the Kings Maiestie the Queene and Prince the priuie CouÌ„cell Magistrates and CommoÌ„s of this land specially haue mercie as vpon this familie and euery member of the same so also vpon all our friends and Parents according vnto the flesh and continue thy Gospel vnto vs and to our posteritie after vs euen for thy deare Sonne Iesus Christ his sake in whose name we further pray vnto thee as hee hath taught vs saying O our Father which art in heauen c. Let thy mighty hand and out stretched arme O Lord be still our defence thy mercie and louing kindnesse in Iesus Christ thy deare Son our saluation thy true and holie word our instruction thy grace and holie Spirit our comfort and consolation vnto the end and in the end Amen The Lord blesse vs and saue vs the Lord make his face to shine vpon vs and be mercifull vnto vs The Lord turne his fauourable â—â—untenance toward vs and this night and euermore vouchsafe to send vs thy euerlasting peace Amen The Grace of our Lord Iesus Christ and the loue of God and the fellowship of the holy Ghost be with vs all euermore Amen A PRAYER TO BE said for a sicke man or by the sick man himselfe altring but the person O Most merciful God gracious Father which through corporal diseases puttest vs in minde of our mortalitie and also callest to repentance we acknowledge that vnto thee belongeth health and saluation thou raisest vp and castest downe thou makest sicke and makest whole thou restorest to life and takest away by death We thy vnworthy seruants doe here present our selues before thy heauenly Maiestie in the name and mediation of thy dearest Son Iesus Christ humbly praying thee in the behalfe of this thy poore seruant that lieth visited vnder thy hand that thou wouldest not rebuke him in thine anger nor chasten him in thy wrath Haue mercy on him O Lord for he is weake O Lord heale him for his bones are vexed Wee know O Lord and himselfe acknowledgeth that being of the same mould that we are and descended froÌ„ the same loines he must needes be infected with the same corruption of originall sin that wee are and also subiect to the same death and damnation But O gracious louing Father wee beseech thee seale in his heart by thy holy Spirit the forgiuenes of all his sinnes lay not to his charge what he hath said or done amisse throughout the whole course of his life but reare him vp in hope and let thy holy Spirit lead him vnto the throne of thy mercy Let the sweet feeling taste of a liuely faith distast al corruptioÌ„s that are in him that his sinfull body and soule may be cleered and washed by the blood of thy Son And if this his sicknesse be not vnto the death may it please thee O Lord to help him vpon the bed of his sorrow turne the whole palate of his weaknes into ioy Heale him he shal be whole saue thou him he shall bee saued Deliuer him from the pit of corruption for the graue will not acknowledge thee nor death confesse thee but the liuing we say the liuing will extol thee for euermore But if it be more expedient for him to die then to liue theÌ„ deale with him according to thy wil O Lord coÌ„maÌ„d his soul to be receiued in peace which we coÌ„mend into thy hands that hast redeemed it Take froÌ„ him all the feare sorrowes of death and giue him a through streÌ„gth against all the assaults of the diuell that he may haue a perfect victory Rayse the siege of his spiritual enemies that are round about him and let thy gracious defeÌ„ce protection be ouer him to keep him fast to thee thy truth to the end And good Lord shew this mercy vpoÌ„ him that the knowledge of thy Gospel which he hath learned since thou hast called him thereby may now staÌ„d him in steed releeue his faith that in the knowledge of thee and of himselfe he may haue true repentance that he may yeeld vnto thee true obedience be thaÌ„kfull whatsoeuer thou shalt do vnto him in regard of thy glorie and of those ioyes which thou hast prepared for him he may willingly forsake this present euil world come vnto thee fighting a good fight fighting with ioy and so receauing an vncorruptible crowne may liue with thee for euer and euer And now good Father for vs that are about him teach vs to know our owne weaknes that we may worthily thinke of the frailties of our vaine and transitory life that wee may prepare our selues vnto death alwaies to be in a readines looking vp to that euerlasting kingdom which thou hast purchased for vs. Grant these things we huÌ„bly beseech thee both for him and for vs for Christ Iesus sake our only Sauiour and Mediator Amen Reuel 7.12 Amen Praise and Glory and VVisdome and Thankes and Honor and Power Might be vnto our God for euermore Amen FINIS
