A Treatise of Justification, Treatise

A Treatise of Justification · Treatise

p. 1OF IVSTIFICATION.

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

1 THE Latine Iuſtifice (of which our Engliſh word To iuſtifie is deriued) is not to bee founde in Tully, Caeſar, Terence, or any other the auncient and pureſt Authors of the Latine tongue▪ but was made ſince by Latine Diuines, to expreſſe that which …s vniuerſally meant by the Hebrew foreign, and the Greeke foreign. All which, eſpecially p. 2the 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 p. 3health 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 onelyonly hauehave I found, that God made man iust; but they hauehave 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 p. 4ſenſe 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 p. 5honeſt man. Hence in like manner, as they are ſayd, To take away the righteouſnes of the righteous, which accuſe or condemne the innocent, Eſa. 5.23: So may they by the ſame forme of ſpeech be ſaid(a)(a)I… 9.2… to giuegive righteouſnes, which pleade for, and excuſe thoſe which are any waies charged or accuſed, whether iuſtly or vniuſtly.

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

p. 69 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 foreign (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 p. 7this 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 p. 8warrant 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 p. 9be 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.

p. 10THE 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 p. 11commonly 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 hauehave 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, hauehave beene declared and pronounced to bee iuſt and innocent: p. 12yet 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 onelyonly as their waies and works are declared to bee iuſt & free from blame, againſt p. 13the 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 onelyonly 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 p. 14Friend, 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 p. 15in the caſes aforeſpoken.

12 One vſuall and ſpeciall effect thereof, is Reconciliation; which is a pacification of that partie, who is, or may be (vponupon 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 vntounto.

13 Contrary to Iuſtification, p. 16is(a)(a)Pro: 17.5. Eſa: 5.23. & 50.8. Rom: 8.33. Condemnation, Accuſation, Slander, Calumniation, Crimination, and ſuch like; againſt one or other of which, Iuſtification alwayes fighteth; and in the remoueall of which, the ſpeciall vſe thereof conſiſteth,

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

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

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

3 In regard of the Matter, Firſt, Iuſtification is either compleat, p. 17or incompleat.

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

5 Incompleat, when the partie is not fully cleared, but when by Circumſtances the fault is onelyonly 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 onelyonly in compariſon of others, who hauehave 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 p. 18only. 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 p. 19declared to be free, from ſuch …rticular faults onelyonly, 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 onelyonly 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 p. 20iuſtified, 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 onelyonly, or by Dem… ſtration alſo.

13 By Aſſertion only, w… a partie is onelyonly 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… hauehave 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 p. 21eui…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 onelyonly, 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 p. 22the 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 p. 23either 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, hauehave 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.

p. 24CHAP. 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, p. 25and 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 hauehave done if the fault had not beene committed.

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

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

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

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

CHAP. VII. Of Satisfaction in ſpeciall.

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

2 That doing or ſuffering is of no force to ſatisfie which is due by bond, though the partie offending had committed no fault at all; it being ridiculous to account the payment of one p. 28debt 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.

p. 296 Satisfaction made by another is, whē that which is done, or ſuffered by another, is accepted for that which ought to hauehave 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 hauehave 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 p. 30by 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 p. 31man 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 p. 32that which the iuſtified perſon ſhould hauehave 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 onelyonly: So hee that by this means is iuſtified, is vnrighteous in himſelf, and righteous by imputation onelyonly; he being in the ſame manner iuſt, as hee that ſatisfieth is euill.

19 To hold therefore, that a man can in no ſorte, or ſenſe, be iuſt, by another mans Iuſtice; is to holde, That one cannot hauehave 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 p. 34the 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 hauehave bin p. 35in, if he had not offended. For ſo long as hee lyes vnderunder 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 vnderunder ſome degree of euill, which hee ſhould hauehave 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 p. 36ſome degrees only, and not the entier puniſhment is remitted. As when he that hath deſerued death, hath his life reſtored vntounto 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 p. 37pardon 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 hauehave ſuſtained; Or if the offender be as willing, to vnderunder-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.

p. 3818 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 hauehave 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 p. 39partie 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 p. 40pardon (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 p. 41condemne 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 vntounto 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 p. 42to 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 hauehave 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 p. 43or puniſhment from God, vponupon 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 eueryevery parcel thereof, is ſo equall and iuſt, and grounded vponupon 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; p. 44and 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 p. 45to 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 onelyonly, or through want of power, means, occaſions, or opportunities to the contrary; or vponupon 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 missing p. 48commaunded 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.

