What Iustification is. CHAP. I.

THE whole course & or­der of our saluation is absolued, as it were, in two degrees, 1. In the knowledge of our owne mi­serie. 2. In confidence of the Diuine mercy.

Our mi­serie three­fold.2 Of our miserie there are three partes, 1. The Faulte. 2. The Guilte. 3. The Punish­ment.

Diuine mercie three-fold.3 Of the Diuine [Page 9]Mercy there are three partes in the like man­ner, oppositive vnto these 1. Remission of the fault. 2. Absolution from the guilte. 3. Deliuerance from the punishment.

4 The whole pro­cesse from our miserie, vnto the Diuine mercy is termed Iustification.

5 Iustification is ta­ken two waies,Iustifica­tion two­fold. 1. Physi­cally or Naturally. 2. Po­litically or Iudicially.

6 Iustification Physi­cally or Naturally taken, Physicall. signifieth an actual trās­mutation or change frō inherent qualitie of vn­righteousnes, [Page 10]vnto in­herent qualitie of righ­teousnes; from euill to good.

7 Thus must that place (Apoc. 22.11.) be vnderstood, Hee that is righteous, let him be righ­teous still.

8 And certainely a man is denominated righteous, from inhe­rēt righteousnes, (1. Ioh. 3.17.) He that doth righ­teousnes, is righteous.

9 Iustification being taken in this fense, is indeede Iachoatiue glo­rification, or Sanctifica­tion, which is a certaine [Page 11]change betweene inhe­rent contrary termes or qualities.

10 Iustification Poli­tically or Iudicially ta­ken, 2. Politicall. signifieth the pro­nunciation of a sentēce of Absolution or righ­teousnes vpon a man, by some Iudge out of a tribunall or Iudgement seate. (Rom. 8.33.) Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth.

11 And this sense is common, both to such as haue Inherent proper righteousnes, and also to such as be not so quali­fied, [Page 12]but haue the Righ­teousnes of another appli­ed vnto them.

12 For hee that is Righteous in himselfe, may by a Iudge be pro­nounced so to bee, by his own inherent righ­teousnes.

13 So are the bles­sed Angels iustified by God.

14 So also should Man haue bin iustified, if hee had continued in his originall righteous­nes.

15 Also, a man may be said to be iustified, that is, pronounced iust [Page 13]or righteous, by that righteousnes which is not inherent in himself, but is properly another Mans, but made his by couenant.

16 After this manner any Debter may be said to bee iustified by the righteousnesse of his surety, who in his name satisfieth the creditour and payeth the debt.

17 And in this sense only, is Iustification v­sed in the argument we haue to treate of, which is thus defined.

18 Iustification is the Sentence of GOD,Iustifica­tion defi­ned. sit­ting [Page 14]as iudge in his tri­bunall seate, whereby for the satisfaction and obedience of Christ he freely remitteth the sins of the beleeuing-sinner and imputeth the righ­teousnes of Christ vnto him, for his glorie, and the sinners euerlasting saluation.

That Iu­stification is a iudiciall Act.19 Now that Iusti­fication is a iudicial act, it is manifest by sundrie reasons.

20 I. Because it is plainely described so in Scripture, Psal. 143.2. Iob. 9.2.3.

21 II. Because in this [Page 15]Act there are, Debt, that is, Sin, (Mat. 6.12.) a law accusing, (Rom. 3.19.20.) conscience wit­nessing, (Rom. 2.15.) an Aduocate pleading, (1. Ioh. 2.1.) and a finall Sentence, Rom. 3.23.24.25.28.

22 III. Because such words as be equiualent vnto Iustification, are iudicial, as to remit sins, (Psal. 32.1. Rom. 3.25. Rom. 4.7.) to loose sins, (Matth. 16.19. Matth. 18.18.) to forgiue, (Coloss. 2.13.) not to impute sinnes, (2. Cor. 5.19.) to put out the [Page 16]hand-writing, Col. 2.14.

23 IV. Because the words which are oppo­site vnto Iustificatiō, are Iudicial, as Accusation, (Rom. 8.33.) Condem­nation, (Matth. 12.37. Rom. 5.16. Rom. 8.34.) Binding, (Matth. 16.19. Mat. 18.18.) Retay­ning of sins, Ioh. 20.23.

24 Euen as the word Iustification, so is the worde Imputation also common:Of Impu­tation. For Righte­ousnesse is said to bee IMPVTED, both vnto him who is inherently iust in himselfe; and al­so vnto him that hath [Page 17]not his owne inherent, but the righteousnesse of another, namelie Christs righteousnesse applied vnto him.

25 That Iustification is common, appeareth by that speech of the Apostle, (Rom. 3.28. Gal. 2.16.) where hee saith, that Man is iustifi­ed, not by the works of the Law, but by faith in Iesus Christ.

26 Whereby he ma­nifestly declareth, that a man may bee iustified, that is, pronounced iust and righteous, aswel by his own works or righ­teousnes [Page 18]of the Law (if any had such works in­deed) as a man may by faith, that is, by the righteousnes of Christ ap­prehended by faith.

27 So also that Im­putation is common, it is euident out of these words of the Apostle, (Rom. 4.4.) To him that worketh the wages is not imputed by fauour, but by debt.

28 In which words hee sheweth, that the righteousnes of works, that is inherent righte­ousnes, may be said to be imputed to a man (if [Page 19]any were so well quali­fied) as well as the righ­teousnes of faith.

29 But our speech is of the Imputation of anothers righteousnes.

CHAP. II. The manner and order of Iustification, where also is handled of vocation.

NOw in this Iu­stification of Man, wherby he is pronounced righ­teous, by the righteous­nes of another, to wit, of Christ, God procee­deth in this maner and order.

2 First, there is an Ef­fectuall Vocation, or Cal­ling, wherby God offe­reth Christ & his righ­teousnes, and the sinner apprehendeth him be­ing [Page 30]offered by faith.

Effectuall Calling what it is.3 Effectuall Vocati­on, or Calling, is that whereby God calleth out of darkenesse into light, from the power of Satan vnto God in Christ Iesus, those whō he elected of his meere grace, by the promulga­tion of the couenant of grace, or preaching of the Gospell.

4 The Called also, by the same grace of God, answere and beleeue in him through Iesus Christ. This answere is of Faith, which indeed is the condition of the [Page 31]promise in the Coue­nant of grace.

Effectuall Calling hath two parts. 1 Outward calling.5 Wherefore our Ef­fectuall calling consi­steth of two parts. 1. The Outward calling of such as be elect by the publi­cation of the Couenant vnder the condition of faith, and that of Gods meere grace.2. Inward faith. 2. Inward Faith wrought in them by y^e same grace, which is nothing else but the fulfilling of the condi­tion.

Note wel.6 The former grace may bee termed the Grace of vocation, and is common to all that are [Page 32]called, Elect and Repro­bate.

7 The latter grace may be called, the Grace of faith, appertaining only to the Elect.

A two-fold appli­cation in effectuall calling.8 So then in Effectu­all Calling there is a two-fold application: the one of GOD, offe­ring Christ & his righ­teousnes: the other of a sinner, apprehending Christ being offered by faith, and applying him vnto himselfe.

9 If it bee demaun­ded,Question. Whether the will of man in his calling or con­uersion be meerely passiue, [Page 33]or actiue also?

Answere. How the will of man­standeth in his conuer­sion.10 I answere: In re­spect of the grace of God which preuēteth man, the will (seeing it is not yet begun to bee rege­nerate) is meerely Pas­siue: as may be proued.

11 I. Because al Mans strength & abilitie con­cerning spirituall and heauenly things is alto­gether exstinct, so as he can neither prepare himselfe to grace, nor receiue it being offered, nor turne vnto God, nor will, desire or fol­low after that which is good & acceptable vn­to [Page 34]to God. Rom. 9.21.

12 II. Because we are all dead in sinne (Ephes. 2.1. C [...]loss. 3.12.) but a dead man is only pas­siue in respect of his quickening.

13 III. Because the will is not only dead, but also stubborne of it selfe, and cannot chuse but resist, being not moued and kindled by God. Act. 9.1.2. &c.

14 But In respect of the Time in which the conuersion is wrought,Note. the will is not like a stocke, but whilest it is healed and cured by [Page 35]God, it is Actiue, that is, it is not idle and void of all sense and motion, but followeth the holy Ghost who draweth it.