in himself and from himselfe according to the vnsearchable riches of the glory of his grace Eph. 2.8.9 Tit. 3.5 No Preparation in vs to Iustification 8 Whereupon it is manifest that there can bee no Disposition of our selues or Preparation by vs to induce this forme of Iustification 9 For albeit there are two principall degrees of Preparation that go before Iustification if not in time yet in nature to wit the sense of our owne Miserie and a confused knowledge of the Mercie of God yet all this maketh nothing for the Efficient Cause not only of condignity as the Schoole-men speake but not of congruence The Externall Efficient 10 The Externall impellent Cause of this Efficient is Christ aswell in respect of his Merite as also of his Efficacie and operation 11 Of his Merite Because hee acquired the benefit of Iustification vnto vs both by his Actiue and Passiue obedience by his life and death 1. Tim. 2.6 1. Ioh. 1.7 12 Of his Efficacie Because he applieth effectually the acquired benefit of Iustification vnto vs both by offering it in the preaching of his Word and also by conferring the same by the inward effectual operation of his holie Spirit Rom. 1.16 2. Cor. 5.19 13 But that we may more plainely declare how God is the Efficient Cause of our Iustification How God is said to Iustifie wee must diligently obserue that the Maner of Effecting wherby God is said to iustifie is diuerse and sundrie 1. By works 14 I. God is said to Iustifie by Works and inherent Righteousnes So he iustifieth the blessed Angels So also hee should haue Iustified Man if he had not fallen And thus the Israelites sought Iustification by the workes of the Law Rom. 9.31.32 2. By Faith 15 II. God is said to Iustifie of Faith or by Faith By Faith I vnderstand Christ his righteousnes or Satisfactiō or Obedience or Merits being apprehended by Faith Note wel 16 In this manner of Iustifying are comprehended two things 1. Christ or the Merits of Christ 2. Our Faith without which the Merits of Christ cannot be applied vnto vs effectually for our Iustificatiō 17 This Merite of Christ is the cause of all Spirituall blessings in the execution of the decree of Election which God bestoweth vpon vs though after a diuerse manner 18 I say in the Execution of the decree of Election The merit of Christ cannot be the cause of Election because the Merit of Christ cannot be the cause of Election it self but onely Gods good pleasure proceeding of his meere loue mercie Luk. 12.32 Rom. 11.5 Eph. 1.5 1. Deut. 7.7.8 Deut. 10.15 19 I. Because the Merite of Christ was not from all eternitie 20 II. Because Christ himself as he is the Mediator was elected frō before the foundation of the world Esa 42.1 Mat. 12.18 1. Pet. 1.20 1. Pet. 2.5 21 III. Because the Merit of Christ is an effect of our eternall Election for therefore Christ merited for vs because wee were Elected 22 But Christ may well bee said to bee the Materiall Cause of our Election Note if wee take the matter for the Subiect or Matter in which Eph. 1.4 He elected vs in him that is in Christ for Christ is the head in which is grounded the election of the members The merit of Christ the efficient cause of Vocation 23 To returne to our purpose Christ and his merit is the Efficient Cause of our Effectuall vocatiō or Calling which is not from all eternitie but in time yet without respect vnto Faith seeing Faith is but then giuen and is the second part of our calling Of Iustification 24 Againe Christ and his Merite is the cause of our Iustification but not without Faith wherewith in Effectual calling we haue apprehended and laid hold on him And of Glorification 25 Lastly Christ and his merit is the cause of our Glorification but with Faith apprehending the imputed righteousnesse of Christ in Iustification 26 Hereby wee see that Man is Iustified by the Merits of Christ as it were by a manner or way whereby God iustifieth him but not without Faith apprehending that Merit being offered in Effectuall Calling 27 Whereupon the Apostle vnto the Rom. and Gal. expresseth this manner which is a certaine compoūd thing by the onely name of Faith wherunto sometimes he ioyneth Iesus Christ as Rom. 3.22 The righteousnes of God by the faith of Iesus Christ So Gal. 2.16 Man is iustified by the faith of Iesus Christ And Rom. 3.25 Through Faith in his blood 28 III. God is said to iustifie by his Grace Mercy 3. By grace And certainely this Grace doth excellently well agree with Faith but not at all with Workes Rom. 11.6 Ephes 2.8.9 These speeches doe well agree together God iustifieth by Faith and God iustifieth by Grace which cannot be affirmed of Workes 29 But heere Question may bee moued concerning the Order of these two Question Whether Faith or Grace go before Whether Faith bee the cause of Grace or contrariwise whether Grace bee the cause of Faith Answere Faith goeth before the grace of Iustification 