The Mystery of Redemption, Chapter 7

The Mystery of Redemption · Chapter 7

p. 120CHAP. VII. Of the Parts of Iuſtification.

The parts of Iuſtification two.THe PARTS of Iuſtificatiō are two; Remiſsion of Sinnes, and Imputation of Righteouſnes.

Note well.2 But wee muſt vnderſtand, that theſe two parts are not diuers and different motions, but one really and in number, which in reſpect of the diuerſitie of the termes whereabouts it is imploied hath diuers names.

3 In reſpect of the p. 121Term frō which it floweth, it is called Remiſsion of ſin, or Abſolution from ſinne, or Not-Imputation of ſinne.

4 And in regard of the Terme vntounto which it is applied, it is called, Imputation of Righteouſneſſe.

5 For otherwiſe it is the very ſame motion whereby Sinne is aboliſhed and Righteouſneſſe procured: as appeareth out of y^e place (Rom. 4.6.7.) where the Apoſtle termeth y^e very ſame thing, Imputation of Righteouſneſſe, which p. 122Dauid called before (Pſal. 32.1.) Remiſsion of Sinnes. Euen as Dauid (ſaith he) declareth the bleſſedneſſe of man, vntounto whom God imputeth righteouſneſſe without workes, ſaying; Bleſſed are they whoſe iniquities are forgiuen, and whoſe ſins are couered. But wee will ſpeake of both theſe parts of Iuſtification ſeuerallie and apart.

1. Remiſſion of ſinnes.6 Remiſsion of Sinnes, is the Abſolutiō or pardoning of a Beleeuing man from the obligation of eternall death & damnation for his ſin.

p. 1237 Or, a not-imputing, not-puniſhing or couering of the Beleeuers ſinne, and accounting him no ſinner.

8 In Remiſſiō of ſin God taketh away three things: 1. Sin it ſelf, while hee doth not impute it. 2. The guilt of ſin. 3. The puniſhment due vntounto it.

9 The taking away of the two latter, to wit, of the Guilt and Puniſhment, neceſſarilie followeth the taking away of the former, namely Sinne.

10 But this part of Iuſtification is denominated p. 124of Sinne, Remiſſion of ſinnes, which properly is the terme from which proceedeth the motion, and of which is firſt pronounced the ſentence of abſolution: albeit the ſentence bee pronounced alſo of the guilt and puniſhment, but in the ſecond place.

11 The ſentence of Remiſſion of ſinnes being once pronounced by God,Note. is neuer fruſtrated or recalled: that is, Thoſe ſinnes that are once remitted and forgiuen, are neuer againe imputed. Ezec. 18.21.22 p. 125Eſa. 44.22. Mich. 7.18.19. Ierem. 31.34.

12 If it bee demaunded:Queſtion. Whether by Remiſsion of ſinnes, the ſinne be ſo aboliſhed, that it remaineth no more in man?

Anſwere. How ſinne is aboliſhed in Man.13 I Anſwere: In Sin there are two things to bee conſidered, the Defect, and the Guilt.

14 The Defect is not vtterly taken away, or aboliſhed out of the Subiect wherein it reſideth; but is daily diminiſhed in the Regenerate by mortification of the old-man, &c.

15 For as long as we p. 126carry this maſſe and bodie about with vsus, all Defects cannot bee vtterly aboliſhed, ſeeing wee ſhall daily endure and feele the combate of the fleſh and the ſpirit. Galat. 5.17.

16 But the Guilt is ſo aboliſhed and vtterly extinguiſhed in y^e godly, as that God abſolutely affirmeth, that he will neuer remēber our ſins any more. (Eſa. 43.25.) I, euen I am hee that putteth away thine iniquities for mine owne ſake, and wil not remember thy ſins.

17 I will ſpeak more p. 127Logically.Note well. Sinne is both in the Predicament of Qualitie, as it is a Vitioſitie: And alſo in the Predicament of Relation; as it obligeth vntounto damnation.

18 Remiſſion of ſins, is not the deletion of the Vitioſitie, or peruerſe quality, as it is ſin: that is, it is not the vtter aboliſhing and taking away of the Vitioſitie, that it remaineth not in the Beleeuer any more.

