Law bee a part of that righteousnes whereby a sinner is iustified ; yet it followeth not thence that a sinner is iustified by the works of the Law , in any such sense , as they are (a) (a) Rom. 3.20.28 . & 4.2 . Gal. 2.16 . & 10.11.12 . excluded by the Apostle , Seeing the Lawe bindeth euery man to doe the works required therein , in (b) (b) Deut. 27.26 . Ezech. 8.14 . Leu. 18.5 . Rom. 10.5 . Gal. 3.12 . his own person & not by a Deputie . And the Apostle directly disputeth onely against such a iustification by the Law , whereby a man (c) (c) Rom. 4.2.4 . & 10.3 . fancieth by his owne deedes done in his owne person to be iustified : For , though Christ himselfe , who in his own person fulfilled the Law , may be iustified by the same Law ; yet it followeth not that they to whom this righteousnes is imputed , are iustified thereby , (d) (d) Gal. 2.21 . Rom. 3.27 . but rather the contrary :

16. This l●gall righteousnes of our Sauiour Christ cannot truely be said to be totally imputed to euery sinner that is iustified : for then there needed no other or further satisfaction to be made ; seeing by meanes thereof alone euery such sinner must needes bee as it were perfectly righteous ; and where a man is so reputed , there needes no satisfaction to be made : neither can any one speciall or distinct part be sayd to be imputed to one , and another part thereof to another : but it is as a Diamond or Iewell , payd for the satisfaction of many mens debts , which cannot bee saide that it is either totally paid , for euery debter , or one part for one , and another for another ; but generally , the whole is paid for all , and euery one hath his part in the whole ; and not one in this part of it , and another in that .

17 Christ yeelded full obedience , not onely to the Morall Lawe , by meanes whereof hee was perfectly righteous , and as man needed no other or further degree of righteousnes : but he submitted himselfe also to those Lawes which were (a) (a) Gal 4.4 . peculiar to Gods people , and prescribed to them by occasion of sin , and in conforming whereunto they professed themselues to be sinners ; and which , had they not beene sinners , they should neuer haue beene subiect vnto ; as if by this careful and strict conforming thereunto , hee (b) (b) Esa. 53.12 . had acknowledged himselfe the chiefe of sinners : hence he was (c) (c) Luk. 2.21 . Circumcized , (d) (d) Luk. 2.24 . Offered Oblations , (e) (e) Ioh. 7.2.10 . Mat. 26.17.18.19.20 . performed all other Ceremoniall Obseruances . Hence he was also (f) (f) Mat. 3.13 . Luk. 3.21 . Baptized , (g) (g) Mat. 26.26 . and receiued the Sacrament of his owne Bodie & Bloud : and (h) (h) Mat. 3.10 . this also he maketh expresly a part of his righteousnes .

18 Hee being without any sinne of his owne , he could not as man bee bounde vnto these kinde of Lawes : his obedience therefore vnto them must needs be either of no vse , or else must be performed in regard of our sinnes imputed vnto him . And therefore whatsoeuer hee did herein , it was principally for the expiation of them , and consequently for our iustification .

19 Our Sauiour tooke not onely our Nature vpon him , and subiected himself to the Lawes before said , but together with our Nature all the common (a) (a) Rom. 8.3 . Heb. 2.17.18 . & 4.15 . frailties and infirmities thereof . Hee framed not therefore vnto himselfe at the first a glorious body like vnto Absolons , or vnto Adams in the first Creation ; but hee was ( though (b) (b) Mat. 1.18 . Luke 1.34.35 . miraculously by the power of the holy Ghost , without the helpe of man ) conceiued in the womb of a weake and sinfull woman . After tenne moneths hee was brought into the World , after the manner of other children , and with all the common weaknesses and infirmities of other children . And hee was subiect vnto , and indured in his flesh before he was glorified , (d) (d) Mat. 4.2 . Ioh. 4.6.7 . hunger , thirst , heat , cold , wearisomnesse , &c. (c) (c) Luke ● . 6 .

