Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	justify_v	sever_v	857	5	13.9733	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41483	The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie.	Goodwin, John, 1594?-1665.	1659 (1659)	Wing G1150A; ESTC R221574	62,441	91

of that Justification which the Scripture so constantly as we have heard ascribeth unto Faith 2. Concerning that Faith unto which the Justification mentioned is ascribed the Scripture describeth it with much variety in respect of its object Sometimes it calleth it a Believing God Rom. 4. 3. Jam. 2. 23 Sometimes a Believing on God Joh. 12 44. Sometimes a believing in God or in the Lord Act. 16. 34. Joh. 14. ● Act. 9. 42. Once it is called the Faith of the operation of God who raised Christ from the dead Col. 2. 12. Sometimes a believing on Christ or on the Son of God or on the Lord Act. 11. 17. Joh. 3. 18 12. 37. 1 Joh. 5 10. besides many other places Sometimes again it is called a believing in Christ Joh 3. 15 and so in Jesus Rom. 3. 26 and oft elsewhere Otherwhile it is expressed by believing Christ or the Son Joh. 3. 36. Sometimes by a believing that Christ is Christ the Son of God that was to come into the World Joh. 11. 27. and again a believing that Jesus Christ is the Son of God Act. 8. 37. See also Joh. 8. 24. and again Joh. 11. 47. Sometimes it is called a believing in Christs name Joh. 1. 12. Joh. 2. 23. Joh. 3. 18. It is very possible that yet there may be in the Scriptures a greater variety of Denominations or Expressions of that Faith which justifieth in reference to its object then that now represented But all these that have been mentioned and I doubt nor but those others also supernumerary unto these if any such there be are of an easie and ready reducement into one and the same notion and import But that distinguishing character one or more of the justifying Faith which we are at present enquiring after respecteth not the Object but the Intrinsick nature or complexion of it The Scripture in reference hereunto sometime describeth it to be a believing in the heart Rom. 10. 9. Other while a believing with the heart Rom. 10. 10. Sometimes again a believing with all the heart Act. 8. 37. It is twice called a Faith unfeigned 1 Tim. 1. 5. 2 Tim. 1. 5. The Faith of a spurious kinde and which differs in nature worth and value from it is termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dead Faith Jam 2. 17. 20. 26. and by consequence the true Faith which justifieth must be understood to be a living Faith But the most appropriate nature of this Faith or the property of it which is most considerable and which indeed upon the matter includeth all the other now mentioned and most emphatically differenceth it from all other kindes of Faith which want the Seal of God to make them justifying is that declared and asserted by the Apostle Paul Gal. 5. 6 where the Holy Ghost guided his Pen to these words For in Jesus Christ i. e. in the Doctrine of Jesus Christ and by the tenor and import of the Gospell neither Circumcision availeth any thing viz. towards any mans Justification before God nor uncircumcision but Faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} effectually operative or throughly working by love His meaning is that such a Faith in God which is raised or wrought in a man by means of Jesus Christ as given by God unto men for a Saviour and which withall is spiritfull lively and active in provoking the Soul in which it resides to the love of God and Men and to wayes and works suteable to such an affection is the only thing or means designed authorized and appointed by God to bring men into part and fellowship of that Justification or Remission of sins which hath been purchased or procured by the death of Jesus Christ for men A Faith of this Genius temper and complexion borroweth no aid help or assistance from any of her children I mean from any of those good works which proceed from her for or towards that justifying of men with that Justification which standeth in Remission of Sins she is by vertue of that authority derived unto her by God self-sufficient to give this great and happy investiture unto men yea should she die before she had opportunity to bring forth she would do that worthy service to him that had conceived her It is true as concerning that Justification of which the Apostle James speaks so much in his second Chapter which is a Justification of a person testified declared published or made known the Faith we speak of standeth in need of the help and Cooperation as the same Apostle there speaks v. 22. of her Children God himself will not report any man justified I mean any man capable of Good works nor would he have any man of this capacity judged or reputed by others a justified person who hath not justified or commended his Faith by such works But this by the way to vindicate and clear the Interest of Faith in the great business of Justification and to sever it from that of Works not more contended for then confounded with it by some To conclude this Section The vertue or power by which Faith justifieth it receiveth from the designation ordinance appointment or Decree of God The manner how it justifieth is by the giving of men Interest or part in the great benefit of Remission of sins purchased by Christ according to the tenor of Gods Ordinance or Decree in that behalf They who conceive or teach that Faith justifieth as it is an Instrument receiving Christs righteousnesse or Christ himself unadvisedly stamble at