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honour_n	belong_v	custom_n	tribute_n	1,565	5	11.5084	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

eye-service or hypocrisie II Particular justice Particular distributive justice which keepeth a proportion in distributing of offices rewards and punishments or which is a vertue giving to every one his own Now every mans own is such an office or honour or reward as is convenient and fit for him and belongeth unto him Give to all men their duty tribute Rom. 13.17 The contrary vices to whom yee owe tribute custome to whom custome feare to whom feare honour to whom ye owe honour To this is opposed 1. Errour which taketh away an office from him to whom it is due and giveth it another who should not administer it or to whom it doth not agree 2. Rashnesse or accepting of persons or partiality in distributing offices or in giving honours or in bestowing rewards III Sedulity Sedulity or diligence or fidelity which is a vertue in a man well knowing and understanding those parts which belong properly unto his own duty and office examining them and doing according to Gods commandement those things that belong to him constantly continually studiously willingly and cheerefully likewise containing himself with this endeavour of wel-doing within the bounds of his own duty and calling letting passe things that appertaine not to his vocation and such as are unnecessary and all to this end principally as thereby to serve God and his neighbour and to doe those things which are pleasing to God and profitable unto men Study to be quiet and to meddle with your owne businesse He that ruleth 1 Thes 4.11 Rom. 12.8 Ephes 6.6 Eccles 9.10 let him doe it with diligence Serve as the servants of Christ doing the will of God from the heart All that thine hand shall finde to doe doe it with all thy power But it is to be observed that this vertue is not onely to understand what are the parts of a mans duty but also to examine and search if yet there be ought remaining which he knoweth not to belong unto his duty For he that knoweth not must seek and search otherwise he shall neverthelesse render an account of neglecting his duty because his ignorance was purposed and voluntary The contrary vices which excuseth not Vnto sedulity is opposed Negligence Negligence of slothfulnesse which either doth not looke after matters or doth willingly let them passe and performeth the parts of this duty either not willingly or not entirely or not diligently A shew of diligence A shew of diligence which doth his duty chiefely for his owne glory and commodity sake Curiosity Curiosity which intrudeth and insinuateth himselfe into other mens duties Arrogancy Arrogancy which giveth that unto himselfe which he hath not or boasteth of that which he hath IV Love of our kindred Love or tender affection towards our kindred and neere of bloud as towards our Parents Children and other kinsfolkes For when God willeth us to honour our Parents he will also that we love them and that as our Parents and when he will have them Parents he will also have their children to be loved of them and that not onely as strangers but as their children For seeing God ordaineth the bonds of conjunction betweene men he also alloweth the degrees of love and duties If there be any that provideth not for his owne 1 Tim 58. The contrary vices and namely for them of his houshold he denyeth the faith and is worse then an Infidel Unto love are repugnant Unnaturalnesse Vnnaturalnesse which either hateth or doth not affect and love those which are neere of bloud unto him neither is carefull of their safety Indulgency Indulgency or cockering which for the love of any either winketh at their sinnes being pernicious either to themselves or others or doth gratifie them in things forbidden of God V Thankfulnesse Thankefulnesse which is a vertue consisting of truth and justice acknowledging from whom what and how great benefits we have received and have a desire or willingnesse to performe and returne for them mutuall labour or mutual duties such as are honest and possible He that rewardeth evill for good evill shall not depart from his house Prov. 17.13 The contrary vices Unto Thankefulnesse are repugnant Unthankfulness Vnthankefulnesse which doth not acknowledge or doth not confesse the author and greatnesse of the benefit receive or doth not indeavour to performe mutuall duties Flattery Vnlawfull gratifying or parasite-like flattering VI Gravity Gravity which is a vertue that on knowledge of a mans calling and degree observeth that which becometh a mans person and sheweth a constancy and squarenesse in words deeds and gestures that thereby we may maintaine our good estimation or authority that our calling be not reproached For because God will have superiours to be honoured he will also that they themselves maintaine their owne honour Now glory which is an approbation yeelded us both of our owne conscience and of the conscience of others judging aright seeing it is a vertue necessary both for the glory of God and for the safety and wel-fare of men is without question to be desired so that these ends be withall respected Prov. 21.1 Eccles 7.3 Sirac 41.12 Gal. 6.4 Titus 2.7 A good name is to be chosen above great riches A good name is better then a good oyntment Have regard to thy name for that shall continue with thee above a thousand treasures of gold