30 I Answere Faith goeth before Grace followeth after Faith that is Christ and his merits being apprehended by Faith in Effectuall Calling is the cause of the new Grace whereby GOD iustifieth a man 31 And to speake more plainely hereof Note well All spirituall blessings in the executiō of Gods decree of Election as Vocation Iustification and Glorification do proceed from Gods Grace For example 32 In Effectuall Calling the first thing is the Merite of Christ then followeth the Grace of GOD after commeth Vocation 33 So also in Iustification first is the Merite of Christ which was apprehended in Vocation then there is the Grace of God whereof proceedeth Iustification 34 And likewise in Glorification the first is the Merit of Christ being imputed in Iustification and apprehended by Faith next followeth the Grace of God and then Glorification 35 Herein stands the difference that in Effectuall Vocation or Calling the onely Merite of Christ without our faith is the cause of Grace 36 But in Iustification Glorification the Merit of Christ being apprehended by Faith is the cause of Grace 37 Out of these things which wee haue said it is euident that Faith or Christ and his merit apprehended by faith is the cause of that Grace whereby God iustifieth man 38 Whereupon after that the Apostle had said Rom. 3.24 Wee are iustified freely that is by his grace presently hee addeth through the redemption that is in Christ Iesus noting thereby the cause of that Grace whereby we are iustified namely the Redēption of Christ apprehended by faith in Effectuall calling 39 And Rom. 4.16 Therefore is the inheritance by Faith that it might come by Grace in which words the Apostle in mateth that life eternall is therefore of Faith that there might bee place for Grace which is the Effect of
THE MYSTERIE OF Redemption OR THE PARTICVLAR manner how Man is Redeemed from Sinne Iustified before God and made partaker of euerlasting Life DESCRIBING THE Nature Causes Parts Properties and Effects of Iustification WITH DIVERS SWEET AND comfortable Prayers interposed betweene euerie Chapter AT LONDON Imprinted by Felix Kyngston for VVilliam Cotton 1607. TO THE WORSHIPFVLL MY euer-honored Mother Mris ELIZABETH POVVEL all Prosperitie and Happines externall internall eternall IT is a speciall point of the duty of Children towards their Parents as in presence by seruiceable offices so in absence by other effectual significations to yeeld proofe of their thākful minds which neither any Child can omitte without touch of ingratitude nor any Parent forbeare vvithout iust reproofe Wherefore most louing and deare Mother lest I should seeme to neglect the roote out of which I brāched to forget the secondary Auctor of my being or not to remēber her to whō I owe my selfe after a long pursuite in a painfull chace I now returne you such a pray as you were wont to loue desiring therby to procure your Blessing You are not ignorant that these many yeares past I haue studied and practised spirituall Physicke trauelling in the Scrutinie of the maladies medicines incident proper to Soules heere I offer vnto you a present of my profession I haue prepared abundāce of the bread of Angels for the repast of your Soule that your kindnesse in some part my bee counteruailed and my dutie in some sort not left vnperformed Hitherto I haue principallie labored for others but who hath more interestin the grape then shee that planted the vine who more right vnto the crop then shee that sowed the corne Despise not the tēdernes of my years neither deeme that God measureth his indowments by nūber of daies Hoarie senses are oftē couched vnder greene lockes some are riper in the Spring then others in the Autumne of their age a litle cloud may cast a large showre and oftentimes GOD reuealeth that to Babes which he cōcealeth from the VVisest which I alleage not to clayme any prerogatiue surmounting the rate of vsuall habilities but to auoide all touch of presumption in aduising my Elders You haue the preheminence in carnall consanguinity but in spiritual alliance wee are of equall proximitie to our heauenly Father And hee may bee a Father to the Soule that is a Son to the Body requite the benefit of his temporarie life by teaching his Parent how to eschew eternall death Neither do I speak this as if I were ignorāt you were alreadie impathed in your voiage towards the Celestiall Hierusalem the first steps wherunto your self taught me but that there may be some rubbes in the way which I happily by reason of my more diligēt search therin being a professed Guid may sooner descry without dishonour to your age or disparagmēt to your person giue you warning to auoid thē Thus dear Mother recōmending vnto you my most bounden duty and hūbly desiring that my sincere