The mysterie of redemption. Or The particular 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.

THE MYSTERY of Redemption .

QVESTION .

Seeing all men by nature are sinners , ( Rom. 3.24 . ) destitute of the glorie of God , and consequently subiect vnto temporall and eternall death : how may we escape this fearefull and heauie Judgement ?

ANSWERE .

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 apprehend 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 from sowre and sowre from sweete , good from euill and euill from good , that sin and superstition 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 enstranged 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 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 apprehend 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 conscience , 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 transmutation or change from 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 inherent 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 sentence 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 Iustification , 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 confirmeth 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 fountaine of corruption , my eyes the eyes of vanity , my eares the eares of folly , my mouth the mouth of deceipt , my hands the hands of iniquitie , and euery part of my body doth dishonor thee , which thou hast created for thy glory , and would be glorified of thee . My vnderstanding apprehendeth nothing but sinne , my will affecteth nothing but wickednesse , my memory retaineth nothing but euill things . As for thy holy precepts and heauenly ordinances , O Lord , so farre haue I been from obseruing or keeping any parte thereof as I ought , that I haue added transgression vnto blindnes , malice to ignorance , and rebellion to sin . What now shall I say ? To whom shall I go ? or whither shall I flie ? Oh , I sinke in sin . O Death ! O Graue ! Yours is the victorie . Thou seest , O Lord , what I haue been from the beginning , & what now I am . Neither doe I maruell so much at my wickednes , as I admire thy goodnes , that thou hast suffered mee , with vnspeakeable patience , thus long to run on in my sins . Because thou art so good , I imagined I might be so euill . Because thou diddest bestow such great benefits vpon mee , I thought I might commit so great offences against thee . So that the same medicine that thou hast ordained against sin , I haue made a prouocation vnto sin . Who but thou would suffer these contempts , and yet be contemned still ? Notwithstanding , O most gracious Father , seeing thou hast sworne thou desirest not the death of a penitent sinner , if I repent , wilt not thou be pleased ? if I returne vnto thee , wilt thou be offended ? No , no , I know thou dost long vntill I come vnto thee . Why then , most mercifull Sauiour , I come , I come quickely . Reiect not thy poore creature , that deiecteth himselfe and wholy relyeth vpon thee . If I come ful of scabbes and woundes , thou canst heale me againe . If I be blind , thou canst restore me to my sight againe . If I be dead , thou canst raise me vp again . Thou shalt sprinckle mee , O Lord , with Isope , and I shall bee cleane ; thou shalt wash me , & I shall bee whiter then snow . Thy mercies are greater than mine offences . Thy pitie is more then mine iniquitie : and thou art able to pardon more sinnes then I am able to commit . If thou refuse me , who shall receaue and comfort mee ? If thou forsake me , who shall embrace and defend me ? Heere I am , do with me as seemeth good in thy eies . If thou wilt , I shall see thy face and reioice : if thou wilt persecute mee , glorifie thy selfe . But wilt thou enter into iudgement with thy seruant ? thou art iust to all . But wilt thou bee extreame to marke what is done amisse ? Lord , who may abide it ? But wilt thou bee terrible vnto mee ? Where then is thy mercy ? Haue mercy therefore vpon mee , whose propertie is alwaies to haue mercie ; haue mercy vpon me , O Father , neither looke vnto the multitude of my sinnes , but vnto the multitude of thy mercies , for thy only Son Iesus Christ his sake , to whom with thee & the holy Ghost , bee all honor and glory , both now and for euer . Amen .

CHAP. II. The manner and order of Iustification , where also is handled of vocation .

NOw in this Iustification of Man , wherby he is pronounced righteous , by the righteousnes of another , to wit , of Christ , God proceedeth in this maner and order .

2 First , there is an Effectuall Vocation , or Calling , wherby God offereth Christ & his righteousnes , and the sinner apprehendeth him being offered by faith .

Effectuall Calling what it is . 3 Effectuall Vocation , or Calling , is that whereby God calleth out of darkenesse into light , from the power of Satan vnto God in Christ Iesus , those whom he elected of his meere grace , by the promulgation of the couenant of grace , or preaching of the Gospell .