15 For in the very act of Conuersion or Cal­ling God causeth vs by grace to wil, he moueth and inclineth our wills, but yet so as the whole efficacy of the action dependeth vpon Gods spirit (Philip. 2.13.) It is God who worketh in vs both the will and the deed: where Will is not vnder­stood of the substance of the will, but of a new qualitie.

Iustifica­tion fol­loweth ef­fectuall calling.16 After this effe­ctuall Calling follow­eth Iustification, where­by God imputeth that righteousnes of Christ, being apprehended by faith in Vocation, vnto the sinner, as if it were his owne proper righ­teousnes. Or, whereby hee pronounceth him iust in that righteousnes of Christ, and the sin­ner receiueth it being imputed vnto him by God.

A two-fold Appli­cation in Iustificatiō.17 In Iustification likewise there is a two-fold application; the first is the Imputation [Page 37]of GOD; the second is the sinners apprehen­sion and application by faith, of that other righteousnes being im­puted by God vnto him.

18 These two ap­plications which are in Iustification, doe differ from those two which were in effectuall Cal­ling or Vocation.

19 For in Vocation, the application of God is called Oblation, or sim­plie Calling: In Iustifi­cation it is termed Im­putation.

20 II. In Vocation [Page 38]the application of Man is called, Apprehension of offered righteousnesse by faith; or, Faith in the of­fered righteousnes: In Iu­stification, it is termed Faith in imputed righte­ousnes.

A two-fold office of faith.21 Hence wee must obserue a twofold of­fice of Faith: One in Ef­fectuall Calling, when it receiueth Christ with his righteousnes being offered: the Other in Iu­stification, when it re­ceiueth Christ and his righteousnes being im­puted vnto him.

22 Wee must also [Page 39]note, that whē it is said, Man is iustified by faith, that Faith is meant which went before in Effectual calling;Note. name­ly which apprehendeth Christ and his righte­ousnes being offered.

23 As for that Faith in Iustification, which apprehendeth the im­puted righteousnes of Christ, by it wee are ra­ther said to bee saued, thē iustified. (Eph. 2.8.) By grace you are saued through faith. Eternall saluation followeth Iu­stification.

24 If it be demaun­ded. [Page 40] Whether when the righteousnesse of Christ is apprehended by faith in Effectuall Calling, Question. a man may be said to be iustified by that righteousnes?

25 I answere.Answere. Not so: For Iustification is the pronunciation of a Sentence: In Vocation there is no Sentēce pro­nounced; wherefore a man cannot be iustified by sole Vocation.

26 Againe,Question. if any will aske: Whether see­ing the righteousnesse of Christ is by faith in him that is called, a man may not be denominated righ­teous [Page 41]by that righteousnes?

27 I answere.Answere. I will not plainly deny this af­ter a sort: namely, that he is righteous by faith; but that he may bee ter­med and called righte­ous, I would not so af­firme: seeing the Iudge hath not yet pronoun­ced sentence vpon him; to wit, that Sentence that is of a certaine new grace.

28 For it is not but by grace that such as are iust by faith in effectual calling, God pronoun­ceth them so to be, and imputeth the righte­ousnes [Page 42]of another vnto them, as if it were their owne.

29 And thus much for the order whereby God proceedeth in the Iustification of a sinner.

CHAP. III. Of the Causes of Iustificati­on; and first, of the Ef­ficient Cause.

Causes of Iustificati­on diuersly considered. THe CAVSES of Iustificatiō, are to be consi­dered diuersly, to wit, as Iustification it selfe is [Page 49]taken, either Actiuely, in respect of God who iustifieth: or Passiuely, in respect of mā which is iustified.

The effi­cient cause Actiuely taken.2 The EFFICIENT cause of Iustification, as it is Actiuely taken, is ei­ther Principall, or Orga­nicall.

The Prin­cipall effici­ent.3 The Principall Ef­ficient, is GOD (Rom. 8.33.) the Father, in the Sonne, by the Holy Ghost, (2. Cor. 5.19. 1. Cor. 6.19) The Father Impe­rant, the Son Obsequēt, and the Holie Ghost Cōsummant. Psa. 40.9. Tit. 3.5. 2. Cor. 1.22.

4 For it is his part to absolue from guilt, by whose iustice a man is made guiltie. It is hee that pronounceth a mā righteous, whose wil is the rule & square of all righteousnes. And it is he that giueth Iudgmēt of life or death, who by nature, right and office is the supreme Iudge.

5 The Impellent cause of this Efficient, is two­fold, Internall, or Exter­nall.

The In­ternall ef­ficient.6 The Internal cause, is the Grace or Mercie of the Father, (Rom. 3.24.) as well by reason [Page 51]of the good pleasure of his will in predestina­ting into the adoption of Sonnes (Ephes. 1.5.) as also by reason of his oëconomie and dispen­sation, both in ordai­ning his Sonne for this end, and in applying vnto vs the benefit of Christ. Rom. 3.25. Coloss. 1.12.

7 And this Grace (which in Scriptures is termed [...], & in Schooles, Gratia gra­tum faciens, and Gratis dans) is perpetually op­posed against Workes, (which are the gifts [Page 52]of Grace, termed in Schooles Gratiae gratis datae) because God took the first cause of our Iu­stification not from vs or our workes, but in himself, and from him­selfe, according to the vnsearchable riches of the glory of his grace. Eph. 2.8.9. Tit. 3.5.

No Prepa­ration in vs to Iustifica­tion.8 Whereupon it is manifest, that there can bee no Disposition of our selues or Preparati­on by vs to induce this forme of Iustification.

9 For albeit there are two principall degrees of Preparation that go [Page 53]before Iustification, if not in time, yet in na­ture, to wit, the sense of our owne Miserie, and a confused knowledge of the Mercie of God; yet all this maketh nothing for the Efficient Cause, not only of condignity (as the Schoole-men speake) but not of con­gruence.

The Ex­ternall Ef­ficient.10 The Externall im­pellent Cause of this Effi­cient is Christ aswell in respect of his Merite, as also of his Efficacie and operation.

11 Of his Merite: Be­cause hee acquired the [Page 54]benefit of Iustification vnto vs, both by his A­ctiue and Passiue obedi­ence; by his life and death. 1. Tim. 2.6. 1. Ioh. 1.7.

12 Of his Efficacie: Because he applieth ef­fectually the acquired benefit of Iustification vnto vs, both by offe­ring it in the preaching of his Word, and also by conferring the same by the inward effectual operation of his holie Spirit. Rom. 1.16. 2. Cor. 5.19.

13 But that we may more plainely declare, [Page 55]how God is the Effici­ent Cause of our Iustifi­cation:How God is said to Iustifie. wee must dili­gently obserue that the Maner of Effecting, wher­by God is said to iustifie is diuerse and sundrie.

1. By works.14 I. God is said to Iustifie by Works and in­herent Righteousnes. So he iustifieth the blessed Angels. So also hee should haue Iustified Man, if he had not fal­len. And thus the Israe­lites sought Iustificati­on, by the workes of the Law. Rom. 9.31.32.

2. By Faith.15 II. God is said to Iustifie of Faith, or by [Page 56]Faith. By Faith I vnder­stand Christ & his righ­teousnes, or Satisfactiō, or Obedience, or Me­rits being apprehended by Faith.

Note wel.16 In this manner of Iustifying are compre­hended two things. 1. Christ, or the Merits of Christ. 2. Our Faith, without which the Me­rits of Christ cannot be applied vnto vs effectu­ally for our Iustificatiō.

17 This Merite of Christ is the cause of all Spirituall blessings (in the execution of the de­cree of Election) which [Page 57]God bestoweth vpon vs; though after a di­uerse manner.

18 I say, in the Exe­cution of the decree of Ele­ction, The merit of Christ cannot be the cause of Election. because the Merit of Christ cannot be the cause of Election it self, but onely Gods good pleasure proceeding of his meere loue & mer­cie. Luk. 12.32. Rom. 11.5. Eph. 1.5. 1. Deut. 7.7.8. Deut. 10.15.

19 I. Because the Me­rite of Christ was not from all eternitie.

20 II. Because Christ himself, as he is the Me­diator, was elected frō [Page 58]before the foundation of the world. Esa. 42.1. Mat. 12.18. 1. Pet. 1.20. 1. Pet. 2.5.