affectiō may finde excuse of my boldnes I take my leaue From LONDON-HOVSE this 18. day of Nouember 1606. Your most obedient and affectionate Sonne Gabriel Powel TO THE CHRIstian Reader CHristian Reader Jf thou doest seriouslie desire to learne the Mystery of thy Redemption to vnderstand the holy Scriptures to bee cleansed frō thy sins to bee filled with graces to bee enriched with vertues to gouerne thy selfe in prosperitie to be comforted in aduersitie to triumph ouer thine enemies to be enflamed in meditatiō to perseuere in deuotiō briefely to dye happily and to liue eternally Exercise thy selfe in this small Manuall wherein is the direct way vnto Heauen plainly discouered the passage euidently cleared the lets perfectly remoued and the Trauailer exceedingly comforted Farewell THE CONTENTS of this Booke A Praier for Grace and Wisedome to vnderstand the Mystery of our Redemptiō pag. 3 CHAP. I. What Iustification is pag. 8 Confession of Sinnes with Prayer for Remission pag. 19 CHAP. II. The manner and order of Iustification where also is handled of Vocation pag. 29 The Sinners Resignation of himselfe into the hands of his Redeemer pag. 42 CHAP. III. Of the Causes of Iustification and first of the Efficient Cause pag. 48 A Prayer for Faith p. 85 CHAP. IV. Of the Material Cause of Iustification pag. 88 A Prayer for liuely sense and assurance of our Iustification pag. 96 CHAP. V. Of the Formal Cause of our Iustification pag. 100 A Thankesgiuing for our Iustification intermixt with Confession and Prayer pag. 106 CHAP. VI. Of the Finall Cause of Iustification pag. 112 A Prayer for eternall life pag. 114 CHAP. VII Of the Parts of Iustification pag. 120 A patheticall Prayer against the temptations of Satan pag. 152 CHAP. VIII Of the Properties of Iustification pag. 157 A Prayer for Sanctification pag. 173 CHAP. IX Of the Effects of Iustification pag. 180 A Thankesgiuing for our Redemptiō ioyned with Prayer pag. 193 A Morning Prayer for a priuate Familie p. 204 An Euening Prayer for a priuate Familie p. 212 A Prayer to be said for a Sicke-man or by the Sicke-man himselfe altering but only the person pag. 221 THE MYSTERY of Redemption QVESTION Seeing all men by nature are sinners Rom. 3.24 destitute of the glorie of God and consequētly subiect vnto temporall and eternall death how may we escape this fearefull and heauie Judgement ANSVVERE Wee cannot escape Gods Iudgements against vs for our sinnes except we bee reconciled vnto him and iustified in his sight Which that wee may the better apprehēd and attaine vnto it is necessarie that we consider both the Nature and Properties of Iustification and also the meanes and manner how it is wrought in vs. A PRAYER FOR Grace and Wisedome to vnderstand the Mysterie of our Redemption ALmighty and euerlasting God and in Christ Iesus our most gracious and mercifull Father I thy poore seruant miserable wretched sinner do humbly prostrate my self before the heauenly throne of thy diuine Maiestie entirely beseeching thy Fatherly goodnes graciously to graunt vnto me thy heauenly grace and wisedome whereby I may truly learne to know thee rightly and be diligent to performe all thy precepts effectually Enlarge my vnderstanding and encrease my knowledge Giue me a liuely sense to discerne sweete frō sowre and sowre from sweete good from euill and euill from good that sin and superstitiō deceiue me not vnder the cloak of Religion and vertue O Lord this must bee thy worke for I confesse that my reason is blind by will is froward my wit craftie to deceiue my selfe my vnderstanding and all my naturall powers quite alienated and enstrāged from thee But good Father dispell thou these cloudes and confusions of peruerse ignorance and endue me with thy holy Spirit of grace and wisedome that I may haue my hart cleansed from the corrupt affections of this deceitful world and the eyes of my vnderstanding opened to see and embrace thine euerlasting truth especially the
by faith of that other righteousnes being imputed by God vnto him 18 These two applications which are in Iustification doe differ from those two which were in effectuall Calling or Vocation 19 For in Vocation the application of God is called Oblation or simplie Calling In Iustification it is termed Imputation 20 II. In Vocation the application of Man is called Apprehension of offered righteousnesse by faith or Faith in the offered righteousnes In Iustification it is termed Faith in imputed righteousnes A two-fold office of faith 21 Hence wee must obserue a twofold office of Faith One in Effectuall Calling when it receiueth Christ with his righteousnes being offered the Other in Iustification when it receiueth Christ and his righteousnes being imputed vnto him 22 Wee must also note that whē it is