Let every man prove his owne worke and then shall he have rejoycing in himselfe onely and not in another Above all things shew thy selfe an example of good workes with uncorrupt doctrine with gravity integrity Unto gravity are contrary The contrary vices Levity Levity not observing seemlinesse or conveniency or constancy in a mans words deeds and gesture or not having a desire of retaining his good name and estimation Ambition Swelling or ambition which is to lift up himselfe in respect of his owne calling or gifts and to contemne and neglect others and to be aspiring to higher places and to seeke the applause and approbation of man not for any desire of Gods glory or of his neighbours safety but onely for an ambitious humour and desire of preeminence VII Modesty Modesty is a vertue which hath neere affinity with gravity whereby a man knoweth his owne imbecillity and considering his place and office wherein he is placed by God keepeth a meane and conveniency of person in opinion and in speech of himselfe and in actions and in behaviour to this end that we give no more to our selves then becometh us or defraud others of due reverence that we shew no more glitter or gloriousnesse in our apparell in our behaviour in our talke and life then is needfull that we set not our selves before others or oppresse others but behave our selves according to our ability and capacity with an acknowledgement of Gods gifts in others and of our owne defects Now as it was said Modesty hath

as the Egyptians testified by their acclamations to Joseph Gen. 41.43 and the Wiseman saith Prov. 11.1 Rom. 13. 1 Pet. 2.17 My son feare God and the King And Paul Give feare to whom feare is due and honour to whom honour appertaineth And Peter Feare God Honour the King XXIX To this honour succeedeth subjection to wit that godly subjects yeeld to their Magistrate in all just things obedience in the Lord which obedience consisteth in three things 1. That subjects obey all the precepts and commands of the Magistrate 2. That they pay them their due Tributes and Customes 3. That they beare the Civill burthens without murmuring such as conduce to the preservation of the State and defence of the Countrey Of these Paul speaketh Tit. 1.3 Put them in minde that they submit themselves to Principalities and powers that they may be obedient that they may be prepared for every good ●orke And Rom. 13.1 Let every soule be subject to the higher powers Where we must note that he saith to the higher powers for subjects are not subject to a foreigne and strange Magistrate but to their owne as the Magistrate is to command his owne subjects and not strangers or foreigners XXX The Apostles reasons by which he commendeth this subjection to subjects are chiefly six The first is taken from Gods command God so ordained that Magistrates should rule their subjects and subjects should obey their Magistrates but it is not lawfull to resist Gods Ordinance 2. From the contrary wicked and pernicious effect It is most unjust that the creature should resist the Creator but to resist the Migistrate is to resist God for he is ordained to be Gods Minister and Vicegerent 3. From an effect also pernicious The disobedience and contempt of the Magistrate brings revenge and punishment for the Magistrate should be a terrour to the wicked but it is a foolish thing for a man to cast himselfe rashly upon punishment 4. From a profitable effect For it is praise-worthy to obey the Lawes and the Magistrate for he is given to the subjects for their good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. From the impulsive antecedent cause and the end thereof If the disobedient feare not the punishment of the Magistrate yet they ought to keepe their conscience inviolated which by their disobedience they wrong shamefully and provoke Gods anger against them both temporall and eternall 6. From the adjuncts To whom tribute is due to him obedience cannot be denied the subjects then paying rightly tribute to their Magistrates they ought also to performe due obedience By these arguments of Paul the Subjects through all Churches and Common-wealths should by all meanes be driven to yeeld due obedience to the Magistrate XXXI There is also required in Subjects forbearance in bearing with the blemishes and infirmities of the Magistrates as likewise they ought to pray to God for them for because the burthen of the Magistrate is no lesse dangerous then laborious under which oftentimes they faint and are forced to indure much extremity so that sometimes they have scarce time or place to breathe in therefore it is no wonder if many times he is carried away with humane affections to wit with pride ambition intemperance pleasures sloth forgetfulnesse security anger fury and such like passions to which so much the more then other men they use to be obnoxious by how much more they are urged and assaulted with molestations more then other men It will be then the duty of pious Subjects to beare patiently with these infirmities no lesse then children should patiently indure the blemishes of their Parents Besides they ought to beseech God for their safety and prosperity as the Apostle prescribes I exhort above all things that intercession prayer and supplication be made for all men for Kings and all that be in authority that we may live a peaceable and quiet life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour XXXII In