that Popish notion as it is frequently charged upon men of that perswasion by Protestant Writers which placeth the justifying nature or vertue of Faith in somewhat in some worth that is essential and intrinsick to it For evident it is that there is nothing more inward or essential unto Faith then the receiving of Christ or Christs Righteousnesse this being the very nature and substance of it Whereas the Ordinance Will or Decree of God which investeth Faith or the receiving of Christ with the great priviledge or power of justifying men is apparently extrinsecal and extra-essential to it and so ministreth no occasion in the least unto Faith to boast of any excellency or considerablenesse of worth in it self but resolves that which is of that high and Sacred concernment in it unto men as viz. to justifie and to save them into the Grace and good pleasure of God But I have given an account of my judgement touching this point somewhat more at large elsewhere And this at present may serve to clear the Interest of Faith in or about Justification and to shew particularly and distinctly what part it acteth in the Investiture of men who have sinned with that Blessednesse 12. Concerning Repentance that it also is no Stranger Sect. 12 unto Justification or Remission of sins but hath a very material imployment or part assigned unto it by God about the enstating of sinners therein is the frequent and distinct

Meaning that they could have no reasonable ground to believe that they were discharged or acquitted by God from the Debt or guilt of their sins by means of the death of Christ if he should be detained in the Prison of Death the Grave until now and not have been raised again and set at liberty So then the rising again or rather the raising again of Christ from the dead by God the Father justifieth believing sinners as it were argumentatively and as exhibiting a rationall ground unto them whereon to build their Faith of a full and perfect Attonement made by Christ in his death for them or for their sins by which Faith according unto and by vertue of that Promise made or the Law enacted by God in that behalf they come to be justified Sect. 9 9. The Prophet Isaiah bringeth in God the Father speaking thus of his Son Christ By his knowledge shall my righteous Servant justifie many for he shall bear their Iniquities Isa. 53. 11. That the Particle or Pronoun His is here to be taken objectively not subjectively a construction frequent in Scripture is I presume the award of every mans Understanding So that by his knowledge the knowledge of Christ is meant the knowledge of himself which he shall propagate in the World by the Ministry of the Gospel and by means of this knowledge of him many shall be justified according to that of the Apostle We who are Jews by nature and not sinners of the Gentiles knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ i. By Christ believed on as he explains himself in the verse next following But if whilst we seek to be justified by Christ c. Whence by the way it may be observed that to be justified by Christ and by Faith or believing in Christ is of one and the same import So then the knowledge of Christ is or may be sayd to justifie men in somewhat a remote sense viz. As it is a ground of encouragement unto them to believe on him by which believing they are immediatly justified 10. Men are sayd in Scripture as well to be Justified as Sect. 10 Sanctified by the Spirit of God and this as Justification is distinguished from Sanctification But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Some Exposito●s indeed understand the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yee were justified not of Justification properly so called or which standeth in remission of sins but of such a justification which consisteth in a progress or proficiency in Righteousness or in the profession and practice of Christianity For the justification of which Exposition they plead the exigency of the order or gradation in the Text it self as also the like use or signification of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of Apocal. 22. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let him that is righteous or just be justified still i. As the Expositers we speak of interpret Let him encrease and make forward in wayes of righteousness It must be acknowledged that to grow in grace and proceed in holiness and righteousness from day to day may be called a mans justification in a declarative or arguitive sense viz. As they argue or declare a man to be a justified pe●son and his Faith to be of the right kind a living and growing Faith yea they may be termed a mans justification as they are just matter of his app●obation and commendation which in many cases are used in a sense parallel to that of the word Justification as 't is used sometimes But the Justification which is the S●bject of our present Discourse doth not consist in any Action one or more nor in any Quality one or more but rather in a state or condition viz. Such whereinto a person is translated or brought by the pardon of his sins or sentence of absolution awarded by God Nor need we take the word Justification in the Scripture lately cited 1 Cor. 6. 11. in any other sense but this For Justification in this sense may be asc●ibed to the Holy Ghost as he hath a speciall and appropriate hand in raising the work of Faith by which men are thus justified in the hearts of those who do believe in which respect Faith is registred by the Apostle Paul amongst the fruits of the Spirit Gal. 5. 