THE MYSTERY OF Redemption. OR THE PARTICULAR manner how Man is Redeemed from Sin, justified before God, and made partaker of everlasting Life. DESCRIBING THE Nature, Causes, Parts, Properties and Effects of justification. WITH DIVERS SWEET AND comfortable Prayers interposed between every Chapter. AT LONDON Imprinted by Felix Kyngston, for William Cotton. 1607. TO THE WORSHIPFUL, MY ever-honored Mother Mris ELIZABETH POWEL, all Prosperity and Happiness external, internal, eternal. IT is a special point of the duty of Children towards their Parents, as in presence by serviceable offices, so in absence by other effectual significations, to yield proof of their thankful minds: which neither any Child can omit, without touch of ingratitude; nor any Parent forbear, without just reproof. Wherefore (most loving and dear Mother) lest I should seem to neglect the root, out of which I branched, to forget the secondary Auctor of my being, or not to remember her, to whom I own myself; after a long pursuit in a painful chase, I now return you such a pray, as you were wont to love, desiring thereby, to procure your Blessing. You are not ignorant, that these many years passed I have studied and practised spiritual Physic, traveling in the Scrutiny of the maladies & medicines incident & proper to Souls: & here I offer unto you a present of my profession. I have prepared abundance of the bread of Angels, for the repast of your Soul, that your kindness in some part my Bee countervailed, and my duty in some sort not left unperformed. Hitherto I have principally laboured for others: but who hath more interestin the grape, than she that planted the vine? & who more right unto the crop, than she that sowed the corn? Despise not the tenderness of my years, neither deem that God measureth his endowments by number of days. Hoary senses are often couched under green locks; & some are riper in the Spring, than others in the Autumn of their age: a little cloud may cast a large shower, and oftentimes GOD revealeth that to Babes, which he concealeth from the Wisest: which I allege not to claim any prerogative surmounting the rate of usual abilities, but to avoid all touch of presumption, in advising my Elders. You have the pre-eminence in carnal consanguinity; but in spiritual alliance, we are of equal proximity to our heavenly Father. And he may be a Father to the Soul, that is a Son to the Body, & requite the benefit of his temporary life, by teaching his Parent how to eschew eternal death. Neither do I speak this, as if I were ignorant you were already impathed in your voyage towards the Celestial Jerusalem, the first steps whereunto yourself taught me, but that there may be some rubs in the way, which I happily, by reason of my more diligent search therein, being a professed Guide, may sooner descry, & without dishonour to your age, or disparagement to your person, give you warning to avoid them. Thus, dear Mother, recommending unto you my most bounden duty, and humbly desiring that my sincere affection may find excuse of my boldness, I take my leave. From LONDON-HOUSE, this 18. day of November, 1606. Your most obedient and affectionate Son, Gabriel Powel. TO THE CHRIstian Reader. CHristian Reader, If thou dost seriously desire, to learn the Mystery of thy Redemption, to understand the holy Scriptures, to be cleansed from thy sins, to be filled with graces, to be enriched with virtues, to govern thyself in prosperity, to be comforted in adversity, to triumph over thine enemies, to be inflamed in meditation, to persevere in devotion; briefly, to die happily, and to live eternally: Exercise thyself in this small Manual, wherein is the direct way unto Heaven plainly discovered, the passage evidently cleared, the lets perfectly removed, and the travailer exceedingly comforted. Farewell. THE CONTENTS of this Book. A Prayer for Grace and Wisdom, to understand the Mystery of our Redemption. pag. 3 CHAP. I. What justification is. pag. 8 Confession of Sins with Prayer for Remission. pag. 19 CHAP. II. The manner and order of justification. where also is handled of Vocation. pag. 29 The Sinners Resignation of himself into the hands of his Redeemer. pag. 42 CHAP. III. Of the Causes of justification; and first, of the Efficient Cause. pag. 48 A Prayer for Faith. p. 85 CHAP. iv Of the Material Cause of justification. pag. 88 A Prayer for lively sense and assurance of our justification. pag. 96 CHAP. V Of the Formal Cause of our justification. pag. 100 A Thanksgiving for our justification intermixed with Confession and Prayer. pag. 106 CHAP. VI Of the Final Cause of justification. pag. 112 A Prayer for eternal life. pag. 114 CHAP. VII. Of the Parts of justification. pag. 120 A pathetical Prayer against the temptations of Satan. pag. 152 CHAP. VIII. Of the Properties of justification. pag. 157 A Prayer for Sanctification. pag. 173 CHAP. IX. Of the Effects of justification. pag. 180 A Thanksgiving for our Redemption joined with Prayer. pag. 193 A Morning Prayer for a private Family. p. 204 An Evening Prayer for a private Family. p. 212 A Prayer to be said for a Sick-man, or by the Sick-man himself, altering but only the person. pag. 221 THE MYSTERY of Redemption. QUESTION. Seeing all men by nature are sinners, (Rom. 3.24.) destitute of the glory of God, and consequently subject unto temporal and eternal death: how may we escape this fearful and heavy Judgement? ANSWER. We cannot escape Gods judgements against us for our sins, except we be reconciled unto him and justified in his sight. Which that we may the better apprehended and attain unto; it is necessary that we consider both the Nature and Properties of justification, and also the means and manner how it is wrought in us. A PRAYER FOR Grace and Wisdom to understand the Mystery of our Redemption. ALmighty and everlasting God, and in Christ jesus our most gracious and merciful Father, I thy poor servant, miserable & wretched sinner, do humbly prostrate myself before the heavenly throne of thy divine Majesty, entirely beseeching thy Fatherly goodness graciously to grant unto me thy heavenly grace and wisdom, whereby I may truly learn to know thee rightly, and be diligent to perform all thy precepts effectually. Enlarge my understanding and increase my knowledge. Give me a lively sense to discern sweet from sour and sour from sweet, good from evil and evil from good, that sin and superstition deceive me not under the cloak of Religion and virtue. O Lord, this must be thy work; for I confess that my reason is blind, by will is froward, my wit crafty to deceive myself, my understanding and all my natural powers, quite alienated and enstranged from thee. But, good Father, dispel thou these clouds and confusions of perverse ignorance, and endue me with thy holy Spirit of grace and wisdom, that I may have my heart cleansed from the corrupt affections of this deceitful world, and the eyes of my understanding opened, to see and embrace thine everlasting truth, especially the admirable Mystery of our Redemption by the obedience and passion of thy dear Son our Lord and Saviour jesus Christ. Endue me O Lord, with the purity of this heavenly knowledge, and let me be able to discern between truth and error, that I may be always free from heresy, and not be entangled with false doctrine, nor defiled with the loathsome pitch of man's inventions: but that I may safely walk the right way into thy kingdom, and faithfully apprehended and take hold of the riches and righteousness of thy Son Christ jesus, so that my whole life and conversation may be hereafter directed to the honour and glory of thy name, and peace of my conscience, through Christ our only Mediator and Advocate; in whose name I farther pray unto thee as himself hath taught me, Our Father which art in heaven, etc. What justification is. CHAP. I. THE whole course & order of our salvation is absolved, as it were, in two degrees, 1. In the knowledge of our own misery. 2. In confidence of the Divine mercy. Our misery threefold. 2 Of our misery there are three parts, 1. The Fault. 2. The Guilt. 3. The Punishment. Divine mercy threefold. 3 Of the Divine Mercy there are three parts in the like manner, oppositive unto these 1. Remission of the fault. 2. Absolution from the guilt. 3. Deliverance from the punishment. 4 The whole process from our misery, unto the Divine mercy is termed justification. 5 justification is taken two ways, justification twofold. 1. Physically or Naturally. 2. Politically or judicially. 6 justification Physically or Naturally taken, Physical. signifieth an actual transmutation or change from inherent quality of unrighteousness, unto inherent quality of righteousness; from evil to good. 7 Thus must that place (Apoc. 22.11.) be understood, He that is righteous, let him be righteous still. 8 And certainly a man is denominated righteous, from inherent righteousness, (1. joh. 3.17.) He that doth righteousness, is righteous. 9 justification being taken in this fence, is indeed jachoative glorification, or Sanctification, which is a certain change between inherent contrary terms or qualities. 10 justification Politically or judicially taken, 2. Political. signifieth the pronunciation of a sentence of Absolution or righteousness upon a man, by some judge out of a tribunal or judgement seat. (Rom. 8.33.) Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. 11 And this sense is common, both to such as have Inherent proper righteousness, and also to such as be not so qualified, but have the Righteousness of another applied unto them. 12 For he that is Righteous in himself, may by a judge be pronounced so to be, by his own inherent righteousness. 13 So are the blessed Angels justified by God. 14 So also should Man have been justified, if he had continued in his original righteousness. 15 Also, a man may be said to be justified, that is, pronounced just or righteous, by that righteousness which is not inherent in himself, but is properly another Man's, but made his by covenant. 16 After this manner any Debtor may be said to be justified by the righteousness of his surety, who in his name satisfieth the creditor and payeth the debt. 17 And in this sense only, is justification used in the argument we have to treat of, which is thus defined. 18 justification is the Sentence of GOD, justification defined. sitting as judge in his tribunal seat, whereby for the satisfaction and obedience of Christ he freely remitteth the sins of the beleeving-sinner and imputeth the righteousness of Christ unto him, for his glory, and the sinners everlasting salvation. That justification is a judicial Act. 19 Now that justification is a judicial act, it is manifest by sundry reasons. 20 I. Because it is plainly described so in Scripture, Psal. 143.2. job. 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 Advocate pleading, (1. joh. 2.1.) and a final Sentence, Rom. 3.23.24.25.28. 22 III. Because such words as be equivalent unto justification, are judicial, as to remit sins, (Psal. 32.1. Rom. 3.25. Rom. 4.7.) to lose sins, (Matth. 16.19. Matth. 18.18.) to forgive, (Coloss. 2.13.) not to impute sins, (2. Cor. 5.19.) to put out the hand-writing, Col. 2.14. 23 IV. Because the words which are opposite unto justification, are judicial, as Accusation, (Rom. 8.33.) Condemnation, (Matth. 12.37. Rom. 5.16. Rom. 8.34.) Binding, (Matth. 16.19. Mat. 18.18.) Retaining of sins, joh. 20.23. 24 Even as the word justification, so is the word Imputation also common: Of Imputation. For Righteousness is said to be IMPUTED, both unto him who is inherently just in himself; and also unto him that hath not his own inherent, but the righteousness of another, namely Christ's righteousness applied unto him. 25 That justification is common, appeareth by that speech of the Apostle, (Rom. 3.28. Gal. 2.16.) where he saith, that Man is justified, not by the works of the Law, but by faith in jesus Christ. 26 Whereby he manifestly declareth, that a man may be justified, that is, pronounced just and righteous, aswell by his own works or righteousness of the Law (if any had such works indeed) as a man may by faith, that is, by the righteousness of Christ apprehended by faith. 27 So also that Imputation is common, it is evident out of these words of the Apostle, (Rom. 4.4.) To him that worketh the wages is not imputed by favour, but by debt. 28 In which words he showeth, that the righteousness of works, that is inherent righteousness, may be said to be imputed to a man (if any were so well qualified) as well as the righteousness of faith. 