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
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
is the graâ—… and mercy of Gâ—â—â—xhibited in Christ the Redeemer and offered by the Gospell Sole faith iustifieth 72 Hereupon it is that we constantly affirme that Sole Faith iustifieth or Faith only iustifieth in which speech the particle Sole or Only determineth the predicate but is not referred vnto the Subiect that is it declareth that this effect Iustification is attributed only to faith and to no other apprehending instrument or meanes 73 Or it sheweth that Faith is the only instrument that appreheÌ„deth the righteousnesse of Christ Note well 74 As if a maÌ„ should say The sole eye seeth or The eye only seeth hee meaneth not the sole eie or the eie only that is the solitary eye separate froÌ„ the soule brain eares nose mouth cheekes c. but the eye is the onely instrument of seeing and no other member of the body 75 Wherefore the particle Sole or Onely doth not exclude the grace mercy of God the merit and satisfaction of Christ the preaching of the Gospell nor the vse of the Sacraments for all these are required in faith which in the Gospel right vse of the SacrameÌ„ts beholdeth and apprehendeth the grace of God and righteousnes of Christ 76 Neither doth it exclude Workes the habite of Charitie but only from the act of iustifying 77 Hitherto of the Efficient Cause of Iustification Now followeth the Materiall A PRAYER FOR Faith OH sweete Iesus most glorious and most gracious Lord. As the Harte brayeth after the riuers of water so panteth my soule whilest mine eies look after thee which art asceÌ„ded vp to heauen to prepare a place for vs Leaue not thy children desolate Prepare my going out and my comming in Compasse me with thy mercy Let thy holy Angell pitch his tent round about mee Set a watch before my mouth Keepe the dore of my lips turne mine eyes from vanity incline not mine heart to euill but prepare my soule to thy seruice and deliuer mee from euery euill worke Shew mee the way wherein I should walke let thy light goe before mee teach me by thy word giue me vnderstanding by thy Spirit frame my heart by thy grace I am flesh quickeÌ„ me I haue neede of Faith Hope and Loue Let me not want the things without which I cannot serue thee Indue me with the grace of thy holy spirit which is sufficieÌ„t to direct my soul to informe my vnderstanding and conforme my will Worke in mee a certaine and stedfast faith in thee assured Hope in thy promises earnest loue of thy truth and Gospel and sincere affection towards thy Children Thou hast gone before me O Sauiour make mee to followe mine example Thou hast begun therfore thou wilt not leaue off the worke thou hast in hand See mee O Lord and not only so but come to thy seruaÌ„t come dwel with me and all shall bee thine onely make mee thine sweete Iesus as thou art mine Amen CHAP. IV. Of the Materiall Cause of Iustification The Materiall cause of IustificatioÌ„ Actiuely taken THe MATERIAL cause of our Iustification Actiuelie considered on Gods part is the Righteousnesse of CHRIST Rom. 4.6 called also the Righteousnesse of God Rom. 3.22 the gift of Righteousnes Rom. 5.17 that Righteousnes which is of God Phil. 3.9 the Righteousnesse of Faith and the Righteousnesse of the Gospell 2 It is termed the Righteousnesse of Christ Note because Christ is the Efficient cause thereof the Righteousnesse of God because GOD giueth the same freely and imputeth it vnto vs approueth it in his iudgement the Righteousnesse of Faith because we attaine vnto it or apprehend it by Faith onely and the Righteousnes of the Gospell because it is made manifest and reuealed in the Gospell The Righteousnes of Christ hath two parts 3 This Righteousnes being but one in number hath two parts 1. The Perfect fulfilling of the law of God 2. The Voluntarie payment of the punishment for our disobedience I. Fulfilling of the Law which is two-fold 4 THe Perfect fulfilling of the law is the full and exact conformitie of Christs humane nature and actions with the will of God reuealed in both tables of the Decalogue 5 And of this Perfect Conformity there are two members 1. Innocencie 2. Sanctitie or holinesse 6 The Innocencie of Christ 1. Innocencie is that immunity or freedome from Sin either Originall or Actuall For Christ neither had nor committed any sinne for hee was both coÌ„ceiued and borne without sinne and all his life time he neuer transgressed against the law of God either by fact or word or will or cogitation or by any euill concupiscence Ioh. 8.46.2 Corinth 5.21 1. Pet. 1.19 1. Pet. 2.22 Heb. 4.15 7 The Sanctitie of Christ 2. Sanctity is that integritie or purity which Christ had from the first moment of his conceptioÌ„ and retained in all his cogitatioÌ„s words deeds and desires vntill his verie death vpon the Crosse Luk. 1.35 Act. 3.14 Act. 4.27.30 1. Ioh. 2.20 Apoc. 3.7 II. Bearing of the punishment 8 The Voluntary payment of the punishment for our disobedience is the whole humiliation of Christ from the beginning of his ConceptioÌ„ vntill his Glorification Philip. 