admirable Mysterie of our Redemption by the obedience and passion of thy deere Sonne our Lord and Sauiour Iesus Christ Endue me O Lord with the puritie of this heauenlie knowledge and let me be able to discerne betweene truth and error that I may bee alwaies free from heresie and not be entangled with false doctrine nor defiled with the loathsome pitch of mans inuentions but that I may safely walke the right way into thy kingdom and faithfully apprehēd and take hold of the riches and righteousnes of thy Sonne Christ Iesus so that my whole life and conuersation may bee hereafter directed to the honour and glorie of thy name and peace of my cōscience through Christ our only Mediator and Aduocate in whose name I farther pray vnto thee as himselfe hath taught me Our Father which art in heauen c. What Iustification is CHAP. I. THE whole course order of our saluation is absolued as it were in two degrees 1. In the knowledge of our owne miserie 2. In confidence of the Diuine mercy Our miserie threefold 2 Of our miserie there are three partes 1. The Faulte 2. The Guilte 3. The Punishment Diuine mercie three-fold 3 Of the Diuine Mercy there are three partes in the like manner oppositive vnto these 1. Remission of the fault 2. Absolution from the guilte 3. Deliuerance from the punishment 4 The whole processe from our miserie vnto the Diuine mercy is termed Iustification 5 Iustification is taken two waies Iustification twofold 1. Physically or Naturally 2. Politically or Iudicially 6 Iustification Physically or Naturally taken Physicall signifieth an actual trāsmutation or change frō inherent qualitie of vnrighteousnes vnto inherent qualitie of righteousnes from euill to good 7 Thus must that place Apoc. 22.11 be vnderstood Hee that is righteous let him be righteous still 8 And certainely a man is denominated righteous from inherēt righteousnes 1. Ioh. 3.17 He that doth righteousnes is righteous 9 Iustification being taken in this fense is indeede Iachoatiue glorification or Sanctification which is a certaine change betweene inherent contrary termes or qualities 10 Iustification Politically or Iudicially taken 2. Politicall signifieth the pronunciation of a sentēce of Absolution or righteousnes vpon a man by some Iudge out of a tribunall or Iudgement seate Rom. 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth 11 And this sense is common both to such as haue Inherent proper righteousnes and also to such as be not so qualified but haue the Righteousnes of another applied vnto them 12 For hee that is Righteous in himselfe may by a Iudge be pronounced so to bee by his own inherent righteousnes 13 So are the blessed Angels iustified by God 14 So also should Man haue bin iustified if hee had continued in his originall righteousnes 15 Also a man may be said to be iustified that is pronounced iust or righteous by that righteousnes which is not inherent in himself but is properly another Mans but made his by couenant 16 After this manner any Debter may be said to bee iustified by the righteousnesse of his surety who in his name satisfieth the creditour and payeth the debt 17 And in this sense only is Iustification vsed in the argument we haue to treate of which is thus defined 18 Iustification is the Sentence of GOD Iustification defined sitting as iudge in his tribunall seate whereby for the satisfaction and obedience of Christ he freely remitteth the sins of the beleeuing-sinner and imputeth the righteousnes of Christ vnto him for his glorie and the sinners euerlasting saluation That Iustification is a iudiciall Act. 19 Now that Iustification is a iudicial act it is manifest by sundrie reasons 20 I. Because it is plainely described so in Scripture Psal 143.2 Iob. 9.2.3 21 II. Because in this Act there are Debt that is Sin Mat. 6.12 a law accusing Rom. 3.19.20 conscience witnessing Rom. 2.15 an Aduocate pleading 1. Ioh. 2.1 and a finall Sentence Rom. 3.23.24.25.28 22 III. Because such words as be equiualent vnto Iustification are iudicial as to remit sins Psal 32.1 Rom. 3.25 Rom. 4.7 to loose sins Matth. 16.19 Matth. 18.18 to forgiue Coloss 2.13 not to impute sinnes 2. Cor. 5.19 to put out the hand-writing Col. 2.14 23 IV. Because the words which are opposite vnto Iustificatiō are Iudicial as Accusation Rom. 8.33 Condemnation Matth. 12.37 Rom. 5.16 Rom. 8.34 Binding Matth. 