29 But our speech is of the Imputation of another's righteousness. CONFESSION OF sins, with prayer for Remission. I Have sinned, o Lord, I have sinned. The infinite and ever-crying guilt of my sins continually calls for infinite and never dying punishment. Oh, I have sinned, and therefore am ashamed to appear before thee, much more to crave any good thing at thy hands. I am a weak and wretched creature, and thou art a GOD of infinite power and Majesty. I am a guilty and grievous offender, thou a most just and severe judge. Sin hath left no good thing in me, all is wounded, all is poisoned, and how shall I appear before thee, into whose presence shall enter no unclean thing. Alas! I am sick with sin. Sick? yea dead; twice dead, subject to mortality, & subject to eternal damnation. I was conceived and borne in sin, and hitherto have continually lived therein; the greatness of my disease hath almost quite extinguished the sense thereof, and my continual custom in sinning confirmeth my impudency, and taketh from me the opinion of sin. But now the only glimpse of felicity causeth me to acknowledge my own misery, therefore I am constrained to confess with David, I have sinned grievously, and there stop, because I cannot reckon them. My heart is the root and fountain of corruption, my eyes the eyes of vanity, my ears the ears of folly, my mouth the mouth of deceit, my hands the hands of iniquity, and every part of my body doth dishonour thee, which thou hast created for thy glory, and would be glorified of thee. My understanding apprehendeth nothing but sin, my will affecteth nothing but wickedness, my memory retaineth nothing but evil things. As for thy holy precepts and heavenly ordinances, O Lord, so far have I been from observing or keeping any part thereof as I ought, that I have added transgression unto blindness, malice to ignorance, and rebellion to sin. What now shall I say? To whom shall I go? or whither shall I fly? Oh, I sink in sin. O Death! O Grave! Yours is the victory. Thou seest, O Lord, what I have been from the beginning, & what now I am. Neither do I marvel so much at my wickedness, as I admire thy goodness, that thou hast suffered me, with unspeakable patience, thus long to run on in my sins. Because thou art so good, I imagined I might be so evil. Because thou didst bestow such great benefits upon me, I thought I might commit so great offences against thee. So that the same medicine that thou hast ordained against sin, I have made a provocation unto sin. Who but thou would suffer these contempts, and yet be contemned still? Notwithstanding, O most gracious Father, seeing thou hast sworn thou desirest not the death of a penitent sinner, if I repent, wilt not thou be pleased? if I return unto thee, wilt thou be offended? No, no, I know thou dost long until I come unto thee. Why then, most merciful Saviour, I come, I come quickly. Reject not thy poor creature, that dejecteth himself and wholly relieth upon thee. If I come full of scabs and wounds, thou canst heal me again. If I be blind, thou canst restore me to my sight again. If I be dead, thou canst raise me up again. Thou shalt sprinkle me, O Lord, with Isope, and I shall be clean; thou shalt wash me, & I shall be whiter than snow. Thy mercies are greater than mine offences. Thy pity is more than mine iniquity: and thou art able to pardon more sins than I am able to commit. If thou refuse me, who shall receive and comfort me? If thou forsake me, who shall embrace and defend me? Hear I am, do with me as seemeth good in thy eyes. If thou wilt, I shall see thy face and rejoice: if thou wilt persecute me, glorify thyself. But wilt thou enter into judgement with thy servant? thou art just to all. But wilt thou be extreme to mark what is done amiss? Lord, who may abide it? But wilt thou be terrible unto me? Where then is thy mercy? Have mercy therefore upon me, whose property is always to have mercy; have mercy upon me, O Father, neither look unto the multitude of my sins, but unto the multitude of thy mercies, for thy only Son jesus Christ his sake, to whom with thee & the holy Ghost, be all honour and glory, both now and for ever. Amen. CHAP. II. The manner and order of justification, where also is handled of vocation. NOw in this justification of Man, whereby he is pronounced righteous, by the righteousness of another, to wit, of Christ, God proceedeth in this manner and order. 2 First, there is an Effectual Vocation, or Calling, whereby God offereth Christ & his righteousness, and the sinner apprehendeth him being offered by faith. Effectual Calling what it is. 3 Effectual Vocation, or Calling, is that whereby God calleth out of darkness into light, from the power of Satan unto God in Christ jesus, those whom he elected of his mere grace, by the promulgation of the covenant of grace, or preaching of the Gospel. 4 The Called also, by the same grace of God, answer and believe in him through jesus Christ. This answer is of Faith, which indeed is the condition of the promise in the Covenant of grace. Effectual Calling hath two parts. 1 Outward calling. 5 Wherefore our Effectual calling consisteth of two parts. 1. The Outward calling of such as be elect by the publication of the Covenant under the condition of faith, and that of God's mere 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 well. 6 The former grace may be 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 twofold application in effectual calling. 8 So then in Effectual Calling there is a twofold application: the one of GOD, offering Christ & his righteousness: the other of a sinner, apprehending Christ being offered by faith, and applying him unto himself. 9 If it be demanded, Question. Whether the will of man in his calling or conversion be merely passive, or active also? Answer. How the will of manstandeth in his conversion. 10 I answer: In respect of the grace of God which preventeth man, the will (seeing it is not yet begun to be regenerate) is merely Passive: as may be proved. 11 I. Because all Man's strength & ability concerning spiritual and heavenly things is altogether exstinct, so as he can neither prepare himself to grace, nor receive it being offered, nor turn unto God, nor will, desire or follow after that which is good & acceptable unto to God. Rom. 9.21. 12 II. Because we are all dead in sin (Ephes. 2.1. Coloss. 3.12.) but a dead man is only passive in respect of his quickening. 13 III. Because the will is not only dead, but also stubborn of itself, and cannot choose but resist, being not moved and kindled by God. Act. 9.1.2. etc. 14 But In respect of the Time in which the conversion is wrought, Note. the will is not like a stock, but whilst it is healed and cured by God, it is Active, 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 Conversion or Calling God causeth us by grace to will, he moveth and inclineth our wills, but yet so as the whole efficacy of the action dependeth upon God's spirit (Philip. 2.13.) It is God who worketh in us both the will and the deed: where Will is not understood of the substance of the will, but of a new quality. justification followeth effectual calling. 16 After this effectual Calling followeth justification, whereby God imputeth that righteousness of Christ, being apprehended by faith in Vocation, unto the sinner, as if it were his own proper righteousness. Or, whereby he pronounceth him just in that righteousness of Christ, and the sinner receiveth it being imputed unto him by God. A twofold Application in justification. 17 In justification likewise there is a twofold application; the first is the Imputation of GOD; the second is the sinner's apprehension and application by faith, of that other righteousness being imputed by God unto him. 18 These two applications which are in justification, do differ from those two which were in effectual Calling or Vocation. 19 For in Vocation, the application of God is called Oblation, or simply Calling: In justification it is termed Imputation. 20 II. In Vocation the application of Man is called, Apprehension of offered righteousness by faith; or, Faith in the offered righteousness: In justification, it is termed Faith in imputed righteousness. A twofold office of faith. 21 Hence we must observe a twofold office of Faith: One in Effectual Calling, when it receiveth Christ with his righteousness being offered: the Other in justification, when it receiveth Christ and his righteousness being imputed unto him. 22 We must also note, that when it is said, Man is justified by faith, that Faith is meant which went before in Effectual calling; Note. namely which apprehendeth Christ and his righteousness being offered. 23 As for that Faith in justification, which apprehendeth the imputed righteousness of Christ, by it we are rather said to be saved, than justified. (Eph. 2.8.) By grace you are saved through faith. Eternal salvation followeth justification. 24 If it be demanded. Whether when the righteousness of Christ is apprehended by faith in Effectual Calling, Question. a man may be said to be justified by that righteousness? 25 I answer. Answer. Not so: For justification is the pronunciation of a Sentence: In Vocation there is no Sentemce pronounced; wherefore a man cannot be justified by sole Vocation. 26 Again, Question. if any will ask: Whether seeing the righteousness of Christ is by faith in him that is called, a man may not be denominated righteous by that righteousness? 27 I answer. Answer. I will not plainly deny this after a sort: namely, that he is righteous by faith; but that he may be termed and called righteous, I would not so affirm: seeing the judge hath not yet pronounced sentence upon him; to wit, that Sentence that is of a certain new grace. 28 For it is not but by grace that such as are just by faith in effectual calling, God pronounceth them so to be, and imputeth the righteousness of another unto them, as if it were their own. 29 And thus much for the order whereby God proceedeth in the justification of a sinner. THE SINNERS REsignation of himself into the hands of his Redeemer. O Lord God, which art the highest and the lowest, the farthest off and the nearest to, the longest angry and the soon pleased: wherefore should I be afraid to speak unto thee? Thou hast made all things for me, and me for thyself. Thou hast given me all things, that I should give myself wholly unto thee; But I have taken the commodity of all thy benefits, and yet I never gave thee the glory and tribute, which of duty I was bound to give thee. Thy creatures were always obedient at my commandment, because thou hadst given them so in charge; and I always attended to offend thee, for whose sake each thing was ready to do me service. Thou hast given me health, but sin and rebellion was the fruit thereof. Thou hast given me strength, but I have employed it in the service of thine enemy. Notwithstanding all which, thou hast still sought by all means to draw me unto thee. Thou hast looked and tarried for my conversion, and I have abused thy patience. Thou hast called me, and I have stopped my ears at thy calling. Thou hast given me a long time to repent, and I have consumed it in vanity & farther transgression. Thou hast stricken me, and I have not felt it. Thou hast corrected me, and I would not receive thy correction. Yea the more I have been chastised & cherished by thee, the more hath mine heart been hardened, showing myself unthankful for the one, and rebellious towards the other. Yet for all this, O most merciful and loving Father, sithence thou hast hitherto been so gracious unto me, and baste commanded me that I should never despair, nor mistrust thy goodness: I therefore refer myself wholly to thy mercy, & do beseech thee to grant me grace to amend my life, that from this time forwards I may ever please thee, and serve thee in such sort, that I never separate myself from thee any more, but may continually remain in thy grace & favour world without end. O sweet Saviour, didst not thou say, Draw near unto me, & I will draw near unto you? I challenge my Lord. Bear witness with me, o ye heaven and earth, and all ye blessed Angels, & thou holy of Holies, the holy Ghost, bear witness with me in this hour, that I give myself wholly unto my Redeemer. Take me sweet JESUS unto thee, and give me not over unto myself again. I am thine, not mine, temper me as thou wouldst have me. I am thy Image, I will be like thee. Oh, that my ways were so directed, that I might keep thy statutes! what pleasure is it for me, to walk in darkness? Try me O Lord, and search my heart, if there be any way of rebellion in me; and lead me home, and I will follow my Lord whither soever goeth. CHAP. III. Of the Causes of justification; and first, of the Efficient Cause. Causes of justification diversly considered. THe CAUSES of justification, are to be considered diversly, to wit, as justification itself is taken, either Actively, in respect of God who justifieth: or Passively, in respect of man which is justified. The efficient cause Actively taken. 2 The EFFICIENT cause of justification, as it is Actively taken, is either Principal, or Organical. The Principal efficient. 3 The Principal Efficient, is GOD (Rom. 8.33.) the Father, in the Son, by the Holy Ghost, (2. Cor. 5.19. 