22. and by his Fellow Apostle Peter they who believe are sayd to obey the truth speaking of the obediency of Faith to the Gospel through the Spirit 1 Pet. 1. 22. and Act. 18. 27. The Christians in Ach●ia are sayd to have believed through grace i Through the grace of God in his vouchsafement of his Spirit unto them by whom they were enabled to believe yea and actually believed Now then according to the known Maxime or Principle in reason Quod est causa causae est causa causati That which is the Cause of any Cause producing an Effect is the cause of the Effect it self as well as of the Cause producing it Faith being the cause or means of Justification and the Spirit the cause of Faith Justification may as truly and not much less properly be attributed unto the Spirit as unto Faith Sect. 11 11. That Faith justifieth is the constant assertion of the Scripture and the Architectonicall Doctrine of the Gospel Therefore being justified by Faith we have peace with God Rom. 5. 1. Again Therefore we conclude that a man is justified by Faith without the Works of the Law Rom. 3. 28. Yet once more to spare Citations in a case so generally known We who are Jews by nature and not sinners of the Gentiles Knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law c. Gal. 2. 15 16. By the way upon occasion of these with many the like passages in the New Testament wherein Justification by Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresly affirmed I cannot but mention my dislike of their strein in teaching who lay down and deliver it to the people for a Doctrine positively and plainly that men are not justified by Faith or by believing Doubtless it is not convenient or comely positively to deliver or assert that for a Doctrine of Truth which is so diametrally opposite to the frequent cleer and express words of the Scripture If there be a limited sence to be put upon such passages wherein a Truth is commonly and from place to place held forth in the Scriptures this may conveniently and timously enough be done in the Explication or Opening

of the Doctrine But I judge it very incongruous for any Minister of the Gospel to set up a Doctrine as it were in defiance of or in Contest against any thing so frequently and so directly in terminis affirmed in the Scriptures as Justification by Faith And doubtlesse men need not be at all tender or afraid to deliver this positively for a Doctrine of Evangelical Truth that men are justified by Faith yea or by Faith alone if they do but declare or signifie withall 1. What the Scripture means by that Justification which it ascribeth unto Faith 2 What it means by that Faith unto which it ascribeth Justification For 1. that Justification which the Scripture attributeth unto Faith is precisely that which consisteth in Remission of sins as the Apostle plainly teacheth Rom. 3. 25. but more largely Rom. 4. 1 2 3 4 5 6 7 8. to omit other places Now certain it is that no kinde of works whatsoever enjoyned in the Moral Law have any thing at all little or much to doe about Remission of Sins or in the procurement or obtaining of it For in case a man should transgresse the Law or sin only once and this in the lightest manner and should for ten thousand years together afterwards with all possible exactnesse observe and keep this Law yet this long Tract or Series of Obedience or good Works would not make his Attonement for that Sin nor bring him off from the Guilt of it with Peace and Safety The reason is signified by the Apostle Heb. 9. 22. Without shedding of Bloud there is no Remission The Wisdome and Righteousnesse of God did not judge it reasonable or meet that the payment of one Debt by the Creature though amounting to never so great a Summe should satisfie for the Non-payment of another Now the most exact Obedience that can be performed or yielded unto the Law of God by any Creature whilest it hath any being is but a debt due from this Creature unto God Therefore no Obedience in this kinde can satisfie for or attone either in whole or in part the least Disobedience or Transgression So that Justification from sin as the Scripture phrase is Act. 13. 39. i. which standeth in Remision of sins cannot be purchased or procured but by the Death or Blood-shed of him that should undertake the Redemption of Sinners Only God was pleased to decree or make this for a Law which the Apostle calleth the Law of Faith Rom 3. 27. that Faith or believing in him through Christ should interess men in the benefit or blessing of the Death and Bloud-shed of Christ i. in that Remission of Sins which was purchased by his Death And in this consideration Faith justifieth viz. by vertue of the Soveraign Authority of that most Gracious Decree or Law of God wherein he hath said or decreed that it shall intitle men unto or in-right them in part and fellowship of that benefit of the Death of Christ which consisteth in Forgivenesse of Sins or which comes much to the same as it is a Qualification or condition ordained covenanted or appointed by God to bring upon those in whom it shall be found the great Blessing of that Pardon of Sin which Christ hath obtained for Men by his Blood And because God hath not passed any such Decree nor made any such Law concerning good works as viz. that these shall bring men into Communion of the benefit of Remission of Sins purchased by the Death of Christ therefore they have nothing to doe to justifie men in this notion or sense of the word Justification If by Justification we mean approbation