p. 497 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 hauehave 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 hauehave Sinne in that manner cleauing vntounto 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, p. 50hee 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 hauehave 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 p. 51ſome 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 do(a)(a)Luk: 17.10. Deu: 5.29. & 6.25. & 12.32. thogh he had not ſinned at all hee cannot by that meanes be ſaide to make any part of ſatisfaction; much leſſe if hee ſhall fulfill the ſame, not by his owne power, but by ſpeciall grace & ſt…ength from God. For the more that God helpeth vsus, the more doth hee merit of vsus, and p. 52the leſſe wee doe merit of him.

(b)(b)2. Cor: 3.5. Phil: 2.15. Heb: 13.21. Ioh: 15.5.6 There is no one good work required by the Law, that any man ſince the fall, is able to do, anſwerable in all reſpects to the Law. And(a)(a)Eſai: 64.6. Iob 9.2.3.15.20.21. Rom 7.18.22.Job 9:2Job 9:3Job 9:15Job 9:20Job 9:21Rom 7:18Rom 7:22 therefore the beſt works required by the law as they be done by man, cannot iuſtifie himſelf, much leſſe make Satisfaction for any ſinne.

7 The Law of God bindeth all men, to(a)(a)Deu: 6.5. Matt: 22.31. louelove the Lord with all their heart, ſoule, and ſtrength; And therefore alſo to the vttermoſt of their power, to glorifie him. There cannot then be deuiſed, any worke ſo great, tending to(b)(b)Col: 1.11. Phil. 4.8.Phil 4:8 Gods glory, but the Lawe by ſome circūſtance p. 53or 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 vntounto him, which is ſo much as acceptable vntounto him, except himſelfe require it in his word.

9 Seeing eueryevery 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 p. 54for 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 p. 55the 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 p. 56ſuch 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 onelyonly 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)(a)Ro: 1.3. Gal: 4.1. therfore, and in that reſpect p. 57(b)(b)Ioh: 14.28.inferior to God.

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

2. This perſon is Chriſt Ieſus the(a)(a)1. Tim: 2.5. Rom: 3, 24.25. onelyonly begotten Son of God,(b)(b)Iohn. 1.14.18.3.16.18.John 1:14John 1:18John 1:3John 1:16 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 onelyonly. 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 vponupon himſelfe the guilt of their Sinns. 2. Cor. 5.21. Eſa. 53.12. & 1. Cor. 15.3. 1. Pet. 2.24. Typed, Leu. 4. p. 594.24.29.33. with 5.5.16. Exod. 29.10.9. Leu. 8.14.22. & 16.1.

5. Hauing taken vponupon himſelfe the guilt of Sin, and being. not fit as hee was God, to performe any true Satisfactory worke hee becam(a)(a)Iohn. 1.14. Phil. 2.7. Gal. 4.4.John 1:14Phil 2:7Gal 4:4 man, alſo, aſſuming(b)(b)Heb. 2.14.16.Heb 2:14Heb 2:16 into the perſon of his diety, the nature of man, and ſo became(c)(c)Mat. 16.13.16. Iohn. 3.13.Matt 16:13Matt 16:16John 3:13 in one and the ſame Perſon true God, and true man, & thereby a fit mediatour(d)(d)Rom. 9.5. Tit. 2.13. Phil. ….5.Rom 9:5Titus 2:13 betweene God and(e)(e)1. Tim. 2.5. Heb. 9.13.1 Tim 2:5Heb 9:13 man, that ſo by the Power(f)(f)Heb. 9.14. & 10.5.15.Heb 9:14Heb 10:5Heb 10:15 of his diuine nature hee might make full Satiſfaction, in and by the humane Nature.

p. 606 By this meanes he became in reſpect of his humane Nature aſſumed, inferior vntounto God, and a Seruant bound vntounto that law, which (by their Creation) all other men are bound vntounto, and owing in that regard, both vntounto 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 vponupon the not performing of them, all other men are ſubiect vntounto.

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 vponupon Earth, then it makes him ceaſe to bee true man. And as notwithſtanding the ſaid vnion, the bodie p. 61of 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 vntounto the aforeſaid law euen as much as any other man, ſo hee did moſt accurately and preciſely fulfill the ſame, denying no obedience vntounto 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 p. 62alſo, by meanes wherof hee was (as man, truly and perfectly righteous in all things according to the law of Creation.