said Man is iustified by faith that Faith is meant which went before in Effectual calling Note namely which apprehendeth Christ and his righteousnes being offered 23 As for that Faith in Iustification which apprehendeth the imputed righteousnes of Christ by it wee are rather said to bee saued thē iustified Eph. 2.8 By grace you are saued through faith Eternall saluation followeth Iustification 24 If it be demaunded Whether when the righteousnesse of Christ is apprehended by faith in Effectuall Calling Question a man may be said to be iustified by that righteousnes 25 I answere Answere Not so For Iustification is the pronunciation of a Sentence In Vocation there is no Sentēce pronounced wherefore a man cannot be iustified by sole Vocation 26 Againe Question if any will aske Whether seeing the righteousnesse of Christ is by faith in him that is called a man may not be denominated righteous by that righteousnes 27 I answere Answere I will not plainly deny this after a sort namely that he is righteous by faith but that he may bee termed and called righteous I would not so affirme seeing the Iudge hath not yet pronounced sentence vpon him to wit that Sentence that is of a certaine new grace 28 For it is not but by grace that such as are iust by faith in effectual calling God pronounceth them so to be and imputeth the righteousnes of another vnto them as if it were their owne 29 And thus much for the order whereby God proceedeth in the Iustification of a sinner THE SINNERS REsignation of himselfe into the hands of his Redeemer O Lord God which art the highest and the lowest the farthest off and the neerest to the longest angrie and the soonest pleased wherefore should I bee affraid to speake vnto thee Thou hast made all things for mee and me for thy selfe Thou hast giuen me al things that I should giue my selfe wholy vnto thee But I haue taken the commoditie of all thy benefits and yet I neuer gaue thee the glory and tribute which of duty I was bound to giue thee Thy creatures were alwaies obedient at my commaundement because thou haddest giuen them so in charge and I alwaies attēded to offend thee for whose sake each thing was readie to do me seruice Thou hast giuen me health but sin and rebellion was the fruit thereof Thou hast giuen me strength but I haue employed it in the seruice of thine enemie Notwithstanding all which thou hast still sought by all meanes to draw mee vnto thee Thou hast looked and tarried for my conuersion and I haue abused thy patience Thou hast called mee and I haue stopped my eares at thy calling Thou hast giuē mee a long time to repent and I haue consumed it in vanity farther trāsgression Thou hast stricken me and I haue not felt it Thou hast corrected me and I would not receaue thy correctiō Yea the more I haue been chastised cherished by thee the more hath mine heart bin hardened shewing my selfe vnthankful for the one and rebellious towards the other Yet for all this O most merciful and louing Father sithence thou hast hitherto been so gracious vnto me and bast commāded me that I should neuer despaire nor mistrust thy goodnesse I therfore referre my self wholy to thy mercy doe beseech thee to graunt mee grace to amend my life that from this time forwards I may euer please thee and serue thee in such sort that I neuer separate my selfe from thee any more but may cōtinually remaine in thy grace fauour world without end O sweete Sauiour diddest not thou say Draw neere vnto me I will draw neere vnto you I challenge my Lord. Beare witnesse with me ô yee heauen and earth and all yee blessed Angels thou holy of Holies the holy Ghost beare witnesse with me in this houre that I giue my self wholy vnto my Redeemer Take me sweet IESVS vnto thee and giue me not ouer vnto my selfe againe I am thine not mine temper mee as thou wouldest haue me I am thy Image I will bee like thee Oh that my waies were so directed that I might keep thy statutes what pleasure is it for mee to walke in darkenesse Trie mee O Lord and search my heart if there be any way of rebellion in me and leade me home and I wil follow my Lord whither soeuer goeth CHAP. III. Of the Causes of Iustification and first of the Efficient Cause Causes of Iustification diuersly considered THe CAVSES of Iustificatiō are to be considered diuersly to wit as Iustification it selfe is taken either Actiuely in respect of God who iustifieth or Passiuely in respect of mā which is iustified The efficient cause Actiuely taken 2 The EFFICIENT cause of Iustification as it is Actiuely taken is either Principall or Organicall The Principall efficient 3 The Principall Efficient is GOD Rom. 8.33 the Father in the Sonne by the Holy Ghost 2. Cor. 5.19 1. Cor. 6.19 The Father Imperant the Son Obsequēt and the Holie Ghost