commendation acquitting from blame or the like in which sense also the word is frequently used in the Scriptures * Good Works are proper and necess ry thus to justifie us both in the sight of God and Men only with this Explication or Proviso viz. that men live to meet with Opportunities for the doing of such works after their true believing For otherwise if the case should so happen that a true Believer should be taken away by Death the next moment to that in which he first believed it is not to be thought but that he should die not simply with his sins pardoned but under the approbation of God also Therefore Good Works in actu exercito as the Schoolmen speak or actually performed are not absolutely universally or in every case that may possibly happen necessary no not to that Justification it self which simpathizeth as hath been said in import with Approbation Commendation Vindication from blame imputed or the like It is true in actu signato or as they are Radically Seminally or Vertually included in that Faith which justifieth by Remission of sins of which more presently so they are universally and in all cases possible if we speak of persons capable by Years and Discretion of Believing necessary thereunto And God who accepteth the Will for the Deed when men want opportunity or means for Action looketh upon those good Works which are conceived in the Womb of a true and unfeigned Faith as actually performed and done when such a Faith wants means time or opportunity to bring forth In this notion our Saviour himself must be understood to speak at least in reference unto many of those to whom he speaketh if he be conceived to speak unto all standing on his right hand which I judge to be the more rational to suppose Mat. 25. 34 35 36. Come ye Blessed of my Father For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a Stranger and ye took me in Naked and ye cloathed me I was sick and ye visited me I was in Prison and ye came unto me Doubtlesse some yea a considerable party of those to whom the Lord Christ will expresse himself thus in that Great Day will be such who had been poor in the dayes of their Flesh and afflicted and stood in need of being relieved by their Christian Brethren better accommodated in the World then they and in whose relief Christ will acknowledge himself relieved v. 40. Therefore such as these had not been in a condition or capacity to minister actually unto the wants and necessities of other poor Christians in those respective Supplies and Accommodations here specified and yet we finde according to our late supposition that Christ gives the same testimony unto them for these services of Charity which he gives unto those that had actually performed them His meaning then must be that even these poor distressed Saints who had not wherewith either to cloath the naked or to give entertainment unto Strangers actually yet had both one and other the same works and services of Christian commiseration and charity here mentioned in the Bowels of the same kinde of Faith out of which they actually proceeded from their better World-provided Brethren and were performed by them But this occasionally here and by the way for the better Explication

Justification opened by understanding considering and believing it with a sound and living Faith and such which is operative by love The Scripture gives a loud and distinct sound of all these things and somewhat further of them hereafter Thirdly God contributeth yet further towards the justification of a sinner by his Soveraign Authority For by means hereof that Law or Decree according to the Tenor and by vertue of which the sinner is justified of which somewhat more presently becomes inviolable uncontrollable and not lyable to any over-rulement or nullification by any power or Authority whatsoever according to that of the Apostle Paul It is God that justifieth who is he that condemneth Rom. 8. 33. Meaning that there is no person or creature whatsoever that hath any authority or power to recind or make invalid that Act or rather that Law of God wherein and according unto which he justifieth a sinner which nevertheless might be done and so the justification of the believing sinner fall to the ground and his person notwithstanding his justification by God be lyable to condemnation if the Authority of God by which he is justified were subordinate and not soveraign or supream 4. And lastly God contributeth towards the justification of a sinner In actu excercito that reall help and assistance by his Spirit in conjunction with other means of ●n externall nature by which the sinner is enabled to believe in Jesus Christ and this with a living and operative Faith and so by vertue of that Decree or Law of his concerning Justification He that believeth in my Son Jesus Christ is or shall hereby be justified he comes to be interessed in that state of blessedness as David terms it I mean Justification Sect. 2 Secondly The Grace of God as it importeth the divine Attribute commonly known by that name for sometimes the word signifieth the Act or acting of this Attribute and otherwhile the happy success or effect of this acting contributeth towards the justification of a sinner as it effectually disposeth him to shew kindness and do good where there is no preceding Merit nor any provocation Motive or Inducement administred why he should either shew the one or do the other and more particularly as it thus disposeth him to give his only begotten Son unto those to whom he was no wayes indebted or engaged for any Courtesie and to impute Faith for Righteousness unto that is to justifie a believing sinner who hath deserved no favour or respects of love either in this kind or any other from him but the contrary In this respect and consideration we are sayd to be Justified freely by his Grace Rom. 3. 