9. This obſeruing of the Morall law being the work(a)(a)Eſa: 42.1.53.11. of a Seruant,(b)(b)Phil: 2.7. a part of his humiliation, a meanes wherby hee declared himſelfe inferior to his father, and(c)(c)Luk: 2.20. which hee did to pleaſe his father, & by which hee was the more accepted of God; Some part thereof beeing directly(d)(d)Gal: 4.4. a part of his mediation, as his earneſt prayers, EueryEvery part therof being of that nature,(e)(e)Eſa: 53.9.10.11. 1. Corint: 5.21. Hebr: 7.26. 1. Pet: 2.22.24. & 18.9. & 3.18. & 1. Ioh: 3.5. that without the ſame no other ſatiſfaction could hauehave beene auaileable, or effectuall, and all proceeding from ſuch an eſtate and condition as hee needd not hauehave vndergone (nor had not) if he had p. 63not taken vponupon 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 vntounto, make ſatisfaction, yea thogh they be ſuch acts, as hee be comming a ſlaue, is bound vponupon pain of death to vndergo: So ſeeing CHRIST, onelyonly that he might ſatisfie for Sinners, did becom Man, which is a greater debaſement to him p. 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 vntounto by Gods Lawe, as a man, (though beeing man, hee was bound vntounto them, vnderunder 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 vponupon p. 65earth, 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 vnderunder p. 66the 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 vnderunder the Law. Alſo as he became a Seruant for our ſake; So in that very regard hee came vnderunder the Lawe of a Seruan…, it being all one to become a Seruant, and to be made vnderunder the Law of a Seruant; the being vnderunder the Law of a Seruant, being that which makes him become a Seruant.

14 Chriſt might hauehave 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 p. 67the ſaid Lawe as concernes his humiliation, muſt either be vnneceſſary, or part of his ſatisfaction.

15 Though this obedience of Chriſt to the Law bee a part of that righteouſnes whereby a ſinner is iuſtified; yet it followeth not thence that a ſinner is iuſtified by the works of the Law, in any ſuch ſenſe, as they are(a)(a)Rom. 3.20.28. & 4.2. Gal. 2.16. & 10.11.12.Rom 3:20Rom 3:28Rom 4:2Gal 2:16Gal 2:10Gal 2:11Gal 2:12 excluded by the Apoſtle, Seeing the Lawe bindeth eueryevery man to doe the works required therein, in(b)(b)Deut. 27.26. Ezech. 8.14. Leu. 18.5. Rom. 10.5. Gal. 3.12.Deut 27:26Ezek 8:14Lev 18:5Rom 10:5Gal 3:12 his own perſon & not by a Deputie. And the Apoſtle directly diſputeth onelyonly againſt ſuch a iuſtification by the Law, whereby a man(c)(c)Rom. 4.2.4. & 10.3.Rom 4:2Rom 4:4Rom 10:3 fancieth by his owne deedes done in his owne perſon to be iuſtified: For, though Chriſt himſelfe, who in his own perſon fulfilled the Law, may be iuſtified by the p. 68ſame Law; yet it followeth not that they to whom this righteouſnes is imputed, are iuſtified thereby,(d)(d)Gal. 2.21. Rom. 3.27.Gal 2:21Rom 3:27 but rather the contrary:

16. This l…gall righteouſnes of our Sauiour Chriſt cannot truely be ſaid to be totally imputed to eueryevery ſinner that is iuſtified: for then there needed no other or further ſatisfaction to be made; ſeeing by meanes thereof alone eueryevery 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 p. 69to 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 eueryevery debter, or one part for one, and another for another; but generally, the whole is paid for all, and eueryevery 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 onelyonly to the Morall Lawe, by meanes whereof hee was perfectly righteous, and as man needed no other or further degree of righteouſnes: but he ſubmitted himſelfe alſo to thoſe Lawes which were(a)(a)Gal 4.4.Gal 4:4 peculiar to Gods people, and preſcribed to them by occaſion of ſin, and in conforming whereunto they p. 70profeſſed themſelues to be ſinners; and which, had they not beene ſinners, they ſhould neuer hauehave beene ſubiect vntounto; as if by this careful and ſtrict conforming thereunto, hee(b)(b)Eſa. 53.12.Isa 53:12 had acknowledged himſelfe the chiefe of ſinners: hence he was(c)(c)Luk. 2.21.Luke 2:21 Circumcized,(d)(d)Luk. 2.24.Luke 2:24 Offered Oblations,(e)(e)Ioh. 7.2.10. Mat. 26.17.18.19.20.John 7:2John 7:10Matt 26:17Matt 26:18Matt 26:19Matt 26:20 performed all other Ceremoniall Obſeruances. Hence he was alſo(f)(f)Mat. 3.13. Luk. 3.21.Matt 3:13Luke 3:21 Baptized,(g)(g)Mat. 26.26.Matt 26:26 and receiued the Sacrament of his owne Bodie & Bloud: and(h)(h)Mat. 3.10.Matt 3:10 this alſo he maketh expreſly a part of his righteouſnes.