Cōsummant Psa 40.9 Tit. 3.5 2. Cor. 1.22 4 For it is his part to absolue from guilt by whose iustice a man is made guiltie It is hee that pronounceth a mā righteous whose wil is the rule square of all righteousnes And it is he that giueth Iudgmēt of life or death who by nature right and office is the supreme Iudge 5 The Impellent cause of this Efficient is twofold Internall or Externall The Internall efficient 6 The Internal cause is the Grace or Mercie of the Father Rom. 3.24 as well by reason of the good pleasure of his will in predestinating into the adoption of Sonnes Ephes 1.5 as also by reason of his oëconomie and dispensation both in ordaining his Sonne for this end and in applying vnto vs the benefit of Christ Rom. 3.25 Coloss 1.12 7 And this Grace which in Scriptures is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Schooles Gratia gratum faciens and Gratis dans is perpetually opposed against Workes which are the gifts of Grace termed in Schooles Gratiae gratis datae because God took the first cause of our Iustification not from vs or our workes but
me before them O teach me to seek thee in al things and all things in thee euen for thy name sake for thy promise sake for thy Sons sake our Lord and Sauiour Christ Iesus Amen CHAP. VI. Of the Finall Cause of Iustification The Finall cause of Iustification Actiuely taken THe FINAL Cause of Iustification Actiuely taken is the Glorie of God in the admirable temperature of his Iustice and Mercie Ephes 1.6 Rom. 3.26 2 Of his Iustice Because he would his Son should make full satisfaction 3 Of his Mercie Because he would impute his Sonnes satisfaction vnto vs. The Finall cause Passiuely takē 4 The Finall Cause of Iustification Passiuelie taken is that we might haue peace of Conscience Rom. 5.1 eternall life Tit 3.7 and bee euerlastingly glorified Rom. 8.30 Rom. 6.22 5 Hitherto of the Causes of Iustification Now of the Parts therof A PRAYER FOR eternall life OMnipotent and eternall God Father of our Lord Iesus Christ wee miserable and wretched Sinners do wāder in this earth as pilgrimes and strangers readie to depart hence euery houre We see daily with what violence and rage Death striketh and choaketh now one now another for their grieuous sins But I giue thee most heartie thanks O Lord for thy infinite mercie towards me that thou hast not suffered me to be oppressed with palpable ignorance and heathenish blindnes to perish and die like other men but hast graciously enlightened me with the pure light of thy Grace and shewed vnto me the Cause of all calamities and of death and manifested also the heauenly and inestimable comfort of eternal life which doth wonderfullie recreate and cheere my heart And whereas we feele not without great grief with what crueltie and furie the wicked fiends burning in hatred against thee doe in these last dregs of the world oppugne mankind and raise vp sundrie detestable scandals and other damnable enormities amongst vs we being full of idlenesse of sloth and weakenes altogether corrupted defiled with carnall cōcupiscence vnable to make resistance ô haue mercie vpon me according vnto thy great mercie Touch moue and purifie my heart that louing and fearing thee I may seriouslie and truly bewaile my great and so often iterated sinnes that I may stedfastly beleeue thy holy word and leade the residue of my life in holines and righteousnesse before thee And seeing the greatest part of mankinde beeing drowned in Sodomiticall pleasures and drunken with Epicurean securitie doe not thinke or care for thee not make any reckoning of eternall life O Father giue me and all the rest of thy children a deuoute humble heart desirous of eternall life and happinesse Guide vs by thy holie Spirit that we may oftētimes meditate and speake of those euerlasting celestiall ioyes that thereby we may daily comfort our owne hearts and so reioyce that like couragious Souldiers wee may stedfastly beleeue in Christ and cheerefully march after him through crosses tribulations daungers and death it selfe vntill wee safely ariue at thy heauenly palace to bee partakers of that eternall glorie and magnificēce which thou hast prepared for vs and euermore to praise thee O omnipotent and immortall God for thy infinite goodnes mercie who with the Son and Holy Ghost liuest and raignest one God for euer and euer Amen CHAP. VII Of the Parts of Iustification The parts of Iustification two THe PARTS of Iustificatiō are two Remission of Sinnes and Imputation of Righteousnes Note well 2 But wee must vnderstand that these two parts are not diuers and different motions but one really and in number which in respect of the diuersitie of the termes whereabouts it is imploied hath diuers names 3 In respect of the Term frō which it floweth