16.19 Mat. 18.18 Retayning of sins Ioh. 20.23 24 Euen as the word Iustification so is the worde Imputation also common Of Imputation For Righteousnesse is said to bee IMPVTED both vnto him who is inherently iust in himselfe and also vnto him that hath not his owne inherent but the righteousnesse of another namelie Christs righteousnesse applied vnto him 25 That Iustification is common appeareth by that speech of the Apostle Rom. 3.28 Gal. 2.16 where hee saith that Man is iustified not by the works of the Law but by faith in Iesus Christ 26 Whereby he manifestly declareth that a man may bee iustified that is pronounced iust and righteous aswel by his own works or righteousnes of the Law if any had such works indeed as a man may by faith that is by the righteousnes of Christ apprehended by faith 27 So also that Imputation is common it is euident out of these words of the Apostle Rom. 4.4 To him that worketh the wages is not imputed by fauour but by debt 28 In which words hee sheweth that the righteousnes of works that is inherent righteousnes may be said to be imputed to a man if any were so well qualified as well as the righteousnes of faith 29 But our speech is of the Imputation of anothers righteousnes CONFESSION OF sinnes with prayer for Remission I Haue sinned ô Lord I haue sinned The infinite and euer-crying guilte of my sins continually calles for infinite and neuer dying punishment Oh I haue sinned and therefore am ashamed to appeare before thee much more to craue any good thing at thy hands I am a weake and wretched creature and thou art a GOD of infinite power and Maiestie I am a guilty and grieuous offendour thou a most iust and seuere Iudge Sin hath left no good thing in me al is wounded al is poysoned and how shall I appeare before thee into whose presence shall enter no vncleane thing Alas I am sicke with sin Sicke yea dead twice dead subiect to mortalitie subiect to eternall damnation I was conceiued and borne in sinne and hitherto haue continually liued therein the greatnes of my disease hath almost quite extinguished the sense thereof and my continuall custome in sinning cōfirmeth my impudencie and taketh from me the opinion of sin But now the only glimpse of felicity causeth me to acknowledge my owne miserie therefore I am constrained to confesse with Dauid I haue sinned grieuously and there stop because I cannot recken them My heart is the roote and
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
way I may come to the heauenly truth truth may leade mee to eternall life And because flesh and blood would turne thy Image to the image of Satā my foes are thy foes O Lord let not thine enemies preuaile against thee to take me from thee but let the assurance of my peace bee sealed in my conscience that I neuer be left comfortlesse Make thy Word vnto me like the Star which lead vnto thee make thy benefits and graces like the piller which brought vnto the land of promise Kindle thy loue so in my heart as in respect of thee and thy seruice I may despise and vtterly detest whatsoeuer is against thee and thy truth that I may alway find in my self assured testimonies of the presence of thy holy Spirit O sweete Sauiour confirme my faith which I feele oftentimes very weak and troubled with manie doubts encrease it in me O Lord that thorough thy holy Spirit I may bee assured that thou hast fully discharged the punishment of my sinnes Cause me O my God to feele in my soule and conscience that thou art mine and all that thou hast done that I am grafted into thy bodie and made one with thee therefore that I am fellow-heire with thee of euerlasting life Let me not only haue these words in my mouth but thorough thy Spirit let me feele the comfort of thē in my heart fully sealed and setled in me that I feeling my self inwardly before thy iudgment seate discharged my cōscience towards thee appeased may be swallowed vp with an vnfained loue toward thy heauenly Maiestie and towards my Brethren also for thy sake sweete Iesus Amen CHAP. V. Of the Formall Cause of Iustification The Formall cause of Iustificatiō Actiuely taken THe FORMAL cause of Iustification Actiuely taken is the gracious Imputation of Christs Righteousnes wherby the merits and obediēce of Christ are applied vnto vs by force of that neere Cōmunion of Christ with vs and ours with him 2 So that the Forme of Iustification doth altogether consist in Relation where in that Vnion which ariseth betweene both termes is indeede the forme and consisteth rather in emanation than in hesion 3 This Righteousnes is ours by Right of Donation and acceptation of Christs merits and obedience Note seeing imputed Righteousnes is of Grace not of Nature a Communicatiō of a benefit not real and habituall Possession Imputation not a patible Qualitie inherent in vs. Of Imputation 4 In this Imputation wee must consider two things 1. The Truth of it in it selfe 2. The Manner of the truth of it in vs. 5 Of the Truth of it in it selfe there are two termes 1. Righteousnesse 2. Imputation thereof Betweene these two consists a Relation for neither hath Christ his perfect Righteousnesse for any other end but to impute it neither doth hee