21 III. Because the Merit of Christ is an ef­fect of our eternall E­lection: for therefore Christ merited for vs, because wee were Ele­cted.

22 But Christ may well bee said to bee the Materiall Cause of our E­lection,Note. if wee take the matter for the Subiect, or Matter in which (Eph. 1.4.) He elected vs in him, that is, in Christ; for Christ is the head, in [Page 59]which is grounded the election of the mem­bers.

The merit of Christ the effici­ent cause of Vocation. 23 To returne to our purpose. Christ and his merit, is the Efficient Cause of our Effectuall vocatiō or Calling, which is not from all eternitie, but in time; yet with­out respect vnto Faith; seeing Faith is but then giuen, and is the second part of our calling.

Of Iusti­fication.24 Againe, Christ and his Merite is the cause of our Iustification, but not without Faith, wherewith in Effectual calling we haue appre­hended [Page 60]and laid hold on him.

And of Glorifica­tion.25 Lastly, Christ and his merit, is the cause of our Glorification; but with Faith apprehen­ding the imputed righ­teousnesse of Christ in Iustification.

26 Hereby wee see that Man is Iustified by the Merits of Christ, as it were by a manner or way whereby God iu­stifieth him; but not without Faith appre­hending that Merit be­ing offered in Effectuall Calling.

27 Whereupon the [Page 61]Apostle vnto the Rom. and Gal. expresseth this manner (which is a cer­taine compoūd thing) by the onely name of Faith, wherunto some­times he ioyneth Iesus Christ, as (Rom. 3.22.) The righteousnes of God by the faith of Iesus Christ. So (Gal. 2.16.) Man is iu­stified by the faith of Iesus Christ. And (Rom. 3.25.) Through Faith in his blood.

28 III. God is said to iustifie by his Grace & Mercy. 3. By grace. And certainely this Grace doth excel­lently well agree with [Page 62]Faith, but not at all with Workes. (Rom. 11.6. E­phes. 2.8.9.) These spee­ches doe well agree to­gether, God iustifieth by Faith; and, God iustifieth by Grace: which cannot be affirmed of Workes.

29 But heere Que­stion may bee moued concerning the Order of these two.Question. Whether Faith or Grace go before: Whether Faith bee the cause of Grace; or contra­riwise, whether Grace bee the cause of Faith?

Answere. Faith go­eth before the grace of Iustifi­cation.30 I Answere. Faith goeth before, & Grace followeth after. Faith, [Page 63]that is, Christ and his merits being apprehen­ded by Faith in Effectu­all Calling, is the cause of y^e new Grace where­by GOD iustifieth a man.

31 And to speake more plainely hereof,Note well. All spirituall blessings in the executiō of Gods decree of Election, as Vocation, Iustification and Glorification, do proceed from Gods Grace. For example;

32 In Effectuall Cal­ling the first thing is the Merite of Christ, then followeth the Grace of [Page 64]GOD, after commeth Vocation.

33 So also in Iustifi­cation, first is the Merite of Christ, which was apprehended in Voca­tion, then there is the Grace of God, whereof proceedeth Iustificati­on.

34 And likewise in Glorification, the first is the Merit of Christ be­ing imputed in Iustifi­cation and apprehen­ded by Faith, next fol­loweth the Grace of God, and then Glorifi­cation.

35 Herein stands the [Page 65]difference, that in Effe­ctuall Vocation or Cal­ling, the onely Merite of Christ without our faith, is the cause of Grace.

36 But in Iustificati­on & Glorification the Merit of Christ being apprehended by Faith, is the cause of Grace.

37 Out of these things which wee haue said, it is euident, that Faith, or Christ and his merit apprehended by faith, is the cause of that Grace whereby God iustifieth man.

38 Whereupon af­ter [Page 66]that the Apostle had said (Rom. 3.24.) Wee are iustified freely (that is) by his grace, presently hee addeth, through the re­demption that is in Christ Iesus: noting thereby the cause of that Grace whereby we are iustifi­ed, namely the Redēp­tion of Christ appre­hended by faith in Ef­fectuall calling.

39 And (Rom. 4.16.) Therefore is the inheri­tance by Faith, that it might come by Grace: in which words the Apo­stle in mateth that life eternall is therefore of [Page 67]Faith, that there might bee place for Grace, which is the Effect of Faith apprehēding the imputed righteousnes of Christ in Iustificati­on.

40 If it bee deman­ded, How the Merite of Christ and the Grace of God, Question. which is contrary vn­to merit, may consist toge­ther?

41 I Answere.Answere. The Merite of Christ (not our owne merites) may wel stand together with the Grace of GOD. For Christs satisfaction wherby he satisfied the [Page 68]Iustice of his Father, is that thing that meriteth the Grace of God for vs.

42 But if you speake of our owne merits, thē certainely they cannot stand together with the Grace of God, but are quite contrarie vnto it.

The Orga­nicall. Effi­cient two fold.43 The Organicall Efficient Cause of Iustifi­cation is two-fold, In­strumentall or Admini­steriall.

44 The Instrumental Cause which exhibiteth the benefit of Iustifica­tiō vnto vs,1. Instru­mentall. is the Gospell and Sacramēts, wherby [Page 69]the benefits of Christ are offered, conferred and sealed vnto vs.

45 The Gospell is cal­led, the Gospell of Grace (Act. 20.24.) because it declareth and offereth the Grace of God vnto vs: also, the Word of Grace (Act. 20.32.) the Word of Saluation (Act. 13.26) the Word of Life (Phil. 2.16.) And Paul saith, The Gospell of Christ is the power of God vnto saluation to eue­ry one that beleeueth. Rom. 1.16.

46 Of Baptisme the Apostle speaketh, Christ [Page 70]sanctifieth & cleanseth his Church by the washing of water through the Word. (Ephes. 5.26.) Also, Hee saued vs by the washing of the new birth, and the re­nuing of the holy Ghost. And Peter saith, Bap­tisme saueth vs by the re­surrection of Iesus Christ. 1. Pet. 3.21.

47 And of the Lords Supper, Christ testifieth that we receiue his bo­dy, which was giuen for vs (Luk. 22.19.) & drinke his blood, that is shed for many for the remis­sion of sinnes. Mat. 26.27.28.

48 If it bee demaun­ded, How the Sacraments are instruments to con­ferre grace?

49 I Answere. The Sacraments conferre grace,Answere. How the Sacramēts conferre Grace. because they are a meanes to giue and exhibite to the belee­uing mind Christ with his benefits: and this they do by their signifi­cation.

50 For they serue as a particular and infalli­ble certificate to assure such as bee partakers thereof, of the forgiue­nesse of their sins and of euerlasting saluation.

51 Also, they con­ferre grace, as the Kings letters are said to saue the life of a malefactor, when they doe but sig­nifie to him and others, that the Kings pleasure is to shew fauour.

52 Againe, they may be said to confer grace, because they are a tokē or pledge of the Grace of GOD; and by this pledge Faith is confir­med, which is an instru­ment to apprehend or receiue grace.

53 A King saith vn­to his Subiects.Note. He that brings the head of such [Page 73]a Traytour shall haue a thousand pounds. He that hath the head, may say, Heere is a thousand pounds: because it is vnto him a pledge vpon the Kings word of the receipt of so much.

54 Lastly, the Word of God conferres grace (for it is the power of God vnto saluatiō to them that beleeue) which it doth by signifying the wil of God by the eare to the mind: Now euery Sa­crament is the Word of GOD made visible to the eye: the Sacramēts therfore conferre grace [Page 74]by vertue of their signi­fication, and by reason they are a pledge by the appointment of GOD of his mercy and good­nesse.

55 If it be said,Obiect. The Sacraments are not onlie signes and seales, but also instruments to conuey the grace of God to vs.

56 I Answere:Ans. The Sacraments are not In­struments hauing the grace of God tied vn­to them, or shut vp in them: but instruments to which grace is pre­sent by assistance in the right vse thereof.

57 Because in and with the right vse of the Sacraments, God con­ferres grace: and thus they are instruments & no otherwise, that is, morall, not physicall in­struments.

58 The Administeri­all Cause of Iustification,2. Admini­steriall. are aswell the Ministers of the Word (1 Cor. 3.9. 1. Tim. 4.16. Ioh. 20.23.) as also the Martyrs of Christ (Dan. 12.3.) who by their testimony and example teach, that there is no righteous­nes which may consist before the tribunall of [Page 76]GOD, but onely the righteousnesse of Iesus Christ.

