English Puritan & Reformed

A Treatise of Justification

William Bradshaw (1571-1618) · 12,966 words · 58 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A16621.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

A TREATISE Of IVSTIFICATION.

Tending to prove that a Sinner is justified before God, only by CHRIST'S Righteousness imputed.

By William Bradshaw.

LONDON, Printed by Thomas Creed, for William Bladon, and are to be sold at his shop, near the great North-door of S. Paul's Church, at the sign of the Bible. 1615.

[illustration]
IMMANUEL
〈◊〉 Reverendiss 〈…〉 Patri • Will. Sanc • A.C.
Coll Emman. Cant •• [blazon or coat of arms]

The Method.

Of Justification.
- In general: of the
  - Word; signifying to make just: which is,
    - Either by Infusion,
    - Or Plea.
  - Thing—
    - 1. What it is.
    - 2. The Ground.
      - The degrees, in respect
        
        Of matter
        
        1
        
        Compleat.
        
        Incompleat.
        
        2
        
        Uniuersall.
        
        Particular.
        
        Of form.
        
        1
        
        By Assertion only.
        
        By demonstration also.
        
        2
        
        In Colour,
        
        In truth.
      - The kinds.
        
        Of persons inherently just.
        
        Otherwise.
        
        Means by satisfaction.
        
        by
        
        Doing.
        
        suffering.
        
        by
        
        A man's self.
        
        Another.
        
        The Effect, pardon, which is
        
        1
        
        Plenary.
        
        In part.
        
        2
        
        Meerely
        
        Merited.
- More specially. Of Justification before
  - GOD;
    - That it is not
      - By our own righteousness.
      - By Satisfaction made—
        
        By our selves.
        
        By any other Creature.
    - That it is by Satisfaction made,
      - By Christ his
        
        Fulfilling the Law.
        
        Suffering.
      - For the Faithful.
  - Man.
    - By Man.
    - By God;
      - In this life.
      - At the day of Doome.

To the Reader.

THou canst not be ignorant (good Reader,) what special differences have been, (and yet are) amongst our selves in some points, about the Justification of a Sinner before GOD. Whence many weak minds have been somewhat perplexed, & some strong ones (at least in their own conceits) exceedingly distempered; as though there were amongst us which over-turned Foundations, teaching blasphemous Heresies about this matter: whereas all of us with one mouth profess this, That a Sinner is Justified, not by any Formal inherent Righteousness in himself, but only by the free & mere grace and mercy of GOD, through the meritorious Satisfaction of our SAUIOVR CHRIST, the only Mediator between God and a Sinner. Wherein we all give all the glory of our Justification & Salvation to God in Christ Jesus, and therein hold the main Foundation. We differ only in certain Circumstances, wherein nothing is derogated, either from the mercy of God, or merits of Christ, or arrogated to our own works.

Some of us hold, that a Sinner is justified by the virtue & merits both of Christ's active and passive Obedience imputed. Othersome, by the merits of his passive obedience imputed, but not of his Active. A third sort, by the merits both of his active and passive, but not imputed.

The first, gives all to Christ, but equally divides the virtue, between his active and passive righteousness. The second gives no less to him: only that which it takes from the active, it gives superabundantly to the passive.

The third, gives as much to Christ, as either of the other, derogating nothing from the virtue, either of the active or passive, but denying only a special manner of Application.

The first of these opinions hath been, & (for ought I know) is most generally received, & is that which seems most Orthodoxall, & which in this Treatise I desire to maintain. If in some few passages, I go out of that beaten track, which they have kept, who before me have maintained this truth, it is not from any affectation of singularity; For I never held it safe, nor any credit to walk alone, in any matter of Religion, any further then mere necessity, and just Apology requires: but because some partes of the way, which they go, lies over such hills, as I am not able to climb, I therefore have ben forced sometimes to go somewhat aside, that I might the better come again into the way, where it lies in the plain.

For the other two opinions, (with due reverence, reserved to the maintainers of them; whom I acknowledge to be great learned and worthy Divines) I think them somewhat erroneous; but withal, to have risen from two positions (to my seeming) as erroneous, held or granted by some (if not all) who have maintained the first.

1 That Christ by the merits of his Passive obedience only, hath freed us from the guilt of all sin, both actual and, original, of Omission and Commission.

2 That in the imputation of Christ's Obedience both Active and Passive, God doeth so behold and consider a Sinner in Christ, as if the Sinner himself had done & suffered, those very Particulars which Christ did, and suffered for him.

The first of these, is the very ground and Foundation of the second opinion: which being granted, I cannot (as yet) s • e how it can be avoided, but that we must hold the same. For what more can be required, to the Justification of a sinner, thē to be freed, and expiated of all sins whatsoever, not only of Commission, but Omission?

Can a man possibly be more justified, then so to be freed frō all sin & fault, as to be esteemed and judged as one that never committed any evil forbidden, & never omitted any good required? Doth Christ's active Righteousness according to the Law consist in anything else, but in the leaving undone of whatsoever evil forbidden, and in the doing of all good things commanded? What then availeth the imputation of this, when so much is granted to be obtained by the other? If therefore we will firmly maintain the first Opinion, I cannot see, but we must needs forgo this first Position, and hold

That to the very Expiation of sin, and the Freeing from the guilte hereof, the imputattion both of the Active and Passive righteousness of Christ are necessary, and that the • ne is not to be separated from the • her.

The second Position taketh • mputation in such a strict sense • s seems not necessary; For both the Active & Passive righteousness of Christ, may be said • o be imputed to a sinner, if God (without any further consideration) but accept that which Christ hath done and suffered, as • full satisfaction, for that which a sinner should have done, or suffted in his own person: besides that it seems to take away all necessity of the imputation of Christ's Suffrings. For if God repute Christ's fulfilling of the Law, to be every sinners fulfilling of the Law, then in his fulfilling thereof, is every such sinner (to whom it is in such a manner imputed) perfectly righteous. If perfectly righteous, perfectly Iustifiable, what needs then Christ moreover, either to Suffer for the Justification of a sinner, or a sinner to be reputed to Suffer in Christ, to any such ende?

This other position, (as I conceive) hath given occasion of the third Opinion. The Author thereof, (a very Learned, Reverend, and Judicious Divine) denying all Imputation, both of the Active and Passive righteousness of Christ (as far as I can learn,) only in the strict sense aforesaid, and that (as it seems to me,) upon good ground, as may appear further somewhat in this Treatise.

Our differences then (blessed be God,) are not so great, but there is both possibility, and hope of Reconciliation, and no such cause of any fiery Opposisitions one against another; especially, seeing that they who herein are out of the way, may seem to have been put out thereof, only by the blocks, that our selves have laid therein. I take not upon me to be a Moderator between so many Learned men of all sides, or to see further then they, into so great a Mystery.