impute anie thing but his Righteousnes neither is that Righteousnesse otherwise ours but by imputation 6 The Manner of the truth of it in vs in Scriptures is circumscribed by a two-fold reason The first teacheth vs that we are Righteous not in our selues or by our own righteousnes but by the Righteousnes of Christ which is made ours by Right of Donation 2. Cor. 5.21 We are made the righteousnes of God in him The second teacheth vs that we haue Righteousnes as Christ hath our Sins As Christ hath our Sinnes so we haue his Righteousnes 7 Christ hath our Sinnes not subiectiuely inherent in himselfe but by imputation so we haue Christs Righteousnesse not subiectiuely inherent in our selues but by imputation 8 Hereupon the Apostle maketh that Opposition 2. Cor. 5.21 between Christ whom God made Sinne for vs and vs who are made the Righteousnesse of God in him 9 According vnto this Forme the Iustification of all men is one and the same equall vnto all men for one man cannot bee more iustified than another Albeit in diuers mē according vnto the measure of the apprehension of their Faith the manner of it may well be said to be diuers The forme of Iustificatiō Passiuely taken 10 The Forme of Iustification Passiuely vnderstood in regarde of vs is the Application of Faith whereupon we are said to bee iustified through Faith of Faith and by Faith whereof we haue spoken in the Instrumentall Cause 11 After the Formall followeth the Finall cause of Iustification A THANKESGIVING for our Iustification intermixt with Confession and Prayer O Eternall GOD in Christ Iesus most gracious and mercifull I thy poore seruant doe yeeld most possible and harty thankes vnto thy diuine Maiestie for all thy blessings and mercies bestowed vpō me both spirituall and temporall especially for the singular benefit of my Iustificatiō and the admirable gift of eternall Saluation purchased by the righteousnesse and dearest life of thy beloued Son My lot is fallen in a pleasant place I am in honor and vnderstand it not Hath euery one found such fauour in thy sight or hast not thou passed ouer others and chosen me ô Lord why shouldest thou bestow thy health and wealth thy rest and liberty vpō me more then other I can giue no reason for it but that thou art mercifull And if thou shouldest draw all backe againe I haue nothing to say but that thou art iust Hath not thy Ioseph deserued libertie Hath not thy Dauid deserued rest Hath not thy Lazarus deserued food or hath not thy Iob deserued health more then I haue Iob is sicke Lazarus pines without Dauid is troubled on his bed Ioseph grones in the prison I haue their portion they do stand at reward Why art thou so wel my soul Mercy mercie Why art thou so ill my soule ô Mercie For notwithstanding all these gracious and excellent benefits yet haue I hitherto led my life so coldly in my profession wrought so contrarie vnto my vocation in neglecting despising thy sacred Commandemēts that I haue more then prouoked thee to extend thy furious wrath against mee to encounter recompence my leude desert with the sharpenes of thy reuenging furie But when I thinke vpon thy Son all my feare is turned into ioy because his righteousnes for me is more then my wickednes against my selfe O settle my faith in thy Beloued it sufficeth for all my iniquitie necessitie and infirmitie Hee hath tolde vs O Lord and we beleeue it to bee true that if wee aske thee any thing in his name thou wilt graunt it vnto vs now therfore in his name do I most earnestly craue at thy hands that thou wilt settle mee in a constant forme of obedience that I may euer serue thee from this houre with those duties which the world the flesh the diuel would haue mee deferre vntill the point of death Good Father grant that I may loue righteousnes and pietie with as great good will as euer I loued wickednes anvanity and that I may go before other in thākfulnes towards thee as farre as thou goest in mercy towards
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
backe put away from vs cast into the bottome of the Sea c. not simplie but in two respects 20 First in respect of the Obligatiō to dānation or Imputation Because God doth not impute sinne to them that are in Christ 21 Secondly in respect of Dominion Because sinne raigneth not in them that are regenerate 22 And thus our sins are said to bee couered namely by the blood of Christ lest they should make vs guiltie of eternell damnation 23 For otherwise Note if Remission of sinne were a totall deletion and vtter exstinction of al sin so that no sin remained in the Regenerate then it would follow that all that were iustified were wholy and altogether spirituall without flesh that is fleshly affections without concupiscence without combate against the flesh