19 But ſinne is taken away, aboliſhed, remitted, not marked by God, not ſeene, caſt behind p. 128his backe, put away from vsus, caſt into the bottome of the Sea &c. not ſimplie but in two reſpects.

20 First, in reſpect of the Obligatiō to dā nation, or Imputation: Becauſe God doth not impute ſinne to them that are in Chriſt.

21 Secondly, in reſpect of Dominion: Becauſe ſinne raigneth not in them that are regenerate.

22 And thus our ſins are ſaid to bee couered, namely by the blood of Chriſt, leſt they ſhould p. 129make vsus guiltie of eternell damnation.

23 For otherwiſe,Note. if Remiſsion of ſinne were a totall deletion and vtter exſtinction of al ſin, ſo that no ſin remained in the Regenerate; then it would follow that all that were iuſtified were wholy and altogether ſpirituall, without fleſh, that is, fleſhly affections, without concupiſcence, without combate againſt the fleſh, equall vntounto the Angels, freed from all miſerie, trouble, diſeaſes, and frō bodily death. They p. 130ſhould not rightly pray, Forgiue vsus our treſpaſſes. Neither were that ſaying of Saint Iohn true (1. Ioh. 1.8.) If we ſay that we hauehave no ſin, we deceaue our ſelues and truth is not in vsus. Nor that of Saint Paul of himſelfe (Rom. 7.17.) Sinne dwelleth in mee. Which were abſurd and impious to affirme. For where the proper affections and effects of ſinne be, quetionleſſe there is alſo ſinne it ſelfe.

24 But I boldly ſay with the Apoſtle; that howſoeuer ſinne dwelleth p. 131in the godly, yet There is no condemnation to them that are in Christ Ieſus. Rom. 8.1.

25 Thus farre of the firſt part of Iuſtification, Remiſsion of ſinnes: Now followeth the ſecond, Imputatiō of Righteouſnes.

11. Imputation of Righteouſnes.26 Imputatiō of Righteouſnes, is the ſecond parte of Iuſtification, whereby God giueth, or aſcribeth CHRISTS Righteouſnes vntounto vsus freely, as if we our ſelues had performed y^e ſame, whereby we attaine the Right of eternall life.

p. 13227 This is that Iustification of life (Rom. 5.18) and that Grace that raigneth by righteouſnes (of CHRIST imputed vntounto vsus) vntounto eternal life. Rom. 5.21.

28 Of this the Apoſtle ſpeaketh vntounto the Philippians (Philip. 3.7.8.9.) But the things that were vantage vntounto mee, the ſame I counted loſſe for Christs ſake. Yea, doubtleſſe I think al things but loſſe for the excellent knowledge ſake of Christ Ieſus my Lord, for whom I hauehave counted all things loſſe, and do iudge them to p. 133bee dung, that I might winne Christ. And might bee found in him, that is, not hauing mine own righteouſneſſe, which is of the Law, but that which is through the faith of Chriſt, euen the righteouſneſſe which is of God through faith.

What righteouſnes of Chriſt is imputed vntounto vsus.29 But that we may vnderſtand what Righteouſnes of Chriſt is imputed vntounto vsus: wee are to note that the righteouſneſſe of Chriſt is two-fold; Vncreated, & Created.Chriſts Eſſential righteouſnes not imputed.

30 His Vncreated Righteouſnes is his Eſſentiall p. 134Iuſtice whereby he is God; and this is incommunicable: for the Eſſence of God cannot bee the Accident of Man.

Chriſts created righteouſnes is imputed.31 His Created Righteouſneſſe, is two-folde: 1. His Natiue and Habituall Sanctitie. 2. His Actuall obediēce. Or (which is the ſame in Effect) the Sanctitie of his Nature, and the Sanctitie of his Actions.

32 Both theſe are imputed vntounto vsus: the former Improperly, and the latter Properly.

1. His Natiue Sanctitie.33 1. His Natiue and p. 135habituall Sanctitie from the firſt moment of his Conception by the holy Ghoſt, was without meaſure, moſt perfect, moſt ſincere, moſt pure, free from al ſpot or blemiſh.

34 For ſuch an high Prieſt it became vsus to hauehave which is holy, harmeleſſe, vndefiled, ſeparate from ſinnes (Heb. 7.26.) Now Chriſt was not made thus by fulfilling the Law, but was ſo indeed from the firſt Article of his Conception.