4 The Called also , by the same grace of God , answere and beleeue in him through Iesus Christ . This answere is of Faith , which indeed is the condition of the promise in the Couenant of grace .

Effectuall Calling hath two parts . 1 Outward calling . 5 Wherefore our Effectuall calling consisteth of two parts . 1. The Outward calling of such as be elect by the publication of the Couenant vnder the condition of faith , and that of Gods meere grace . 2. Inward faith . 2. Inward Faith wrought in them by the same grace , which is nothing else but the fulfilling of the condition .

Note wel . 6 The former grace may bee termed the Grace of vocation , and is common to all that are called , Elect and Reprobate .

7 The latter grace may be called , the Grace of faith , appertaining only to the Elect.

A two-fold application in effectuall calling . 8 So then in Effectuall Calling there is a two-fold application : the one of GOD , offering Christ & his righteousnes : the other of a sinner , apprehending Christ being offered by faith , and applying him vnto himselfe .

9 If it bee demaunded , Question . Whether the will of man in his calling or conuersion be meerely passiue , or actiue also ?

Answere . How the will of manstandeth in his conuersion . 10 I answere : In respect of the grace of God which preuenteth man , the will ( seeing it is not yet begun to bee regenerate ) is meerely Passiue : as may be proued .

11 I. Because al Mans strength & abilitie concerning spirituall and heauenly things is altogether exstinct , so as he can neither prepare himselfe to grace , nor receiue it being offered , nor turne vnto God , nor will , desire or follow after that which is good & acceptable vnto to God . Rom. 9.21 .

12 II. Because we are all dead in sinne ( Ephes. 2.1 . C●loss . 3.12 . ) but a dead man is only passiue in respect of his quickening .

13 III. Because the will is not only dead , but also stubborne of it selfe , and cannot chuse but resist , being not moued and kindled by God . Act. 9.1.2 . &c.

14 But In respect of the Time in which the conuersion is wrought , Note . the will is not like a stocke , but whilest it is healed and cured by God , it is Actiue , that is , it is not idle and void of all sense and motion , but followeth the holy Ghost who draweth it .

15 For in the very act of Conuersion or Calling God causeth vs by grace to wil , he moueth and inclineth our wills , but yet so as the whole efficacy of the action dependeth vpon Gods spirit ( Philip. 2.13 . ) It is God who worketh in vs both the will and the deed : where Will is not vnderstood of the substance of the will , but of a new qualitie .

Iustification followeth effectuall calling . 16 After this effectuall Calling followeth Iustification , whereby God imputeth that righteousnes of Christ , being apprehended by faith in Vocation , vnto the sinner , as if it were his owne proper righteousnes . Or , whereby hee pronounceth him iust in that righteousnes of Christ , and the sinner receiueth it being imputed vnto him by God .

A two-fold Application in Iustification . 17 In Iustification likewise there is a two-fold application ; the first is the Imputation of GOD ; the second is the sinners apprehension and application 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 when 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 , than 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 Sentence 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 attended 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 giuen mee a long time to repent , and I haue consumed it in vanity & farther transgression . Thou hast stricken me , and I haue not felt it . Thou hast corrected me , and I would not receaue thy correction . 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 commanded 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 continually 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 Iustification , 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 man 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 Obsequent , and the Holie Ghost Consummant . 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 man righteous , whose wil is the rule & square of all righteousnes . And it is he that giueth Iudgment 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 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 Satisfaction , 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 Iustification .

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 from 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 vocation 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 compound 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 execution 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 Redemption 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 intimateth that life eternall is therefore of Faith , that there might bee place for Grace , which is the Effect of Faith apprehending the imputed righteousnes of Christ in Iustification .

40 If it bee demanded , How the Merite of Christ and the Grace of God , Question . which is contrary vnto merit , may consist together ?

41 I Answere . Answere . The Merite of Christ ( not our owne merites ) may wel stand together with the Grace of GOD . For Christs satisfaction wherby he satisfied the Iustice of his Father , is that thing that meriteth the Grace of God for vs .

42 But if you speake of our owne merits , them certainely they cannot stand together with the Grace of God , but are quite contrarie vnto it .