20 Though notwithstanding the aforesaid assuming of the humane Nature , and the frailties thereof , hee continued still to be God , equall with his Father , yet hee was in this Humane nature of his further content , so to debase himself , as to indure whilst he was vpon earth , for sundry yeares , many miseries and calamities , & to beare , and put vp at the hands of men , (b) (b) Ioh: ●3 . 8 . Mar. 14.45 , Luke 22.34 . Matth: 26.74 . M●● . 14.27 . euen of those which were his owne speciall Officers and Seruants , many horrible intollerable in dignities & contumelies , as though he had bene the most vnworthy , base , & contemptible person , that euer the earth bore . More particularly , hee was content to the ende aforesaide , amongst other abuses , to be most , wrongfully (c) (c) Mat. 26.60.61.65 . Mar. 1.14.64 . Lu. 2● . 65 . & 23. 〈…〉 accused , arraigned , and condemned , of high blasphemie and Treason , and in that iudgment , not only most (d) (d) Mar: 14.65 : Luke 2● 65.64 . Mar: 15.15 . Ioh. 19. ● inhumanely , and barbarously , to be buffeted , spet vpon , whipped , Crowned with Thorns , but also to bee put vnto the (e) (e) Ioh: 19.18 . Gal. ● . 13 . Phil: 2.8 . most shamefull and accursed death of the Crosse ; A death ●h●● none were put vnto , but the basest and most odious malefactors , such a● were reputed the most notorious villains in a State : yea , such as were after a sort , in some speciall manner accursed of God himselfe .

21 All this was not sufficient for 〈◊〉 Redemption and 〈…〉 of sinners , bu● bell●●es 〈◊〉 most patient enduring of all these indignities from men ; 〈…〉 hee hanged vppon the accursed Tree ) had such a deepe sense of the ●●comprehensible wrath of God his F●ther , and of his dreadfull iustice against those sinnes , the Satisfaction whereof hee had taken vpon himselfe , that the very aphension thereof ( before it seised vpon him ) made him sweate drops of bloud . And the sense thereof when it was vppon his Soule , made him most fearefully to crie out and say , My God , my God , why hast thou forsaken mee ? And all this hee (b) (b) Esa. 53.7 〈…〉 . Tim. 2.7 . Hebr. ● . 3 . & 9. ●6 . 2● . Rom. 〈…〉 endured , till the iustice of God was fully satisfied for their sinnes , the guilt wherof he had taken vpon himselfe ,

22 In th●se things thus none and suffred ioyntly consists that Righteousnes , or Satisfaction of Christian● & by which a sinner is iustified before God ; Though the Scripture principally attributes the Saluation , Redemption , and Iustification of a sinner , to his sufferings on the Crosse , and his Bloud-shedding , because in them consisted the Consummation of his Priestly Office , and the maine , & principall , and most effectuall part of his Satisfaction .

23 These things aforesaide being done and suffred by such a person , must needes be of (a) (a) 1. Cor: 6. ●0 . & 7.23 . 1. Pet: 1.19 . inestimable price , and in that regard as much ( if not more ) glorifie the Iustice (b) (b) Rom: 3.26 . of God , as if the Sinners themselues either had neuer sinned , or had made full Satisfaction in their owne persons .

24 They may be sufficient for the Iustification of a Sinner , and may be said to be imputed thervnto , though euery particular Sinner be not esteemed and reputed to haue done and suffred those very particulars , which Christ herein both did , and suffred , it being sufficient that they were vndertaken for (a) (a) Rom: 5.8.9.10 . 1. Cor: 5.7 . Gal. 2.20 . a sinner , and accepted of God , either for that righteousnes which should haue inhered in a Sinner , or for that Satisfaction that the sinner should haue made in his owne person

25 Those for whom Christ Iesus hath in manner aforesaide satisfied , are esteemed in Gods eyes , in regard of that Satisfaction made , as if they were free from (a) (a) 1. Ioh. 1.9 . Apo: 1.5

26 No Sinner can be esteemed free from all sinne in manner aforesaid ; but he must therin of necessitie hee esteemed , as (a) (a) Rom: 4.5.6.8 . & . 5.19 . Phil: 3.9 . 2. Cor: 5.21 . perfectly righteous , the least defect of righteousnes , being a degree of Sinne. .