2.7.8 Rom. 8.3 Galath 3.13 alibi passim Note well 9 Of these two meÌ„bers coÌ„sisteth that perfect and euery way absolute Righteousnesse whereby wee are iustified which both the Iustice of God the Office of a Mediatour and Saluation of Man necessarily required 10 I. The Iustice of God Because the Iustice of GOD could not otherwise haue been satisfied but by perfect fulfilling the Law and bearing the punishmeÌ„t which we had deserued for the breach thereof 11. II. The Office of a Mediatour Because our Suretie was reallie to pay the full price of our Redemption both actiuely by doing passiuely by suffring those things which we ought to haue performed 12 III. The Saluation of Man Because wee could neuer haue been redeemed otherwise than by satisfying the law and iustice of God by the perfect obedience and death of our Surety and Mediatour The Materiall cause Passiuely taken 13 The Materiall Cause of our Iustification Passiuely taken are all the Elect Rom. 8.33 being first in the state of Nature vngodlie Rom. 4.5 God iustifieth the vngodly and then in the state of supernaturall Grace beleeuing Rom. 3.22 The righteousnes of God by the faith of Iesus Christ is manifested vnto all and vpon all that beleeue 14 So much for the Materiall Cause of our Iustification Now of the Formall A PRAYER FOR liuely sense and assurance of Justification O Most merciful Lord Iesus Christ which shalt iudge al my words and workes or rather answere both for mee and them so direct and order and appoint my hart my thought toÌ„gue and labours to thy honour and glorie that as thou art the Way the Truth and the Life so I doe nothing but walke in thy way think of thy trueth and aime at thy life that by a godlie
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
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
4.5 21 Illumination 1. Illumination is that wherby God dispelleth the naturall darkenesse blindnes ignorance of our minds and enlightneth it with the sauing knowledge of himselfe Psal 16.11 Coloss 3.10 Rom. 12.2 Rom. 7.23.2 Cor. 1.21 which is Eternal Life Ioh. 17.3 22 It is also termed Note the Vnction or anoynting of the holy Ghost 1. Ioh. 2.27 Psal 89.20 Esa 61.1 Dan. 9.24 23 The gift of Repentance 2. Repentance is that whereby our Will is renewed willeth not euill any more but only good Act. 11.18 2. Tim. 2.25 Rom. 6.4.5.6 Eph. 4.22.23.24 2. Cor. 5.7 Philip. 2.13 Repentāce hath two parts 24 Repentance hath two parts 1. Auersion from the Diuell and all euill 2. Conuersion vnto God all good Ps 34.15 Psalm 37.27 Esay 1.16 Rom. 6.4 1. Cor. 5.7 Eph. 4.22.23.24 Col. 3.9.10 1. Pet. 3.11 25 So much for the Regeneration of the Soule Now followeth the Regeneration of the Body Regeneration of the Body 26 Regeneration of the Body is that wherby the Body is made obedient vnto the renewed Spirit so that it attempteth nothing but what is conformable vnto the will of God Rom. 12.1 1. Thess 5.23 27 Of the Regeneration of the Body there are two parts 1. Bridling of the Affections 2. Gouerning of the moueable Members 28 The Bridling of the Affections is the subduing of them vnto the regenerated or renued Reason 29 The Gouerning of the moueable Members is whē all the Members are so guided that they commit nothing being ruled by disordred passion or euill lust against the consent of the regenerated Minde Will 30 The infallible token and certaine marke of Regeneration is a Holy and iust life 31 And thus much of Inchoatiue Glorification It followeth to speake of that which is Consummate 32 Consummatiue Glorification 2. Consummatiue is that most perfect and euery way happie fruitiō of GOD which all the Elect shall eternally enioy in Heauē after this life where they shall see God face to face and know as they are knowne hauing full fellowshippe with IESVS CHRIST and raigning with him for euer Wherof God willing according to our mediocritie wee purpose to entreate in a seuerall Treatise hereafter A THANKS