59 And so much for the Efficient Cause of Iustification Actiuelie taken on Gods part.

The Effici­ent Cause on Mans part is, Faith.60 Now on Mans part, Iustification Passiue­lie taken, the Efficient cause of it is altogether Instrumentall: and this is Faith, by which (not for which) wee are said to be iustified, aswell in re­gard of the Correlatiue thereof, as also of the Contrarie the Law and good workes.

61 In regard of the Cor­relatiue, [Page 77]to wit, Christ & his Merits, because the whole forme of Iustify­ing Faith is sited in Re­lation, not in the quali­tie or nature thereof; seeing wee are iustified by Faith, as it is relatiue­ly applied vnto his cor­relatiue.

62 In regard of the Contrarie, because those good workes and con­formitie vnto the Law, required in the person of a iustified Man, are worthily excluded frō the merit and act of Iu­stification.

63 But to speake [Page 78]more plainely of this point.Faith what it is. Faith is a confi­dent apprehension of the mercy of GOD through the redempti­on of Iesus Christ in the promise of the Gospell.

The parts of Faith.64 The parts of Faith are three. 1. Knowledge in the mind and vnder­standing. 2. Assent in the will. 3. Confidence in the heart.

65 These three acts may be considered di­stinctly; seeing a man may know a thing and yet not assent thereun­to, & beleeue the same to bee true, and yet not [Page 79]make it his own by spe­ciall application & con­fidence, which cannot consist without know­ledge and assent.

66 These three parts are excellently wel laid downe in the 14. chap. of S. Iohn. Beleeuest thou that I am in the Father, and the Father is in mee? this belongeth vnto the first part. Beleeue me that I am in the Father, and the Father in me: this vn­to the second. Beleeue you in God, beleeue also in me: and this vnto the third.

67 So then Faith in [Page 80]Christ, is not to know, or beleeue there is a Christ, nor yet to be­leeue Christ, but to be­leeue in Christ. The wicked beleeue there is a Christ, Hypocrites beleeue Christ, But the Elect only beleeue in Christ, that is, put their whole trust and confi­dence in him.

68 Wherefore it is manifest that iustifying faith is not a bare knowledge & assent, but that the chiefest part thereof is Confidence, wherby the sinner apprehēdeth and particularly appli­eth [Page 81]vnto himselfe the promises of the Gospel.

Note well.69 Hence is that Theologicall Axiome: Some things are spokē of Faith, in respect of knowledge and assent; and some things in respect of Confidence.

70 In respect of Assent, Faith hath for the Ob­iect thereof all the holy Scriptures, the Law & the Gospel, which faith firmely beleeueth to be most true.

The proper Obiect of Faith.71 In respect of Confi­dence, the proper Ob­iect of faith, is the gra [...] and mercy of G [...] [...]x­hibited [Page 82]in Christ the Redeemer, and offered by the Gospell.

Sole faith iustifieth.72 Hereupon it is, that we constantly af­firme, that Sole Faith iu­stifieth; or, Faith only iu­stifieth: in which speech the particle Sole or Only, determineth the predi­cate, but is not referred vnto the Subiect, that is, it declareth that this effect (Iustification) is attributed only to faith, and to no other appre­hending instrument or meanes.

73 Or, it sheweth, that Faith is the only in­strument [Page 83]that apprehē ­deth the righteousnesse of Christ.

Note well.74 As if a mā should say, The sole eye seeth, or The eye only seeth: hee meaneth not, the sole eie, or the eie only, that is, the solitary eye, sepa­rate frō the soule, brain, eares, nose, mouth, cheekes &c. but the eye is the onely instrument of seeing, and no o­ther member of the bo­dy.

75 Wherefore the particle Sole or Onely, doth not exclude the grace & mercy of God, [Page 84]the merit and satisfacti­on of Christ, the prea­ching of the Gospell, nor the vse of the Sacra­ments: for all these are required in faith, which in y^e Gospel & right vse of the Sacramēts, beholdeth and apprehendeth the grace of God and righteousnes of Christ.

76 Neither doth it exclude Workes & the habite of Charitie, but only from the act of iu­stifying.

77 Hitherto of the Efficient Cause of Iustifi­cation. Now followeth the Materiall.

CHAP. IV. Of the Materiall Cause of Iustification.

The Mate­riall cause of Iustifica­tiō, Actiue­ly taken. THe MATE­RIAL cause of our Iusti­fication, A­ctiuelie considered on Gods part, is the Righ­teousnesse of CHRIST [Page 89](Rom. 4.6.) called also, the Righteousnesse of God (Rom. 3.22.) the gift of Righteousnes (Rom. 5.17.) that Righteousnes which is of God, (Phil. 3.9.) the Righteousnesse of Faith, and the Righteousnesse of the Gospell.

2 It is termed the Righteousnesse of Christ, Note. because Christ is the Efficient cause thereof: the Righteousnesse of God, because GOD giueth the same freely, and im­puteth it vnto vs, & ap­proueth it in his iudge­ment: the Righteousnesse of Faith, because we at­taine [Page 90]vnto it, or appre­hend it by Faith onely: and the Righteousnes of the Gospell, because it is made manifest and re­uealed in the Gospell.

The Righ­teousnes of Christ hath two parts.3 This Righteousnes, being but one in num­ber, hath two parts: 1. The Perfect fulfilling of the law of God. 2. The Voluntarie payment of the punishment for our disobe­dience.

I. Fulfilling of the Law; which is two-fold.4 THe Perfect fulfil­ling of the law, is the full and exact conformitie of Christs humane na­ture and actions with the will of God reuea­led [Page 91]in both tables of the Decalogue.

5 And of this Per­fect Conformity there are two members: 1. Inno­cencie. 2. Sanctitie or ho­linesse.

6 The Innocencie of Christ, 1. Innocen­cie. is that immunity or freedome from Sin, either Originall or Ac­tuall: For Christ nei­ther had, nor commit­ted any sinne, for hee was both cōceiued and borne without sinne; and all his life time he neuer transgressed a­gainst the law of God, either by fact, or word, [Page 92]or will, or cogitation, or by any euill concu­piscence. Ioh. 8.46.2. Co­rinth. 5.21. 1. Pet. 1.19. 1. Pet. 2.22. Heb. 4.15.

7 The Sanctitie of Christ, 2. Sanctity. is that integritie or purity which Christ had from the first mo­ment of his conceptiō, and retained in all his cogitatiōs, words, deeds and desires, vntill his verie death vpon the Crosse. Luk. 1.35. Act. 3.14. Act. 4.27.30. 1. Ioh. 2.20. Apoc. 3.7.

II. Bearing of the punish­ment.8 The Voluntary pay­ment of the punishment for our disobedience, is the [Page 93]whole humiliation of Christ, from the begin­ning of his Conceptiō, vntill his Glorification. Philip. 2.7.8. Rom. 8.3. Galath. 3.13. & alibi pas­sim.

Note well.9 Of these two mē ­bers, cōsisteth that per­fect, and euery way ab­solute Righteousnesse whereby wee are iusti­fied: which both the Iustice of God, the Office of a Mediatour, and Sal­uation of Man necessa­rily required.

10 I. The Iustice of God. Because the Iustice of GOD could not o­therwise [Page 94]haue been sa­tisfied, but by perfect fulfilling the Law, and bearing the punishmēt, which we had deserued for the breach thereof.

11.II. The Office of a Mediatour: Because our Suretie was reallie to pay the full price of our Redemption; both ac­tiuely by doing, & pas­siuely by suffring those things which we ought to haue performed.

12 III. The Saluation of Man: Because wee could neuer haue been redeemed otherwise, than by satisfying the [Page 95]law and iustice of God, by the perfect obedi­ence and death of our Surety and Mediatour.

The Mate­riall cause Passiuely taken.13 The Materiall Cause of our Iustifica­tion Passiuely taken, are all the Elect (Rom. 8.33) being first in the state of Nature vngodlie: (Rom. 4.5.) God iustifieth the vngodly; and then in the state of supernatu­rall Grace beleeuing. (Rom. 3.22.) The righte­ousnes of God by the faith of Iesus Christ (is manife­sted) vnto all and vpon all that beleeue.

14 So much for the [Page 96] Materiall Cause of our Iustification: Now of the Formall:

CHAP. V. Of the Formall Cause of Iustification.