18 Hee being without any ſinne of his owne, he could not p. 71as man bee bounde vntounto theſe kinde of Lawes: his obedience therefore vntounto them muſt needs be either of no vſe, or elſe muſt be performed in regard of our ſinnes imputed vntounto 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 onelyonly our Nature vponupon him, and ſubiected himſelf to the Lawes before ſaid, but together with our Nature all the common(a)(a)Rom. 8.3. Heb. 2.17.18. & 4.15.Rom 8:3Heb 2:17Heb 2:18Heb 4:15 frailties and infirmities thereof. Hee framed not therefore vntounto himſelfe at the firſt a glorious body like vntounto Abſolons, or vntounto Adams in the firſt Creation; but hee was (though(b)(b)Mat. 1.18. Luke 1.34.35.Matt 1:18Luke 1:34Luke 1:35 miraculouſly by the power of the holy Ghoſt, without the helpe of man) conceiued in the womb p. 72of 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 vntounto, and indured in his fleſh before he was glorified,(d)(d)Mat. 4.2. Ioh. 4.6.7.Matt 4 hunger, thirſt, heat, cold, weariſomneſſe, &c.

(c)(c)Luke ….6.20 Though notwithſtanding the aforeſaid aſſuming of the humane Nature, and the frailties thereof, hee continued ſtill to be God, equall with his Father, yet hee was in this Humane nature of his further content, ſo to debaſe himſelf, as to indure whilſt he was vpō earth, for ſundry yeares, many miſeries p. 73and calamities, & to beare, and put vp at the hands of men,(b)(b)Ioh: …3.8. Mar. 14.45, Luke 22.34. Matth: 26.74. M…. 14.27.Mark 14:45Luke 22:34 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)(c)Mat. 26.60.61.65. Mar. 1.14.64. Lu. 2….65. & 23. …Matt 26:60Matt 26:61Matt 26:65Mark 1:14Mark 1:64 accuſed, arraigned, and condemned, of high blaſphemie and Treaſon, and in that iudgment, not only moſt(d)(d)Mar: 14.65: Luke 2… 65.64. Mar: 15.15. Ioh. 19.…Luke 2:65Luke 2:64John 19 inhumanely, and barbarouſly, to be buffeted, ſpet vponupon, whipped, Crowned with Thorns, but alſo to bee put vntounto the(e)(e)Ioh: 19.18. Gal. ….13. Phil: 2.8. moſt ſhamefull and accurſed death of the Croſſe; A death …h… none were put vntounto, but the baſeſt and moſt odious p. 74malefactors, 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, p. 75and of his dreadfull iuſtice againſt thoſe ſinnes, the Satisfaction whereof hee had taken vponupon himſelfe, that the very aphenſion thereof (before it ſeiſed vponupon him) made him ſweate drops of bloud. And the ſenſe thereof when it was vppon his Soule, made him moſt fearefully to crie out and ſay, My God, my God, why hast thou forſaken mee? And all this hee(b)(b)Eſa. 53.7 …. Tim. 2.7. Hebr. ….3. & 9.…6.2…. Rom. …Isa 53:7 endured, till the iuſtice of God was fully ſatisfied for their ſinnes, the guilt wherof he had taken vponupon 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 p. 76the Scripture principally attributes the Saluation, Redemption, and Iuſtification of a ſinner, to his ſufferings on the Croſſe, and his Bloud-ſhedding, becauſe in them conſiſted the Conſummation of his Prieſtly Office, and the maine, & principall, and moſt effectuall part of his Satiſfaction.