35 And y^t by the free benefit and gift of God.

p. 13636 Neither hath he by any his own deedes merited this great honour, to become our high Prieſt and Mediatour, but was elected to that end by y^e free grace of God, before the foundation of the world. 1. Pet. 1.20.

37 By this his holie Conception he ſanctified ours, who ought to hauehave been ſo conceiued by the law of our firſt creation. Gen. 1.28.

38 Therefore was Chriſt conceiued holy without ſin for vsus, that hee might deriue vntounto p. 137vsus, that which Adam could not doe; that he might ſupplie the defect of holineſſe in our conception, and preſent our holie nature before God in himſelf: that ſo God might account our conception, as if wee had been conceiued without ſin or blemiſh.

39 So alſo CHRIST was borne holy for our ſakes: for when wee ought to hauehave bin born holie, but could not, he abundantlie ſupplied that defect of holineſſe in our birth, and by his p. 138holie natiuitie couered the impuritie of ours before the face of his Father.

40 Hee was borne holy for vsus, becauſe he was not borne as other priuate men bee, but as the head of his members. Euen as Adam was not created a priuate man, but as the head, the ſtocke and roote of his poſteritie.

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

p. 13942 Euen as Adā was created holie though mutably, not onelyonly for himſelf, but alſo for his whole ſeede: ſo Chriſt was borne holie & that immutably, not onelyonly for himſelf, but alſo for all his members.

43 Adam by reaſon of his fall could not cō municate the Sanctitie of his creation (which was mutable, and ſo ſhould hauehave continued ſtil) with his ſeede: But Chriſt being ſtronger and more diuine than the firſt Adam, actually cōmunicateth the ſanctitie p. 140of his Natiuitie, which is immutable, with all his members and conſorts.

44 Wherefore the benefit that we hauehave receiued by Chriſt,Note. is far more excellent, then that which wee ſhould hauehave receiued by Adam.

45 II. Chriſts Actuall Obedience, 2. His Actuall Obedience.was the fulfilling of the will of his Father, & ſatisfying his Iuſtice: aſwell Paſſiuely, by his voluntary ſuffering the puniſhment due vntounto our ſins: (Philip. 2.8.) as alſo Actiuely, p. 141by perfect fulfilling all the Commaundements of the Diuine Law.

46 The Apoſtle faith (Rom. 5.19.) As by one mans diſobedience many were made ſinners: So by the Obedience of one, ſhall many alſo be made righteous.

47 If the Diſobediēce of Adam, whereby wee became ſinners, be the trāſgreſſion of the Law: then certainly the Obedience of Chriſt, wherby we are made righteous, is the fulfilling of the Law.

p. 14248 And indeed a mā cannot imagine any Obedience, but in reſpect of the Law whereunto it is performed.

49 Thus much of the Obedience of Christs humane Nature which is imputed vntounto vsus for righteouſnes.

50 Now that this Righteouſnes is imputed vntounto vsus, appeareth by euident teſtimonies of Scripture. (Ro. 4.6.) Dauid declareth the bleſſednes of man, vntounto whom God IMPVTETH Righteouſnes without workes. Alſo (Rom. 4.11.) After p. 143he had receiued the ſigne of Circumciſion, as the ſeale of the righteouſnes of faith, which he had when he was vncircūciſed, that he ſhould be the Father of them that beleeue, not being circumciſed, that righteouſnes might be IMPVTED vntounto them alſo.

Imputation two-fold.51 Imputation is two-fold (as wee hauehave noted before) one Legall by debt; the other Euangelicall by grace.

52 Legall Imputation, 1. Legall.is that whoſe foundation is in him that worketh, to whom the imputation is made. p. 144(Rom. 4.4.) To him that worketh the wages is counted by debt. Where there is a Relation betweene Wages and Workes; & the wages is imputed for the worke.

53 Or, it is when God willeth and adiudgeth the reward to him that fulfilleth the Law in his owne perſon. Rom. 4.4.

54 Euangelicall Imputation, 2. Euangelicall.is that whoſe foūdation is not in him to whom the imputation is made, but in the grace & mercy of God who iuſtifieth the wicked. p. 145(Rom. 4.5.) To him that beleeueth in him that iustifieth the vngodly, his faith is counted for righteouſnes. Whereupon it is called the imputation of faith.