The For­mall cause of Iustifica­tiō Actiue­ly taken.THe FORMAL cause of Iustification Ac­tiuely [Page 101]taken, is the gra­cious Imputation of Christs Righteousnes, wherby the merits and obediēce of Christ are applied vnto vs, by force of that neere Cō ­munion of Christ with vs and ours with him.

2 So that the Forme of Iustification doth al­together consist in Re­lation: where in that Vnion which ariseth betweene both termes, is indeede the forme, and consisteth rather in emanation than in he­sion.

3 This Righteousnes [Page 102]is ours by Right of Do­nation and acceptation of Christs merits and obedience,Note. seeing im­puted Righteousnes is of Grace not of Na­ture, a Communicatiō of a benefit not real and habituall Possession; & Imputation not a pa­tible Qualitie inherent in vs.

Of Imputa­tion.4 In this Imputation wee must consider two things: 1. The Truth of it in it selfe. 2. The Man­ner of the truth of it in vs.

5 Of the Truth of it in it selfe there are two termes: 1. Righteousnesse. [Page 103]2. Imputation thereof. Be­tweene these two con­sists a Relation: for nei­ther hath Christ his perfect Righteousnesse for any other end, but to impute it; neither doth hee impute anie thing, but his Righte­ousnes; neither is that Righteousnesse other­wise ours, but by impu­tation.

6 The Manner of the truth of it in vs, in Scrip­tures is circumscribed by a two-fold reason. The first teacheth vs that we are Righteous, not in our selues, or by [Page 104]our own righteousnes, but by the Righteous­nes of Christ, which is made ours by Right of Donation, (2. Cor. 5.21) We are made the righte­ousnes of God in him. The second teacheth vs that we haue Righteousnes, as Christ hath our Sins.

As Christ hath our Sinnes: so we haue his Righteous­nes.7 Christ hath our Sinnes, not subiectiue­ly inherent in himselfe, but by imputation: so we haue Christs Righ­teousnesse, not subie­ctiuely inherent in our selues, but by imputa­tion.

8 Hereupon the A­postle [Page 105]maketh that Op­position (2. Cor. 5.21.) between Christ, whom God made Sinne for vs; and vs, who are made the Righteousnesse of God in him.

9 According vnto this Forme, the Iustifi­cation of all men is one and the same, & equall vnto all men; for one man cannot bee more iustified than another. Albeit in diuers mē, ac­cording vnto the mea­sure of the apprehen­sion of their Faith, the manner of it may well be said to be diuers.

The forme of Iustifica­tiō Passiue­ly taken.10 The Forme of Iu­stification Passiuely vn­derstood in regarde of vs, is the Application of Faith: whereupon we are said to bee iustified through Faith, of Faith, and by Faith: whereof we haue spoken in the Instrumentall Cause.

11 After the Formall, followeth the Finall cause of Iustification.

CHAP. VI. Of the Finall Cause of Iu­stification.

The Finall cause of Iu­stification Actiuely taken.THe FINAL Cause of Iustification Ac­tiuely [Page 113]taken, is the Glo­rie of God, in the admi­rable temperature of his Iustice and Mercie: Ephes. 1.6. Rom. 3.26.

2 Of his Iustice: Be­cause he would his Son should make full satis­faction.

3 Of his Mercie: Be­cause he would impute his Sonnes satisfaction vnto vs.

The Finall cause Pas­siuely takē.4 The Finall Cause of Iustification Passiuelie taken, is that we might haue peace of Consci­ence (Rom. 5.1.) eternall life (Tit 3.7.) and bee euerlastingly glorified, [Page 114] Rom. 8.30. Rom. 6.22.

5 Hitherto of the Causes of Iustification. Now of the Parts ther­of.

CHAP. VII. Of the Parts of Iustificati­on.

The parts of Iustifica­tion two. THe PARTS of Iustificatiō are two; Remission of Sinnes, and Imputati­on of Righteousnes.

Note well.2 But wee must vn­derstand, that these two parts are not diuers and different motions, but one really and in num­ber, which in respect of the diuersitie of the termes whereabouts it is imploied hath diuers names.

3 In respect of the [Page 121] Term frō which it flow­eth, it is called Remission of sin, or Absolution from sinne, or Not-Imputation of sinne.

4 And in regard of the Terme vnto which it is applied, it is called, Imputation of Righteous­nesse.

5 For otherwise it is the very same motion whereby Sinne is abo­lished and Righteous­nesse procured: as ap­peareth out of y^e place (Rom. 4.6.7.) where the Apostle termeth y^e very same thing, Imputation of Righteousnesse, which [Page 122]Dauid called before (Psal. 32.1.) Remission of Sinnes. Euen as Dauid (saith he) declareth the blessednesse of man, vnto whom God imputeth righ­teousnesse without workes, saying; Blessed are they whose iniquities are for­giuen, and whose sins are couered. But wee will speake of both these parts of Iustification se­uerallie and apart.

1. Remission of sinnes.6 Remission of Sinnes, is the Absolutiō or par­doning of a Beleeuing man from the obliga­tion of eternall death & damnation for his sin.

7 Or, a not-impu­ting, not-punishing or couering of the Belee­uers sinne, and accoun­ting him no sinner.

8 In Remissiō of sin God taketh away three things: 1. Sin it self, while hee doth not impute it. 2. The guilt of sin. 3. The punishment due vnto it.

9 The taking away of the two latter, to wit, of the Guilt and Punish­ment, necessarilie fol­loweth the taking away of the former, namely Sinne.

10 But this part of Iustification is denomi­nated [Page 124]of Sinne, Remis­sion of sinnes, which pro­perly is the terme from which proceedeth the motion, and of which is first pronounced the sentence of absolution: albeit the sentence bee pronounced also of the guilt and punishment, but in the second place.

11 The sentence of Remission of sinnes be­ing once pronounced by God,Note. is neuer fru­strated or recalled: that is, Those sinnes that are once remitted and for­giuen, are neuer againe imputed. Ezec. 18.21.22 [Page 125] Esa. 44.22. Mich. 7.18.19. Ierem. 31.34.

12 If it bee demaun­ded:Question. Whether by Remissi­on of sinnes, the sinne be so abolished, that it remai­neth no more in man?

Answere. How sinne is abolished in Man.13 I Answere: In Sin there are two things to bee considered, the De­fect, and the Guilt.

14 The Defect is not vtterly taken away, or abolished out of the Subiect wherein it resi­deth; but is daily dimi­nished in the Regene­rate by mortification of the old-man, &c.

15 For as long as we [Page 126]carry this masse and bo­die about with vs, all Defects cannot bee vt­terly abolished, seeing wee shall daily endure and feele the combate of the flesh and the spi­rit. Galat. 5.17.

16 But the Guilt is so abolished and vtterly extinguished in y^e god­ly, as that God absolute­ly affirmeth, that he will neuer remēber our sins any more. (Esa. 43.25.) I, euen I am hee that put­teth away thine iniquities for mine owne sake, and wil not remember thy sins.

17 I will speak more [Page 127]Logically.Note well. Sinne is both in the Predicament of Qualitie, as it is a Vitiosi­tie: And also in the Pre­dicament of Relation; as it obligeth vnto dam­nation.

18 Remission of sins, is not the deletion of the Vitiositie, or per­uerse quality, as it is sin: that is, it is not the vtter abolishing and taking a­way of the Vitiositie, that it remaineth not in the Beleeuer any more.

19 But sinne is ta­ken away, abolished, re­mitted, not marked by God, not seene, cast be­hind [Page 128]his backe, put a­way from vs, cast into the bottome of the Sea &c. not simplie but in two respects.

20 First, in respect of the Obligatiō to dā ­nation, or Imputation: Because God doth not impute sinne to them that are in Christ.

21 Secondly, in respect of Dominion: Because sinne raigneth not in them that are regene­rate.

22 And thus our sins are said to bee couered, namely by the blood of Christ, lest they should [Page 129]make vs guiltie of eter­nell damnation.