If in some petty Circumstances I have discovered that which they have overseen, it is not so much for want of any sharpness of sight in them, as for that they have not stouped so low as I have done: It being not strange for them that look high est, and see furthest, to over-see much; and not unusual for those who are standers by, (though simple in comparison) to see some things, which the cunningest Gamesters sometimes oversee.

I first penned this Treatise to teach myself, and have herein opposed myself as much as any man else, as may well be known to some, who know what I have formerly held.

After, for my further Satisfaction and information, I caused diverse Copies thereof to be written forth, and communicated them to sundry Reverend and learned Divines, submitting the same to their censures; from whom I received (out of their love) diverse material Animaduersions, and doubts: which though they have not been of force to move me to change my mind in any material point, yet have made me explain mat •• rs more fully, then otherwise should have thought had been •• edfull. Yet if herein I have • ot satisfied them, or any else, • hey shall bind me unto them, 〈◊〉 they will be pleased further • o animaduert, and object a • ainst such Particulars, where • hey shall rest unsatisfied.

That it dares thus boldly • ome forth in public, it is • ot so much from any heart • ing it hath had from me, as • hrough some private encou • agements from others, far more Learned and Judicious then myself; whom thou must blame, if it prove of no use to the Church of God.

The world I know hath long • roaned under the multitude of Books, and yet still it desires and calls for for more; The best is, this Book is of so little b • den, that it can have no m • sense of it, then an Elepha • though never so loaded, 〈◊〉 have of a Flye, that sits up it.

I have said no more of Fai • then was needful for the v • derstanding of the nature of Justification, and of that force a • use that it hath therein; and 〈◊〉 rather, for that it deserve • Treatise of it self, which (b • for some distractions) I had a • tempted before now: yet I • there desire that some other more sufficient, would take out of my hand, and take th • also from my hand, and poli • it, as the excellency of the A • gument requires, then whi •• certainly there is not (among all the heads of Divinity) a •• one more necessary, profitabl • or comfortable, especially, to afflicted and humbled Sinners.

Thus praying thee to pardon my great boldness, and to take in good part this poor Essay, and where I may seem to err, to help me by thy prayers, and other means into the way; I bid thee Farewell in Christ. New-hall, April. 8. 1615.

Thine, W. B.

THE ARGVMENTS of the several Chapters.

1. Of the Signification of the Word.
2. What Justification is.
3. Of the degrees of Justification.
4. Of Justification, by inherent Righteousness.
5. Of the Justification of those, who are not inherently Righteous.
6. Of Satisfaction in General.
7. Of Satisfaction in special.
8. Of Pardon.
9. Of Justification before God.
10. That no man is Righteous or justifiable in God's sight, by the righteousness of the Law, or by his own inherent righteousness.
11. That no man can make satisfaction for his own, or another man's sin.
12. That no other mere Creature, can make satisfaction for the sin of Man.
13. That the Son of God hath made Satisfaction for the sins of all them that shall be justified.
14. Of the pardon of sin, and our Adoption.
15. Of Justifying Faith.
16. Of Justification before men.

OF IVSTIFICATION.

THE I. CHAPTER. Of the signification of the Word.

1 THE Latin Iustifice (of which our English word To justify is derived) is not to be found in Tully, Caesar, Terence, or any other the ancient and purest Authors of the Latin tongue▪ but was made since by Latin Divines, to express that which • s universally meant by the Hebrew 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 . All which, especially the Hebrew and Latin (according to the Notation of the words) do sign • fie to make just: As, to purify, signifies to make pure: to sanctify, to make holy, &c.

2 One may be said in ordinary form of speech To be made just, two manner of ways: by Infusion or Plea.

3 By infusion, when the quality, habit, or virtue of Justice is by any kind of means, really put into, procured or effected in any person, whether by his own act, or by another's, whether in whole, or in any part or degree, whether immediately ingenerated, or created in that subject, in which it subsisteth, or poured into it, as wine into an empty vessel; or whether mediately gotten, as learning by the precept of the Master, or health by the potion of the Physician; strength, activity, or any other habit of body or mind by exercise, &c.

4 After this manner was Adam made just in the first Creation. In the same manner are they in some degree made just, who are regenerated and sanctified, and who by the Word and Sacraments, and other means and exercises of Religion, do grow and increase in holiness and righteousness. And in this sense the Wiseman speaks, Eccle. 7.29. Lo, this only have I found, that God made man just; but they have sought many inventions.

5 They who are in any such manner made just, are (as the Schools use to speak) formally just, or just by righteousness inherent.

6 Though to make just, in the sense aforesaid be most properly to make just: yet to Iustifie, either in our English, or the Latin tongue, (either in common use, or any approved Author) doth not signify, to make just in any such sense: no more (for ought yet hath been shown to the contrary) doth the Hebrew or the Greek word aforesaid.

7 To be made just by Plea, is, when the Justice of any person, any ways questioned, is manifested & discovered, by words or other means equivalent thereunto. Hence, as we say of those, who charge and accuse a man of any act of villainy, he makes him a knave or a villain: So contrarily we say of him, who hath pleaded a persons innocence, that is accused or charged, he hath made him an honest man. Hence in like manner, as they are said, To take away the righteousness of the righteous, which accuse or condemn the innocent, Esa. 5.23: So may they by the same form of speech be said to give righteousness, which plead for, and excuse those which are any ways charged or accused, whether justly or unjustly.

8 Though to be made just in this sense, be not so properly to be made just, as in the former; yet in this sense usually & properly, is the Latin, and our English word to Iustifie used, so also are the Greek and Hebrew words aforesaid. Therefore Grammarians interpret 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 . i. To esteem and judge one to be righteous. See Hesychius and Soudas on this word.

9 Though therefore the Notation aforesaid, do indifferently favor either, and more the former; yet for the true meaning and signification of words, the common use is more to be regarded then that which sounds from the Notation.

10 The Hebrew 〈 in non-Latin alphabet 〉 (which properly signifies Laws or statutes) the old Interpreter usually translates (though barbarously) Iustificationes, Iustifications, Psal. 119.4.8. &c. But it cannot be proved, that therefore they are so called, in respect that they make the observers of thē just in the first sense; but rather because, after that a man is made just by them in the first sense, they are means to defend, and maintain and warrant that Justice, and so are a means to make them just in this latter sense; It being a good Plea, that a man is just, when it may be avouched against any that takes exception, that that which he hath done is according to God's Statutes.