the saying of Paul which we alledged a little above three questions use to be moved to which we will briefly and succinctly answer The first is on the Subjects part Whether the Pope Bishops and other Clergy-men are contained also under the name of higher Powers The second as also the third are of the Magistrates part Whether wicked Magistrates as were Nero and Caligula or such as are given to Idolatry be worthy of honour Also Whether obedience is to be given to that Magistrate who oppresseth his Subjects with divers wrongs and burthens and so becomes a Tyrant commanding oftentimes that which is repugnant to good manners and honesty against God and his Word XXXIII To the first question it is thus answered Though Bishops Ministers and Pastors in respect of their Doctrine and Function immediately are subject to God yet notwithstanding in respect of the Calling it selfe to wit the Ecclesiasticall Ministery and their diligence in performing of it yea much more in respect of their strength and life the government of their families and possessions by the generall command of the Apostle they are no lesse subject to the Magistrate to his power and jurisdiction then all other Christians Hence we reade in the Old Testament that the Priests and Levites in their Office depended on the Kings beck and pleasure and did all things accordingly as we see in the history of David Solomon Mat. 22.21 Mat. 17.27 Rom. 13.1 Josaphat Josiah Ezekiah In the New Testament saith Christ Give to Cesar that which is Cesars Christ also paid tribute for himselfe and for Peter the Apostle also saith without any limitation Let every soule be subject to the higher Powers The same doth Gregory acknowledge of the Romane Prelates l. 1. Epist 31. and so doth Chrysostome Bishop of Constantinople expound that saying of Paul Let every soule be subject This saith he is injoyned not onely to secular men but also to all Priests and Monks whether he be an Evangelist an Apostle or a Prophet or whosoever hath attained to high places for this subjection is no hinderance to piety S. Bernard also thus writes to Henry Archbishop of Sena or Senon Bern. Ep. 42. who refused to obey the King Let every soule be subject to the Powers If all then yours Who will except you out of this universality He that goes about to except you goes about to delude you Christ both commanded and practised otherwise Give saith he to Cesar what is Cesars and to God what belongs to God what he uttered verbally he performed really Cesars Maker stuck not to pay tribute to Cesar he left this example for you to follow By the Imperiall Law it is thus commanded Let all live according to the Laws although they belong to the house of God l. Omnes C. de leg Const Princip XXXIV From this command and practise of Christ the Bishop of Rome hath freed himselfe by denying tribute or obedience to Cesar nor hath he only

Son which agree to none else who are called gods and whereby God himself discerneth himself from other creatures and forged gods For unto whom the essentiall properties of any nature or essence doe truly and really agree unto him the essence it selfe must needs be given Object 1. Hee that hath all things of another is inferiour to him of whom hee hath them The Son hath all things of the Father Therefore he is inferiour unto the Father The Son hath all thing from the Father not by grace but by nature Ans The Major holdeth and is true of such an one as hath any thing by the grace and favour of the giver for he might not have it and therefore is by nature inferiour but it is false of him who hath all those things by his owne nature which he himselfe hath of whom he receiveth them For seeing he cannot but have them it cannot be that he should be inferiour or should have lesse than he of whom he receiveth them But the Son hath all things of the Father which the Father hath and that by nature and absolute necessity that is in such sort as that the Father cannot but communicate unto him all things which himselfe hath belonging to his divine Majesty John 5.26 John 17. ●0 As the Father hath life in himself so likewise hath he given to the Son to have life in himself All mine are thine and thine are mine Therefore he is equall unto the Father in all things Obj. 2. Hee that doth whatsoever he doth by the will of another interposed and going before is inferiour unto him The Son willeth and doth all things by the will of his Father going before Therefore he is not equall unto the Father in vertue The Son doth all things with the content of the Father in like manner as the Father dignity and essence Ans The Son doth all things his Fathers will going before not in time and nature but in order of persons so that he willeth or doth nothing which the Father also willeth not and doth and whatsoever the Father willeth and doth the same also the Son willeth and doth likewise that is with equall authority and power Wherefore the society and order of the divine operations doth not take away but doth most of all settle and establish the equality of the Father and the Son as also of the holy Ghost THE FOURTH CONCLUSION The Word is consubstantiall with the Father THese three former Conclusions being declared and set down namely That the Son is subsisting or a person That hee is distinct from the Father That hee is equall with the Father the fourth is easily gotten and obtained against the New Arrians to wit That he is