27 It is therefore all one , to 〈◊〉 from all sinne , and to be perfectly righteous ; That ( therfore ) by Christs suffering● wee are fre●d from all sinnes , and by his Actiue obedience , wee are made righteous , ( as thogh these were two diuers effects of those diuers actes ) seemes to haue no warrant from Scripture , and to be repugnant to reason ; It being not possible to deuise a medium between him that is no Sinner , & a righteous person , no more then between the Ayer free from degree of darknes and fullie light , or a man in no measure blinde , and perfectly seeing .

28 Hee that is free from all sinne , is thereby freede from all degrees of eternall death : and whatsoeuer doth effectually & meritoriously free a man from all degrees of death , doth also thereby in title a man to euerlalasting life , Christs sufferings therefore , and his righteousnes must either ioyntly doe both , or one of them must be vtterly excluded from both ; for that which effecteth the one , effecteth the other also of necessitie .

29 Though it be said , That Christ dyed for our sinnes , and rose againe for our iustification : yet it doth not follow thence , that by his death and suffering only our sinnes are expiated , and by his fulfilling the Law , we ar● moreouer made righteous , and intituled to euerlasting life : for by his resurrection in that place we cannot vnderstand his fulfilling the Law , it being no part thereof , and his dying for sin , was for our iustification also : so that the meaning of the Apostle seemes to bee this onely : That Christ both dyed for our sinnes , and rose againe to this end ; that we might be iustified , implying also , that though Christ dyed for our sins , yet if hee had not risen againe , we should not haue bin iustified .

CHAP. XIIII . Of the Pardon of our sinnes , and our Adoption .

1 THe satisfaction aforesaid being made by Christ , it must needes be effectuall , and not in vaine , and therefore the plenary pardon of all their sins , for whom he satisfied , must necessarily follow thereupon ; for if but one sinne be vnpardoned , eternall death and misery must necessarily succeede .

2 It had beene a staine and blot to the iustice of GOD , to haue meerely pardoned the sins of any without due satisfaction made ; else wee must hold , that either the sufferings of our Sauiour were not such as they appeared , but onely delusions , which is blasphemie for any to imagine , or that GOD would neuer haue suffered his Sonne to haue indured that which hee did .

3 Though the pardon of sin was bought with a more valuable price then euer any thing else was , or can be bought ; yet in that God accepted of such a price as this at the hands of his only begotten Sonne , in whom hee was well pleased , for them that were his enemies , and in whose eternall confusion hee might haue glorified himselfe , hee doeth therein as graciously and mercifully pardon vs , as if hee had done it freely , without any price at all : yea , the greater the satisfaction was , the more was his mercy and grace , in pardoning by such a means .

4 There is not the least merite & desert in those for whom God accepteth the aforesaid satisfaction , why they should be pardoned any more then the damned , vnto whome God denyeth this pardon . God therefore ( when hee might , with honour & glory haue damned all ) so freely accepting such a satisfaction for some , without any cause in themselues , may be said in that respect most freely to pardon them .

5 Though the estate of a sinner that is iustified , and consequently pardoned , in it selfe considered , bee for the present in this life many degrees worse then it should haue beene , if he had not sinned at all ; yet , in respect of the certaine possibilitie to the inheritance of heauen , and the eternall glory thereof at the (a) (a) 8.17 . & 18.19.29.30 . 2. Cor. 4.17.18 . & 5.1 . & 1. Pet. 1.2.4 . end of this short life , it farre excelleth the other :

6 The (a) (a) Rom. 8.15.17 . 1. Pet. 1.4 . inheritance of heauen , and our speciall title to be the (b) (b) Ioh. 1.12 . 1. Ioh. 3.1 . Sonnes of God , being a condition in it selfe many degrees greater then that which we lost by sinne , we cannot be so properly saide to receiue all the degrees therof by vertue of any act , either of iustification or pardon ; it being in the nature of the one , to f●ee onely from fault , and of the other , to free from punishment deserued by the fault : in which regard , as the partie by vertue of them must needes be placed , either in the same , or as good an estate as he was in before : so more then this cannot bee required by vertue of either .