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

24 They may be ſufficient for the Iuſtification of a Sinner, and p. 77may be ſaid to be imputed thervnto, though eueryevery particular Sinner be not eſteemed and reputed to hauehave done and ſuffred thoſe very particulars, which Chriſt herein both did, and ſuffred, it being ſufficiēt that they were vndertaken for(a)(a)Rom: 5.8.9.10. 1. Cor: 5.7. Gal. 2.20.Gal 2:20 a ſinner, and accepted of God, either for that righteouſnes which ſhould hauehave inhered in a Sinner, or for that Satisfaction that the ſinner ſhould hauehave made in his owne perſon

25 Thoſe for whom Chriſt Ieſus hath in manner aforeſaide ſatisfied, are eſteemed in Gods eyes, in regard of that Satisfaction made, as if they were free from(a)(a)1. Ioh. 1.9. Apo: 1.51 John 1:9

26 No Sinner can be eſteemed p. 78free from all ſinne in manner aforeſaid; but he muſt therin of neceſſitie hee eſteemed, as(a)(a)Rom: 4.5.6.8. &. 5.19. Phil: 3.9. 2. Cor: 5.21. perfectly righteous, the leaſt defect of righteouſnes, being a degree of Sinne.

27 It is therefore all one, to … from all ſinne, and to be perfectly righteous; That (therfore) by Chriſts ſuffering… wee are fre…d from all ſinnes, and by his Actiue obedience, wee are made righteous, (as thogh theſe were two diuers effects of thoſe diuers actes) ſeemes to hauehave 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 p. 79light, 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 p. 80to 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 onelyonly: 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 hauehave 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 p. 81not 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 hauehave 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 onelyonly deluſions, which is blaſphemie for any to imagine, or that GOD would neuer hauehave ſuffered his Sonne to hauehave 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 p. 82in 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 hauehave glorified himſelfe, hee doeth therein as graciouſly and mercifully pardon vsus, 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, vntounto whome God denyeth this pardon. God therefore (when hee might, with honour & glory hauehave damned all) ſo freely accepting ſuch a ſatiſfaction p. 83for 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 hauehave beene, if he had not ſinned at all; yet, in reſpect of the certaine poſſibilitie to the inheritance of heauen, and the eternall glory thereof at the(a)(a)8.17. & 18.19.29.30. 2. Cor. 4.17.18. & 5.1. & 1. Pet. 1.2.4.2 Cor 4:172 Cor 4:182 Cor 5:11 Pet 1:21 Pet 1:4 end of this ſhort life, it farre excelleth the other:

6 The(a)(a)Rom. 8.15.17. 1. Pet. 1.4.Rom 8:15Rom 8:171 Pet 1:4 inheritance of heauen, and our ſpeciall title to be the(b)(b)Ioh. 1.12. 1. Ioh. 3.1.John 1:121 John 3:1 Sonnes of God, being a condition in it ſelfe many degrees greater then that which we loſt by ſinne, we cannot be p. 84ſo 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 onelyonly 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 p. 85merits may bee greater, and of more force then for the ſatisfaction for ſinne, and the meere iuſtification of ſinners thereby, wee may notwithſtanding bee ſaide to bee both adopted and glorified by his merits; It being cleere, That all the grace & glorie which wee ſhall inioy(a)(a)1. Cor. 3.21-24. Eph. 1.5, 6. Col. 1.13. Ioh. 1.12.1 Cor 3:21–24Eph 1:5Eph 1:6Col 1:13John 1:12 is giuen for Chriſts ſake, and by(b)(b)Gal. 3.26. with 4.4, 5. Luk. 22.29.Gal 3:26Luke 22:29 vertue of his mediation, and conſequently of his merits.

CHAP. XV. Of Iuſtifying Faith.

1 THoſe ſinners onelyonly are iuſtified before God, in manner afore-ſaid, who (liuing till they come to yeeres p. 86of diſcretion) doe by a ſound and liuely faith lay hold of and relye vponupon the aforeſaid ſatisfaction onelyonly, & the merits thereof, and not vponupon any merits & works of their owne.