11 Hence also the Law in general is said to justify those who are or shall be righteous, according thereunto: not in this respect, that in and through the observance thereof, a man is formally, or inherently righteous; but when being formally just and righteous thereby, he is by the same acquitted and freede from injustice: As when a Judge shall execute a Malefactor according to the Laws of the State, the said Laws make him not just, in the first sense; but they only justify the Judge, and so make him just in the second sense, when they shall warrant and discharge him against the charge and imputation of injustice in that action.

12 Though by teaching and instructing, Ministers may be said, to be instruments and means of making men formally and inherently just in some degree: yet it followeth not, that in that respect they are said to Iustifie, Dan. 12.3. But they may be said rather to justify, as they are means and instruments to bring men to believe in Christ, whereby they are justified, and so made righteous in the other sense. In the same respect Ministers are said to save, and to bind and loose: 1. Tim. 4.16. Mat. 18.18. John. 20.23.

13 Where it is said, Reu. 22. Let him that is just, be justified still; We are not necessarily to understand thereby, Let him still be made just, or still proceed to be made just by inherent righteousness. But let him still, more and more continue, to declare and show himself just, which is to make just in this latter sense.

14 That may be granted therefore which Augustine saith; That he that justifies a wicked man, makes him of a wicked man, a just man. In Psal. 3O. That by the grace of GOD we are justified. i. Made just: Lib. 2. de peccatorum meritis & remiss. cap. 33. That to be justified, is nothing else but to be made just: Lib. de spirit. & lit. cap. 26. &c. And yet it will not follow thence, that he held, that to justify signifieth to make just, by formal and inherent righteousness.

THE II. CHAP. Of Justification in general what it is.

1 IUstification therefore (according to the universal use 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 be righteous and just: and consequently unworthy either 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 Justification hath no place: yea, in such a case to justify a person, is commonly reputed, a secret accusation and condemnation of him. And if the party charged or suspected, be no way liable to blame or punishment in that respect, the justification of such a one seems needless and endless.

3 Though therefore out of these cases, there may be a declaration of Justice: yet we never use to call any such declaration by the name of Justification, but by the general name of praise or commendation.

4 Hence, if Adam had not sinned, and if there had been no Devils to have charged him with sin, nor any ground or color to suspect him of sin, th • ugh he might in this case, to his praise and commendation, have been declared and pronounced to be just and innocent: yet he could not therein properly be said to be justified. When a father declares the virtue & goodness of his child to a stranger, who neither knows good, nor suspects evil by him, we use to say, he praiseth and commendeth his child: but we never say, he justifies him, but in case of accusation and charge. Though therefore there can be no Justification without a declaration of righteousness: yet that may be, where there neither is, nor needs to be any Justification.

5 Hence also God and Wisdom are said to be justified, not as often as they are praised and extolled, or their righteousness merely declared; but so far forth only as their ways and works are declared to be just & free from blame, against the conceits & charges of wicked men, who use by some means or other, to make them unjust, and when by means of such a declaration, they are vindicated from dishonor. Rom: 3.3.4. Matth: 11.19. Luk: 7.35.

6 Justification therefore, in substance, is the same with Apology or defense.

7 So to declare ones Justice, as to declare not only that he is free from blame, but also worthy of a reward, is more then to justify.

8 It is not of the essence of Justification, that it be done in public judgment, but it may be indifferently, either in private or public, and may be performed, either by the party himself, that is questioned or suspected, or by another, whether Friend, Witnes, Advocate, or Judge.

9 The immediate end of justification, is so far forth to remove the blot and aspersion of Injustice from a person, that he may be freed (as much as in the power of the Justifier lies) from blame, punishment, or reproach.

10 The proper matter of Justification, is Justice or Innocence, not caused or produced by the act of Justification, but existing some way or other before. For a person is not therefore just, because he is justified; but he is therefore justified, because he is just: the justice of the party justified, being the cause of his just fication, and not his justification the cause of his Just • ce.

11 The Form is the pleading of the said righteousness or innocence in the cases aforespoken.

12 One usual and special effect thereof, is Reconciliation; which is a pacification of that party, who is, or may be (upon conceit of fault done) provoked to dislike, blame, or punish. And in this respect (according to the judgment of reverend and learned Divines) may Justification be said to be a part of Reconciliation, though not so properly; onsidering that there may be Justification, where there is no Reconciliation, and Reconciliation, where there is no Justification. And therefore Justification cannot be any such member or part thereof, as doth constitute the same, except it be taken in a larger sense, then the common use of the word extendeth unto.

13 Contrary to Justification, is Condemnation, Accusation, Slander, Calumniation, Crimination, and such like; against one or other of which, Justification always fighteth; and in the removal of which, the special use thereof consisteth,

CHAP. III. Of the Degrees of Justification in general.

1 IN Justification we are to consider, First, the Degrees, then the kinds.

2 The Degrees be diverse. Some, in regard of the matter of Justification; Other some in regard of the Form.

3 In regard of the Matter, First, Justification is either complete, or incomplete.

4 Compleat, when thereby a party is declared to be thoroughly and fully freed, from the fault that is charged upon him, and all the degrees thereof.

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

6 Heerevnto may be reduced Justification, by comparison; which is, when a person is not simply declared, to be righteour, but only in comparison of others, who have had more means, to make them righteous. Thus is Samaria said to be justified by Jerusalem, Ezek: 16.51.

7 Such a comparative Justification, is after a sort, Metaphoricall only. For as in perfect and true Justification, a man that before might seem faulty, appears then free from fault: So those who are in truth guilty, when they are compared with those, who are worse, by means thereof, their faults either appear the less, or not at all; As great lights so darken and obscure the lesser, that they seem to extinguish them; and are commonly said to extinguish them. But yet tropically; because during that time, they are as lights extinguished.

8 Secondly, Justification in respect of the matter may be universal or particular.

9 Universal, when a party is declared, to be free from all sorts, & degrees of faults whatsoever. Rom: 8.33.

10 Particular, when one is declared to be free, from such •• rticular faults only, as he is •• arged with, or suspected for, now guilty soever he may both be, and be known to be, of other faults not questioned. Psal. 7.3.4.5. Luk. 20.14.15.

11 The first of these is called by our Divines, the Justification of the person; the other the Justification of the cause, though in truth the person is justified in both; in the one absolutely, in the other respectively. And to speak properly, that only is the Justification of the cause, whereby a Particular cause, that is accused, or thought to be naught, is pleaded to be good and just. And the main end of such a justification also, doeth not so much respect the cause it self, as the person whose it is; The cause being justified, that thereby the pa • especially, whose cause it may be justified, who is iud •• faulty, till the particular ca • be freed from fault.

12 Justification in respec • the Form, may be either Assertion only, or by Dem •• stration also.

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

14 Either of these is suffi •• ent, where the credit of h •• that justifieth is without i •• exception. Otherwise, thog • have the name, yet is it as go • as no justification.