1. Cor. 6.19) The Father Imperant, the Son Obsequent, and the Holy Ghost Consummant. Psa. 40.9. Tit. 3.5. 2. Cor. 1.22. 4 For it is his part to absolve from guilt, by whose justice a man is made guilty. It is he that pronounceth a man righteous, whose will is the rule & square of all righteousness. And it is he that giveth judgement of life or death, who by nature, right and office is the supreme judge. 5 The Impellent cause of this Efficient, is twofold, Internal, or external. The Internal efficient. 6 The Internal cause, is the Grace or Mercy of the Father, (Rom. 3.24.) as well by reason of the good pleasure of his will in predestinating into the adoption of Sons (Ephes. 1.5.) as also by reason of his oëconomie and dispensation, both in ordaining his Son for this end, and in applying unto us the benefit of Christ. Rom. 3.25. Coloss. 1.12. 7 And this Grace (which in Scriptures is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & in Schools, Gratia gratum faciens, and Gratis dans) is perpetually opposed against Works, (which are the gifts of Grace, termed in Schools Gratiae gratis datae) because God took the first cause of our justification not from us or our works, but in himself, and from himself, according to the unsearchable riches of the glory of his grace. Eph. 2.8.9. Tit. 3.5. No Preparation in us to justification. 8 Whereupon it is manifest, that there can be no Disposition of ourselves or Preparation by us to induce this form of justification. 9 For albeit there are two principal degrees of Preparation that go before justification, if not in time, yet in nature, to wit, the sense of our own Misery, and a confused knowledge of the Mercy of God; yet all this maketh nothing for the Efficient Cause, not only of condignity (as the Schoolmen speak) but not of congruence. The external Efficient. 10 The external impellent Cause of this Efficient is Christ aswell in respect of his Merit, as also of his Efficacy and operation. 11 Of his Merit: Because he acquired the benefit of justification unto us, both by his Active and Passive obedience; by his life and death. 1. Tim. 2.6. 1. joh. 1.7. 12 Of his Efficacy: Because he apply effectually the acquired benefit of justification unto us, both by offering it in the preaching of his Word, and also by conferring the same by the inward effectual operation of his holy Spirit. Rom. 1.16. 2. Cor. 5.19. 13 But that we may more plainly declare, how God is the Efficient Cause of our justification: How God is said to justify. we must diligently observe that the Manner of Effecting, whereby God is said to justify is diverse and sundry. 1. By works. 14 I. God is said to justify by Works and inherent Righteousness. So he justifieth the blessed Angels. So also he should have justified Man, if he had not fallen. And thus the Israelites sought justification, by the works of the Law. Rom. 9.31.32. 2. By Faith. 15 II. God is said to justify of Faith, or by Faith. By Faith I understand Christ & his righteousness, or Satisfaction, or Obedience, or Merits being apprehended by Faith. Note well. 16 In this manner of justifying are comprehended two things. 1. Christ, or the Merits of Christ. 2. Our Faith, without which the Merits of Christ cannot be applied unto us effectually for our justification. 17 This Merit of Christ is the cause of all Spiritual blessings (in the execution of the decree of Election) which God bestoweth upon us; though after a diverse 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 itself, but only Gods good pleasure proceeding of his mere love & mercy. Luk. 12.32. Rom. 11.5. Eph. 1.5. 1. Deut. 7.7.8. Deut. 10.15. 19 I. Because the Merit of Christ was not from all eternity. 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 eternal Election: for therefore Christ merited for us, because we were Elected. 22 But Christ may well be said to be the Material Cause of our Election, Note. if we take the matter for the Subject, or Matter in which (Eph. 1.4.) He elected us 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 return to our purpose. Christ and his merit, is the Efficient Cause of our Effectual vocation or Calling, which is not from all eternity, but in time; yet without respect unto Faith; seeing Faith is but then given, and is the second part of our calling. Of justification. 24 Again, Christ and his Merit is the cause of our justification, but not without Faith, wherewith in Effectual calling we have 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 righteousness of Christ in justification. 26 Hereby we see that Man is justified by the Merits of Christ, as it were by a manner or way whereby God justifieth him; but not without Faith apprehending that Merit being offered in Effectual Calling. 27 Whereupon the Apostle unto the Rom. and Gal. expresseth this manner (which is a certain compound thing) by the only name of Faith, whereunto sometimes he joineth jesus Christ, as (Rom. 3.22.) The righteousness of God by the faith of jesus Christ. So (Gal. 2.16.) Man is justified by the faith of jesus Christ. And (Rom. 3.25.) Through Faith in his blood. 28 III. God is said to justify by his Grace & Mercy. 3. By grace. And certainly this Grace doth excellently well agree with Faith, but not at all with Works. (Rom. 11.6. Ephes. 2.8.9.) These speeches do well agree together, God justifieth by Faith; and, God justifieth by Grace: which cannot be affirmed of Works. 29 But here Question may be moved concerning the Order of these two. Question. Whether Faith or Grace go before: Whether Faith be the cause of Grace; or contrariwise, whether Grace be the cause of Faith? Answer. Faith goeth before the grace of justification. 30 I Answer. Faith goeth before, & Grace followeth after. Faith, that is, Christ and his merits being apprehended by Faith in Effectual Calling, is the cause of the new Grace whereby GOD justifieth a man. 31 And to speak more plainly hereof, Note well. All spiritual blessings in the execution of God's decree of Election, as Vocation, justification and Glorification, do proceed from God's Grace. For example; 32 In Effectual Calling the first thing is the Merit of Christ, then followeth the Grace of GOD, after cometh Vocation. 33 So also in justification, first is the Merit of Christ, which was apprehended in Vocation, than there is the Grace of God, whereof proceedeth justification. 34 And likewise in Glorification, the first is the Merit of Christ being imputed in justification and apprehended by Faith, next followeth the Grace of God, and then Glorification. 35 Herein stands the difference, that in Effectual Vocation or Calling, the only Merit of Christ without our faith, is the cause of Grace. 36 But in justification & Glorification the Merit of Christ being apprehended by Faith, is the cause of Grace. 37 Out of these things which we have said, it is evident, that Faith, or Christ and his merit apprehended by faith, is the cause of that Grace whereby God justifieth man. 38 Whereupon after that the Apostle had said (Rom. 3.24.) We are justified freely (that is) by his grace, presently he addeth, through the redemption that is in Christ jesus: noting thereby the cause of that Grace whereby we are justified, namely the Redemption of Christ apprehended by faith in Effectual 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 eternal is therefore of Faith, that there might be place for Grace, which is the Effect of Faith apprehending the imputed righteousness of Christ in justification. 40 If it be demanded, How the Merit of Christ and the Grace of God, Question. which is contrary unto merit, may consist together? 41 I Answer. Answer. The Merit of Christ (not our own merits) may well stand together with the Grace of God. For Christ's satisfaction whereby he satisfied the justice of his Father, is that thing that meriteth the Grace of God for us. 42 But if you speak of our own merits, them certainly they cannot stand together with the Grace of God, but are quite contrary unto it. The Organical. Efficient two fold. 43 The Organical Efficient Cause of justification is twofold, Instrumental or Administeriall. 44 The Instrumental Cause which exhibiteth the benefit of justification unto us, 1. Instrumental. is the Gospel and Sacraments, whereby the benefits of Christ are offered, conferred and sealed unto us. 45 The Gospel is called, the Gospel of Grace (Act. 20.24.) because it declareth and offereth the Grace of God unto us: also, the Word of Grace (Act. 20.32.) the Word of Salvation (Act. 13.26) the Word of Life (Phil. 2.16.) And Paul saith, The Gospel of Christ is the power of God unto salvation to every one that believeth. Rom. 1.16. 46 Of Baptism the Apostle speaketh, Christ sanctifieth & cleanseth his Church by the washing of water through the Word. (Ephes. 5.26.) Also, He saved us by the washing of the new birth, and the renewing of the holy Ghost. And Peter saith, Baptism saveth us by the resurrection of jesus Christ. 1. Pet. 3.21. 47 And of the Lords Supper, Christ testifieth that we receive his body, which was given for us (Luk. 22.19.) & drink his blood, that is shed for many for the remission of sins. Mat. 26.27.28. 48 If it be demanded, How the Sacraments are instruments to confer grace? 49 I Answer. The Sacraments confer grace, Answer. How the Sacraments confer Grace. because they are a means to give and exhibit to the believing mind Christ with his benefits: and this they do by their signification. 50 For they serve as a particular and infallible certificate to assure such as be partakers thereof, of the forgiveness of their sins and of everlasting salvation. 51 Also, they confer grace, as the King's letters are said to save the life of a malefactor, when they do but signify to him and others, that the King's pleasure is to show favour. 52 Again, 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 receive grace. 53 A King saith unto his Subjects. Note. He that brings the head of such a Traitor shall have a thousand pounds. He that hath the head, may say, Hear is a thousand pounds: because it is unto him a pledge upon the King's word of the receipt of so much. 54 Lastly, the Word of God confers grace (for it is the power of God unto salvation to them that believe) which it doth by signifying the will of God by the ear to the mind: Now every Sacrament is the Word of GOD made visible to the eye: the Sacraments therefore confer grace by virtue of their signification, and by reason they are a pledge by the appointment of GOD of his mercy and goodness. 55 If it be said, Object. The Sacraments are not only signs and seals, but also instruments to convey the grace of God to us. 56 I Answer: Ans. The Sacraments are not Instruments having the grace of God tied unto them, or shut up in them: but instruments to which grace is present by assistance in the right use thereof. 57 Because in and with the right use of the Sacraments, God confers grace: and thus they are instruments & no otherwise, that is, moral, not physical instruments. 58 The Administeriall Cause of justification, 2. Administeriall. are aswell the Ministers of the Word (1 Cor. 3.9. 1. Tim. 4.16. joh. 20.23.) as also the Martyrs of Christ (Dan. 12.3.) who by their testimony and example teach, that there is no righteousness which may consist before the tribunal of GOD, but only the righteousness of jesus Christ. 59 And so much for the Efficient Cause of justification Activelie taken on God's part. The Efficient Cause on Man's part is, Faith. 60 Now on Man's part, justification Passivelie taken, the Efficient cause of it is altogether Instrumental: and this is Faith, by which (not for which) we are said to be justified, aswell in regard of the Correlative thereof, as also of the Contrary the Law and good works. 61 In regard of the Correlative, to wit, Christ & his Merits, because the whole form of justifying Faith is sited in Relation, not in the quality or nature thereof; seeing we are justified by Faith, as it is relatively applied unto his correlative. 62 In regard of the Contrary, because those good works and conformity unto the Law, required in the person of a justified Man, are worthily excluded from the merit and act of justification. 63 But to speak more plainly of this point. Faith what it is. Faith is a confident apprehension of the mercy of GOD through the redemption of jesus Christ in the promise of the Gospel. The parts of Faith. 64 The parts of Faith are three. 1. Knowledge in the mind and understanding. 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, & believe the same to be true, and yet not make it his own by special application & confidence, which cannot consist without knowledge and assent. 66 These three parts are excellently well laid down in the 14. chap. of S. john. Believest thou that I am in the Father, and the Father is in me? this belongeth unto the first part. Believe me that I am in the Father, and the Father in me: this unto the second. Believe you in God, believe also in me: and this unto the third. 