7 Though we cannot be said to bee intituled to that speciall Adoption of Sonnes , and all the degrees of glory in heauen by the merits and satisfaction of Christ aforesaid , so farre foorth as they are applyed to our iustification : yet seeing Christes merits may bee greater , and of more force then for the satisfaction for sinne , and the meere iustification of sinners thereby , wee may notwithstanding bee saide to bee both adopted and glorified by his merits ; It being cleere , That all the grace & glorie which wee shall inioy (a) (a) 1. Cor. 3 . 21-24 . Eph. 1.5 , 6. Col. 1.13 . Ioh. 1.12 . is giuen for Christs sake , and by (b) (b) Gal. 3.26 . with 4.4 , 5. Luk. 22.29 . vertue of his mediation , and consequently of his merits .

CHAP. XV. Of Iustifying Faith.

1 THose sinners onely are iustified before God , in manner afore-said , who ( liuing till they come to yeeres of discretion ) doe by a sound and liuely faith lay hold of and relye vpon the aforesaid satisfaction onely , & the merits thereof , and not vpon any merits & works of their owne .

2 Hence this faith is called by Diuines , Iustifying Faith , in which regard also men are said to be (a) (a) Rom. 3.24.25.30 . & 10.10 . Gal. 3.8.24 . Eph. 2.8 . Iustified by faith ; and faith is said to (b) (b) Rom. 4.3 , 5 , 6 , 9.11.22 , 23 , 24. Gal. 3.6 . Iam. 2.22 . Gen. 5.6 . be accounted for righteousnes , and to bee (c) (c) Rom. 3.27 , 28. Gal. 2.16 . that which onely iustifieth .

3 This Faith is a speciall (a) (a) Eph: 2.8 . Phil: 1.19 . Tit. 1.1 . gift of God , giuen onely to the Elect : and therefore the greater it is , the more it bindeth vs to God , & cannot merite at Gods hand any thing for vs : whence it cannot satisfie the iustice of God , or merite pardon for the least sinne , & therfore in proper speech it cannot be said to iustifie a sinner , or adde , in it selfe any true force or efficacy thervnto , it being no meritorious cause thereof .

4 For this cause then Faith is saide to iustifie , and onely to iustifie , because it alone is the instrument , which apprehendeth and applyeth that righteousnes , for and by the imputation whereof a Sinner is iustified (a) (a) Rom: 3.25.24 . & 4.24.25 . & 5.1 .

5 Hence it is that the Couenant of grace in steed of that righteousnes of the Law , which is wanting in vs by reason of our sinne , requireth no other thing inher●nt in vs in the ●la●e thereof , whereby wee may be declared to bee iustified , but Faith onely (a) (a) Rom. 10.5.6.9.10 . Ioh. 3.14.15.16.18.36 . & 5.24 . & 6.40 . Marc : 16.16 . Act. 10.43 . & 16.31 .

6. It is all one in trueth to say , that a sinner is iustified only by the righteousnes of Christ imputed , and that he is iustified by Faith : For he only can say , hee is iustified by Christs righteousnes , who hath Faith : & he who hath Faith , is therfore said to bee iustified by Faith alone , because Faith alone apprehendeth and applieth the said righteousnes : so that the one euer implyeth or presupposeth the other .

7 Repentance and good works doe necessarily followe Faith , and according to the degrees of their soundnes and sincerity , they may be of force to iustifie either themselues , or that faith , from which they proceede , but they can haue no force by any merit to iustifie a Sinner , in regard of any sinne that hee hath committed , though they may serue as seales and pledges , and so many testimonies of that iustification which is by Faith in Christ alone .

CHAP. XVI . Of Iustification before Man .

1 HItherto of Iustification before God . Iustification beefore Man is , when in any of the forms before spoken of , in generall , a person is iustified before Man .