15 Justification by Demo • stration also, is, when by suffi •• ent proofs and other argumē •• the innocence of any person eui •• nced, and thereby the accu •• or surmisers convicted of • or or malice.

16 This degree of Iustifica •• on is sufficient, be the party • t justifieth never so subject exception, or (as we say) racked in credit.

17 Furthermore, Iustifica •• on also in respect of Form, • ay be either in color only, in truth.

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

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

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

CHAP. IIII. Of Justification by inherent righteousness.

1 HItherto of the degree of Justification; the kin •• follow. And it is eithe • of persons inherently just, or o • therwise.

2 The Justification of a person inherently just, is when th • Non-commission of a fault that 〈◊〉 charged, is directly pleaded.

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

4 They who are justified after this manner, are justified by their own works and merits. For they who are found innocent, and free from commission of fault, according to the degree thereof, have a righteousness of their own: and righteousness meriteth justification.

5 This kind of Justification is not a making just by inherent righteousness, but a declaring just, for inherent righteousness.

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

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

2 No mortal man can devise any other means by which such a person should be justified.

3 Where a fault committed is not acknowledged, but concealed or denied, there the party cannot be said to be justified whatsoever else may be pleaded for him.

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

CHAP. VI. Of Satisfaction in general.

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

2 Sufficient amends is then made, when the offended party, or his Substitute, reapeath as much benefit, at least, as he should have done if the fault had not been committed.

3 This Satisfaction, being of the same merit with righteousness, must needs be esteemed for righteousness. Hence he that can plead such an amends, is to be reputed as if he had not committed the fault, and by consequent, after a sort just or righteous.

4 Sometimes the party offended may accept for satisfaction that which doeth not make either full amends, or any amends for the fault done: yea, he 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 justify.

5 Hence, where a fault is of that nature, and hath done a hurt of that kind, that no sufficient amends can be made, there the party guilty hath no means to be justified.

6 Such a satisfaction once made, the party is to be esteemed as blameless, as if he had not trespassed at all: for, having made full amends, he is free in that regard from desert of evil. And he that is free from desert of evil, is in the same regard (and that deservedly) to be reputed blameless.

CHAP. VII. Of Satisfaction in special.

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

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

3 Satisfaction also may be made either by the party himself, or by another; or partly by himself, and partly by another.

4 So far forth as any are justified by satisfaction made by themselves, they are no less justified by their own merits and works, then they who never offended: those satisfactory acts of theirs being aequiualent in merit to that Justice which by the fault committed they were deprived of.

5 He may be said after a sort to satisfy in his own person by suffering, who can plead that the party offended hath committed the same, or an equal, or greater fault against him.

6 Satisfaction made by another is, whē that which is done, or suffered by another, is accepted for that which ought to have been done or suffered by the offender himself.

7 This may be either by doing or suffering the same kind of things that the offender ought to have done; or such things as are of another kind, if of the same worth and value.

8 Some things done by another may satisfy for the offender, which if they were done by the offender himself, would add offense to offense: for some things done by some may be satisfactory and meritorious, which done by othersome are unlawful and impious.

9 Some things done by the offender himself may be vnsufficiēt to satisfy, which done by another may abundantly satisfy. And some also done by the offender may more then satisfy, which done by some other, either do not, or do but satisfy.

10 That satisfaction which is made by another doeth the more justify, the more willing, and the less able the offender is to satisfy for himself.

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

12 To be justified in this manner, is not to be justified by any works, merits, or righteousness of a man's own, but by another's.

13 So fair forth then as a man is justified by satisfaction made by another, he is also made just by the Justice of another.

14 To be made just by the Justice of another, is to be just by Imputation; it being not possible for any to be just, by another's Justice, but by Imputation.

15 This imputation is the accounting and accepting of another man's Justice, for that Justice which should be in the party himself.

16 It is not necessary, that that which is imputed to the justification of another, should be reputed as done by him that is justified. But it sufficeth to imputation, if that which is done be esteemed, and in regard of that estimatiō, be accepted of, as equal in worth, and merit, to that which the justified person should have done in his own person.

17. The satisfaction of another, cannot be imputed, to the Justification of an offender; except the trespass of the offender, be after a sort imputed to him: As he that dischargeth another man's debt, is in that regard accounted and esteemed, to be the debtor.

18 Hence, as he that satisfieth for another is righteous in himself, but unrighteous by imputation only: So he that by this means is justified, is unrighteous in himself, and righteous by imputation only; he being in the same manner just, as he that satisfieth is evil.

19 To hold therefore, that a man can in no sort, or sense, be just, by another man's Justice; is to hold, That one cannot have any benefit, by another's satisaction, or that one cannot merit for another: which well considered, will be found to overthrow the main foundation of all Christianity.

CHAPT. VIII. Of Pardon.

1 THe special fruit of that Justification, which is by Satisfaction, if it be effectual, is Pardon.

2 Pardon is the remitting of an evil, or punishment, deserved by an offense.

3 That Pardon is ridiculous, wherein the fault is forgiven, but not the punishment; even as ridiculous, as one should say; He forgives the debt, but not the payment of the debt, there being no other means to forgive 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 neither satisfaction, nor any manner of Justification. Psal: 7.8. and 17. 1. & 26.1. & 139.2 • . & Gen: 50.17-22.

5 Pardon therefore is neither the whole, nor any essential part of Justification, but only a contingent effect thereof.

6 Pardon may be either plenary, or in part.

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

8 That is, when the offender is in no worse estate or condition, then he should have been in, if he had not offended. For so long as he lies under any degree of evil, whether damage or pain, which he had been 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 he was before; who though he remain under some degree of evil, which he should have been free from, if he had not offended, and shall never be restored again, to the same estate he was in before; yet hath that evil recompensed, either with greater certainty of that good, which he presently enjoyeth, though not so great as the former: or with sure titles and undoubted possibilities of better things to come.

10 Pardon in part, is when some degrees only, and not the entier punishment is remitted. As when he that hath deserved death, hath his life restored unto him, but not his liberty, 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 offense is remitted of mere grace, without any satisfaction at all.

13 The more freely a man is pardoned, the less he is justified: And the more a man is justified, the less freely is he pardoned.

14 Some offenses are of that nature, and do in such a manner wrong the party offended, that without wrong done to himself, and disparagement to Justice, he cannot merely pardon the same.

15 Pardon merited is, when instead of the special evil or punishment due to the offense, other satisfaction is made.

16 If that satisfaction which is made, be in it self as great an evil, or punishment to the offender, as that special evil or punishment that he should have sustained; Or if the offender be as willing, to under-go the special punishment, as to make other satisfaction; there to urge such a satisfaction, is not to pardon.