The Organicall . Efficient two fold . 43 The Organicall Efficient Cause of Iustification is two-fold , Instrumentall or Administeriall .

44 The Instrumental Cause which exhibiteth the benefit of Iustification vnto vs , 1. Instrumentall . is the Gospell and Sacraments , wherby the benefits of Christ are offered , conferred and sealed vnto vs .

45 The Gospell is called , the Gospell of Grace ( Act. 20.24 . ) because it declareth and offereth the Grace of God vnto vs : also , the Word of Grace ( Act. 20.32 . ) the Word of Saluation ( Act. 13.26 ) the Word of Life ( Phil. 2.16 . ) And Paul saith , The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth . Rom. 1.16 .

46 Of Baptisme the Apostle speaketh , Christ sanctifieth & cleanseth his Church by the washing of water through the Word . ( Ephes. 5.26 . ) Also , Hee saued vs by the washing of the new birth , and the renuing of the holy Ghost . And Peter saith , Baptisme saueth vs by the resurrection of Iesus Christ . 1. Pet. 3.21 .

47 And of the Lords Supper , Christ testifieth that we receiue his body , which was giuen for vs ( Luk. 22.19 . ) & drinke his blood , that is shed for many for the remission of sinnes . Mat. 26.27.28 .

48 If it bee demaunded , How the Sacraments are instruments to conferre grace ?

49 I Answere . The Sacraments conferre grace , Answere . How the Sacraments conferre Grace . because they are a meanes to giue and exhibite to the beleeuing mind Christ with his benefits : and this they do by their signification .

50 For they serue as a particular and infallible certificate to assure such as bee partakers thereof , of the forgiuenesse of their sins and of euerlasting saluation .

51 Also , they conferre grace , as the Kings letters are said to saue the life of a malefactor , when they doe but signifie to him and others , that the Kings pleasure is to shew fauour .

52 Againe , they may be said to confer grace , because they are a token or pledge of the Grace of GOD ; and by this pledge Faith is confirmed , which is an instrument to apprehend or receiue grace .

53 A King saith vnto his Subiects . Note . He that brings the head of such a Traytour shall haue a thousand pounds . He that hath the head , may say , Heere is a thousand pounds : because it is vnto him a pledge vpon the Kings word of the receipt of so much .

54 Lastly , the Word of God conferres grace ( for it is the power of God vnto saluation to them that beleeue ) which it doth by signifying the wil of God by the eare to the mind : Now euery Sacrament is the Word of GOD made visible to the eye : the Sacraments therfore conferre grace by vertue of their signification , and by reason they are a pledge by the appointment of GOD of his mercy and goodnesse .

55 If it be said , Obiect . The Sacraments are not onlie signes and seales , but also instruments to conuey the grace of God to vs .

56 I Answere : Ans. The Sacraments are not Instruments hauing the grace of God tied vnto them , or shut vp in them : but instruments to which grace is present by assistance in the right vse thereof .

57 Because in and with the right vse of the Sacraments , God conferres grace : and thus they are instruments & no otherwise , that is , morall , not physicall instruments .

58 The Administeriall Cause of Iustification , 2. Administeriall . are aswell the Ministers of the Word ( 1 Cor. 3.9 . 1. Tim. 4.16 . Ioh. 20.23 . ) as also the Martyrs of Christ ( Dan. 12.3 . ) who by their testimony and example teach , that there is no righteousnes which may consist before the tribunall of GOD , but onely the righteousnesse of Iesus Christ .

59 And so much for the Efficient Cause of Iustification Actiuelie taken on Gods part .

The Efficient Cause on Mans part is , Faith . 60 Now on Mans part , Iustification Passiuelie taken , the Efficient cause of it is altogether Instrumentall : and this is Faith , by which ( not for which ) wee are said to be iustified , aswell in regard of the Correlatiue thereof , as also of the Contrarie the Law and good workes .

61 In regard of the Correlatiue , to wit , Christ & his Merits , because the whole forme of Iustifying Faith is sited in Relation , not in the qualitie or nature thereof ; seeing wee are iustified by Faith , as it is relatiuely applied vnto his correlatiue .