24 Tit. 3. 7. and to be saved by Grace Eph. 2. 58. We are sayd to be justified freely or Gift-wise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by his grace not so much I conceive if at all because we are justified upon the account of the satisfaction made by Christ for our sins in his death in this respect we may rather be sayd to be justified righteously or justly then freely by Grace But we are sayd to be justified freely by the Grace of God because Jesus Christ by whom we are justified and this justly and righteously on Gods part was given freely and out of meer Grace by God to bring this great blessedness upon us we having no wayes not only not obliged him to do any such great and worthy thing for us but on the other hand wholly dis-obliged him from us as his Creatures and provoked him by our rebellion against him So that in strictness of notion the Grace of God by which we are sayd to be freely justified is not meerly or simply Grace but in the Apostles Emphaticall expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 5. 20 that is Grace in her greatest super-redundancy and height of exaltation To do good where or from whence none hath been received is the genuine property of Grace to do good against evill or where and from whence injury and unkindnesses have been received is the property of grace wel advanced and of considerable growth and strength in the Soul But to do the greatest good which the Doer is capable of doing where and from whence he hath received the greatest evill which he is capable of suffering is the property of grace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it were overgrown and magnifying it self above it self in any limited or created perfection This is a true and lively Character of that grace by from or through which as the Scriture speaks we are justified and saved So then the grace of God justifieth us as it moved and prevailed with him first by the gift of Jesus Christ to put himself into a capacity of justifying us as or though Sinners and Offenders and 2. By acting according to this capacity to and in our actuall justification Thirdly Justification may be attributed to the Decree Sect. 3 of God I mean to the Decree of God concerning it because or as this ratifieth and establisheth it according to the terms on which it is granted and taketh place This is that which maketh Faith in Jesus Christ available and effectuall unto Justification which giveth vertue and force unto it I mean unto Faith for the production and raising of so glorious and blessed an effect as the justification and consequently the salvation of a Sinner is This is the will i. The pleasure purpose or Decree of him that sent me that every one which seeth the Son and believeth on him may have everlasting life which includes his Justification John 6. 40. By the way these words in this passage which seeth the Son do not express any essentiall part of the Will or Decree of God concerning either the justification or salvation of a Sinner but are inserted by Christ occasionally only viz. because the Jews with whom he now reasoned had the corporeall or externall sight of him and yet believed not on him v. 36. without which he affirmeth unto them in the place cited that such a sight of him would stand them in no stead as to matter of justification or salvation because the Will of God required of men Faith in him as well with the sight as without the sight of him in order to the obtaining of this For that the corporeall beholding of Christs person is not necessary by any Decree of God or otherwise either for the justification or salvation of men is evident by those words of Christ unto Thomas Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Joh. 20. 29. Now there is no blessedness of man without justification Rom. 4. 6. 7 8. So then it is the Decree purpose will or pleasure of God that gives being unto justification in that way wherein and upon those terms whereon it is now obtained Faith in Christ considered in it self and apart from the Decree of

God in that behalf although it be a means or condition of the best and most proper complexion or consideration for God to entertain or pitch upon in a Decree for justification yet would it not be a proper or sufficient means to justifie any man because in such a consideration I mean as separated or divided from the justifying Decree of God as it hath neither any naturall nor morall dignity or worth commensurable to so high and sacred an effect as Justification so neither would or could it have any Instituted or Superadded authority from any other hand whatsoever wherby to carry or atchieve it whereas if it be meet to suppose that the justifying Decree of God could or would have joyned it self or taken into communion with it self any other thing habit or act as suppose love humility patience or what ever besides Faith in Christ for the work of Justification this by vertue of the soveraign Authority or force of the divine Institution or decree in conjunction with it would have justified all those in whom they had been found Those Ordinances Vestments Ceremonies and Observations recorded and described Levit. 