GIVING for our Redemption ioyned with Prayer WHat Can Man say that he hath any thing that he hath not receiued Who hath elected who hath created who hath called who hath iustified who hath sanctified who hath preserued you from day to day O Soule O Bodie The Lorde hath made all things for you and you for himselfe O most gracious louing Father which art loued for thy goodnesse honoured for thy greatnes reioyced in for thy happinesse praised for thy merits and prayed vnto for thy mercies I acknowledge I cannot worthilie praise thee nor thanke thee as I ought my tongue faultreth my heart faileth my Spirit languisheth I want words to expresse and powre out my mind I want a mind to conceiue and apprehend thy benefits My words are short of my vnderstanding and my vnderstanding farre vnder the dignitie of thy deserts By thy loue I was elected by thy goodnes I was created by thy Spirit I was called by thy mercy I was iustified by thy grace I was sanctified and by thy power I am preserued When I had no being thou diddest elect me when I was nothing thing thou didst create me when I was worse than nothing thou diddest call mee when I was thine enemie thou didst iustifie me when I was habitually euill thou didst sanctifie me and now being vnthākfull for all thy mercies thou doest preserue me still O exceeding boūtie proceeding from vnspeakable goodnes O inestimable mercie flowing frō surpassing loue What thankes what praise shall I render vnto thee for this thy vndeserued kindnes If I had the tongue and knowledge of Angels yet could I not sufficiently laud thee seeing thy incomprehensible goodnes infinitly exceedeth all bounds both of vtterance and vnderstanding Well therefore may I admire thy mercies in silence but speake of them as is meet I cannot I am not able Yet O sweete Sauiour let mee not bee vnthankfully silent for these thy benefits but teach my heart how with reuerēce it should thinke of thee giue my tongue some power to lispe and stammer out thy praises seeing it can not speake and powre them foorth with such volubilitie freedome it ought and grant that in some measure I may loue thee though not so much as thou deseruest yet so much as I am able to performe O good Lord diddest not thou elect mee that I should loue thee didst not thou create me that I shuld loue thee didst not thou call me that I should loue thee didst not thou iustifie mee that I should loue thee didst not thou sanctifie mee that I should loue thee doest not thou still preserue me that I should loue thee It is true Lord that I haue not deserued what I craue but wilt thou therefore lose thy due for I can neither thank nor praise nor think of thee as I ought except I loue thee Accept therfore O blessed Redeemer accept of my base and bare loue I haue no other thing to giue thee for all thy mercies but euen my loue my self which yet is alreadie thine owne But I am so soiled and defiled with sinne that it is a point of extraordinarie fauour if in cōpassion thou wilt now accept that which in right hath been alwaies thine But if I be full of wickednesse art thou therefore not full of goodnes If I be blame-worthie for my impietie art thou therefore not praise-worthie for thy mercie If I confesse my iniquitie wilt thou therfore deny thy pitie I am a sinner but yet thy creature I am a Sinner but yet redeemed with thy precious blood I am a Sinner but remember Lord thou camest into the world to saue Sinners whereof I am chiefe Thou camest to saue Sinners and wilt thou reiect me Thou camest to seeke that which was lost wilt thou see me perish Thou camest to seeke those which straied and wilt thou refuse them which crie after thee Thou camest to call Sinners to repentance and wilt thou not heare them when they doe repent Why thē sweete Iesus I am a sinner I am lost I haue straied I repent I am he for whose sake thou camest into the world help me now or tell me who shall helpe mee Saue thy seruant or tell me who shall saue me I know Lord I know there is no Redeemer there is no Sauiour besides thee If thou refusest a poore captiue that condemneth himselfe and calleth vpon thee ô Redeemer whō hast thou then redeemed If that sinner shall be drowned in hell that despaireth in himselfe and trusteth in thee O Sauiour whō wilt thou then saue Haue mercy therefore vpon mee O Sauiour O Redeemer asswage my grief heale my diseases purge my sinnes Thou that hast called me before I called vpon thee hearken now vnto my prayer and let my
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