consubstantiall with the Father which is also in like maner to be understood concerning the holy Ghost For either this must be granted or of necessity there are made three Gods which they though in words they deny it yet in very deed affirme when they frame and feigne three essences and spirits They grant that the Son is like-substantiall that is of like essence and nature with the Father which ●●●●deed true but this is not enough For the words Consubstantiall and Like-substantiall differ For like-substantiall signifieth moe persons and like essences as three men are like-substantiall For they are both three persons and three essences of like nature that is agree in humane nature But consubstantiall signifieth one essence and moe persons Thus in the God-head is not like-substantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there are not three Gods but consubstantiall because there are three persons of one and the same divine essence For there is but one Jehovah that is one divine essence which is the same and is wholly in every of the three persons and therefore every of them are that one God besides which essence whatsoever is it is a creature not God The Father indeed is one person and the Son another person but the Father is not one God and the Son another John saith There are three which bear record in heaven but they are three persons not three Gods which bear this record We therefore hold against Arrius that Christ was not only like-substantiall but also consubstantiall with the Father that is hath the same individuall divine essence with the Father The Latine Church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall taking substance for essence It is therfore the same that co-essentiall that is of one and the same essence The arguments which shew the Father and the Son to be of one the same essence are these 1 Jehovah * Deut. 6.4 The English translations retain not the word Iehovah but use The Lord instead thereof which is the signification of Jehovah and therefore in effect all one Jerem. 23.6 Esay 25.9 Hag. 2.9 Zach. 2.8 Malac. 3.1 is but one essence or one God But the eternall Father and the Son co-eternall with the Father are that Jehovah Therefore these two are one essence and one God The Minor is proved 1. By those places of Scripture which call the Son Jehovah This is the name whereby they shall call him Jehovah or the Lord our righteousness The expected God and Saviour is called Jehovah But the Messias is the expected God and Saviour who in the same sense is called The Desire of all Nations Therefore the Messias is that Jehovah whereof the Prophet speaketh The Deliverer of the Church sent from Jehovah which is the Messias only is called Jehovah He is called Jehovah whose fore-runner was John Baptist But John Baptist was the fore-runner of the Messias or the Son of God Christ He therefore is called Jehovah Hitherto belong all the places in which are given to the Angel or Messenger of Jehovah both the name of Jehovah and the divine properties and honours But that Angel was the Son of God not the Father Therefore the Son is Jehovah Again the Minor is also hereof manifest Joel 2.31 Psal 68.18 Eph. 4.8 Psal 95.9 1 Cor. 10.9 Psal 97.7 Heb. 1.6 Psal 102.6 Heb. 1.10 Esay 8.14 28.16 Luke 2.34 Rom. 9.33 Esay 41.4 Rev. 1.17 21.6 for that what things in the Old Testament are spoken of Jehovah those in the New are referred unto Christ as He that ascended on High and gave gifts is Jehovah and the same is Christ Jehovah was tempted in the desart and the same is Christ He that is to be worshipped and is Creator of all things is Jehovah and the same is Christ The stone of offence The first and the last is Jehovah and the same is Christ Lastly the same is proved by those testimonies which attribute things that are proper to Jehovah unto Christ also as authour and effecter or worker of them 2. The true God is but one The Son is the true God equall with the eternall Father in God-head properties works and honour as hath bin before declared This same is

it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephes●●e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as

mannage the affaires of the Common-wealth let the Preacher instruct the Church on the good heape rewards on the evill aggravate punishments Let honour be given to whom honour belongeth Rom. 13.7 and tribute to whom tribute belongeth There is also another division of Justice namely Of the person and Of the cause Justice of the person when a person is just and agreeable to the Law Justice of the person and of the cause Of the cause when he hath a just and good cause in any controversie whether the person himself be good or bad Herewith David doth oftentimes comfort himself in his Psalmes It is otherwise called The justice of a good conscience A briefe Table comprehending the partition of Justice set downe in the second Chapter of this tract of Justification Justice in generall is a conformity with God or with the Law of God Or it is a fulfilling of Gods Law This Justice is divided into 1. Uncreated justice which is God himselfe whose whole effence is meere Justice 2. Created justice which is an effect of God in reasonable creatures whereby they be conformable unto Gods Law It is divided into 1. Legall justice or justice of workes which is perfect obedience of the Law performed by Angels or Men. This again is distinguished into 1 Universall justice which