it is called Remission of sin or Absolution from sinne or Not-Imputation of sinne 4 And in regard of the Terme vnto which it is applied it is called Imputation of Righteousnesse 5 For otherwise it is the very same motion whereby Sinne is abolished and Righteousnesse procured as appeareth out of the place Rom. 4.6.7 where the Apostle termeth the very same thing Imputation of Righteousnesse which Dauid called before Psal 32.1 Remission of Sinnes Euen as Dauid saith he declareth the blessednesse of man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sins are couered But wee will speake of both these parts of Iustification seuerallie and apart 1. Remission of sinnes 6 Remission of Sinnes is the Absolutiō or pardoning of a Beleeuing man from the obligation of eternall death damnation for his sin 7 Or a not-imputing not-punishing or couering of the Beleeuers sinne and accounting him no sinner 8 In Remissiō of sin God taketh away three things 1. Sin it self while hee doth not impute it 2. The guilt of sin 3. The punishment due vnto it 9 The taking away of the two latter to wit of the Guilt and Punishment necessarilie followeth the taking away of the former namely Sinne. 10 But this part of Iustification is denominated of Sinne Remission of sinnes which properly is the terme from which proceedeth the motion and of which is first pronounced the sentence of absolution albeit the sentence bee pronounced also of the guilt and punishment but in the second place 11 The sentence of Remission of sinnes being once pronounced by God Note is neuer frustrated or recalled that is Those sinnes that are once remitted and forgiuen are neuer againe imputed Ezec. 18.21.22 Esa 44.22 Mich. 7.18.19 Ierem. 31.34 12 If it bee demaunded Question Whether by Remission of sinnes the sinne be so abolished that it remaineth no more in man Answere How sinne is abolished in Man 13 I Answere In Sin there are two things to bee considered the Defect and the Guilt 14 The Defect is not vtterly taken away or abolished out of the Subiect wherein it resideth but is daily diminished in the Regenerate by mortification of the old-man c. 15 For as long as we carry this masse and bodie about with vs all Defects cannot bee vtterly abolished seeing wee shall daily endure and feele the combate of the flesh and the spirit Galat. 5.17 16 But the Guilt is so abolished and vtterly extinguished in the godly as that God absolutely affirmeth that he will neuer remēber our sins any more Esa 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake and wil not remember thy sins 17 I will speak more Logically Note well Sinne is both in the Predicament of Qualitie as it is a Vitiositie And also in the Predicament of Relation as it obligeth vnto damnation 18 Remission of sins is not the deletion of the Vitiositie or peruerse quality as it is sin that is it is not the vtter abolishing and taking away of the Vitiositie that it remaineth not in the Beleeuer any more 19 But sinne is taken away abolished remitted not marked by God not seene cast behind his
they doe repent what shall I bee afraid to ask thee Rule my paths O Lord enlarge my heart When I goe let my gate bee straight when I runne let me not fall for I am a stranger vpon earth vnderstand not mine own way I would walk at libertie like thy seruant Dauid What saith my Lord speake now for thy seruant heareth My Sonne walke simplie after my word for this is the plaine way this is the sure way Heere thou shalt haue no lets to stay thee no encombrances to entangle thee Goe forward straight and turne not libertie is in thy way and Life is in the end But if thou looke back or stay or turne to the right hand or to the left then thou fallest into a hedge of thornes nets snares take hold vpon thee A double heart and a man that goeth two waies shall not prosper I am worshipped of the simple and open hearted Martha is troubled with much busines but Marie hath all things at my feete therefore haue I separated thee if thou wilt because thou canst not serue two masters It is true Lord for I am neuer distracted in minde but when I am carefull about manie things For so long as thou art with me I am thine but when I bring in sin then am I straight dispossessed of my soul If I loue any thing besides thee it vpbraideth me if I speake or doe any thing without thy counsaile straight I am trapt in some errour wearie of my selfe and vnapt for thee It is wōderfull to thinke how my heart is hardened my vnderstāding blinded my teares dried vp when thou turnest thy face but from mee and Sin preuaileth against mee Had I the spirit to discerne euery thing at his value I should loue God before all which is best of all and Man after GOD which is next to GOD. How is my Soule troubled for this and my heart rent