8. and elsewhere as enjoyned by God under the Law for the creation and consecration of Aaron and his Successors together with the inferiour Priests of the Tribe of Levi into their respective Offices of the Leviticall Priesthood were simply and in themselves considered very comely and proper for the investiture and making of Priests of this Order yet would no use or application of them to any person or persons of what Tribe or Family soeve● have made any Priest to serve at Gods Altar either with acceptation unto him or benefit unto the people had there not a Divine Institution or Law from God interceded for the authorizing or validating of these things to the making o● constituting of such Priests In which respect the Law is sayd to make men high Priests Heb. 7. 28. and consequently may as well be sayd to make Priests of the inferiour Order likewise In like manner though the●e be an aptitude in Faith in Christ above any other Grace or qualification for the justification of a Sinner yet that which makes it actually and effectually justifying is the Decree or Will of God in that behalf Yea the death of Christ it self would not be justifying as now it is did not the Will of God interpose for the authorizing of it in that kind according to what we read Heb. 10. 10. By the which Will viz. of God we are sanctified through the offering of the body of Jesus Christ once for all So that the Offering of it self of the body of Jesus Christ doth not sanctifie and by the same reason doth not justifie men but as appointed or ordained by the Will of God hereunto or to speak more warily and properly not without the authoritative concurrence of the Will of God with it for the exhibition of such a benefit or blessing unto the World Sect. 4 Fourthly The Authority of God being as hath been sayd soveraign and supream and so the act award and determination of it not obnoxious to any defeisance check or annulment by any other Authority whatsoever contributes unto the justification of a sinner I mean unto the Justification which himself hath contrived and declared for such in his word full and finall and irreversible ratification and establishment This is that which the Apostle cleerly supposeth or implies where he demands Who shall lay any thing to the charge of Gods Elect i. e. Of those who believe as is evident It is God that justifieth as if he should say If it were any other but God who should justifie them although in the same way wherein God now justifieth them yet might their Justification be repeatable at least by God and further matter of accusation might be layd to their charge But now God being he that justifieth them and there being none above him nor yet equall unto him in Authority the●e is no fear that their justification should be obstructed recinded or made invalid by any whosoever or that any further Crime or matter of guilt should be charged upon them that should be of force by any equitable Law whatsoever or otherwise to condemn them Sect. 5 Fifthly Christ as God may be sayd to justifie in all those considerations or respects wherein Justification hath been ascribed unto God yea being one and the same God in nature and essence with the Father he acteth and doeth all the same things in reference to the Creature in conjunctiou and communion with him Secondly Being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God and Man or Man subsisting in the humane Nature personally united to the Godhead by the willing offering up of himself as a Lamb without spot in Sacrifice unto God the Father he made Attonement for Sinners in such a sense wherein the Scripture is to be understood when it so speaketh notwithstanding his Justice and perfect hatred of sin yea notwithstanding his threatning of Adam and all his Posterity with death in case of his sinning The death of a Person of that transcendent worth and dignity was in true esteem and so judged by the un-erring understanding and wisdome of God a valuable and equitable consideration why he should actually and without any other thing intervening pardon the ●in of the world as it is called Joh. 1. 29. that is the sin of Adam as imputed or communicated in the guilt of it unto all his Posterity together with all the actuall sins of all such of his Posterity as should believe in him To say that Christ by his sufferings merited either the justification or salvation of those who should believe in him as it is no Scripture expression so neither is it exegeticall or explicative of any Scripture expression nor as far as at present my memory serveth me expressive of any Scripture notion and however it is too narrow and scant an expression of that Grace of of God in the death of Christ herein commended by him both unto men and Angels unless we shall exclude from this Grace all Infants dying in Infancy or before they are arriv'd at a capacity of believing And as it is not so proper to say that the blood of Bulls and Goats c. under the Law merited those Leviticall purgations or sanctifications which yet they who were ceremonially unclean obtained by them as to say that they were a competent and sufficient satisfaction and so esteemed by God for such uncleannesses and so dissolved the guilt contracted by them In like manner it is more agreeable to Scripture both notion and phrase and to the nature of the thing it self to say that Christ in or by his death being so highly considerable as it was made or gave satisfaction for the sins of men and hereby made way for the pardon and remission of them by God then to say that by his death he merited the pardon of these sins or the