62 In regard of the Contrarie , because those good workes and conformitie vnto the Law , required in the person of a iustified Man , are worthily excluded from the merit and act of Iustification .

63 But to speake more plainely of this point . Faith what it is . Faith is a confident apprehension of the mercy of GOD through the redemption of Iesus Christ in the promise of the Gospell .

The parts of Faith . 64 The parts of Faith are three . 1. Knowledge in the mind and vnderstanding . 2. Assent in the will . 3. Confidence in the heart .

65 These three acts may be considered distinctly ; seeing a man may know a thing and yet not assent thereunto , & beleeue the same to bee true , and yet not make it his own by speciall application & confidence , which cannot consist without knowledge and assent .

66 These three parts are excellently wel laid downe in the 14. chap. of S. Iohn . Beleeuest thou that I am in the Father , and the Father is in mee ? this belongeth vnto the first part . Beleeue me that I am in the Father , and the Father in me : this vnto the second . Beleeue you in God , beleeue also in me : and this vnto the third .

67 So then Faith in Christ , is not to know , or beleeue there is a Christ , nor yet to beleeue Christ , but to beleeue in Christ . The wicked beleeue there is a Christ , Hypocrites beleeue Christ , But the Elect only beleeue in Christ , that is , put their whole trust and confidence in him .

68 Wherefore it is manifest that iustifying faith is not a bare knowledge & assent , but that the chiefest part thereof is Confidence , wherby the sinner apprehendeth and particularly applieth vnto himselfe the promises of the Gospel .

Note well . 69 Hence is that Theologicall Axiome : Some things are spoken of Faith , in respect of knowledge and assent ; and some things in respect of Confidence .

70 In respect of Assent , Faith hath for the Obiect thereof all the holy Scriptures , the Law & the Gospel , which faith firmely beleeueth to be most true .

The proper Obiect of Faith . 71 In respect of Confidence , the proper Obiect of faith , is the gra●… and mercy of G●●●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 apprehendeth the righteousnesse of Christ .

Note well . 74 As if a man 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 from 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 Sacraments , 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 ascended 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 , quicken 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 sufficient 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 seruant , 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 Iustification , 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 conceiued 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 conception , and retained in all his cogitations , 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 Conception , vntill his Glorification . Philip. 2.7.8 . Rom. 8.3 . Galath. 3.13 . & alibi passim .

Note well . 9 Of these two members , consisteth 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 punishment , 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 , tonge 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 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 Satan , 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 them in my heart fully sealed and setled in me ; that I , feeling my self inwardly before thy iudgment seate discharged , & my conscience 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 Iustification Actiuely taken . THe FORMAL cause of Iustification Actiuely taken , is the gracious Imputation of Christs Righteousnes , wherby the merits and obedience of Christ are applied vnto vs , by force of that neere Communion 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 Communication 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 men , according vnto the measure of the apprehension of their Faith , the manner of it may well be said to be diuers .

The forme of Iustification 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 vpon me , both spirituall and temporall ; especially for the singular benefit of my Iustification , 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 vpon 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 Commandements , 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 thankfulnes 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 taken . 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 wander 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 concupiscence , 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 oftentimes 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 magnificence 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 Iustification 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 from 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 Absolution 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 Remission 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 remember 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 Obligation to damnation , 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 from 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 , Imputation of Righteousnes .

11. Imputation of Righteousnes . 26 Imputation 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 obedience . 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 .

Comparison of Christ with Adam . Wherfore in this both of them are equal , that neither of them were conceiued of mans seede , nor had any Father in earth .

42 Euen as Adam 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 communicate 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 communicateth 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 Disobedience of Adam , whereby wee became sinners , be the transgression of the Law : then certainly the Obedience of Christ , wherby we are made righteous , is the fulfilling of the Law .

48 And indeed a man 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 vncircumcised , 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 foundation 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 when God accepteth the Satisfaction 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 men put confidence in their works , and make them 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 composition 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 lo●●e backe to my life 〈◊〉 why should I 〈◊〉 suffer any more ? I ha●● 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 ●hy selfe wholly for ●●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 whom 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 Iustification . 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. Iustification 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 Iustification , to wit , eternal Election 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 common , 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 . When 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 cannot 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 comming of Christ .