2 Hence this faith is called by Diuines, Iuſtifying Faith, in which regard alſo men are ſaid to be(a)(a)Rom. 3.24.25.30. & 10.10. Gal. 3.8.24. Eph. 2.8.Rom 3:24Rom 3:25Rom 3:30Rom 10:10Gal 3:8Gal 3:24Eph 2:8 Iuſtified by faith; and faith is ſaid to(b)(b)Rom. 4.3, 5, 6, 9.11.22, 23, 24. Gal. 3.6. Iam. 2.22. Gen. 5.6.Rom 4:3Rom 4:5Rom 4:6Rom 4:9Rom 4:11Rom 4:22Rom 4:23Rom 4:24Gal 3:6Jas 2:22Gen 5:6 be accounted for righteouſnes, and to bee(c)(c)Rom. 3.27, 28. Gal. 2.16.Rom 3:27Rom 3:28Gal 2:16 that which onelyonly iuſtifieth.

3 This Faith is a ſpeciall(a)(a)Eph: 2.8. Phil: 1.19. Tit. 1.1.Titus 1:1 gift of God, giuen onelyonly to the Elect: and therefore the greater it is, the more it bindeth vsus to God, & cannot merite at Gods hand any thing for vsus: whence p. 87it 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 onelyonly to iuſtifie, becauſe it alone is the inſtrument, which apprehendeth and applyeth that righteouſnes, for and by the imputation whereof a Sinner is iuſtified(a)(a)Rom: 3.25.24. & 4.24.25. & 5.1.

5 Hence it is that the Couenant of grace in ſteed of that righteouſnes of the Law, which is wāting in vsus by reaſon of our ſinne, requireth no other thing inher… ̄t in vsus in the …la…e thereof, p. 88whereby wee may be declared to bee iuſtified, but Faith onelyonly(a)(a)Rom. 10.5.6.9.10. Ioh. 3.14.15.16.18.36. & 5.24. & 6.40. Marc: 16.16. Act. 10.43. & 16.31.Rom 10:5Rom 10:6Rom 10:9Rom 10:10John 3:14John 3:15John 3:16John 3:18John 3:36John 5:24John 6:40Acts 10:43Acts 16:31

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

7 Repentance and good works doe neceſſarily followe Faith, and according to the degrees of their ſoundnes and ſincerity, p. 89they may be of force to iuſtifie either themſelues, or that faith, from which they proceede, but they can hauehave 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 p. 90mē, 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 hauehave 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 p. 91vniuſt 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 p. 92the 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 vsus before Man by our formall and inherent righteouſnes. Thus by ſundry meanes here vponupon 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 p. 93world; manifeſting, not onelyonly that righteouſneſſe of theirs, which they hauehave 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.

p. 94¶ The Summe of all.

1 ALl Men are ſinners.

2 The least ſinne in the iuſt Iudgement of God merits eternall death.

3 No ſinner can in Gods iuſtice be freede from the ſame, but hee that is truly iuſtified before God.

4 No ſinner can be iuſtified before God, but by Satisfaction.

5 No ſinner … himſelfe, or any other … …tisfaction.

6 When … …re could, Chriſt …he … God did make Satis…ction.

7 Chriſt, that … …ight make ſatiſfaction became Man.

8 Chriſt being Man, made ſatisfaction by fulfilling the Lawe and dying.

9 Chriſt hauing made this ſatisfaction, the Father imputeth it, the holy Ghoſt ſealeth and ratifieth p. 95it to the partie iuſtified.

10 In ratifying and ſealing it, faith is giuen to beleeue, and apprehend it.

11 Faith being giuen to beleeue & apprehend it, it bringeth forth good workes in teſtification of thankefulneſſe for it.

1—God the Father Iuſtifieth by imputation.

2—God the Sonne, by Satisfying and Meriting.

3—God the Holy Ghost, by Sealing and Confirming it.

5—All three by gratious pardoning and abſoluing.

…—Faith, by apprehending and applying.

6—Good workes, by manifeſting and decl…ring.

1. The whole Trinitie are the principall & Efficiēt cauſe of iuſtificatiō.

2. Faith the Inſtrumentall.

p. 963. Christs Satisfactory Righteouſnes the Materiall.

4. The Importation therof, the Formall.

5. The Saluation of a Sinner, the Finall.

6. Good workes the effect and neceſſary Conſequent.

Ergo,

1. All that are iuſtified, are iustified onelyonly by the free grace of God, and merites of Chriſt.

2. None are iuſtified for, or by, their owne workes.

3. None are iuſtified without works.

FINIS.

End of the text · William Bradshaw, A Treatise of Justification (1615)