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 [Page 2] 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 [Page 3] 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 [Page 4] 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 [Page 5] 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 saidI [...] 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 theI [...] 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.

[Page 6]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 thē 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 IƲstification 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 [Page 11] 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: [Page 12] 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 [Page 13] 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 [Page 14] 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 iust fication, and not his iustification the cause of his Iust [...]ce.

11 The Forme is the pleading of the said righteousnes or inno­cencie [Page 15] 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, [Page 16] is^(a) 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, [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 [Page 23] 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, [Page 25] 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, [Page] 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 [Page] 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 [Page 28] 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.

[Page 29]6 Satisfaction made by ano­ther is, whē 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 vn­sufficiēt to satisfie, which done [Page 30] 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 [Page 31] 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 estimatiō, be accepted of, as equal in worth, and merit, to [Page 32] 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 [Page] 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 [Page 34] 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 cō ­dition, then he should haue bin [Page 35] in, if he had not offended. For so long as hee lyes vnder any de­gree of euill, whether dāmage 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 [Page 36] 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 [Page 37] 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.

[Page 38]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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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; [Page 44] 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 dependāce, that hee who trans­gresseth any one parte thereof, doth therein in some degree or other trāsgresse 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 [Page 45] 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 [...] [Page 48] 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 wāt 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.

[Page 49]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, [Page 50] 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 [Page 51] some meanes or other satisfied.

4 The guilt of sin meriting at Gods hand, in his iust Iudge­mēt, eternal tormēts; that satis­factiō 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 doLuk: 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 [Page 52] the lesse wee doe merit of him.

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) 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) 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) Gods glory, but the Lawe by some circūstance [Page 53] 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 [Page 54] 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 cā plead he hath suf­fred any wrong, (much lesse any [...]) at Gods hād, 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 accoūted 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 [Page 55] 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 Iudgmēt 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 [Page 56] 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 frō God, and^(a) therfore, and in that res­pect [Page 57] ^(b) inferior to God.

6 It passeth the wit of men or Angells to finde out such a person: so that if an hūbled 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 [Page 58] therby to procure the iustifica­tion of a sinner before God, and a perfect Reconciliation.

2. This person is Christ Iesus the^(a) onely begotten Son of God,^(b) 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. [Page 59] 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) man, also, assuming^(b) into the person of his diety, the nature of man, and so became^(c) in one and the same Person true God, and true man, & thereby a fit mediatour^(d) betweene God and^(e) man, that so by the Power^(f) of his diuine nature hee might make full Satisfaction, in and by the humane Nature.

[Page 60]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 [Page 61] 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 [Page 62] 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) of a Seruant,^(b) a part of his humi­liation, a meanes wherby hee declared himselfe inferior to his father, and^(c) which hee did to please his father, & by which hee was the more accepted of God; Some part thereof bee­ing directly^(d) a part of his mediation, as his earnest pray­ers, Euery part therof being of that nature,^(e) 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 [Page 63] 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 [Page 64] (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 [Page 65] 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 [Page 66] 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 [Page 67] 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) excluded by the Apostle, Seeing the Lawe bindeth euery man to doe the works required therein, in^(b) his own person & not by a Deputie. And the Apo­stle directly disputeth onely a­gainst such a iustification by the Law, whereby a man^(c) 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 [Page 68] same Law; yet it followeth not that they to whom this righte­ousnes is imputed, are iustified thereby,^(d) 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 [Page 69] 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) peculiar to Gods people, and prescribed to them by occasion of sin, and in conforming whereunto they [Page 70] 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) had acknowledged himselfe the chiefe of sinners: hence he was^(c) Circumcized,^(d) Offered Oblations,^(e) performed all other Ceremoniall Obseruan­ces. Hence he was also^(f) Bap­tized,^(g) and receiued the Sa­crament of his owne Bodie & Bloud: and^(h) this also he ma­keth expresly a part of his righ­teousnes.

18 Hee being without any sinne of his owne, he could not [Page 71] 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) 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) mira­culously by the power of the holy Ghost, without the helpe of man) conceiued in the womb [Page 72] 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) hun­ger, thirst, heat, cold, wearisom­nesse, &c.

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 vpō earth, for sundry yeares, many mise­ries [Page 73] and calamities, & to beare, and put vp at the hands of men,^(b) 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, & contēptible person, that euer the earth bore. More particularly, hee was content to the ende afore­saide, amongst other abuses, to be most, wrongfully^(c) accused, arraigned, and condemned, of high blasphemie and Treason, and in that iudgment, not only most^(d) inhumanely, and barba­rously, to be buffeted, spet vp­on, whipped, Crowned with Thorns, but also to bee put vn­to the^(e) most shamefull and ac­cursed death of the Crosse; A death [...]h [...] none were put vnto, but the basest and most odious [Page 74] 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, [Page 75] 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) 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 [Page 76] 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) inestimable price, and in that regard as much (if not more) glorifie the Iustice^(b) 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 [Page 77] 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 sufficiēt that they were vndertaken for^(a) 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)

26 No Sinner can be estee­med [Page 78] free from all sinne in man­ner aforesaid; but he must ther­in of necessitie hee esteemed, as^(a) 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 repugnāt 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 frō degree of darknes and fullie [Page 79] 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 frō 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 [Page 80] 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 [Page 81] 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 [Page 82] 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 [Page 83] 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) end of this short life, it farre excelleth the other:

6 The^(a) inheritance of hea­uen, and our speciall title to be the^(b) Sonnes of God, being a condition in it selfe many de­grees greater then that which we lost by sinne, we cannot be [Page 84] 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 [Page 85] 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) is giuen for Christs sake, and by^(b) 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 [Page 86] 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) Iustified by faith; and faith is said to^(b) be accounted for righteousnes, and to bee^(c) that which onely iustifieth.

3 This Faith is a speciall^(a) 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 [Page 87] it cannot satisfie the iustice of God, or merite pardon for the least sinne, & therfore in proper speech it cānot 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)

5 Hence it is that the Co­uenant of grace in steed of that righteousnes of the Law, which is wāting in vs by reason of our sinne, requireth no other thing inher [...] ̄t in vs in the [...]la [...]e there­of, [Page 88] whereby wee may be decla­red to bee iustified, but Faith onely^(a)

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, [Page 89] 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 mē is most vniust, and he may be condemned be­fore [Page 90] mē, 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 frō 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, & consequēt­ly [Page 91] 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 [Page 92] 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 [Page 93] 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.