equall vnto the Angels freed from all miserie trouble diseases and frō bodily death They should not rightly pray Forgiue vs our trespasses Neither were that saying of Saint Iohn true 1. Ioh. 1.8 If we say that we haue no sin we deceaue our selues and truth is not in vs. Nor that of Saint Paul of himselfe Rom. 7.17 Sinne dwelleth in mee Which were absurd and impious to affirme For where the proper affections and effects of sinne be quetionlesse there is also sinne it selfe 24 But I boldly say with the Apostle that howsoeuer sinne dwelleth in the godly yet There is no condemnation to them that are in Christ Iesus Rom. 8.1 25 Thus farre of the first part of Iustification Remission of sinnes Now followeth the second Imputatiō of Righteousnes 11. Imputation of Righteousnes 26 Imputatiō of Righteousnes is the second parte of Iustification whereby God giueth or ascribeth CHRISTS Righteousnes vnto vs freely as if we our selues had performed the same whereby we attaine the Right of eternall life 27 This is that Iustification of life Rom. 5.18 and that Grace that raigneth by righteousnes of CHRIST imputed vnto vs vnto eternal life Rom. 5.21 28 Of this the Apostle speaketh vnto the Philippians Philip. 3.7.8.9 But the things that were vantage vnto mee the same I counted losse for Christs sake Yea doubtlesse I think al things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and do iudge them to bee dung that I might winne Christ. And might bee found in him that is not hauing mine own righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith What righteousnes of Christ is imputed vnto vs. 29 But that we may vnderstand what Righteousnes of Christ is imputed vnto vs wee are to note that the righteousnesse of Christ is two-fold Vncreated Created Christs Essential righteousnes not imputed 30 His Vncreated Righteousnes is his Essentiall Iustice whereby he is God and this is incommunicable for the Essence of God cannot bee the Accident of Man Christs created righteousnes is imputed 31 His Created Righteousnesse is two-folde 1. His Natiue and Habituall Sanctitie 2. His Actuall obediēce Or which is the same in Effect the Sanctitie of his Nature and the Sanctitie of his Actions 32 Both these are imputed vnto vs the former Improperly and the latter Properly 1. His Natiue Sanctitie 33 1. His Natiue and habituall Sanctitie from the first moment of his Conception by the holy Ghost was without measure most perfect most sincere most pure free from al spot or blemish 34 For such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinnes Heb. 7.26 Now Christ was not made thus by fulfilling the Law but was so indeed from the first Article of his Conception 35 And that by the free benefit and gift of God 36 Neither hath he by any his own deedes merited this great honour to become our high Priest and Mediatour but was elected to that end by the free grace of God before the foundation of the world 1. Pet. 1.20 37 By this his holie Conception he sanctified ours who ought to haue been so conceiued by the law of our first creation Gen. 1.28 38 Therefore was Christ conceiued holy without sin for vs that hee might deriue vnto vs that which Adam could not doe that he might supplie the defect of holinesse in our conception and present our holie nature before God in himself that so God might account our conception as if wee had been conceiued without sin or blemish 39 So also CHRIST was borne holy for our sakes for when wee ought to haue bin born holie but could not he abundantlie supplied that defect of holinesse in our birth and by his holie natiuitie couered the impuritie of ours before the face of his Father 40 Hee was borne holy for vs because he was not borne as other priuate men bee but as the head of his members Euen as Adam was not created a priuate man but as the head the stocke and roote of his posteritie Comparisō of Christ with Adam Wherfore in this both of them are equal that neither of them were conceiued of mās seede nor had any Father in earth 42 Euen as Adā was created holie though mutably not onely for himself but also for his whole seede so Christ was borne holie that immutably not onely for himself but also for all his members 43 Adam by reason of his fall could not cōmunicate the Sanctitie of his creation which was mutable and so should haue continued stil with his seede But Christ being stronger and more diuine than the first Adam actually cōmunicateth the sanctitie of his Natiuitie which is immutable with all his members and consorts 44 Wherefore the benefit that we haue receiued by Christ Note is far more excellent then that which wee should haue receiued by Adam 45 II. Christs Actuall Obedience 2. His Actuall Obedience was the fulfilling of the will of his Father satisfying his Iustice aswell Passiuely by his voluntary suffering the punishment due vnto our sins Philip. 