is an observing of all the lawes which belong unto us It is divided into 1. Perfect justice which is an external and internal conformity with the Law of God and other lawes of men which concern us 2. Imperfect justice which is a conformity indeed but begun onely This is again subdivided into 1. Philosophicall or humane justice which is a knowledge of Gods Law and vertues imperfect obscure and weake c. 2. Christian justice which is a knowledge of God and his Law imperfect indeed yet apparent kindled in the heart by the holy Ghost through the Gospel and joyned with a serious inclination of the will and heart to obey God according to all his commandements 2. Particular justice which is a vertue giving to every man his owne and is divided into 1. Commutative justice which observeth an equality of things and prices in contracts and exchanges 2. Distributive justice which observeth a proportion in distributing offices goods rewards punishments 2. Evangelicall justice or justice of faith which is a fulfilling of the law performed not by us but by another for us that is the ransome of the Son of God imputed unto us 3. In what Justice differeth from Justification JVstice is the very conformity it selfe with the law and the fulfilling of the law and the thing whereby we are just before God which is the very satisfaction of Christ performed on the Crosse Justification is the application of that justice and by this application the thing whereby we are just even that justice and satisfaction of Christ is made ours and except that be made ours or applied and imputed unto us we cannot be just as neither the wall is made white except whitenesse be applyed unto it For even in like maner Justice differeth from Justification or justifying as whitenesse from whitening So application and imputation are not all one for imputation is not extended so far as application For God alone doth impute but we also doe apply unto us Now Justification is divided in like sort as is Justice For there is one Justification legall which is a working of conformity with God or with the Law of God in us Legall Justification This is begun in us by the holy Ghost when as we are regenerated There is another Justification evangelicall which is an application of his evangelicall justice unto us Evangelicall Justification or it is an imputation of anothers justice which is without us in Christ or it is an imputation and applying of Christs righteousness which he performed by dying for us on the Crosse and rising againe It is not a transfusing of the qualities into us but an assoiling and absolving us in judgement for anothers righteousnesse Wherefore Justification and Remission of sins are all one For to justifie is that God should not impute sin unto us What it is to justifie but accept us for just and absolve or pronounce us just and righteous for Christs justice imputed unto us That this word is thus to be understood is proved In thy sight shall no man living be justified that is shall not be absolved Psal 143.3 22. shall not be pronounced just to wit by inherent righteousnesse Blessed are they Psal 32.1 2. Rom. 4.7 whose iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord imputeth no sin Out of these words Paul interpreteth justification to be the remission of sins where the word impute is seven times used Object Hee that is just and righteous is conformed and agreeable to the law To justifie is to make just Therefore to justifie is to make one agreeable to the law All this is granted To justifie is to make one agreeable unto the law either in himselfe which is called our own justice inherent infused legall justice or in another which we terme imputed righteousnesse righteousnesse of faith the righteousnesse of the Gospel and anothers righteousnesse because it is not inherent in us but in Christ this is also a conformity with the law Rom. 3.31 For faith maketh not the law to be of none effect but establisheth it And such now is our Justice and Justification For the question is concerning that righteousnesse whereby we sinners are just in this life before God not of that whereby we shall be just in the other life or had bin just before the fall if man had not sinned 4. What is our justice or righteousnesse before God Our righteousness is Christs satisfaction which consisteth in his humiliation OVr justice or righteousnesse that is the justice or righteousnesse of the Gospel whereby wee are just in the sight of God is not our conformity with the law nor our good workes nor our faith but it is Christs satisfaction onely performed unto the law for us or the punishments which hee sustained for us and so his whole humiliation from the beginning of his conception untill his glorification that is his taking of flesh his undertaking of servitude penury ignominy and infirmity his suffering of that bitter passion and death all which he did undergo for us but willingly finally whatsoever he did or suffered whereunto himselfe as being just and the Sonne of God was not bound and that humiliation and satisfaction freely of God imputed unto us his faithfull and beleevers For that satisfaction is equivalent either to the fulfilling of the law by obedience or to the abiding of eternall punishment for sin 1. Cor. 2.2 Col. 2.10 Rom. 5.19 Esay 53.5 6. Luke 22.20 Rom. 3.24 25. 4.7 5.9 10. to one of which wee were bound by the law I esteemed not to know any thing among you save