17 If by Law it be left to the Offenders choice, whether he will undergo such a special punishment, or redeem the same, with such or such special satisfaction; there the offended in accepting of other satisfaction, doth not pardon.

18 If that satisfaction which is made, how full so ever, be in it self a less evil, to the party offending, then the special punishment, that he should have sustained; If it be in his choice who is offended, whether he wi • accept the one or the other, there to accept of the satisfaction, is in some degree to pardon.

19 He who is urged to make satisfaction in his own person, is less pardoned then he who is suffered to satisfy by another.

20 If one cannot make Satisfaction for himself, and if none else can, or will make satisfaction for him, but he that is most dear to the party offended; And where the offense is of that nature, that nothing can satisfy for the same, but extreme punishment; And that it is a blot, to the justice of the party offended, not to punish the same, and in his free choice, whether he will punish the offender, in his own person, or admit of that Satisfaction tendered by the other; There in this case to admit of the others satisfaction, and to release the party offending, from punishment, is, if not more, yet as graciously and mercifully to pardon the offender, as if he had done it merely, without any satisfaction at all.

21 Where there are diverse persons equally guilty, & such a Satisfaction aforesaid, 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 mere and free good will, and pleasure of him that pardoneth; there in this respect, the pardon (though purchased) may be said, to be after a sort, a free pardon.

CHAP. IX. Of Justification before GOD.

1 HItherto of the Doctrine of Justification in general. Justification (yet more specially) is either before God or man.

2 GOD being infinite in Truth and Knowledge, cannot deceive or be deceived. Those therefore, who are justified before him, so far forth as they are justified, they must needs be some way or other, truly just and righteous; It being equally an abomination to him, to justify the unrighteous, as to condemn the righteous. Prov: 17.15. Esa: 5.23.

3 To be justified before GOD, is to be cleared in his sight, and before his judgment seat, from the guilt of Sin; And thereby absolved from punishment, in divine Justice due unto the same.

4 Sin is a transgression of God's revealed will. For nothing else can be Sin, in his sight, but that which is done against his will, sufficiently by some means or other, made known.

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

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

7 Those who have fulfilled the Law, are just in God's sight, by their own inherent righteousness, & accordingly, if need require, in that regard, justifiable.

8 In vain it is, for any man to be accused, or charged before God, either 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 danger or cause to fear any Judgment or punishment from God, upon any such charge or accusation. And therefore, there is no use of any such Justification before God, by formal righteousness, or the Law.

9 The Law is an exact and perfect rule of Justice, given by God, not in jest, as though he cared not whether it were observed, or no; But in the greatest earnest that ever Laws were given.

10 The Law of God, and every parcel thereof, is so equal and just, and grounded upon that equity, that he who shall break the least jot and title thereof, must needs in himself be unjust in the eyes of God.

11 He that keepeth the whole Law exactly, doeth no more in equity, reason, and justice, then he is bound to do; and he that transgresseth the Law but in one jot, doth therein more wrong and dishonor to God, then in observing all the rest, he doth honor him.

12 The several parts of this Law do so conspire, and are in that manner so linked together, & are of that affinity and dependāce, that he 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 anything that is forbidden, leaveth undone anything that is commanded, or doth anything commanded in any other manner, or to any other end then it requireth.

14 The more that a man by the power and freedom of his own will and nature keepeth the Law, the more just he is according to the Law; and the more he keepeth it by supernatural help and assistance, the less just he is, according to the the same Law.

15 That outward observance of such & such parts of the law, as ariseth from the restraining power of God's Spirit only, or through want of power, means, occasions, or opportunities to the contrary; or upon sinister ends and respects, is no part of of that Justice, which is according to the Law.

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

17 None therefore can be esteemed inherently just in his sight, who are guilty of any such act, whereby he is judged 〈2 pages missing〉 commanded in the Law; yet their ends and purposes therein, are sinister & wicked, and tend some way or other, to the furtherance of some other impiety that is in them. So that their righteousness, such as it is, (being well scanned) will be found to be, but weapons and instruments, of some unrighteousness or other.

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

6 He which makes most conscience of obedience to God's Law, doth not that which he doth, by the power & strength of his own Nature, but by the powerful help and assistance of God's Spirit, regenerating him, & making him a new creature.

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

8 Those particular actions, which the best men do in obedience to the law, are defective, and not in all points answerable to the Law; but have Sin in that manner cleaving unto them that God in that r • gard, may • ustly reject the best works, that are or can be done, by any man in this life.

9 No mortal m • n therefore, can be iu • tified before God, by pleading the fulfilling of the Law, or any formal inherent righteousness of his own; But the more he shall stand thereupon, the more unjust, and unrighteous, he shall show himself.

CHAP. XI. That no man can make Satisfaction for his own sin, or an others.

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

2 Those proportionable mean • must needs be, some special Satisfaction, made for those sins which they have committed. Rom: 3.23.26 24.

3 It is a special blemish, to the justice of God, to free a sinner from the punishment of the Law, except his Justice be by some means or other satisfied.

4 The guilt of sin meriting at God's hand, in his just Iudgemēt, eternal torments; that satisfactiō by which a sinner is truly justified, must needs be such as may fully and sufficiently, merit freedom from the same punishment.

5 He that sinneth but once, though afterward by his own strength, he should in all things fulfill the law of God; yet seeing in so doing, he doeth no more then he was bound to do though he had not sinned at all he cannot by that means be said to make any part of satisfaction; much less if he shall fulfill the same, not by his own power, but by special grace & st • ength from God. For the more that God helpeth us, the more doth he merit of us, and the less we do 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 therefore the best works required by the law as they be done by man, cannot justify himself, much less make Satisfaction for any sin.

7 The Law of God bindeth all men, to love the Lord with all their heart, soul, and strength; And therefore also to the uttermost of their power, to glorify him. There cannot then be devised, any work so great, tending to God's glory, but the Law by some circumstance or other bindeth men thereunto

8 Therefore, there can be no works 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 do, in honor and worship unto him, which is so much as acceptable unto him, except himself require it in his word.

9 Seeing every sin, in the most just and righteous judgment of God, deserveth everlasting torment in Hell-fire; there is nothing that any man can suffer, either in this life, or afterward, which may be measured by time, which can either in whole or in part, make Satisfaction for sin; there being no proportion, between 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 suffered any wrong, (much less any 〈…〉 ) at God's hand, whereby he deserves to be acquitted for the least sin.

10 No man therefore, neither by any deeds, or sufferings of his own, can possibly, either in whole or in parte, make Satisfaction for the least of his sins. And therefore, such as are justified before God, must needs be accounted righteous, by that which is formally in some other.

CHAP. XII. That no other mere Creature, can make Satisfaction for sin.