31 III. III. Iustification is euerlasting . Iustification is Euerlasting : in as much as sin ought not to bee imputed vnto them 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 them . For God will neuer remember those sins , to which the Regenerate are as yet subiect .

34 This the Scripture expressely and diligently 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 them 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 iudgment iust , in promise true , in mercie rich , patient towards sinners that call vpon thy name , & sparing , when 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 wonderfull to thinke how my heart is hardened , my understanding 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 members 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 Iustification , are Peace of Conscience ( Rom. 5.1 . ) Accesse vnto God ( Rom. 5.2 . Ephes. 3.12 . ) Adoption 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 consider 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 ; secondly 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 Glorification 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 Glorification 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 Regeneration 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. 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 .

Repentance 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 when 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 fruition of GOD , which all the Elect shall eternally enioy in Heauen 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 vnthankfull for all thy mercies thou doest preserue me still . O exceeding bountie , proceeding from vnspeakable goodnes ! O inestimable mercie flowing from 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 reuerence 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 compassion 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 then , 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 whom hast thou then redeemed ? If that sinner shall be drowned in hell , that despaireth in himselfe , and trusteth in thee ; O Sauiour whom 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 crie come vnto thee , euen for thy mercies sake , for thy loues sake , for thy own sake , sweete Iesus . Amen .

A MORNING PRAYer , for a priuate Familie .

It is vaine to rise early , and to lye downe late , except the Lord be with vs : so vaine a thing is Man . Therefore wee will not attempt any thing , before we haue taken counsaile and strength from the Lord , that hee may deliuer vs from euery euill worke . If wee aske that thing which is euill , deny our ignor̄ace ; If wee aske that thing which is good , O Lord , remember thy promise .

WE slept and rose againe , O Father , for thou diddest watch for vs that wee might take our rest . The heauens declare thy glorie , and the earth is full of thy goodnesse . Yet hast thou not dealt so with all Nations , as thou hast loued Sion thy litle hill ; a corner of the world farre separated from the Serpent , and fenced from the wilde beast . Yet who considereth that our perill is gone into other lands , because their Gods be not like vnto our God ? Wee haue seene thy workes , & yet we proue 〈…〉 ●●●…ue thee 〈…〉 we see thy w●●… 〈◊〉 Thou hast separa●●… vs from the Turke , and deliuered vs from the Pope : & why hast thou separated vs from them , but that we should bee ioyned to thee ? euen a new Creature come out of darkenesse to light , according to the working of knowledge . O bind our harts with thy feare , that wee part not from thy loue ! For our selues and for our Brethren , wee are prostrate heere before thee , ô Prince most excellent . For the name of thy only Son , one drop of mercy to coole this fire of sinne . Nothing , good Lord , to change thy mercy ? yet the whelpes doe eate the crummes that fall from their masters table . First wee yeelde thee hartie thankes for all at once . Next , we humblie beseech thee for the general quittance which thy Son hath sealed for our sinnes . Then , for all graces , we pray thee let vs not want the thing without which wee cannot serue thee . Plant in our hearts true feare of thy name , obedience to our Prince , and loue to our Neighbours . Giue power , good Father , to our prayers : graunt vs true humilitie in prosperity , perfect patience in aduersitie , peace in Christ , & ioy in the holy Ghost . This is our desire , to liue godly , righteously and soberly : so blesse vs and keepe vs , good Father , vnto the end of our liues . Turne vs , O God of our saluation , graunt that we may grow from strength to strength , that thy Church Militant may be like thy Triumphant in heauenly Charitie and all Communion of Saints . Send thy labourers into thy vineyard , purge thy Church of idle & ignorant Ministers ; write thy lawes in the tables of our harts , & powre thy grace vpon the hearers . Blesse them which blesse vs ; look vpon this Realme in thy mercy . Preserue our King ; let not the eye of Great Britaine lose his sight . Be gracious and mercifull vnto our friends [ and Parents ] according vnto the flesh : comfort thine afflicted Saints . Confound the power of Antichrist , send thy feare amongst them , make their time short , defend thine owne cause : As thou art sanctified in vs before them , so be thou magnified in them before vs ; that al the world may turne & say , Great art thou , O Lord God of the Christians , and there is none besides thee mightie , iust and mercifull , rewarding righteousnes , & reuenging iniquitie , the same now , and euer , and euery where . Graunt these things , ô heauenly Father , & whatsoeuer else thou knowest to bee needfull for vs , euen for his sake , who died for sin and sinned not ; in whose name we farther pray vnto thee , as hee hath taught vs , saying , O our Father which art in heauen &c.