23 For otherwise,Note. if Remission of sinne were a totall deletion and vt­ter exstinction of al sin, so that no sin remained in the Regenerate; then it would follow that all that were iustified were wholy and altogether spirituall, without flesh, that is, fleshly affecti­ons, without concupi­scence, without com­bate against the flesh, e­quall vnto the Angels, freed from all miserie, trouble, diseases, and frō bodily death. They [Page 130]should not rightly pray, Forgiue vs our trespasses. Neither were that say­ing of Saint Iohn true (1. Ioh. 1.8.) If we say that we haue no sin, we deceaue our selues and truth is not in vs. Nor that of Saint Paul of himselfe (Rom. 7.17.) Sinne dwelleth in mee. Which were ab­surd and impious to af­firme. For where the proper affections and effects of sinne be, que­tionlesse there is also sinne it selfe.

24 But I boldly say with the Apostle; that howsoeuer sinne dwel­leth [Page 131]in the godly, yet There is no condemnation to them that are in Christ Iesus. Rom. 8.1.

25 Thus farre of the first part of Iustificati­on, Remission of sinnes: Now followeth the se­cond, Imputatiō of Righ­teousnes.

11. Imputation of Righte­ousnes.26 Imputatiō of Righ­teousnes, is the second parte of Iustification, whereby God giueth, or ascribeth CHRISTS Righteousnes vnto vs freely, as if we our selues had performed y^e same, whereby we attaine the Right of eternall life.

27 This is that Iusti­fication of life (Rom. 5.18) and that Grace that raig­neth by righteousnes (of CHRIST imputed vnto vs) vnto eternal life. Rom. 5.21.

28 Of this the Apo­stle speaketh vnto the Philippians (Philip. 3.7.8.9.) But the things that were vantage vnto mee, the same I counted losse for Christs sake. Yea, doubtlesse I think al things but losse for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and do iudge them to [Page 133]bee dung, that I might winne Christ. And might bee found in him, that is, not hauing mine own righ­teousnesse, which is of the Law, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith.

What righ­teousnes of Christ is imputed vnto vs.29 But that we may vnderstand what Righ­teousnes of Christ is impu­ted vnto vs: wee are to note that the righteous­nesse of Christ is two-fold; Vncreated, & Crea­ted. Christs Es­sential righteous­nes not imputed.

30 His Vncreated Righteousnes is his Essen­tiall [Page 134]Iustice whereby he is God; and this is in­communicable: for the Essence of God cannot bee the Accident of Man.

Christs created righteous­nes is im­puted.31 His Created Righ­teousnesse, is two-folde: 1. His Natiue and Habi­tuall Sanctitie. 2. His Ac­tuall obediēce. Or (which is the same in Effect) the Sanctitie of his Na­ture, and the Sanctitie of his Actions.

32 Both these are im­puted vnto vs: the for­mer Improperly, and the latter Properly.

1. His Na­tiue Sancti­tie.33 1. His Natiue and [Page 135]habituall Sanctitie from the first moment of his Conception by the ho­ly Ghost, was without measure, most perfect, most sincere, most pure, free from al spot or ble­mish.

34 For such an high Priest it became vs to haue which is holy, harmelesse, vndefiled, separate from sinnes (Heb. 7.26.) Now Christ was not made thus by fulfilling the Law, but was so indeed from the first Article of his Conception.

35 And y^t by the free benefit and gift of God.

36 Neither hath he by any his own deedes merited this great ho­nour, to become our high Priest and Media­tour, but was elected to that end by y^e free grace of God, before the foun­dation of the world. 1. Pet. 1.20.

37 By this his holie Conception he sancti­fied ours, who ought to haue been so concei­ued by the law of our first creation. Gen. 1.28.

38 Therefore was Christ conceiued holy without sin for vs, that hee might deriue vnto [Page 137]vs, that which Adam could not doe; that he might supplie the de­fect of holinesse in our conception, and pre­sent our holie nature before God in himself: that so God might ac­count our conception, as if wee had been con­ceiued without sin or blemish.

39 So also CHRIST was borne holy for our sakes: for when wee ought to haue bin born holie, but could not, he abundantlie supplied that defect of holinesse in our birth, and by his [Page 138]holie natiuitie couered the impuritie of ours before the face of his Father.

40 Hee was borne holy for vs, because he was not borne as other priuate men bee, but as the head of his mem­bers. Euen as Adam was not created a pri­uate man, but as the head, the stocke and roote of his posteritie.

Comparisō of Christ with Adam.Wherfore in this both of them are equal, that neither of them were conceiued of mās seede, nor had any Fa­ther in earth.

42 Euen as Adā was created holie though mutably, not onely for himself, but also for his whole seede: so Christ was borne holie & that immutably, not onely for himself, but also for all his members.

43 Adam by reason of his fall could not cō ­municate the Sanctitie of his creation (which was mutable, and so should haue continued stil) with his seede: But Christ being stronger and more diuine than the first Adam, actually cōmunicateth the san­ctitie [Page 140]of his Natiuitie, which is immutable, with all his members and consorts.

44 Wherefore the benefit that we haue re­ceiued by Christ,Note. is far more excellent, then that which wee should haue receiued by A­dam.

45 II. Christs Actu­all Obedience, 2. His Actu­all Obedi­ence. was the fulfilling of the will of his Father, & satisfying his Iustice: aswell Pas­siuely, by his volunta­ry suffering the punish­ment due vnto our sins: (Philip. 2.8.) as also A­ctiuely, [Page 141]by perfect fulfil­ling all the Commaun­dements of the Diuine Law.

46 The Apostle faith (Rom. 5.19.) As by one mans disobedience many were made sinners: So by the Obedience of one, shall many also be made righte­ous.

47 If the Disobediēce of Adam, whereby wee became sinners, be the trāsgression of the Law: then certainly the Obe­dience of Christ, wherby we are made righteous, is the fulfilling of the Law.

48 And indeed a mā cannot imagine any O­bedience, but in respect of the Law whereunto it is performed.

49 Thus much of the Obedience of Christs hu­mane Nature which is imputed vnto vs for righteousnes.

50 Now that this Righteousnes is impu­ted vnto vs, appeareth by euident testimonies of Scripture. (Ro. 4.6.) Dauid declareth the bles­sednes of man, vnto whom God IMPVTETH Righ­teousnes without workes. Also (Rom. 4.11.) After [Page 143]he had receiued the signe of Circumcision, as the seale of the righteousnes of faith, which he had when he was vncircūcised, that he should be the Father of them that beleeue, not be­ing circumcised, that righ­teousnes might be IMPV­TED vnto them also.

Imputation two-fold.51 Imputation is two-fold (as wee haue noted before) one Le­gall by debt; the other Euangelicall by grace.

52 Legall Imputation, 1. Legall. is that whose foundati­on is in him that wor­keth, to whom the imputation is made. [Page 144](Rom. 4.4.) To him that worketh the wages is coun­ted by debt. Where there is a Relation betweene Wages and Workes; & the wages is imputed for the worke.

53 Or, it is when God willeth and adiud­geth the reward to him that fulfilleth the Law in his owne person. Rom. 4.4.

54 Euangelicall Im­putation, 2. Euange­licall. is that whose foūdation is not in him to whom the imputati­on is made, but in the grace & mercy of God who iustifieth the wic­ked. [Page 145](Rom. 4.5.) To him that beleeueth in him that iustifieth the vngodly, his faith is counted for righte­ousnes. Whereupon it is called the imputation of faith.

55 Or, it is whē God accepteth the Satisfa­ctiō of Christ our Suer­tie, as a payment for our sinnes. In this sense the word IMPVTE is repea­ted ten times in the 4. chapter to the Rom.

56Note well. Neither is this Imputation a phanta­stique speculation, or idle conceipt: Seeing that euen as our sinnes [Page 146]were really imputed vn­to Christ (Esa. 53.5. & 12) as is manifest by his Passion and Death the wages of sinne. So is Christs Righteousnesse imputed vnto vs really, and with effect, that is, with the participation of diuine grace, and life eternall. 2. Cor. 5.21.

That we are not iu­stified by workes, or inherent Righteous­nes.57 Hence appeareth that we are not iustified by inherent Iustice, by good workes, or infused habite of Charitie. Be­cause wee are iustified only by the Righteous­nes of Christ, which be­ing inherent in him, is [Page 147]by grace imputed vnto vs.

58 Againe, Inherent Iustice and Iustificati­on, are distinct giftes of God. (1. Cor. 1.30.) Christ is made vnto vs of God, Wisdome, Righteous­nes, Sanctification. Also (1. Cor. 6.11.) But yee are washed, but yee are sancti­fied, But yee are iustified.