2.8 as also Actiuely by perfect fulfilling all the Commaundements of the Diuine Law 46 The Apostle faith Rom. 5.19 As by one mans disobedience many were made sinners So by the Obedience of one shall many also be made righteous 47 If the Disobediēce of Adam whereby wee became sinners be the trāsgression of the Law then certainly the Obedience of Christ wherby we are made righteous is the fulfilling of the Law 48 And indeed a mā cannot imagine any Obedience but in respect of the Law whereunto it is performed 49 Thus much of the Obedience of Christs humane Nature which is imputed vnto vs for righteousnes 50 Now that this Righteousnes is imputed vnto vs appeareth by euident testimonies of Scripture Ro. 4.6 Dauid declareth the blessednes of man vnto whom God IMPVTETH Righteousnes without workes Also Rom. 4.11 After he had receiued the signe of Circumcision as the seale of the righteousnes of faith which he had when
he was vncircuÌ„cised that he should be the Father of them that beleeue not being circumcised that righteousnes might be IMPVTED vnto them also Imputation two-fold 51 Imputation is two-fold as wee haue noted before one Legall by debt the other Euangelicall by grace 52 Legall Imputation 1. Legall is that whose foundation is in him that worketh to whom the imputation is made Rom. 4.4 To him that worketh the wages is counted by debt Where there is a Relation betweene Wages and Workes the wages is imputed for the worke 53 Or it is when God willeth and adiudgeth the reward to him that fulfilleth the Law in his owne person Rom. 4.4 54 Euangelicall Imputation 2. Euangelicall is that whose fouÌ„dation is not in him to whom the imputation is made but in the grace mercy of God who iustifieth the wicked Rom. 4.5 To him that beleeueth in him that iustifieth the vngodly his faith is counted for righteousnes Whereupon it is called the imputation of faith 55 Or it is wheÌ„ God accepteth the SatisfactioÌ„ of Christ our Suertie as a payment for our sinnes In this sense the word IMPVTE is repeated ten times in the 4. chapter to the Rom. 56 Note well Neither is this Imputation a phantastique speculation or idle conceipt Seeing that euen as our sinnes were really imputed vnto Christ Esa 53.5 12 as is manifest by his Passion and Death the wages of sinne So is Christs Righteousnesse imputed vnto vs really and with effect that is with the participation of diuine grace and life eternall 2. Cor. 5.21 That we are not iustified by workes or inherent Righteousnes 57 Hence appeareth that we are not iustified by inherent Iustice by good workes or infused habite of Charitie Because wee are iustified only by the Righteousnes of Christ which being inherent in him is by grace imputed vnto vs. 58 Againe Inherent Iustice and Iustification are distinct giftes of God 1. Cor. 1.30 Christ is made vnto vs of God Wisdome Righteousnes Sanctification Also 1. Cor. 6.11 But yee are washed but yee are sanctified But yee are iustified 59 Also the Righteousnesse whereby a sinner is iustified is reuealed without the law Rom. 3.21 But inherent Iustice and habite of Charitie is reuealed by the law and the obedience of Christ is the sole Righteousnes reuealed without the law 60 Lastlie the Apostle saith Galat. 5.4 Yee are abolished from Christ whosouer are iustified by the law ye are fallen from grace Whosoeuer will be iustified by workes cannot be saued 61 Here it is euident that the doctrine of Iustification by workes is an error ouerturning the foundation of Religion which whosoeuer obstinately and finally maintaineth cannot be saued 62 For if meÌ„ put coÌ„fidence in their works and make theÌ„ the meritorious cause of their saluation it is certaine as the Apostle saith Galat. 5.2 Christ shall profit them nothing 63 If it be obiected Obiect This is true of Ceremonial workes but not of Morall workes 64 I answere Ans Yea euen of Morall also for the Apostle speakes of the whole law Galat 5.4 Ye are abolished from Christ whosoeuer are iustified by the law 65 If any wil except Obiect This is true of the works of Nature but not of workes of Grace 66 I answere Answere Yea euen of Workes of Grace And the Apostle expressely testifieth that by the Righteousnesse of a good conscience we cannot be iustified 1. Cor. 4.4 See also Eph. 2.10 Tit. 3.5 67 To adde any thing to the obedience of Christ Note well as a meritorious cause of our Iustification and Saluation is to make Christ vnprofitable 68 For he must be a perfect Sauiour or no Sauiour hee admits neither partner nor deputie in the worke of our Redemption 69 And the Grace of God admits no mixture or coÌ„position with any thing that is of vs. Grace is no grace vnlesse it bee