67 So then Faith in Christ, is not to know, or believe there is a Christ, nor yet to believe Christ, but to believe in Christ. The wicked believe there is a Christ, Hypocrites believe Christ, But the Elect only believe in Christ, that is, put their whole trust and confidence in him. 68 Wherefore it is manifest that justifying faith is not a bare knowledge & assent, but that the chiefest part thereof is Confidence, whereby the sinner apprehendeth and particularly apply unto himself the promises of the Gospel. Note well. 69 Hence is that Theological Axiom: 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 Object thereof all the holy Scriptures, the Law & the Gospel, which faith firmly believeth to be most true. The proper Object of Faith. 71 In respect of Confidence, the proper Object of faith, is the gra●… and mercy of G●●●xhibited in Christ the Redeemer, and offered by the Gospel. Sole faith justifieth. 72 Hereupon it is, that we constantly affirm, that Sole Faith justifieth; or, Faith only justifieth: in which speech the particle Sole or Only, determineth the predicate, but is not referred unto the Subject, that is, it declareth that this effect (justification) is attributed only to faith, and to no other apprehending instrument or means. 73 Or, it showeth, that Faith is the only instrument that apprehendeth the righteousness of Christ. Note well. 74 As if a man should say, The sole eye seethe, or The eye only seethe: he meaneth not, the sole eye, or the eye only, that is, the solitary eye, separate from the soul, brain, ears, nose, mouth, cheeks etc. but the eye is the only instrument of seeing, and no other member of the body. 75 Wherefore the particle Sole or Only, doth not exclude the grace & mercy of God, the merit and satisfaction of Christ, the preaching of the Gospel, nor the use of the Sacraments: for all these are required in faith, which in the Gospel & right use of the Sacraments, beholdeth and apprehendeth the grace of God and righteousness of Christ. 76 Neither doth it exclude Works & the habit of Charity, but only from the act of justifying. 77 Hitherto of the Efficient Cause of justification. Now followeth the Material. A PRAYER FOR Faith. OH, sweet jesus, most glorious and most gracious Lord. As the Heart brayeth after the rivers of water, so panteth my soul, whilst mine eyes look after thee, which art ascended up to heaven to prepare a place for us: Leave not thy children desolate. Prepare my going out and my coming in. Compass me with thy mercy. Let thy holy Angel pitch his tent round about me. Set a watch before my mouth; Keep the door of my lips; turn mine eyes from vanity; incline not mine heart to evil, but prepare my soul to thy service, and deliver me from every evil work. Show me the way, wherein I should walk; let thy light go before me; teach me by thy word; give me understanding by thy Spirit; frame my heart by thy grace. I am flesh, quicken me. I have need of Faith, Hope and Love; Let me not want the things without which I cannot serve thee. Endue me with the grace of thy holy spirit, which is sufficient to direct my soul, to inform my understanding and conform my will. Work in me a certain and steadfast faith in thee, assured Hope in thy promises, earnest love of thy truth and Gospel, and sincere affection towards thy Children. Thou hast gone before me, O Saviour, make me to follow mine example. Thou hast begun, therefore thou wilt not leave off the work thou hast in hand. See me, O Lord, and not only so, but come to thy servant, come & dwell with me, and all shall be thine; only make me thine, sweet jesus, as thou art mine. Amen. CHAP. IV. Of the Material Cause of justification. The Material cause of justification, Actively taken. THe MATERIAL cause of our justification, Activelie considered on God's part, is the Righteousness of CHRIST (Rom. 4.6.) called also, the Righteousness of God (Rom. 3.22.) the gift of Righteousness (Rom. 5.17.) that Righteousness which is of God, (Phil. 3.9.) the Righteousness of Faith, and the Righteousness of the Gospel. 2 It is termed the Righteousness of Christ, Note. because Christ is the Efficient cause thereof: the Righteousness of God, because GOD giveth the same freely, and imputeth it unto us, & approveth it in his judgement: the Righteousness of Faith, because we attain unto it, or apprehend it by Faith only: and the Righteousness of the Gospel, because it is made manifest and revealed in the Gospel. The Righteousness of Christ hath two parts. 3 This Righteousness, being but one in number, hath two parts: 1. The Perfect fulfilling of the law of God. 2. The Voluntary payment of the punishment for our disobedience. I. Fulfilling of the Law; which is twofold. 4 THe Perfect fulfilling of the law, is the full and exact conformity of Christ's human nature and actions with the will of God revealed in both tables of the Decalogue. 5 And of this Perfect Conformity there are two members: 1. innocency. 2. Sanctity or holiness. 6 The innocency of Christ, 1. innocency. is that immunity or freedom from Sin, either Original or Actual: For Christ neither had, nor committed any sin, for he was both conceived and borne without sin; and all his life time he never transgressed against the law of God, either by fact, or word, or will, or cogitation, or by any evil concupiscence. joh. 8.46.2. Corinth. 5.21. 1. Pet. 1.19. 1. Pet. 2.22. Heb. 4.15. 7 The Sanctity of Christ, 2. Sanctity. is that integrity or purity which Christ had from the first moment of his conception, and retained in all his cogitations, words, deeds and desires, until his very death upon the Cross. Luk. 1.35. Act. 3.14. Act. 4.27.30. 1. joh. 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, until his Glorification. Philip. 2.7.8. Rom. 8.3. Galath. 3.13. & alibi passim. Note well. 9 Of these two members, consists that perfect, and every way absolute Righteousness whereby we are justified: which both the justice of God, the Office of a Mediator, and Salvation of Man necessarily required. 10 I. The justice of God. Because the justice of GOD could not otherwise have been satisfied, but by perfect fulfilling the Law, and bearing the punishment, which we had deserved for the breach thereof. 11. II. The Office of a Mediator: Because our Surety was really to pay the full price of our Redemption; both actively by doing, & passively by suffering those things which we ought to have performed. 12 III. The Salvation of Man: Because we could never have been redeemed otherwise, than by satisfying the law and justice of God, by the perfect obedience and death of our Surety and Mediator. The Material cause Passively taken. 13 The Material Cause of our justification Passively taken, are all the Elect (Rom. 8.33) being first in the state of Nature ungodly: (Rom. 4.5.) God justifieth the ungodly; and then in the state of supernatural Grace believing. (Rom. 3.22.) The righteousness of God by the faith of jesus Christ (is manifested) unto all and upon all that believe. 14 So much for the Material Cause of our justification: Now of the Formal: A PRAYER FOR lively sense and assurance of Justification. O Most merciful Lord jesus Christ, which shalt judge all my words and works, or rather answer both for me and them, so direct, and order, and appoint my heart, my thought, tongue and labours to thy honour and glory, that as thou art the Way, the Truth, and the Life, so I do nothing but walk in thy way, think of thy truth, and aim at thy life; that by a godly way, I may come to the heavenly truth, & truth may lead me to eternal life. And because flesh and blood would turn thy Image to the image of Satan, my foes are thy foes, O Lord, let not thine enemies prevail against thee, to take me from thee: but let the assurance of my peace be sealed in my conscience, that I never be left comfortless. Make thy Word unto me, like the Star which lead unto thee: make thy benefits and graces, like the pillar which brought unto the land of promise. Kindle thy love so in my heart, as in respect of thee and thy service, I may despise and utterly detest whatsoever is against thee and thy truth, that I may alway find in myself assured testimonies of the presence of thy holy Spirit. O sweet Saviour, confirm my faith, which I feel oftentimes very weak and troubled with many doubts; increase it in me, O Lord, that through thy holy Spirit I may be assured that thou hast fully discharged the punishment of my sins. Cause me, O my God, to feel in my soul and conscience, that thou art mine and all that thou hast done; that I am grafted into thy body and made one with thee, & therefore that I am fellow-heire with thee of everlasting life. Let me not only have these words in my mouth, but through thy Spirit, let me feel the comfort of them in my heart fully sealed and settled in me; that I, feeling myself inwardly before thy judgement seat discharged, & my conscience towards thee appeased, may be swallowed up with an unfeigned love toward thy heavenly Majesty, and towards my Brethren also for thy sake, sweet jesus. Amen. CHAP. V Of the Formal Cause of justification. The Formal cause of justification Actively taken. THe FORMAL cause of justification Actively taken, is the gracious Imputation of Christ's Righteousness, whereby the merits and obedience of Christ are applied unto us, by force of that near Communion of Christ with us and ours with him. 2 So that the Form of justification doth altogether consist in Relation: where in that Union which ariseth between both terms, is indeed the form, and consisteth rather in emanation than in hesion. 3 This Righteousness is ours by Right of Donation and acceptation of Christ's merits and obedience, Note. seeing imputed Righteousness is of Grace not of Nature, a Communication of a benefit not real and habitual Possession; & Imputation not a patible Quality inherent in us. Of Imputation. 4 In this Imputation we must consider two things: 1. The Truth of it in itself. 2. The Manner of the truth of it in us. 5 Of the Truth of it in itself there are two terms: 1. Righteousness. 2. Imputation thereof. Between these two consists a Relation: for neither hath Christ his perfect Righteousness for any other end, but to impute it; neither doth he impute any thing, but his Righteousness; neither is that Righteousness otherwise ours, but by imputation. 6 The Manner of the truth of it in us, in Scriptures is circumscribed by a twofold reason. The first teacheth us that we are Righteous, not in ourselves, or by our own righteousness, but by the Righteousness of Christ, which is made ours by Right of Donation, (2. Cor. 5.21) We are made the righteousness of God in him. The second teacheth us that we have Righteousness, as Christ hath our Sins. As Christ hath our Sins: so we have his Righteousness. 7 Christ hath our Sins, not subjectively inherent in himself, but by imputation: so we have Christ's Righteousness, not subjectively inherent in ourselves, but by imputation. 8 Hereupon the Apostle maketh that Opposition (2. Cor. 5.21.) between Christ, whom God made Sin for us; and us, who are made the Righteousness of God in him. 9 According unto this Form, the justification of all men is one and the same, & equal unto all men; for one man cannot be more justified than another. Albeit in divers men, according unto the measure of the apprehension of their Faith, the manner of it may well be said to be divers. The form of justification Passively taken. 10 The Form of justification Passively understood in regard of us, is the Application of Faith: whereupon we are said to be justified through Faith, of Faith, and by Faith: whereof we have spoken in the Instrumental Cause. 