59 Also, the Righ­teousnesse whereby a sinner is iustified is re­uealed without the law (Rom. 3.21.) But inhe­rent Iustice and habite of Charitie is reuealed by the law: and the o­bedience [Page 148]of Christ is the sole Righteousnes reuealed without the law.

60 Lastlie, the A­postle saith (Galat. 5.4.) Yee are abolished from Christ, whosouer are iusti­fied by the law, ye are fal­len from grace.

Whosoeuer will be iu­stified by workes cannot be saued.61 Here it is euident that the doctrine of Iu­stification by workes, is an error ouerturning the foundation of Re­ligion: which whoso­euer obstinately and fi­nally maintaineth can­not be saued.

62 For if mē put cō ­fidence [Page 149]in their works, and make thē the meri­torious cause of their saluation, it is certaine, as the Apostle saith, (Galat. 5.2.) Christ shall profit them nothing.

63 If it be obiected:Obiect. This is true of Ceremonial workes, but not of Morall workes.

64 I answere:Ans. Yea euen of Morall also: for the Apostle speakes of the whole law (Ga­lat. 5.4.) Ye are abolished from Christ, whosoeuer are iustified by the law.

65 If any wil except:Obiect. This is true of the works of [Page 150]Nature, but not of workes of Grace.

66 I answere:Answere. Yea euen of Workes of Grace. And the Apostle ex­pressely testifieth, that by the Righteousnesse of a good conscience we cannot be iustified. 1. Cor. 4.4. See also, Eph. 2.10. Tit. 3.5.

67 To adde any thing to the obedience of Christ,Note well. as a meritorious cause of our Iustifica­tion and Saluation, is to make Christ vnpro­fitable.

68 For he must be a perfect Sauiour, or no [Page 151]Sauiour: hee admits neither partner nor de­putie in the worke of our Redemption.

69 And the Grace of God admits no mix­ture or cōposition with any thing that is of vs. Grace is no grace, vn­lesse it bee euery way freely giuen.

70 Hitherto of the Partes of Iustification: Now of the Properties thereof.

CHAP. VIII. Of the Properties of Iusti­fication.

The Pro­perties of Iustificatiō. THE PROPER­TIES of Iusti­fication consist specially in three things 1. That Iustification is Free. 2. That it is Per­fect. 3. That it is Euerla­sting.

2 I. Iustificatiō is Free: I. Iustificati­on is free. Because Remission of Sinnes is not giuen for any merits of man; but is a meere grace and vn­deserued mercie pro­mised for Christ his [Page 158]sake alone.

3 For God findeth nothing in man whom he iustifieth but impu­ritie of sin and extreme miserie.

4 And the Scripture euery where affirmeth, that Christ onely is the author of all grace: and the whole hope of our saluation consisteth in his blood alone.

5 Without the me­rit of Christ there can be no iustification, for he hath purchased that Righteousnesse which GOD freely imputeth vnto vs.

6 They therfore that will be accounted righ­teous without the me­rit of Christ, are pro­phane Atheists.

7 And they which dreame they are iusti­fied, partly by grace, & partly by their owne merits, are Pelagian Heretiques.

8 But they that be­leeue they are iustified freely by the onely me­rits of Christ, are true Christians.

9 Againe, the Cause of Iustificatiō, to wit, e­ternal Electiō in Christ is free: wherefore Iu­stification [Page 160]it selfe must needs be free: for there cannot be more in the Effect, than there is in the Cause thereof.

10 If it be obiected:Obiect. If GOD remitteth our sins for the satisfaction of Christ, then doth hee not iustifie vs freely.

11 I answere:Answere. Yes freely, in respect of our selues, that is, without any satisfaction of ours, but not without ano­thers satisfaction.

12 Again, if any will obiect: But he that iusti­fieth in this manner, iusti­fieth not freely; For what a [Page 161]man doth by another, hee may be said to doe by him­selfe: Therefore wee our selues haue paid the price by Christ.

13 I answere: God freelie giueth vnto vs this price, that is Christ our Satisfactor and Me­diatour, which was not bought by vs (Ioh. 3.16.) So God loued the world, that he gaue his onely be­gotten Sonne &c.

14 II. Iustification is euery way perfect and most absolute: II Iustificati­on is per­fect and ab­solute. for God doth not pardon one or two sinnes onely, but forgi­ueth all and euery sin.

15 Neither doth he onely forgiue sins that are alreadie committed and past; but remitteth the dailie falles of his children, if they repent. Iohn saith, (1. Ioh. 1.7.) The blood of Iesus Christ cleanseth vs from all sin. And Paul (Coloss. 2.13.) God pardoneth all our trespasses. See Esa. 44.22. Esa. 43.25. Psal. 103.12. Micah 7.19. Apoc. 1.5. Esa. 1.18.

16 If it be demaun­ded:Question. Whether Iustifica­tion bee absolutely perfect and finished in this life?

17 I answer:Ans. There [Page 163]are two sorts of Bene­fits which wee receiue of God in Christ: One of such as bee not inherent in vs, as Election and Iustification. The other of such as doe inhere, as Vocation, Glorifica­tion.

18 Both these kinds of Benefits haue this cō ­mon, that before the ful manifestation of Iesus Christ, they cannot bee fully and perfectly de­clared; I meane, neither Election, nor Iustifica­tion, nor Vocation, nor Glorification.

19 All these Bene­fits [Page 164]began to bee decla­red in the first manife­station and appearance of Christ (Rom. 3.21.) Now is the Righteousnesse of God made manifest; but are not fully declared in this life; as Iohn saith (1. Ioh. 3.2.) Now are we the sonnes of God, but yet it doth not appeare what wee shall be.

20 But they differ herein, that those Bene­fits which are not in­herent, are indeed per­fected and really absol­ued in this life. (1. Ioh. 3.2.) Now wee are the sonnes of God. So also, [Page 165]Now wee are elected. Now we are iustified.

21 Those Benefits which are inherent in vs, are not perfected in al their degrees, but on­ly inchoated or begun in this life.

22 Hence it is eui­dent that iustification is indeed perfected & ab­solued in this life, but not plainly manifested and declared.

23 Question may be made:Quest. Whether Christ will not Iustifie such as be­leeued heere, in the day of Iudgement: which if it be so, shall not Iustification be [Page 166]perfect then at length in that other life?

24. I Answere.Ans. In that day of Iudgement, Christ wil not so much Iustify the Beleeuers; as declare, by their works, that they beleeued and were iustified euen in this life.

25 For so also the word, Iustification, may bee taken, and so Iames vseth it, where he saith, that Man is iustified by his works. (Iac. 2.21.) He is iustified, that is, de­clared to be iustified.

Againe.Quest. Againe. It is de­manded: Seeing we daily [Page 167]pray vnto God for the Re­mission of our sins, that is, Iustification; how shall we say then, that Iustification is an vndiuidable act, per­fected euen at one and the same time in this life?

27 I Answere. Whē we pray for Remission of sinnes, wee pray not, as for a Benefit not yet gi­uen vs; but we pray for the increase of our con­fidence and application of the Benefit by faith, and for the encrease of our Faith.

28 Lastly, it is obie­cted. If Iustification be the Sentence of life; and if that [Page 168]life cānot be perfected vn­til the comming of Christ: then certainely Iustificati­on cannot be perfected vn­till the last comming of Christ.

29 I Answere. It is one thing to perfect the Sentence of life, and ano­ther thing to perfect life it selfe.

30 The Sentence of life is perfected in this life; but Life it selfe is not perfected vntill the cō ­ming of Christ.

31 III. III. Iustificati­on is euer­lasting. Iustification is Euerlasting: in as much as sin ought not to bee imputed vnto thē that [Page 169]are Iustified any more for euer.

32 For whom God hath once receiued in­to fauour, hauing blot­ted out all their sins and offences, those doth he still preserue in his fa­uour as righteous.

33 So that such can­not vtterlie fall from grace and perish by no manner of sins, they be­ing and remaining par­doned in thē. For God will neuer remember those sins, to which the Regenerate are as yet subiect.

34 This the Scrip­ture [Page 170]expressely and dili­gētly affirmeth in many places (Esa. 43.12.) I will remember thine iniquities no more. (Ierem. 31.34.) I will be merciful vnto their iniquities, and remember their sinnes and transgres­sions no more. See Hebr. 8.12.