2 A man may after a sort be iustified before men , who in the knowledge of men is most vniust , and he may be condemned before men , who is known to be ( in respect of that mater , for which hee is condemned ) most righteous . Also a man may be iustified before men , for that for which hee shall be condemned before God : & he may be iustified before God , for that , for which he is condemned of men .

3 He is vniuersally iustified before the strictest Tribunalls of men , who cannot be proued to haue done any faulte , or who is prooued to bee guiltie of such faults only as all men vniuersally are guiltie of ; This beeing a sufficient Plea , at any humane barre ( to free from all blame and punishment amongst men ) that he is therein , no more , nor in no greater degree guiltie , then his Iudges & Accusers , or the best , or all the men in the world . It being inhumane , & consequently vniust for any man , eyther to accuse or condemne his Neighbour , for that which all , & therfore himselfe , and those who care better then himselfe , are knowne to be guiltie of .

4 A man euen in that estate which he is now in , may so liue amongst men , as he may merit to be ( as is aforesaid ) vniuersally iustified in their Courts , and that eyther by his formall and inherent righteousnesse , or otherwise : Luke 1.6 . 1. Tim. 3.2 . Phil. 2.15 .

5 A man may so trespasse against a man , that hee can neuer by any means make him full satisfaction , for the fault done , in which case hee must necessarily liue and dye vniustified before man .

6 The extreamest satisfaction that man is to exact of man for the greatest fault , is Temporary death : and to wish , much more to attempt his eternall death , though for the greatest trespasse that can bee offered , is greater , and more barbarous crueltie , then is to be found amongst the Caniballs : and is a greater trespasse against his neighbour , then any that his neighbor can commit against him in another kind .

7 Man may bee iustified before Man , not by Man only , but by God also .

8 God also may iustifie vs before Man by our formall and inherent righteousnes . Thus by sundry meanes here vpon earth hee sometimes iustifies his children against the sundry calumniations and flaunders of wicked men : But more specially he wil do it at the day of Iudgement , in the face of the whole world ; manifesting , not onely that righteousnesse of theirs , which they haue in and by Christ ; but the inherent innocency , integrity , & synceritie of their hearts and waies , so much belied & traduced by the wicked enemies of sanctifie and Religion .

The Summe of all . 1 ALl Men are sinners . 2 The least sinne in the iust Iudgement of God merits eternall death . 3 No sinner can in Gods iustice be freede from the same , but hee that is truly iustified before God . 4 No sinner can be iustified before God , but by Satisfaction . 5 No sinner 〈◊〉 himselfe , or any other 〈…〉 ●●tisfaction . 6 When 〈…〉 ●●re could , Christ ●he 〈…〉 God did make Satis●●ction . 7 Christ , that 〈◊〉 ●ight make satisfaction became Man . 8 Christ being Man , made satisfaction by fulfilling the Lawe and dying . 9 Christ hauing made this satisfaction , the Father imputeth it , the holy Ghost sealeth and ratifieth it to the partie iustified . 10 In ratifying and sealing it , faith is giuen to beleeue , and apprehend it . 11 Faith being giuen to beleeue & apprehend it , it bringeth forth good workes in testification of thankefulnesse for it . 1 — God the Father Iustifieth by imputation . 2 — God the Sonne , by Satisfying and Meriting . 3 — God the Holy Ghost , by Sealing and Confirming it . 5 — All three by gratious pardoning and absoluing . ● — Faith , by apprehending and applying . 6 — Good workes , by manifesting and decl●ring . 1. The whole Trinitie are the principall & Efficient cause of iustification . 2. Faith the Instrumentall . 3. Christs Satisfactory Righteousnes the Materiall . 4. The Importation therof , the Formall . 5. The Saluation of a Sinner , the Finall . 6. Good workes the effect and necessary Consequent . Ergo , 1. All that are iustified , are iustified onely by the free grace of God , and merites of Christ . 2. None are iustified for , or by , their owne workes . 3. None are iustified without works .
FINIS .