euery way freely giuen 70 Hitherto of the Partes of Iustification Now of the Properties thereof A PATHETICAL Prayer against the temptations of Satan IF I consider my sins past why should I liue to sinne any more If I loâ—â—e backe to my life 〈◊〉 why should I 〈◊〉 suffer any more I haâ—â— sinned inough but haue not yet suffered inough Seize vpon my heart O my Redeemer 〈◊〉 is thine I haue giuen it vnto thee that gaue â—hy selfe wholly for â—â—ee take it O Sauiour and look not vpon the deformitie therof thou hast bought it with thy dearest blood bathe it therein scourge it crucifie it kill it and reuiue it that being purified it may bee worthie to remaine with thee Oh who shall deliuer mee from this bodie of sin I haue liued long yet but a while I haue liued a while yet very long long for my Soule to stay so long from her Father her Brother and her onely Comforter Meane while I fight with my enemies blinde naked weake vnprouided And whoÌ„ haue I with mee a Traytor euen this Bodie of Sin Consider O Lord thy seruant is but flesh consider Satan my enemie consider the World my fained friend whose part wilt thou take against thy selfe Wilt thou giue the soule of thy Turtle doue to the beast If thou wilt thou canst make mee ouercome Can my Lord forsake his owne For the Spirit tels me I am thine and I beleeue it ô Iesus helpe my vnbeliefe Come therefore sweet Iesus come now Satan standeth knocking at the doore of my youth come quickly and we will keepe him out Auoide Sathan crouch flesh be still my Soule The Lord is on my side I will not feare what any can doe vnto mee There wanted a Tempter and thou O Lord wast the cause that hee was wanting there wanted time and place and thou wast the cause that they wanted The Tempter was present and there wanted neither time nor place but thou heldest mee backe that I should not consent Who hath trod vpon thy head O Satan Thou wast armed but the Lord put thee downe thou wast masked but the Lord discouered thee thou wast like an Angell but the Lord tooke away thy vizard Goe take thy farewell the net is broken and I am escaped Blessed bee thy name my Lord my Sauiour and my Redeemer Amen CHAP. VIII Of the Properties of Iustification The Properties of IustificatioÌ„ THE PROPERTIES of Iustification consist specially in three things 1. That Iustification is Free 2. That it is Perfect 3. That it is Euerlasting 2 I. IustificatioÌ„ is Free I. Iustification is free Because Remission of Sinnes is not giuen for any merits of man but is a meere grace and vndeserued mercie promised for Christ his sake alone 3 For God findeth nothing in man whom he iustifieth but impuritie of sin and extreme miserie 4 And the Scripture euery where affirmeth that Christ onely is the author of all grace and the whole hope of our saluation consisteth in his blood alone 5 Without the merit of Christ there can be
no iustification for he hath purchased that Righteousnesse which GOD freely imputeth vnto vs. 6 They therfore that will be accounted righteous without the merit of Christ are prophane Atheists 7 And they which dreame they are iustified partly by grace partly by their owne merits are Pelagian Heretiques 8 But they that beleeue they are iustified freely by the onely merits of Christ are true Christians 9 Againe the Cause of Iustificatiō to wit eternal Electiō in Christ is free wherefore Iustification it selfe must needs be free for there cannot be more in the Effect than there is in the Cause thereof 10 If it be obiected Obiect If GOD remitteth our sins for the satisfaction of Christ then doth hee not iustifie vs freely 11 I answere Answere Yes freely in respect of our selues that is without any satisfaction of ours but not without anothers satisfaction 12 Again if any will obiect But he that iustifieth in this manner iustifieth not freely For what a man doth by another hee may be said to doe by himselfe Therefore wee our selues haue paid the price by Christ 13 I answere God freelie giueth vnto vs this price that is Christ our Satisfactor and Mediatour which was not bought by vs Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne c. 14 II. Iustification is euery way perfect and most absolute II Iustification is perfect and absolute for God doth not pardon one or two sinnes onely but forgiueth all and euery sin 15 Neither doth he onely forgiue sins that are alreadie committed and past but remitteth the dailie falles of his children if they repent Iohn saith 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from all sin And Paul Coloss 2.13 God pardoneth all our trespasses See Esa 44.22 Esa 43.25 Psal 103.12 Micah 7.19 Apoc. 1.5 Esa 1.18 16 If it be demaunded Question Whether Iustification bee absolutely perfect and finished in this life 17 I answer Ans There are