35 These and such like places of Scripture promise the Grace of God and forgiuenes of sinnes, not for a day or two only; but signifie and affirme that it shall alwaies be of force, and continue while life la­steth, so that the for­giuenes [Page 171]of sins is quo­tidian and continuall al our life long.

36 Because Christ hath made a ful and suf­ficient satisfaction for them once for all, (Heb. 10.14.) And God is so iust that hee will not haue paiment and satis­faction for one thing twice. But is so well pleased with the satis­faction of Christ, that hee requireth no other satisfaction.

37 Neither must we imagine, that therefore God is not displeased with sinne in the Rege­nerate. [Page 172]For the sinnes euen of his owne dea­rest children doe high­ly displease him; albeit he wil not punish them in his Saints, because he hath punished them in Christ.

38 For GOD doth not so remit sinnes as if he accounted sinne no sinne, or were not an­gry at it: but because he doth not impute them vnto vs, nor punish thē in vs; but accounteth vs holy and righteous for the satisfaction of Christ apprehended by Faith.

39 Hitherto we haue spoken of the Properties of Iustification. It fol­loweth that wee speake of the Effects thereof.

CHAP. IX. Of the Effects of Iustifica­tion.

The Effects of Iustifica­tion. THe Effects of Iustificatiō, are Peace of Conscience (Rom. 5.1.) Accesse vnto God (Rom. 5.2. Ephes. 3.12.) Adoptiō into the sonnes of God (Rom. 8.15.16.17. Galat. 3.26. E­phes. 1.5. Ioh. 1.12.) Re­generation (Ioh. 5.11.) Externall life &c. (Rom. 6.22.23.) al which may bee reduced vnto this one, Glorification.

Of Glorifi­cation.2 Glorification, is the [Page 181]execution of the sen­tence of life pronoun­ced by God in Iustifica­tion. 1. Pet. 1.2.2. Pet. 1.4.

3 In Glorification we must cōsider a two­fold Application; the one of God; the other of such as are to be Glorified.

4 The Application of God, is that whereby God ioineth Christ vn­to vs, as the Head to the rest of the body, where­by he also giueth vs his holy Spirit.

5 In this Application God ioineth Christ vn­to vs, being first Dead, for mortification of our [Page 182]flesh or old man; secōd­ly quickned or raised from Death, for viuification of our Spirit or new man.

6 The Application of such as are to be Glorified, is that whereby we ap­prehend Christ being ioyned vnto vs in his Death and in his Life, by faith, wrought by the holy Ghost.

7 And in this Appli­cation, both of God & of our selues, whereby Christ is ioyned vnto vs, as Head vnto the Bo­dy, is manifestly depre­hended our Glorificati­on [Page 183]or renewing.

8 For by the same act (as it were) and at the same instance, as soone as euer Christ is ioined vnto vs, as Head, we are presentlie made his Members, and so re­newed by Regenerati­on or new birth.

Glorificati­tion two­fold.9 Glorificatiō is two­fold: Inchoatiue Glorifi­cation, (Ioh. 3.3.) & Con­summatiue Glorification. Matth. 19.28.

1. Inchoa­tiue.10 Inchoatiue Glorifi­cation, is that whereby (we being vnited vnto Christ) our corrupt Na­ture, euen in this life, be­ginneth [Page 184]to be renewed by the holy Ghost, ac­cording vnto the Image of God. 1. Pet. 1.2.2. Pet. 1.4. Tit. 3.5. Eph. 4.23.24.

11 The same is also termed, Regeneration & Sanctification. But Paul simplie calleth it, Glorifi­cation (Rom. 8.30.) that is, a glorious renewing of our Nature, an aboli­shing of our corrupt Nature, and making of vs fit for eternall Glory.

Regenera­tion hath two parts.12 Of this Inchoa­tiue Glorificatiō or Re­generation, there are two parts, 1. Mortifica­tion or killing of the Olde [Page 185]Man, that is, Hatred of sinne. 2. Viuification or quickening of the New Man, that is, Loue of Righteousnes.

Old Man what.13 By Olde Man, I meane, the whole Na­ture of man, aswel soule as body, addicted vnto sinne and death: or the vnregenerated part and corrupt nature of man; termed also the Out­ward Man, & Flesh (Ioh. 3.6. Rom. 8.6.) also the Body of sinne (Rom. 6.6.) & the sinfull body of flesh, Coloss. 2.11.

14 Mortification of the Olde-Man, 1. Mortifi­cation. is that [Page 186]wherby the holy Ghost by litle and litle wor­keth in vs a detestation and hatred of sinne, and exstinguisheth the vi­gour of our corrupt na­ture in vs, that it might not bring foorth most bitter fruits to condem­nation.

New Man what?15 By New-Man, is meant the Nature of man, that beginneth to cease from sinne, or that part of man, that is re­generate and restored according vnto y^e Image of God: termed also, the Inward man (Rom. 7.22.) and the hidden man [Page 187]of the heart (1. Pet. 3.4.) also Spirit, Ioh. 3.6.

The Viuification of the New-Man, 2. Viuifica­tion. is when we are raised vp into a new and spirituall life (hauing the habite of Charitie infused into vs) that wee might liue vnto righteousnes, Eph. 2.4.5. Ioh. 5.11.

17 Againe, Regene­ration, is as well of the Soule, as of the Bodie, 1. Thess. 5.23.1. Cor. 6.20.

Regenera­tion of the Soule.18 Regeneratiō of the Soule, is that whereby the faculties of the soul are renewed.

19 Of the Regene­ration [Page 188]of the Soule there are two parts, 1. Illumi­nation. 2. The gift of Re­pentance.

20 For as there are two parts of the Soule, the Vnderstanding and the Will: so in both Re­generation is required. Illumination is of the Vnderstanding (Coloss. 3.10.) and Repentance of the Will, Ephes. 4.5.

21 Illumination, 1. Illumina­tion. is that wherby God dispelleth the naturall darkenesse, blindnes & ignorance of our minds, and en­lightneth it with the sauing knowledge of [Page 189]himselfe (Psal. 16.11. Co­loss. 3.10. Rom. 12.2. Rom. 7.23.2. Cor. 1.21.) which is Eternal Life, Ioh. 17.3.

22 It is also termed, Note. the Vnction, or anoynting of the holy Ghost. 1. Ioh. 2.27. Psal. 89.20. Esa. 61.1. Dan. 9.24.

23 The gift of Repen­tance, 2. Repen­tance. is that whereby our Will is renewed & willeth not euill any more, but only good, Act. 11.18. 2. Tim. 2.25. Rom. 6.4.5.6. Eph. 4.22.23.24. 2. Cor. 5.7. Philip. 2.13.

Repentāce hath two parts.24 Repentance hath two parts, 1. Auersion [Page 190]from the Diuell and all e­uill. 2. Conuersion vnto God & all good, Ps. 34.15. Psalm. 37.27. Esay 1.16. Rom. 6.4. 1. Cor. 5.7. Eph. 4.22.23.24. Col. 3.9.10. 1. Pet. 3.11.

25 So much for the Regeneration of the Soule: Now followeth the Re­generation of the Body.

Regenera­tion of the Body.26 Regeneration of the Body, is that wherby the Body is made obedient vnto the renewed Spi­rit, so that it attempteth nothing, but what is conformable vnto the will of God. Rom. 12.1. 1. Thess. 5.23.

27 Of the Regenera­tion of the Body, there are two parts. 1. Bridling of the Affections. 2. Go­uerning of the moueable Members.

28 The Bridling of the Affections, is the sub­duing of them vnto the regenerated or renued Reason.

29 The Gouerning of the moueable Members, is whē all the Members are so guided, that they commit nothing being ruled by disordred pas­sion or euill lust, against the consent of the rege­nerated Minde & Will.

30 The infallible to­ken, and certaine marke of Regeneration, is a Holy and iust life.

31 And thus much of Inchoatiue Glorification: It followeth to speake of that which is Con­summate.

32 Consummatiue Glo­rification, 2. Consum­matiue. is that most perfect and euery way happie fruitiō of GOD, which all the Elect shall eternally enioy in Hea­uē after this life, where they shall see God face to face, and know, as they are knowne, ha­uing full fellowshippe [Page 193]with IESVS CHRIST, and raigning with him for euer. Wherof (God willing) according to our mediocritie, wee purpose to entreate in a seuerall Treatise here­after.