11 After the Formal, followeth the Final cause of justification. A THANKSGIVING for our justification intermixed with Confession and Prayer. O Eternal GOD, in Christ jesus most gracious and merciful, I thy poor servant do yield most possible and hearty thanks unto thy divine Majesty, for all thy blessings and mercies bestowed upon me, both spiritual and temporal; especially for the singular benefit of my justification, and the admirable gift of eternal Salvation, purchased by the righteousness and dearest life of thy beloved Son. My lot is fallen in a pleasant place; I am in honour, and understand it not. Hath every one found such favour in thy sight? or hast not thou passed over others, and chosen me? o Lord, why shouldest thou bestow thy health and wealth, thy rest and liberty upon me, more than other? I can give no reason for it, but that thou art merciful. And if thou shouldest draw all back again, I have nothing to say, but that thou art just. Hath not thy joseph deserved liberty? Hath not thy David deserved rest? Hath not thy Lazarus deserved food? or hath not thy job deserved health, more than I have? job is sick, Lazarus pines without, David is troubled on his bed, joseph groans in the prison: I have their portion, & they do stand at reward. Why art thou so well, my soul? Mercy, mercy. Why art thou so ill, my soul? o Mercy. For notwithstanding all these gracious and excellent benefits, yet have I hitherto led my life so coldly in my profession, & wrought so contrary unto my vocation, in neglecting & despising thy sacred Commandments, that I have more than provoked thee, to extend thy furious wrath against me, to encounter & recompense my lewd desert with the sharpness of thy revenging fury. But when I think upon thy Son, all my fear is turned into joy, because his righteousness for me, is more than my wickedness against myself. O settle my faith in thy Beloved, & it sufficeth for all my iniquity, necessity and infirmity. He hath told us, O Lord, and we believe it to be true, that if we ask thee any thing in his name, thou wilt grant it unto us; now therefore in his name do I most earnestly crave at thy hands, that thou wilt settle me in a constant form of obedience, that I may ever serve thee from this hour, with those duties which the world, the flesh & the devil would have me defer until the point of death. Good Father, grant that I may love righteousness and piety, with as great good will, as ever I loved wickedness anvanity; and that I may go before other in thankfulness towards thee, as far as thou goest in mercy towards me before them. O teach me to seek thee in all things, and all things in thee; even for thy name sake, for thy promise sake, for thy Son's sake, our Lord and Saviour Christ jesus. Amen. CHAP. VI Of the Final Cause of justification. The Final cause of justification Actively taken. THe FINAL Cause of justification Actively taken, is the Glory of God, in the admirable temperature of his justice and Mercy: Ephes. 1.6. Rom. 3.26. 2 Of his justice: Because he would his Son should make full satisfaction. 3 Of his Mercy: Because he would impute his sons satisfaction unto us. The Final cause Passively taken. 4 The Final Cause of justification Passivelie taken, is that we might have peace of Conscience (Rom. 5.1.) eternal life (Tit 3.7.) and be everlastingly glorified, Rom. 8.30. Rom. 6.22. 5 Hitherto of the Causes of justification. Now of the Parts thereof. A PRAYER FOR eternal life. OMnipotent and eternal God, Father of our Lord jesus Christ, we miserable and wretched Sinners, do wander in this earth, as pilgrims and strangers, ready to departed hence every hour. We see daily with what violence and rage Death striketh and choketh now one, now another for their grievous sins. But I give thee most hearty thanks, O Lord, for thy infinite mercy towards me, that thou hast not suffered me to be oppressed with palpable ignorance and heathenish blindness, to perish and die like other men: but hast graciously enlightened me with the pure light of thy Grace, and showed unto me the Cause of all calamities and of death, and manifested also the heavenly and inestimable comfort of eternal life, which doth wonderfully recreate and cheer my heart. And whereas we feel, not without great grief with what cruelty and fury the wicked fiends, burning in hatred against thee, do in these last dregs of the world oppugn mankind, and raise up sundry detestable scandals and other damnable enormities amongst us; we being full of idleness, of sloth and weakness, altogether corrupted & defiled with carnal concupiscence, unable to make resistance: o have mercy upon me, according unto thy great mercy. Touch, move and purify my heart, that loving and fearing thee, I may seriously and truly bewail my great and so often iterated sins; that I may steadfastly believe thy holy word, and lead the residue of my life in holiness and righteousness before thee. And seeing the greatest part of mankind, being drowned in Sodomitical pleasures, and drunken with Epicurean security, do not think or care for thee, not make any reckoning of eternal life; O Father give me, and all the rest of thy children, a devout & humble heart desirous of eternal life and happiness. Guide us by thy holy Spirit, that we may oftentimes meditate and speak of those everlasting & celestial joys, that thereby we may daily comfort our own hearts, and so rejoice, that like courageous Soldiers, we may steadfastly believe in Christ, and cheerfully march after him through crosses, tribulations, dangers and death itself, until we safely arrive at thy heavenly palace, to be partakers of that eternal glory and magnificence which thou hast prepared for us, and evermore to praise thee, O omnipotent and immortal God, for thy infinite goodness & mercy, who with the Son and Holy Ghost livest and reignest, one God, for ever and ever. Amen. CHAP. VII. Of the Parts of justification. The parts of justification two. THe PARTS of justification are two; Remission of Sins, and Imputation of Righteousness. Note well. 2 But we must understand, that these two parts are not divers and different motions, but one really and in number, which in respect of the diversity of the terms whereabouts it is employed hath divers names. 3 In respect of the Term from which it floweth, it is called Remission of sin, or Absolution from sin, or Not-Imputation of sin. 4 And in regard of the Term unto which it is applied, it is called, Imputation of Righteousness. 5 For otherwise it is the very same motion whereby Sin is abolished and Righteousness procured: as appeareth out of the place (Rom. 4.6.7.) where the Apostle termeth the very same thing, Imputation of Righteousness, which David called before (Psal. 32.1.) Remission of Sins. Even as David (saith he) declareth the blessedness of man, unto whom God imputeth righteousness without works, saying; Blessed are they whose iniquities are forgiven, and whose sins are covered. But we will speak of both these parts of justification severally and apart. 1. Remission of sins. 6 Remission of Sins, is the Absolution or pardoning of a Believing man from the obligation of eternal death & damnation for his sin. 7 Or, a not-imputing, not-punishing or covering of the Believers sin, and accounting him no sinner. 8 In Remission of sin God taketh away three things: 1. Sin itself, while he doth not impute it. 2. The guilt of sin. 3. The punishment due unto it. 9 The taking away of the two latter, to wit, of the Gild and Punishment, necessarily followeth the taking away of the former, namely sin.. 10 But this part of justification is denominated of Sin, Remission of sins, which properly is the term from which proceedeth the motion, and of which is first pronounced the sentence of absolution: albeit the sentence be pronounced also of the guilt and punishment, but in the second place. 11 The sentence of Remission of sins being once pronounced by God, Note. is never frustrated or recalled: that is, Those sins that are once remitted and forgiven, are never again imputed. Ezec. 18.21.22 Esa. 44.22. Mich. 7.18.19. jerem. 31.34. 12 If it be demanded: Question. Whether by Remission of sins, the sin be so abolished, that it remaineth no more in man? Answer. How sin is abolished in man.. 13 I Answer: In Sin there are two things to be considered, the Defect, and the Gild. 14 The Defect is not utterly taken away, or abolished out of the Subject wherein it resideth; but is daily diminished in the Regenerate by mortification of the old-man, etc. 15 For as long as we carry this mass and body about with us, all Defects cannot be utterly abolished, seeing we shall daily endure and feel the combat of the flesh and the spirit. Galat. 5.17. 16 But the Gild is so abolished and utterly extinguished in the godly, as that God absolutely affirmeth, that he will never remember our sins any more. (Esa. 43.25.) I, even I am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. 17 I will speak more Logically. Note well. Sin is both in the Predicament of Quality, as it is a vitiosity: And also in the Predicament of Relation; as it obligeth unto damnation. 18 Remission of sins, is not the deletion of the vitiosity, or perverse quality, as it is sin: that is, it is not the utter abolishing and taking away of the vitiosity, that it remaineth not in the Believer any more. 19 But sin is taken away, abolished, remitted, not marked by God, not seen, cast behind his back, put away from us, cast into the bottom of the Sea etc. not simply but in two respects. 20 First, in respect of the Obligation to damnation, or Imputation: Because God doth not impute sin to them that are in Christ. 21 Secondly, in respect of Dominion: Because sin reigneth not in them that are regenerate. 22 And thus our sins are said to be covered, namely by the blood of Christ, lest they should make us guilty of eternal damnation. 23 For otherwise, Note. if Remission of sin were a total deletion and utter exstinction of all sin, so that no sin remained in the Regenerate; then it would follow that all that were justified were wholly and altogether spiritual, without flesh, that is, fleshly affections, without concupiscence, without combat against the flesh, equal unto the Angels, freed from all misery, trouble, diseases, and from bodily death. They should not rightly pray, Forgive us our trespasses. Neither were that saying of Saint john true (1. joh. 1.8.) If we say that we have no sin, we deceive ourselves and truth is not in us. Nor that of Saint Paul of himself (Rom. 7.17.) Sin dwelleth in me. Which were absurd and impious to affirm. For where the proper affections and effects of sin be, quetionlesse there is also sin itself. 24 But I boldly say with the Apostle; that howsoever sin dwelleth in the godly, yet There is no condemnation to them that are in Christ jesus. Rom. 8.1. 25 Thus far of the first part of justification, Remission of sins: Now followeth the second, Imputation of Righteousness. 11. Imputation of Righteousness. 26 Imputation of Righteousness, is the second part of justification, whereby God giveth, or ascribeth CHRIST'S Righteousness unto us freely, as if we ourselves had performed the same, whereby we attain the Right of eternal life. 27 This is that justification of life (Rom. 5.18) and that Grace that reigneth by righteousness (of CHRIST imputed unto us) unto eternal life. Rom. 5.21. 28 Of this the Apostle speaketh unto the Philippians (Philip. 3.7.8.9.) But the things that were vantage unto me, the same I counted loss for Christ's sake. Yea, doubtless I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ. And might be found in him, that is, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith. What righteousness of Christ is imputed unto us. 29 But that we may understand what Righteousness of Christ is imputed unto us: we are to note that the righteousness of Christ is twofold; Uncreated, & Created. Christ's Essential righteousness not imputed. 30 His Uncreated Righteousness is his Essential justice whereby he is God; and this is incommunicable: for the Essence of God cannot be the Accident of man.. Christ's created righteousness is imputed. 31 His Created Righteousness, is twofold: 1. His Native and Habitual Sanctity. 2. His Actual obedience. Or (which is the same in Effect) the Sanctity of his Nature, and the Sanctity of his Actions. 32 Both these are imputed unto us: the former Improperly, and the latter Properly. 1. His Native Sanctity. 33 1. His Native and habitual Sanctity from the first moment of his Conception by the holy Ghost, was without measure, most perfect, most sincere, most pure, free from all spot or blemish. 34 For such an high Priest it became us to have which is holy, harmless, undefiled, separate from sins (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 deeds merited this great honour, to become our high Priest and Mediator, 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 holy Conception he sanctified ours, who ought to have been so conceived by the law of our first creation. Gen. 1.28. 38 Therefore was Christ conceived holy without sin for us, that he might derive unto us, that which Adam could not do; that he might supply the defect of holiness in our conception, and present our holy nature before God in himself: that so God might account our conception, as if we had been conceived without sin or blemish. 39 So also CHRIST was borne holy for our sakes: for when we ought to have been born holy, but could not, he abundantly supplied that defect of holiness in our birth, and by his holy nativity covered the impurity of ours before the face of his Father. 40 He was borne holy for us, because he was not borne as other private men be, but as the head of his members. Even as Adam was not created a private man, but as the head, the stock and root of his posterity. Comparison of Christ with Adam. Wherefore in this both of them are equal, that neither of them were conceived of man's seed, nor had any Father in earth. 