God the Father which hath made vs , blesse vs ; God the Sonne , which hath redeemed vs , preserue vs ; God the holy Ghost , which hath sanctified vs , confirme our saith , to the end , and in the end . Oh God , Father , Sonne , and Holy Ghost saue vs , Amen .

AN EVENING Prayer for a priuate Familie .

Wee haue sinned : wee repent . O Father haue mercy vpon vs . Amen .

O Lord God , which hast created vs of nothing , which hast deliuered vs from Death and damnation , if wee doe not wilfully runne vnto it ; that hast been good and gracious vnto vs in continuing thy temporall blessings both at home & in the field , euen as thou seest most expedient for our estate , and hast drawne out the thred of our life vnto this present time . These are thy greate mercies , O Lord , giuen vnto vs freely without any deseruing of ours . And for all these thou requirest nothing else of vs , but that we know thee , and acknowledge thee to bee the giuer thereof , and to obey thee , and to walk in the paths of thy commandements , that so wee might become thy children , & be partakers of thine euerlasting kingdome , dome , and raigne with thee for euer . O Lord , we confesse against our selues our wonderfull foolishnes & vnthankfulnes : For wee haue , euen as much as in vs lieth , stopped the streame of thy mercies , that they should not come neere vs , wee haue not hearkened vnto the voice of thy word , neither tooke wee any delight in keeping thy lawes & thy statutes : And therfore if thou haddest long before this cut vs short , as thou hast done many , and that suddenly and fearfully , and summoned vs to appeare , & to hold vp our hands at the barre , before thy iudgement seate , and haue the fearefull sentence of eternall condemnation speedily giuen foorth against vs : who is there could say , What doest thou ? Nay our owne consciences would acquite thee , & say thou hast done iustly . For seeing thou calledst after vs , and we refused to heare thee , it was good reason wee should crie and find no mercie . But , O Lord , as our sinnes are mightie , and cannot bee numbred , so thy mercie far exceedeth and striueth against our lewdnesse . Thou hast spared vs long , and giuen vs a large time of repentance . Thou hast driuen off thy vengeance from day to daye , waiting and watching for our turning againe vnto thee . Thou hast called vs by signes in Heauen , by shaking the earth , by drowning vs with waters , by threatning vs warre , samine and pestilonce , besides the fearfull threatnings of thy word . Euen so , O Lord , le● these haue their working in our hearts together with thy mercies in time to repent , & turne from our wicked waies , to abuse thy patience no longer , but euen with all our heart to turne vnto thee , if so we may be saued in the day of thy wrath . So work thou in vs , O heauenly Father , that wee delay no longer to aske counsaile at thee , and thy word , what wee ought to doe , what we ought not to doe , and how wee may liue soberly in prosperitie , and how wee may be comforted in sicknesse and aduersitie , that we may goe out of our selues and looke for all things at thy goodnesse , that wee may trust no further to these transitorie things , but wholly relie vpon thee . Blesse , O Lord , we beseech thee thy whole vniuersall Church , the Kings Maiestie , the Queene and Prince , the priuie Councell , Magistrates and Commons 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 ●●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 from 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 corruptions 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 , them deale with him according to thy wil , O Lord , & command his soul to be receiued in peace , which we commend into thy hands that hast redeemed it . Take from him all the feare & sorrowes of death , and giue him a through strength 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 defence & protection be ouer him to keep him fast to thee & thy truth to the end . And , good Lord , shew this mercy vpon him that the knowledge of thy Gospel , which he hath learned since thou hast called him thereby , may now stand 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 thankfull , 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 humbly 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 Wisdome , and Thankes , and Honor , and Power , & Might , be vnto our God for euermore , Amen .

FINIS .