1 SEeing no Sinner can satisfy the justice of God for his sin, by any righteousness or suffering of his own, either he must (though guilty but of one sin) according to the just Iudgmēt of God, be eternally damned; or he must needs make Satisfaction by some other person.

2 Though there were but one sinner in the world, and all the rest were just and righteous persons; yet there is nothing that all they either severally or jointly, or with the help of all the Saints and Angels in heaven could do or suffer, that can satisfy the Justice of God for that sinner, though he were guilty but of the least sin; It being not possible that creatures being finite, should satisfy so infinite a wrath and Justice.

3 He therefore, that will be found able indeed to make any such satisfaction, as shall truly justify a sinner, in that manner that he shall seem in the eyes of God, as a righteous person, and unworthy of the condemnation aforesaid, must needs not only be perfectly righteous himself, 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 merely by himself, or by any act, that is merely and absolutely a divine act: for in such a manner to satisfy himself, is in effect merely to forgive without satisfaction, and to pardon without any Justification 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 therefore, and in that respect inferior to God.

6 It passeth the wit of men or Angels to find out such a person: so that if an humbled sinner should be left to himself to search out this mystery, the further he should wade therein, the more he should plunge himself into a bottomless gulf of horror and despair.

CHAP. 13. That the Son of God is he that hath made Satisfaction for the Sins of all them that shall be Justified.

1 GOD in the Gospel hath revealed such a person, as is both willing & able to make full Satisfaction for sin, and thereby to procure the justification of a sinner before God, and a perfect Reconciliation.

2. This person is Christ Jesus the only begotten Son of God, the second person in Trinity.

3 Those therefore who are justified by Satisfaction made by him, must of necessity be righteous before God, by that righteousness, which is formally in Christ only. 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 he might make full satisfaction for the sins of some men, did take upon himself the guilt of their Sinns. 2. Cor. 5.21. Esa. 53.12. & 1. Cor. 15.3. 1. Pet. 2.24. Typed, Leu. 4. 4.24.29.33. with 5.5.16. Exod. 29.10.9. Leu. 8.14.22. & 16.1.

5. Having taken upon himself the guilt of Sin, and being. not fit as he was God, to perform any true Satisfactory work he becam man, also, assuming into the person of his diety, the nature of man, and so became in one and the same Person true God, and true man, & thereby a fit mediator between God and man, that so by the Power of his divine nature he might make full Satisfaction, in and by the human Nature.

6 By this means he became in respect of his human Nature assumed, inferior unto God, and a Servant bound unto that law, which (by their Creation) all other men are bound unto, and owing in that regard, both unto God and man, the very same services and duties that are therein universally required of all men, and subject to the very same curses and judgments, that upon the not performing of them, all other men are subject unto.

7 The Hypostatical union of the human nature of Christ, into the person of the Deity, doth no more free him from the bond of the aforesaid law, whilst he conuerst upon Earth, then it makes him cease to be true man. And as notwithstanding the said union, the body of CHRIST, being a true human body, was subject to corruption, and needed for it self, meat, drink, &c: So his Soul, being a human soul, and so (notwithstanding the said union) remaining; that union cannot be said to free it from the necessary observance of that law, wherein the true formal natural and essential righteousness of a human soul doth consist.

8. And as he was strictly and absolutely bound unto the aforesaid law even as much as any other man, so he did most accurately and precisely fulfill the same, denying no obedience unto God, which the said law did require, but performing all things commanded; and that not only (as the Schools use to speak) materially, but formally also, by means whereof he was (as man, truly and perfectly righteous in all things according to the law of Creation.

9. This observing of the Moral law being the work of a Servant, a part of his humiliation, a means whereby he declared himself inferior to his father, and which he did to please his father, & by which he was the more accepted of God; Some part thereof being directly a part of his mediation, as his earnest prayers, Every part thereof being of that nature, that without the same no other satisfaction could have been available, or effectual, and all proceeding from such an estate and condition as he needed not have undergone (nor had not) if he had not taken upon him, to satisfy for sinners; some part of the satisfaction which he made must needs consist therein, and therefore it must in some degree or other be imputed to them to their Justification.

10 As he who to satisfy for another, becomes a Slaue to men; doeth in and by all those acts, which the Laws bind a Slaue unto, make satisfaction, yea though they be such acts, as he be coming a slave, is bound upon pain of death to undergo: So seeing CHRIST, only that he might satisfy for Sinners, did become Man, which is a greater debasement to him (being GOD, equal to the FATHER, ) then if the Son of a Prince should become a slave, it must needs be, that in and by those acts which he was bound unto by God's Law, as a man, (though being man, he was bound unto them, under pain of eternal damnation) he made some degree of Satisfaction or other: and therefore, it must needs be also in some measure or other, a part of that righte • usnes, in and by the imputation whereof, a sinner is justified; and in this case, the greater the bond was that he did undergo for the doing of them, the greater was his merit.

11 Therefore his very assuming of our human Nature, and all the obedience he yielded thereupon, and by reason thereof, whilst he was upon earth, at least in the state of humiliation, even during the time of his private life, seem to be some part and beginning of the actual execution of his Priestly Office, by means whereof, in part he pacified GOD, and consequently, in part satisfied for sin.

12 Thogh at his Baptism he was solemnly declared to be that Messias, and though after that he did more specially manifest himself to be the Messias by his public Ministry: yet it appears not by any probable reason, that then (and not till then) he began actually to do the works of a Mediator.

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

14 Christ might have been a pure, holy, harmless, and undefiled High-priest, though he had performed no other obedience to the Moral Law, nor had been no otherwise (in regard of his obedience to the said Law) a Servant, then he is now being glorified: So much therefore of his conformity to the said Law as concerns his humiliation, must either be unnecessary, or part of his satisfaction.

15 Though this obedience of Christ to the Law be a part of that righteousness whereby a sinner is justified; yet it followeth not thence that a sinner is justified by the works of the Law, in any such sense, as they are excluded by the Apostle, Seeing the Law bindeth every man to do the works required therein, in his own person & not by a Deputy. And the Apostle directly disputeth only against such a justification by the Law, whereby a man fancieth by his own deeds done in his own person to be justified: For, though Christ himself, who in his own person fulfilled the Law, may be justified by the same Law; yet it followeth not that they to whom this righteousness is imputed, are justified thereby, but rather the contrary:

16. This l • gall righteousness of our Savior Christ cannot truly be said to be totally imputed to every sinner that is justified: for then there needed no other or further satisfaction to be made; seeing by means thereof alone every such sinner must needs be as it were perfectly righteous; and where a man is so reputed, there needs no satisfaction to be made: neither can any one special or distinct part be said to be imputed to one, and another part thereof to another: but it is as a Diamond or Jewel, paid for the satisfaction of many men's debts, which cannot be said that it is either totally paid, for every debtor, or one part for one, and another for another; but generally, the whole is paid for all, and everyone hath his part in the whole; and not one in this part of it, and another in that.