42 Even as Adam was created holy though mutably, not only for himself, but also for his whole seed: so Christ was borne holy & that immutably, not only for himself, but also for all his members. 43 Adam by reason of his fall could not communicate the Sanctity of his creation (which was mutable, and so should have continued still) with his seed: But Christ being stronger and more divine than the first Adam, actually communicateth the sanctity of his Nativity, which is immutable, with all his members and consorts. 44 Wherefore the benefit that we have received by Christ, Note. is far more excellent, then that which we should have received by Adam. 45 II. Christ's Actual Obedience, 2. His Actual Obedience. was the fulfilling of the will of his Father, & satisfying his justice: aswell Passively, by his voluntary suffering the punishment due unto our sins: (Philip. 2.8.) as also Actively, by perfect fulfilling all the Commandments of the Divine Law. 46 The Apostle faith (Rom. 5.19.) As by one man's disobedience many were made sinners: So by the Obedience of one, shall many also be made righteous. 47 If the Disobedience of Adam, whereby we became sinners, be the transgression of the Law: then certainly the Obedience of Christ, whereby 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 Christ's human Nature which is imputed unto us for righteousness. 50 Now that this Righteousness is imputed unto us, appeareth by evident testimonies of Scripture. (Ro. 4.6.) David declareth the blessedness of man, unto whom God IMPUTETH Righteousness without works. Also (Rom. 4.11.) After he had received the sign of Circumcision, as the seal of the righteousness of faith, which he had when he was uncircumcised, that he should be the Father of them that believe, not being circumcised, that righteousness might be IMPUTED unto them also. Imputation twofold. 51 Imputation is twofold (as we have noted before) one Legal by debt; the other evangelical by grace. 52 Legal Imputation, 1. Legal. 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 between Wages and Works; & the wages is imputed for the work. 53 Or, it is when God willeth and adjudgeth the reward to him that fulfilleth the Law in his own person. Rom. 4.4. 54 evangelical Imputation, 2. evangelical. is that whose foundation is not in him to whom the imputation is made, but in the grace & mercy of God who justifieth the wicked. (Rom. 4.5.) To him that believeth in him that justifieth the ungodly, his faith is counted for righteousness. Whereupon it is called the imputation of faith. 55 Or, it is when God accepteth the Satisfaction of Christ our Surety, as a payment for our sins. In this sense the word IMPUTE is repeated ten times in the 4. chapter to the Rom. 56 Note well. Neither is this Imputation a fantastic speculation, or idle conceit: Seeing that even as our sins were really imputed unto Christ (Esa. 53.5. & 12) as is manifest by his Passion and Death the wages of sin. So is Christ's Righteousness imputed unto us really, and with effect, that is, with the participation of divine grace, and life eternal. 2. Cor. 5.21. That we are not justified by works, or inherent Righteousness. 57 Hence appeareth that we are not justified by inherent justice, by good works, or infused habit of Charity. Because we are justified only by the Righteousness of Christ, which being inherent in him, is by grace imputed unto us. 58 Again, Inherent justice and justification, are distinct gifts of God. (1. Cor. 1.30.) Christ is made unto us of God, Wisdom, Righteousness, Sanctification. Also (1. Cor. 6.11.) But ye are washed, but ye are sanctified, But ye are justified. 59 Also, the Righteousness whereby a sinner is justified is revealed without the law (Rom. 3.21.) But inherent justice and habit of Charity is revealed by the law: and the obedience of Christ is the sole Righteousness revealed without the law. 60 lastly, the Apostle saith (Galat. 5.4.) Ye are abolished from Christ, whosoever are justified by the law, ye are fallen from grace. Whosoever will be justified by works cannot be saved. 61 Here it is evident that the doctrine of justification by works, is an error overturning the foundation of Religion: which whosoever obstinately and finally maintaineth cannot be saved. 62 For if men put confidence in their works, and make them the meritorious cause of their salvation, it is certain, as the Apostle saith, (Galat. 5.2.) Christ shall profit them nothing. 63 If it be objected: Object. This is true of Ceremonial works, but not of Moral works. 64 I answer: Ans. Yea even of Moral also: for the Apostle speaks of the whole law (Galat. 5.4.) Ye are abolished from Christ, whosoever are justified by the law. 65 If any will except: Object. This is true of the works of Nature, but not of works of Grace. 66 I answer: Answer. Yea even of Works of Grace. And the Apostle expressly testifieth, that by the Righteousness of a good conscience we cannot be justified. 1. Cor. 4.4. See also, Eph. 2.10. Tit. 3.5. 67 To add any thing to the obedience of Christ, Note well. as a meritorious cause of our justification and Salvation, is to make Christ unprofitable. 68 For he must be a perfect Saviour, or no Saviour: he admits neither partner nor deputy in the work of our Redemption. 69 And the Grace of God admits no mixture or composition with any thing that is of us. Grace is no grace, unless it be every way freely given. 70 Hitherto of the Parts of justification: Now of the Properties thereof. A PATHETICAL Prayer against the temptations of Satan. IF I consider my sins past, why should I live to sin any more? If I lo●●e back to my life 〈◊〉 why should I 〈◊〉 suffer any more? I ha●● sinned enough, but have not yet suffered enough. Seize upon my heart, O my Redeemer 〈◊〉 is thine, I have given it unto thee, that gave ●hy self wholly for ●●ee: take it, O Saviour; and look not upon the deformity thereof, thou hast bought it with thy dearest blood; bathe it therein, scourge it, crucify it, kill it and revive it, that being purified, it may be worthy to remain with thee. Oh, who shall deliver me from this body of sin! I have lived long, yet but a while; I have lived a while, yet very long; long for my Soul to stay so long from her Father, her Brother, and her only Comforter. Mean while, I fight with my enemies, blind, naked, weak, unprovided: And whom have I with me? a Traitor; even this Body of Sin. Consider, O Lord, thy servant is but flesh, consider Satan, my enemy, consider the World, my feigned friend: whose part wilt thou take against thyself? Wilt thou give the soul of thy Turtle dove to the beast? If thou wilt, thou canst make me overcome. Can my Lord forsake his own? For the Spirit tells me, I am thine, and I believe it, o jesus help my unbelief. Come therefore, sweet jesus, come now, Satan standeth knocking at the door of my youth, come quickly, and we will keep him out. Avoid Satan, crouch flesh, be still, my Soul: The Lord is on my side, I will not fear what any can do unto me. There wanted a Tempter, and thou, O Lord, wast the cause that he 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 me back, that I should not consent. Who hath trod upon thy head, O Satan? Thou wast armed, but the Lord put thee down; thou wast masked, but the Lord discovered thee; thou wast like an Angel, but the Lord took away thy vizard. Go, take thy farewell, the net is broken, and I am escaped. Blessed be thy name, my Lord, my Saviour and my Redeemer. Amen. CHAP. VIII. Of the Properties of justification. The Properties of justification. THE PROPERTIES of justification consist specially in three things 1. That justification is Free. 2. That it is Perfect. 3. That it is Everlasting. 2 I. justification is Free: I. justification is free. Because Remission of Sins is not given for any merits of man; but is a mere grace and undeserved mercy promised for Christ his sake alone. 3 For God findeth nothing in man whom he justifieth but impurity of sin and extreme misery. 4 And the Scripture every where affirmeth, that Christ only is the author of all grace: and the whole hope of our salvation consisteth in his blood alone. 5 Without the merit of Christ there can be no justification, for he hath purchased that Righteousness which GOD freely imputeth unto us. 6 They therefore that will be accounted righteous without the merit of Christ, are profane Atheists. 7 And they which dream they are justified, partly by grace, & partly by their own merits, are Pelagian Heretics. 8 But they that believe they are justified freely by the only merits of Christ, are true Christians. 9 Again, the Cause of justification, to wit, eternal Election in Christ is free: wherefore justification itself must needs be free: for there cannot be more in the Effect, than there is in the Cause thereof. 10 If it be objected: Object. If GOD remitteth our sins for the satisfaction of Christ, then doth he not justify us freely. 11 I answer: Answer. Yes freely, in respect of ourselves, that is, without any satisfaction of ours, but not without another's satisfaction. 12 Again, if any will object: But he that justifieth in this manner, justifieth not freely; For what a man doth by another, he may be said to do by himself: Therefore we ourselves have paid the price by Christ. 13 I answer: God freely giveth unto us this price, that is Christ our Satisfactor and Mediator, which was not bought by us (joh. 3.16.) So God loved the world, that he gave his only begotten Son etc. 14 II. justification is every way perfect and most absolute: TWO justification is perfect and absolute. for God doth not pardon one or two sins only, but forgiveth all and every sin. 15 Neither doth he only forgive sins that are already committed and passed; but remitteth the daily falls of his children, if they repent. john saith, (1. joh. 1.7.) The blood of jesus Christ cleanseth us 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 demanded: Question. Whether justification be absolutely perfect and finished in this life? 17 I answer: Ans. There are two sorts of Benefits which we receive of God in Christ: One of such as be not inherent in us, as Election and justification. The other of such as do inhere, as Vocation, Glorification. 18 Both these kinds of Benefits have this common, that before the full manifestation of jesus Christ, they cannot be fully and perfectly declared; I mean, neither Election, nor justification, nor Vocation, nor Glorification. 19 All these Benefits began to be declared in the first manifestation and appearance of Christ (Rom. 3.21.) Now is the Righteousness of God made manifest; but are not fully declared in this life; as john saith (1. joh. 3.2.) Now are we the sons of God, but yet it doth not appear what we shall be. 20 But they differ herein, that those Benefits which are not inherent, are indeed perfected and really absolved in this life. (1. joh. 3.2.) Now we are the sons of God. So also, Now we are elected. Now we are justified. 21 Those Benefits which are inherent in us, are not perfected in all their degrees, but only inchoated or begun in this life. 22 Hence it is evident that justification is indeed perfected & absolved in this life, but not plainly manifested and declared. 23 Question may be made: Quest. Whether Christ will not justify such as believed here, in the day of judgement: which if it be so, shall not justification be perfect then at length in that other life? 24. I Answer. Ans. In that day of judgement, Christ will not so much justify the Believers; as declare, by their works, that they believed and were justified even in this life. 25 For so also the word, justification, may be taken, and so james useth it, where he saith, that Man is justified by his works. (jac. 2.21.) He is justified, that is, declared to be justified. Again. Quest. Again. It is demanded: Seeing we daily pray unto God for the Remission of our sins, that is, justification; how shall we say then, that justification is an undividable act, perfected even at one and the same time in this life? 27 I Answer. When we pray for Remission of sins, we pray not, as for a Benefit not yet given us; but we pray for the increase of our confidence and application of the Benefit by faith, and for the increase of our Faith. 28 Lastly, it is objected. If justification be the Sentence of life; and if that life cannot be perfected until the coming of Christ: then certainly justification cannot be perfected until the last coming of Christ. 29 I Answer. It is one thing to perfect the Sentence of life, and another thing to perfect life itself. 30 The Sentence of life is perfected in this life; but Life itself is not perfected until the coming of Christ. 31 III. III. justification is everlasting. justification is Everlasting: in as much as sin ought not to be imputed unto them that are justified any more for ever. 32 For whom God hath once received into favour, having blotted out all their sins and offences, those doth he still preserve in his favour as righteous. 