in twaine vntil my flesh consent and all my mēbers agree together to chuse that which hee hath commanded and to forgo that which he hath forbidden Before I was afflicted I went astray like a thing vntamed it is good for me that I haue bin touched that I may learne thy Statutes Saue me now O Lord I pray thee Now Lord I pray thee giue mee vnderstanding I haue sinned I am sorie forgiue mee Away from me all you that worke vanitie for the Lord is my GOD if I regard wickednesse in my heart he will not heare me O thou eternall Goodnesse which art good to all which guidest those that seeke thee which enlightenest those that see thee and which sauest those that loue thee endue mee with thy gracious and holie Spirit which may subdue all my carnall affections which may rectifie my reason regenerate my will and purifie my nature that at all times when thou shalt call vpon me I may be readie with Dauid to answer Loe I come Praised bee God Amen Amen CHAP. IX Of the Effects of Iustification The Effects of Iustification THe Effects of Iustificatiō are Peace of Conscience Rom. 5.1 Accesse vnto God Rom. 5.2 Ephes 3.12 Adoptiō into the sonnes of God Rom. 8.15.16.17 Galat. 3.26 Ephes 1.5 Ioh. 1.12 Regeneration Ioh. 5.11 Externall life c. Rom. 6.22.23 al which may bee reduced vnto this one Glorification Of Glorification 2 Glorification is the execution of the sentence of life pronounced by God in Iustification 1. Pet. 1.2.2 Pet. 1.4 3 In Glorification we must cōsider a twofold Application the one of God the other of such as are to be Glorified 4 The Application of God is that whereby God ioineth Christ vnto vs as the Head to the rest of the body whereby he also giueth vs his holy Spirit 5 In this Application God ioineth Christ vnto vs being first Dead for mortification of our flesh or old man secōdly quickned or raised from Death for viuification of our Spirit or new man 6 The Application of such as are to be Glorified is that whereby we apprehend Christ being ioyned vnto vs in his Death and in his Life by faith wrought by the holy Ghost 7 And in this Application both of God of our selues whereby Christ is ioyned vnto vs as Head vnto the Body is manifestly deprehended our Glorification or renewing 8 For by the same act as it were and at the same instance as soone as euer Christ is ioined vnto vs as Head we are presentlie made his Members and so renewed by Regeneration or new birth Glorificatition twofold 9 Glorificatiō is twofold Inchoatiue Glorification Ioh. 3.3 Consummatiue Glorification Matth. 19.28 1. Inchoatiue 10 Inchoatiue Glorification is that whereby we being vnited vnto Christ our corrupt Nature euen in this life beginneth to be renewed by the holy Ghost according vnto the Image of God 1. Pet. 1.2.2 Pet. 1.4 Tit. 3.5 Eph. 4.23.24 11 The same is also termed Regeneration Sanctification But Paul simplie calleth it Glorification Rom. 8.30 that is a glorious renewing of our Nature an abolishing of our corrupt Nature and making of vs fit for eternall Glory Regeneration hath two parts 12 Of this Inchoatiue Glorificatiō or Regeneration there are two parts 1. Mortification or killing of the Olde Man that is Hatred of sinne 2. Viuification or quickening of the New Man that is Loue of Righteousnes Old Man what 13 By Olde Man I meane the whole Nature of man aswel soule as body addicted vnto sinne and death or the vnregenerated part and corrupt nature of man termed also the Outward Man Flesh Ioh. 3.6 Rom. 8.6 also the Body of sinne Rom. 6.6 the sinfull body of flesh Coloss 2.11 14 Mortification of the Olde-Man 1. Mortification is that wherby the holy Ghost by litle and litle worketh in vs a detestation and hatred of sinne and exstinguisheth the vigour of our corrupt nature in vs that it might not bring foorth most bitter fruits to condemnation New Man what 15 By New-Man is meant the Nature of man that beginneth to cease from sinne or that part of man that is regenerate and restored according vnto the Image of God termed also the Inward man Rom. 7.22 and the hidden man of the heart 1. Pet. 3.4 also Spirit Ioh. 3.6 The Viuification of the New-Man 2. Viuification is when we are raised vp into a new and spirituall life hauing the habite of Charitie infused into vs that wee might liue vnto righteousnes Eph. 2.4.5 Ioh. 5.11 17 Againe Regeneration is as well of the Soule as of the Bodie 1. Thess 5.23.1 Cor. 6.20 Regeneration of the Soule 18 Regeneratiō of the Soule is that whereby the faculties of the soul are renewed 19 Of the Regeneration of the Soule there are two parts 1. Illumination 2. The gift of Repentance 20 For as there are two parts of the Soule the Vnderstanding and the Will so in both Regeneration is required Illumination is of the Vnderstanding Coloss 3.10 and Repentance of the Will Ephes