17 Christ yielded full obedience, not only to the Moral Law, by means whereof he was perfectly righteous, and as man needed no other or further degree of righteousness: but he submitted himself also to those Laws which were peculiar to God's people, and prescribed to them by occasion of sin, and in conforming whereunto they professed themselves to be sinners; and which, had they not been sinners, they should never have been subject unto; as if by this careful and strict conforming thereunto, he had acknowledged himself the chief of sinners: hence he was Circumcized, Offered Oblations, performed all other Ceremonial Obseruances. Hence he was also Baptized, and received the Sacrament of his own Body & Blood: and this also he maketh expressly a part of his righteousness.

18 He being without any sin of his own, he could not as man be bound unto these kind of Laws: his obedience therefore unto them must needs be either of no use, or else must be performed in regard of our sins imputed unto him. And therefore whatsoever he did herein, it was principally for the expiation of them, and consequently for our justification.

19 Our Savior took not only our Nature upon him, and subjected himself to the Laws before said, but together with our Nature all the common frailties and infirmities thereof. He framed not therefore unto himself at the first a glorious body like unto Absalom's, or unto Adams in the first Creation; but he was (though miraculously by the power of the holy Ghost, without the help of man) conceived in the womb of a weak and sinful woman. After ten months he was brought into the World, after the manner of other children, and with all the common weaknesses and infirmities of other children. And he was subject unto, and endured in his flesh before he was glorified, hunger, thirst, heat, cold, wearisomeness, &c.

20 Though notwithstanding the aforesaid assuming of the human Nature, and the frailties thereof, he continued still to be God, equal with his Father, yet he was in this Human nature of his further content, so to debase himself, as to endure whilst he was vpō earth, for sundry years, many miseries and calamities, & to bear, and put up at the hands of men, even of those which were his own special Officers and Servants, many horrible intolerable in dignities & contumelies, as though he had been the most unworthy, base, & contēptible person, that ever the earth bore. More particularly, he was content to the ende aforesaid, amongst other abuses, to be most, wrongfully accused, arraigned, and condemned, of high blasphemy and Treason, and in that judgment, not only most inhumanely, and barbarously, to be buffeted, spet upon, whipped, Crowned with Thorns, but also to be put unto the most shameful and accursed death of the Cross; A death • h •• none were put unto, but the basest and most odious malefactors, such a • were reputed the most notorious villains in a State: yea, such as were after a sort, in some special manner accursed of God himself.

21 All this was not sufficient for 〈◊〉 Redemption and 〈…〉 of sinners, bu • bell •• es 〈◊〉 most patient enduring of all these indignities from men; 〈…〉 he hanged upon the accursed Tree) had such a deep sense of the •• comprehensible wrath of God his F • there, and of his dreadful justice against those sins, the Satisfaction whereof he had taken upon himself, that the very aphension thereof (before it seised upon him) made him sweat drops of blood. And the sense thereof when it was upon his Soul, made him most fearfully to cry out and say, My God, my God, why hast thou forsaken me? And all this he endured, till the justice of God was fully satisfied for their sins, the guilt whereof he had taken upon himself,

22 In th • se things thus none and suffered jointly consists that Righteousness, or Satisfaction of Christian • & by which a sinner is justified before God; Though the Scripture principally attributes the Salvation, Redemption, and Justification of a sinner, to his sufferings on the Cross, and his Blood-shedding, because in them consisted the Consummation of his Priestly Office, and the main, & principal, and most effectual part of his Satisfaction.

23 These things aforesaid being done and suffered by such a person, must needs be of inestimable price, and in that regard as much (if not more) glorify the Justice of God, as if the Sinners themselves either had never sinned, or had made full Satisfaction in their own persons.

24 They may be sufficient for the Justification of a Sinner, and may be said to be imputed thereunto, though every particular Sinner be not esteemed and reputed to have done and suffered those very particulars, which Christ herein both did, and suffered, it being sufficient that they were undertaken for a sinner, and accepted of God, either for that righteousness which should have inhered in a Sinner, or for that Satisfaction that the sinner should have made in his own person

25 Those for whom Christ Jesus hath in manner aforesaid satisfied, are esteemed in God's eyes, in regard of that Satisfaction made, as if they were free from

26 No Sinner can be esteemed free from all sin in manner aforesaid; but he must therein of necessity he esteemed, as perfectly righteous, the least defect of righteousness, being a degree of Sin.

27 It is therefore all one, to 〈◊〉 from all sin, and to be perfectly righteous; That (therefore) by Christ's suffering • we are free • d from all sins, and by his Active obedience, we are made righteous, (as though these were two diverse effects of those diverse acts) seems to have no warrant from Scripture, and to be repugnant to reason; It being not possible to devise a medium between him that is no Sinner, & a righteous person, no more then between the Ayer free frō degree of darkness and fully light, or a man in no measure blind, and perfectly seeing.

28 He that is free from all sin, is thereby freede from all degrees of eternal death: and whatsoever doth effectually & meritoriously free a man from all degrees of death, doth also thereby in title a man to euerlalasting life, Christ's sufferings therefore, and his righteousness must either jointly do both, or one of them must be utterly excluded frō both; for that which effecteth the one, effecteth the other also of necessity.

29 Though it be said, That Christ died for our sins, and rose again for our justification: yet it doth not follow thence, that by his death and suffering only our sins are expiated, and by his fulfilling the Law, we ar • moreover made righteous, and entitled to everlasting life: for by his resurrection in that place we cannot understand his fulfilling the Law, it being no part thereof, and his dying for sin, was for our justification also: so that the meaning of the Apostle seems to be this only: That Christ both died for our sins, and rose again to this end; that we might be justified, implying also, that though Christ died for our sins, yet if he had not risen again, we should not have been justified.

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

1 THe satisfaction aforesaid being made by Christ, it must needs be effectual, and not in vain, and therefore the plenary pardon of all their sins, for whom he satisfied, must necessarily follow thereupon; for if but one sin be unpardoned, eternal death and misery must necessarily succeed.

2 It had been a stain and blot to the justice of GOD, to have merely pardoned the sins of any without due satisfaction made; else we must hold, that either the sufferings of our Savior were not such as they appeared, but only delusions, which is blasphemy for any to imagine, or that GOD would never have suffered his Son to have endured that which he did.