two sorts of Benefits which wee receiue of God in Christ One of such as bee not inherent in vs as Election and Iustification The other of such as doe inhere as Vocation Glorification 18 Both these kinds of Benefits haue this cōmon that before the ful manifestation of Iesus Christ they cannot bee fully and perfectly declared I meane neither Election nor Iustification nor Vocation nor Glorification 19 All these Benefits began to bee declared in the first manifestation and appearance of Christ Rom. 3.21 Now is the Righteousnesse of God made manifest but are not fully declared in this life as Iohn saith 1. Ioh. 3.2 Now are we the sonnes of God but yet it doth not appeare what wee shall be 20 But they differ herein that those Benefits which are not inherent are indeed perfected and really absolued in this life 1. Ioh. 3.2 Now wee are the sonnes of God So also Now wee are elected Now we are iustified 21 Those Benefits which are inherent in vs are not perfected in al their degrees but only inchoated or begun in this life 22 Hence it is euident that iustification is indeed perfected absolued in this life but not plainly manifested and declared 23 Question may be made Quest Whether Christ will not Iustifie such as beleeued heere in the day of Iudgement which if it be so shall not Iustification be perfect then at length in that other life 24. I Answere Ans In that day of Iudgement Christ wil not so much Iustify the Beleeuers as declare by their works that they beleeued and were iustified euen in this life 25 For so also the word Iustification may bee taken and so Iames vseth it where he saith that Man is iustified by his works Iac. 2.21 He is iustified that is declared to be iustified Againe Quest Againe It is demanded Seeing we daily pray vnto God for the Remission of our sins that is Iustification how shall we say then that Iustification is an vndiuidable act perfected euen at one and the same time in this life 27 I Answere Whē we pray for Remission of sinnes wee pray not as for a Benefit not yet giuen vs but we pray for the increase of our confidence and application of the Benefit by faith and for the encrease of our Faith 28 Lastly it is obiected If Iustification be the Sentence of life and if that life cānot be perfected vntil the comming of Christ then certainely Iustification cannot be perfected vntill the last comming of Christ 29 I Answere It is one thing to perfect the Sentence of life and another thing to perfect life it selfe 30 The Sentence of life is perfected in this life but Life it selfe is not perfected vntill the cōming of Christ 31 III. III. Iustification is euerlasting Iustification is Euerlasting in as much as sin ought not to bee imputed vnto thē that are Iustified any more for euer 32 For whom God hath once receiued into fauour hauing blotted out all their sins and offences those doth he still preserue in his fauour as righteous 33 So that such cannot vtterlie fall from grace and perish by no manner of sins they being and remaining pardoned in thē For God will neuer remember those sins to which the Regenerate are as yet subiect 34 This the Scripture expressely and diligētly affirmeth in many places Esa 43.12 I will remember thine iniquities no more Ierem. 31.34 I will be merciful vnto their iniquities and remember their sinnes and transgressions no more See Hebr. 8.12 35 These and such like places of Scripture promise the Grace of God and forgiuenes of sinnes not for a day or two only but signifie and affirme that it shall alwaies be of force and continue while life lasteth so that the forgiuenes of sins is quotidian and continuall al our life long 36 Because Christ hath made a ful and sufficient satisfaction for them once for all Heb. 10.14 And God is so iust that hee will not haue paiment and satisfaction for one thing twice But is so well pleased with the satisfaction of Christ that hee requireth no other satisfaction 37 Neither must we imagine that therefore God is not displeased with sinne in the Regenerate For the sinnes euen of his owne dearest children doe highly displease him albeit he wil not punish them in his Saints because he hath punished them in Christ 38 For GOD doth not so remit sinnes as if he accounted sinne no sinne or were not angry at it but because he doth not impute them vnto vs nor punish thē in vs but accounteth vs holy and righteous for the satisfaction of Christ apprehended by Faith 39 Hitherto we haue spoken of the Properties of Iustification It followeth that wee speake of the Effects thereof A PRAYER FOR Sanctification O Most glorious moste gracious Lord in goodnesse infinite in power almightie in wisedome wonderful in iudgmēt iust in promise true in mercie rich patient towards sinners that call vpon thy name sparing when