33 So that such cannot utterly fall from grace and perish by no manner of sins, they being and remaining pardoned in them. For God will never remember those sins, to which the Regenerate are as yet subject. 34 This the Scripture expressly and diligently affirmeth in many places (Esa. 43.12.) I will remember thine iniquities no more. (jerem. 31.34.) I will be merciful unto their iniquities, and remember their sins and transgressions no more. See Hebr. 8.12. 35 These and such like places of Scripture promise the Grace of God and forgiveness of sins, not for a day or two only; but signify and affirm that it shall always be of force, and continue while life lasteth, so that the forgiveness of sins is quotidian and continual all our life long. 36 Because Christ hath made a full and sufficient satisfaction for them once for all, (Heb. 10.14.) And God is so just that he will not have payment and satisfaction for one thing twice. But is so well pleased with the satisfaction of Christ, that he requireth no other satisfaction. 37 Neither must we imagine, that therefore God is not displeased with sin in the Regenerate. For the sins even of his own dearest children do highly displease him; albeit he will not punish them in his Saints, because he hath punished them in Christ. 38 For GOD doth not so remit sins as if he accounted sin no sin, or were not angry at it: but because he doth not impute them unto us, nor punish them in us; but accounteth us holy and righteous for the satisfaction of Christ apprehended by Faith. 39 Hitherto we have spoken of the Properties of justification. It followeth that we speak of the Effects thereof. A PRAYER FOR Sanctification. O Most glorious & most gracious Lord, in goodness infinite, in power almighty, in wisdom wonderful, in judgement just, in promise true, in mercy rich, patiented towards sinners that call upon thy name, & sparing, when they do repent: what shall I be afraid to ask thee? Rule my paths, O Lord, enlarge my heart. When I go, let my gate be strait; when I run, let me not fall, for I am a stranger upon earth, & understand not mine own way. I would walk at liberty, like thy servant David. What saith my Lord? speak now, for thy servant heareth? My Son, walk simply after my word, for this is the plain way, this is the sure way: Hear thou shalt have no lets, to stay thee; no encumbrances, to entangle thee. Go forward strait, and turn not: liberty is in thy way, and Life is in the end. But if thou look back, or stay, or turn to the right hand, or to the left; then thou fallest into a hedge of thorns, nets & snares take hold upon thee. A double heart, and a man that goeth two ways shall not prosper, I am worshipped of the simple and open hearted. Martha is troubled with much business, but Marie hath all things at my feet: therefore have I separated thee (if thou wilt) because thou canst not serve two masters. It is true, Lord, for I am never distracted in mind, but when I am careful about many things: For so long as thou art with me, I am thine; but when I bring in sin, then am I strait dispossessed of my soul. If I love any thing besides thee, it upbraideth me: if I speak, or do any thing without thy counsel, strait I am trapped in some error, weary of myself and unapt for thee. It is wonderful to think how my heart is hardened, my understanding blinded, my tears dried up, when thou turnest thy face but from me, and Sin prevaileth against me. Had I the spirit to discern every thing at his value, I should love God before all, which is best of all, and Man after GOD, which is next to God. How is my Soul troubled for this? and my heart rend in twain, until my flesh consent, and all my members agree together, to choose that which he hath commanded, and to forego that which he hath forbidden? Before I was afflicted, I went astray, like a thing untamed: it is good for me that I have been touched, that I may learn thy Statutes. Save me now, O Lord, I pray thee. Now, Lord, I pray thee give me understanding. I have sinned, I am sorry, forgive me. Away from me, all you that work vanity, for the Lord is my GOD; if I regard wickedness in my heart, he will not hear me. O thou eternal Goodness, which art good to all, which guidest those that seek thee, which enlightenest those that see thee, and which savest those that love thee; endue me with thy gracious and holy Spirit, which may subdue all my carnal affections; which may rectify my reason, regenerate my will, and purify my nature, that at all times, when thou shalt call upon me, I may be ready with David to answer, Lo I come: Praised be God. Amen, Amen. CHAP. IX. Of the Effects of justification. The Effects of justification. THe Effects of justification, are Peace of Conscience (Rom. 5.1.) Access unto God (Rom. 5.2. Ephes. 3.12.) Adoption into the sons of God (Rom. 8.15.16.17. Galat. 3.26. Ephes. 1.5. joh. 1.12.) Regeneration (joh. 5.11.) external life &c. (Rom. 6.22.23.) all which may be reduced unto this one, Glorification. Of Glorification. 2 Glorification, is the execution of the sentence of life pronounced by God in justification. 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 joineth Christ unto us, as the Head to the rest of the body, whereby he also giveth us his holy Spirit. 5 In this Application God joineth Christ unto us, being first Dead, for mortification of our flesh or old man; secondly quickened or raised from Death, for vivification of our Spirit or new man. 6 The Application of such as are to be Glorified, is that whereby we apprehend Christ being joined unto us in his Death and in his Life, by faith, wrought by the holy Ghost. 7 And in this Application, both of God & of ourselves, whereby Christ is joined unto us, as Head unto the Body, is manifestly deprehended our Glorification or renewing. 8 For by the same act (as it were) and at the same instance, as soon as ever Christ is joined unto us, as Head, we are presently made his Members, and so renewed by Regeneration or new birth. Glorificatition twofold. 9 Glorification is twofold: Inchoative Glorification, (joh. 3.3.) & Consummative Glorification. Matth. 19.28. 1. Inchoative. 10 Inchoative Glorification, is that whereby (we being united unto Christ) our corrupt Nature, even in this life, beginneth to be renewed by the holy Ghost, according unto 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 simply calleth it, Glorification (Rom. 8.30.) that is, a glorious renewing of our Nature, an abolishing of our corrupt Nature, and making of us fit for eternal Glory. Regeneration hath two parts. 12 Of this Inchoative Glorification or Regeneration, there are two parts, 1. Mortification or killing of the Old Man, that is, Hatred of sin. 2. Vivification or quickening of the New Man, that is, Love of Righteousness. Old Man what. 13 By Old Man, I mean, the whole Nature of man, aswell soul as body, addicted unto sin and death: or the unregenerated part and corrupt nature of man; termed also the Outward Man, & Flesh (joh. 3.6. Rom. 8.6.) also the Body of sin (Rom. 6.6.) & the sinful body of flesh, Coloss. 2.11. 14 Mortification of the Olde-Man, 1. Mortification. is that whereby the holy Ghost by little and little worketh in us a detestation and hatred of sin, and exstinguisheth the vigour of our corrupt nature in us, that it might not bring forth most bitter fruits to condemnation. New Man what? 15 By Newman, is meant the Nature of man, that beginneth to cease from sin, or that part of man, that is regenerate and restored according unto 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, joh. 3.6. The Vivification of the Newman, 2. Vivification. is when we are raised up into a new and spiritual life (having the habit of Charity infused into us) that we might live unto righteousness, Eph. 2.4.5. joh. 5.11. 17 Again, Regeneration, is as well of the Soul, as of the Body, 1. Thess. 5.23.1. Cor. 6.20. Regeneration of the Soul. 18 Regeneration of the Soul, is that whereby the faculties of the soul are renewed. 19 Of the Regeneration of the Soul there are two parts, 1. Illumination. 2. The gift of Repentance. 20 For as there are two parts of the Soul, the Understanding and the Will: so in both Regeneration is required. Illumination is of the Understanding (Coloss. 3.10.) and Repentance of the Will, Ephes. 4.5. 21 Illumination, 1. Illumination. is that whereby God dispelleth the natural darkness, blindness & ignorance of our minds, and enlighteneth it with the saving knowledge of himself (Psal. 16.11. Coloss. 3.10. Rom. 12.2. Rom. 7.23.2. Cor. 1.21.) which is Eternal Life, joh. 17.3. 22 It is also termed, Note. the Unction, or anointing of the holy Ghost. 1. joh. 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 evil 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. Aversion from the Devil and all evil. 2. Conversion unto 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 Soul: Now followeth the Regeneration of the Body. Regeneration of the Body. 26 Regeneration of the Body, is that whereby the Body is made obedient unto the renewed Spirit, so that it attempteth nothing, but what is conformable unto 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. Governing of the movable Members. 28 The Bridling of the Affections, is the subduing of them unto the regenerated or renewed Reason. 29 The Governing of the movable Members, is when all the Members are so guided, that they commit nothing being ruled by disordered passion or evil lust, against the consent of the regenerated Mind & Will. 30 The infallible token, and certain mark of Regeneration, is a Holy and just life. 31 And thus much of Inchoative Glorification: It followeth to speak of that which is Consummate. 32 Consummative Glorification, 2. Consummative. is that most perfect and every way happy fruition of GOD, which all the Elect shall eternally enjoy in Heaven after this life, where they shall see God face to face, and know, as they are known, having full fellowship with JESUS CHRIST, and reigning with him for ever. Whereof (God willing) according to our mediocrity, we purpose to entreat in a several Treatise hereafter. A THANKS GIVING for our Redemption, joined with Prayer. WHat? Can Man say, that he hath any thing, that he hath not received? Who hath elected? who hath created? who hath called? who hath justified? who hath sanctified? who hath preserved you from day to day, O Soul, O Body? The Lord hath made all things for you, and you for himself. O most gracious & loving Father, which art loved for thy goodness, honoured for thy greatness, rejoiced in for thy happiness, praised for thy merits, and prayed unto for thy mercies! I acknowledge I cannot worthily praise thee, nor thank thee, as I ought: my tongue faultreth, my heart faileth, my Spirit languisheth. I want words to express and power out my mind; I want a mind to conceive and apprehend thy benefits. My words are short of my understanding; and my understanding far under the dignity of thy deserts. By thy love I was elected, by thy goodness I was created, by thy Spirit I was called, by thy mercy I was justified, by thy grace I was sanctified, and by thy power I am preserved. When I had no being thou didst elect me, when I was nothing thing thou didst create me, when I was worse than nothing thou didst call me, when I was thine enemy thou didst justify me, when I was habitually evil thou didst sanctify me, and now being unthankful for all thy mercies thou dost preserve me still. O exceeding bounty, proceeding from unspeakable goodness! O inestimable mercy flowing from surpassing love! What thanks? what praise shall I render unto thee for this thy undeserved kindness? If I had the tongue and knowledge of Angels, yet could I not sufficiently laud thee, seeing thy incomprehensible goodness infinitely exceedeth all bounds both of utterance and understanding? Well therefore may I admire thy mercies in silence, but speak of them as is meet, I cannot, I am not able. Yet, O sweet Saviour, let me not be unthankfully silent for these thy benefits, but teach my heart how with reverence it should think of thee; give my tongue some power to lisp and stammer out thy praises, seeing it can not speak and power them forth with such volubility & freedom it ought, and grant that in some measure I may love thee, though not so much as thou deservest, yet so much as I am able to perform. O good Lord, didst not thou elect me, that I should love thee? didst not thou create me, that I should love thee? didst not thou call me, that I should love thee? didst not thou justify me, that I should love thee? didst not thou sanctify me, that I should love thee? & dost not thou still preserve me, that I should love thee? It is true, Lord, that I have not deserved what I crave; but wilt thou therefore lose thy due? for I can neither thank, nor praise, nor think of thee as I ought, except I love thee. Accept therefore, O blessed Redeemer, accept of my base and bare love. I have no other thing to give thee for all thy mercies, but even my love, myself, which yet is already thine own: But I am so soiled and defiled with sin, that it is a point of extraordinary favour, if in compassion thou wilt now accept, that which in right hath been always thine. But if I be full of wickedness, art thou therefore not full of goodness? If I be blameworthy for my impiety, art thou therefore not praiseworthy for thy mercy? If I confess my iniquity, wilt thou therefore deny thy pity? 