3 Though the pardon of sin was bought with a more valuable price then ever anything else was, or can be bought; yet in that God accepted of such a price as this at the hands of his only begotten Son, in whom he was well pleased, for them that were his enemies, and in whose eternal confusion he might have glorified himself, he doeth therein as graciously and mercifully pardon us, as if he 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 merit & desert in those for whom God accepteth the aforesaid satisfaction, why they should be pardoned anymore then the damned, unto whom God denieth this pardon. God therefore (when he might, with honor & glory have damned all) so freely accepting such a satisfaction for some, without any cause in themselves, may be said in that respect most freely to pardon them.

5 Though the estate of a sinner that is justified, and consequently pardoned, in it self considered, be for the present in this life many degrees worse then it should have been, if he had not sinned at all; yet, in respect of the certain possibility to the inheritance of heaven, and the eternal glory thereof at the end of this short life, it far excelleth the other:

6 The inheritance of heaven, and our special title to be the Sons of God, being a condition in it self many degrees greater then that which we lost by sin, we cannot be so properly said to receive all the degrees thereof by virtue of any act, either of justification or pardon; it being in the nature of the one, to f • ee only from fault, and of the other, to free from punishment deserved by the fault: in which regard, as the party by virtue of them must needs be placed, either in the same, or as good an estate as he was in before: so more then this cannot be required by virtue of either.

7 Though we cannot be said to be entitled to that special Adoption of Sons, and all the degrees of glory in heaven by the merits and satisfaction of Christ aforesaid, so far forth as they are applied to our justification: yet seeing Christ's merits may be greater, and of more force then for the satisfaction for sin, and the mere justification of sinners thereby, we may notwithstanding be said to be both adopted and glorified by his merits; It being clear, That all the grace & glory which we shall enjoy is given for Christ's sake, and by virtue of his mediation, and consequently of his merits.

CHAP. XV. Of Justifying Faith.

1 THose sinners only are justified before God, in manner afore-said, who (living till they come to years of discretion) do by a sound and lively faith lay hold of and rely upon the aforesaid satisfaction only, & the merits thereof, and not upon any merits & works of their own.

2 Hence this faith is called by Divines, Justifying Faith, in which regard also men are said to be Justified by faith; and faith is said to be accounted for righteousness, and to be that which only justifieth.

3 This Faith is a special gift of God, given only to the Elect: and therefore the greater it is, the more it bindeth us to God, & cannot merit at God's hand anything for us: whence it cannot satisfy the justice of God, or merit pardon for the least sin, & therefore in proper speech it cannot be said to justify a sinner, or add, in it self any true force or efficacy thereunto, it being no meritorious cause thereof.

4 For this cause then Faith is said to justify, and only to justify, because it alone is the instrument, which apprehendeth and applieth that righteousness, for and by the imputation whereof a Sinner is justified

5 Hence it is that the Covenant of grace in steed of that righteousness of the Law, which is wanting in us by reason of our sin, requireth no other thing inher • ̄t in us in the • la • e thereof, whereby we may be declared to be justified, but Faith only

6. It is all one in truth to say, that a sinner is justified only by the righteousness of Christ imputed, and that he is justified by Faith: For he only can say, he is justified by Christ's righteousness, who hath Faith: & he who hath Faith, is therefore said to be justified by Faith alone, because Faith alone apprehendeth and applieth the said righteousness: so that the one ever implieth or presupposeth the other.

7 Repentance and good works do necessarily follow Faith, and according to the degrees of their soundness and sincerity, they may be of force to justify either themselves, or that faith, from which they proceed, but they can have no force by any merit to justify a Sinner, in regard of any sin that he hath committed, though they may serve as seals and pledges, and so many testimonies of that justification which is by Faith in Christ alone.

CHAP. XVI. Of Justification before Man.

1 HItherto of Justification before God. Justification before Man is, when in any of the forms before spoken of, in general, a person is justified before Man.

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

3 He is universally justified before the strictest Tribunalls of men, who cannot be proved to have done any fault, or who is proved to be guilty of such faults only as all men universally are guilty of; This being a sufficient Plea, at any human bar (to free frō all blame and punishment amongst men) that he is therein, no more, nor in no greater degree guilty, then his Judges & Accusers, or the best, or all the men in the world. It being inhumane, & consequently unjust for any man, either to accuse or condemn his Neighbor, for that which all, & therefore himself, and those who care better then himself, are known to be guilty of.

4 A man even in that estate which he is now in, may so live amongst men, as he may merit to be (as is aforesaid) universally justified in their Courts, and that either by his formal and inherent righteousness, or otherwise: Luke 1.6. 1. Tim. 3.2. Phil. 2.15.

5 A man may so trespass against a man, that he can never by any means make him full satisfaction, for the fault done, in which case he must necessarily live and die vniustified before man.

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

7 Man may be justified before Man, not by Man only, but by God also.

8 God also may justify us before Man by our formal and inherent righteousness. Thus by sundry means here upon earth he sometimes justifies his children against the sundry calumniations and flaunders of wicked men: But more specially he will do it at the day of Judgment, in the face of the whole world; manifesting, not only that righteousness of theirs, which they have in and by Christ; but the inherent innocence, integrity, & sincerity of their hearts and ways, so much belied & traduced by the wicked enemies of sanctify and Religion.

The Sum of all.

1 ALl Men are sinners.
2 The least sin in the just Judgment of God merits eternal death.
3 No sinner can in God's justice be freede from the same, but he that is truly justified before God.
4 No sinner can be justified before God, but by Satisfaction.
5 No sinner 〈◊〉 himself, or any other 〈…〉 •• tisfaction.
6 When 〈…〉 •• re could, Christ • he 〈…〉 God did make Satis •• ction.
7 Christ, that 〈◊〉 • ight make satisfaction became Man.
8 Christ being Man, made satisfaction by fulfilling the Law and dying.
9 Christ having made this satisfaction, the Father imputeth it, the holy Ghost sealeth and ratifieth it to the party justified.
10 In ratifying and sealing it, faith is given to believe, and apprehend it.
11 Faith being given to believe & apprehend it, it bringeth forth good works in testification of thankfulness for it.
1 —God the Father Iustifieth by imputation.
2 —God the Son, by Satisfying and Meriting.
3 —God the Holy Ghost, by Sealing and Confirming it.
5 —All three by gracious pardoning and absolving.
• —Faith, by apprehending and applying.
6 —Good works, by manifesting and decl • ring.

1. The whole Trinity are the principal & Efficiēt cause of iustificatiō.
2. Faith the Instrumental.
3. Christ's Satisfactory Righteousness the Material.
4. The Importation thereof, the Formal.
5. The Salvation of a Sinner, the Final.
6. Good works the effect and necessary Consequent.

Ergo,

1. All that are justified, are justified only by the free grace of God, and merits of Christ.
2. None are justified for, or by, their own works.
3. None are justified without works.

FINIS.