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 save Sinners, whereof I am chief. Thou camest to save Sinners, and wilt thou reject me? Thou camest to seek that which was lost, & wilt thou see me perish? Thou camest to seek those which strayed, and wilt thou refuse them which cry after thee? Thou camest to call Sinners to repentance, and wilt thou not hear them when they do repent? Why then, sweet jesus, I am a sinner, I am lost, I have strayed, I repent, I am he for whose sake thou camest into the world: help me now, or tell me who shall help me? Save thy servant, or tell me who shall save me? I know, Lord, I know there is no Redeemer, there is no Saviour besides thee. If thou refusest a poor captive, that condemneth himself, and calleth upon thee; o Redeemer whom hast thou then redeemed? If that sinner shall be drowned in hell, that despaireth in himself, and trusteth in thee; O Saviour whom wilt thou then save? Have mercy therefore upon me, O Saviour, O Redeemer, assuage my grief, heal my diseases, purge my sins. Thou that hast called me, before I called upon thee, hearken now unto my prayer, and let my cry come unto thee, even for thy mercy's sake, for thy loves sake, for thy own sake, sweet jesus. Amen. A MORNING PRAYer, for a private Family. It is vain to rise early, and to lie down late, except the Lord be with us: so vain a thing is man.. Therefore we will not attempt any thing, before we have taken counsel and strength from the Lord, that he may deliver us from every evil work. If we ask that thing which is evil, deny our ignorace; If we ask that thing which is good, O Lord, remember thy promise. WE slept and rose again, O Father, for thou didst watch for us that we might take our rest. The heavens declare thy glory, and the earth is full of thy goodness. Yet hast thou not dealt so with all Nations, as thou hast loved Zion thy little hill; a corner of the world far separated from the Serpent, and fenced from the wild beast. Yet who considereth that our peril is gone into other lands, because their Gods be not like unto our God? We have seen thy works, & yet we prove 〈…〉 ●●●…ue thee 〈…〉 we see thy w●●… 〈◊〉 Thou hast separa●●… us from the Turk, and delivered us from the Pope: & why hast thou separated us from them, but that we should be joined to thee? even a new Creature come out of darkness to light, according to the working of knowledge. O bind our hearts with thy fear, that we part not from thy love! For ourselves and for our Brethren, we are prostrate here before thee, o Prince most excellent. For the name of thy only Son, one drop of mercy to cool this fire of sin. Nothing, good Lord, to change thy mercy? yet the whelps do eat the crumbs that fall from their master's table. First we yield thee hearty thanks for all at once. Next, we humbly beseech thee for the general quittance which thy Son hath sealed for our sins. Then, for all graces, we pray thee let us not want the thing without which we cannot serve thee. Plant in our hearts true fear of thy name, obedience to our Prince, and love to our Neighbours. Give power, good Father, to our prayers: grant us true humility in prosperity, perfect patience in adversity, peace in Christ, & joy in the holy Ghost. This is our desire, to live godly, righteously and soberly: so bless us and keep us, good Father, unto the end of our lives. Turn us, O God of our salvation, grant that we may grow from strength to strength, that thy Church Militant may be like thy Triumphant in heavenly Charity and all Communion of Saints. Send thy labourers into thy vineyard, purge thy Church of idle & ignorant Ministers; writ thy laws in the tables of our hearts, & power thy grace upon the hearers. Bless them which bless us; look upon this Realm in thy mercy. Preserve our King; let not the eye of Great Britain lose his sight. Be gracious and merciful unto our friends [and Parents] according unto the flesh: comfort thine afflicted Saints. Confounded the power of Antichrist, send thy fear amongst them, make their time short, defend thine own cause: As thou art sanctified in us before them, so be thou magnified in them before us; that all the world may turn & say, Great art thou, O Lord God of the Christians, and there is none besides thee mighty, just and merciful, rewarding righteousness, & revenging iniquity, the same now, and ever, and every where. Grant these things, o heavenly Father, & whatsoever else thou knowest to be needful for us, even for his sake, who died for sin and sinned not; in whose name we farther pray unto thee, as he hath taught us, saying, O our Father which art in heaven etc. God the Father which hath made us, bless us; God the Son, which hath redeemed us, preserve us; God the holy Ghost, which hath sanctified us, confirm our saith, to the end, and in the end. Oh God, Father, Son, and Holy Ghost save us, Amen. AN EVENING Prayer for a private Family. We have sinned: we repent. O Father have mercy upon us. Amen. O Lord God, which hast created us of nothing, which hast delivered us from Death and damnation, if we do not wilfully run unto it; that hast been good and gracious unto us in continuing thy temporal blessings both at home & in the field, even as thou seest most expedient for our estate, and hast drawn out the thread of our life unto this present time. These are thy great mercies, O Lord, given unto us freely without any deserving of ours. And for all these thou requirest nothing else of us, but that we know thee, and acknowledge thee to be the giver thereof, and to obey thee, and to walk in the paths of thy commandments, that so we might become thy children, & be partakers of thine everlasting kingdom, doom, and reign with thee for ever. O Lord, we confess against ourselves our wonderful foolishness & unthankfulness: For we have, even as much as in us lieth, stopped the stream of thy mercies, that they should not come near us, we have not harkened unto the voice of thy word, neither took we any delight in keeping thy laws & thy statutes: And therefore if thou hadst long before this cut us short, as thou hast done many, and that suddenly and fearfully, and summoned us to appear, & to hold up our hands at the bar, before thy judgement seat, and have the fearful sentence of eternal condemnation speedily given forth against us: who is there could say, What dost thou? Nay our own consciences would acquit thee, & say thou hast done justly. For seeing thou called'st after us, and we refused to hear thee, it was good reason we should cry and find no mercy. But, O Lord, as our sins are mighty, and cannot be numbered, so thy mercy far exceedeth and striveth against our lewdness. Thou hast spared us long, and given us a large time of repentance. Thou hast driven off thy vengeance from day to day, waiting and watching for our turning again unto thee. Thou hast called us by signs in Heaven, by shaking the earth, by drowning us with waters, by threatening us war, 'samine and pestilonce, besides the fearful threatenings of thy word. Even so, O Lord, le● these have their working in our hearts together with thy mercies in time to repent, & turn from our wicked ways, to abuse thy patience no longer, but even with all our heart to turn unto thee, if so we may be saved in the day of thy wrath. So work thou in us, O heavenly Father, that we delay no longer to ask counsel at thee, and thy word, what we ought to do, what we ought not to do, and how we may live soberly in prosperity, and how we may be comforted in sickness and adversity, that we may go out of ourselves and look for all things at thy goodness, that we may trust no further to these transitory things, but wholly rely upon thee. Bless, O Lord, we beseech thee thy whole universal Church, the King's Majesty, the Queen and Prince, the privy Council, Magistrates and Commons of this land; specially have mercy as upon this family and every member of the same, so also upon all our friends [and Parents] according unto the flesh, and continue thy Gospel unto us and to our posterity after us, even for thy dear Son jesus Christ his sake, in whose name we further pray unto thee as he hath taught us, saying, O our Father which art in heaven etc. Let thy mighty hand, and out stretched arm, O Lord, be still our defence, thy mercy and loving kindness in jesus Christ thy dear Son our salvation, thy true and holy word our instruction, thy grace and holy Spirit our comfort and consolation, unto the end and in the end. Amen. The Lord bless us and save us, the Lord make his face to shine upon us, and be merciful unto us; The Lord turn his favourable ●●untenance toward us, and this night and evermore vouchsafe to send us thy everlasting peace. Amen. The Grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost be with us all evermore. Amen. A PRAYER TO BE said for a sick man: or by the sick man himself, altering but the person. O Most merciful God & gracious Father, which through corporal diseases puttest us in mind of our mortality, and also callest to repentance; we acknowledge, that unto thee belongeth health and salvation, thou raisest up and castest down, thou makest sick and makest whole, thou restorest to life and takest away by death: We, thy unworthy servants, do here present ourselves before thy heavenly Majesty, in the name and mediation of thy dearest Son jesus Christ, humbly praying thee in the behalf of this thy poor servant, that lieth visited under thy hand, that thou wouldst not rebuke him in thine anger, nor chasten him in thy wrath. Have mercy on him, O Lord, for he is weak, O Lord heal him, for his bones are vexed. We know, O Lord, and himself acknowledgeth, that being of the same mould that we are, and descended from the same loins, he must needs be infected with the same corruption of original sin that we are, and also subject to the same death and damnation. But, O gracious & loving Father, we beseech thee, seal in his heart by thy holy Spirit the forgiveness of all his sins, lay not to his charge what he hath said or done amiss throughout the whole course of his life, but rear him up in hope, and let thy holy Spirit lead him unto the throne of thy mercy. Let the sweet feeling & taste of a lively faith, distaste all corruptions that are in him, that his sinful body and soul may be cleared and washed by the blood of thy Son. And if this his sickness be not unto the death, may it please thee, O Lord, to help him, upon the bed of his sorrow: turn the whole palate of his weakness into joy. heal him & he shall be whole, save thou him & he shall be saved. Deliver him from the pit of corruption; for the grave will not acknowledge thee nor death confess thee; but the living, we say, the living will extol thee for evermore. But if it be more expedient for him to die then to live, them deal with him according to thy will, O Lord, & command his soul to be received in peace, which we commend into thy hands that hast redeemed it. Take from him all the fear & sorrows of death, and give him a through strength against all the assaults of the devil, that he may have a perfect victory. Raise the siege of his spiritual enemies that are round about him, and let thy gracious defence & protection be over him to keep him fast to thee & thy truth to the end. And, good Lord, show this mercy upon him that the knowledge of thy Gospel, which he hath learned since thou hast called him thereby, may now stand him in steed, & relieve his faith, that in the knowledge of thee and of himself, he may have true repentance, that he may yield unto thee true obedience; & be thankful, whatsoever thou shalt do unto him, & in regard of thy glory, and of those joys which thou hast prepared for him, he may willingly forsake this present evil world, & come unto thee fight a good fight, & fight with joy, and so receiving an uncorruptible crown, may live with thee for ever and ever. And now, good Father, for us that are about him, teach us to know our own weakness, that we may worthily think of the frailties of our vain and transitory life, that we may prepare ourselves unto death, always to be in a readiness looking up to that everlasting kingdom which thou hast purchased for us. Grant these things we humbly beseech thee, both for him and for us, for Christ jesus sake our only Saviour and Mediator, Amen. Revel. 7.12. Amen. Praise, and Glory, and Wisdom, and Thanks, and Honour, and Power, & Might, be unto our God for evermore, Amen. FINIS.