55 Or, it is whē God accepteth the Satisfactiō of Chriſt our Suertie, as a payment for our ſinnes. In this ſenſe the word IMPVTE is repeated ten times in the 4. chapter to the Rom.

56Note well. Neither is this Imputation a phantaſtique ſpeculation, or idle conceipt: Seeing that euen as our ſinnes p. 146were really imputed vntounto Chriſt (Eſa. 53.5. & 12) as is manifeſt by his Paſſion and Death the wages of ſinne. So is Chriſts Righteouſneſſe imputed vntounto vsus really, and with effect, that is, with the participation of diuine grace, and life eternall. 2. Cor. 5.21.

That we are not iuſtified by workes, or inherent Righteouſnes.57 Hence appeareth that we are not iuſtified by inherent Iuſtice, by good workes, or infuſed habite of Charitie. Becauſe wee are iuſtified only by the Righteouſnes of Chriſt, which being inherent in him, is p. 147by grace imputed vntounto vsus.

58 Againe, Inherent Iuſtice and Iuſtification, are diſtinct giftes of God. (1. Cor. 1.30.) Christ is made vntounto vsus of God, Wiſdome, Righteouſnes, Sanctification. Alſo (1. Cor. 6.11.) But yee are waſhed, but yee are ſanctified, But yee are iuſtified.

59 Alſo, the Righteouſneſſe whereby a ſinner is iuſtified is reuealed without the law (Rom. 3.21.) But inherent Iuſtice and habite of Charitie is reuealed by the law: and the obedience p. 148of Chriſt is the ſole Righteouſnes reuealed without the law.

60 Laſtlie, the Apoſtle ſaith (Galat. 5.4.) Yee are aboliſhed from Chriſt, whoſouer are iuſtified by the law, ye are fallen from grace.

Whoſoeuer will be iuſtified by workes cannot be ſaued.61 Here it is euident that the doctrine of Iuſtification by workes, is an error ouerturning the foundation of Religion: which whoſoeuer obſtinately and finally maintaineth cannot be ſaued.

62 For if mē put cō fidence p. 149in their works, and make thē the meritorious cauſe of their ſaluation, it is certaine, as the Apoſtle ſaith, (Galat. 5.2.) Chriſt ſhall profit them nothing.

63 If it be obiected:Obiect. This is true of Ceremonial workes, but not of Morall workes.

64 I anſwere:Anſ. Yea euen of Morall alſo: for the Apoſtle ſpeakes of the whole law (Galat. 5.4.) Ye are aboliſhed from Chriſt, whoſoeuer are iuſtified by the law.

65 If any wil except:Obiect. This is true of the works of p. 150Nature, but not of workes of Grace.

66 I anſwere:Anſwere. Yea euen of Workes of Grace. And the Apoſtle expreſſely teſtifieth, that by the Righteouſneſſe of a good conſcience we cannot be iuſtified. 1. Cor. 4.4. See alſo, Eph. 2.10. Tit. 3.5.

67 To adde any thing to the obedience of Chriſt,Note well. as a meritorious cauſe of our Iuſtification and Saluation, is to make Chriſt vnprofitable.

68 For he muſt be a perfect Sauiour, or no p. 151Sauiour: hee admits neither partner nor deputie in the worke of our Redemption.

69 And the Grace of God admits no mixture or cōpoſition with any thing that is of vsus. Grace is no grace, vnleſſe it bee eueryevery way freely giuen.

70 Hitherto of the Partes of Iustification: Now of the Properties thereof.

p. 152A PATHETICAL Prayer againſt the temptations of Satan.

IF I conſider my ſins paſt, why ſhould I liue to ſinne any more? If I lo…e backe to my life … why ſhould I … ſuffer any more? I ha… ſinned inough, but hauehave not yet ſuffered inough. Seize vponupon my heart, O my Redeemer … is thine, I hauehave giuen it vntounto thee, that gaue …hy ſelfe wholly for …ee: take it, O Sauiour; and look not vponupon the deformitie therof, p. 153thou haſt bought it with thy deareſt blood; bathe it therein, ſcourge it, crucifie it, kill it and reuiue it, that being purified, it may bee worthie to remaine with thee. Oh, who ſhall deliuer mee from this bodie of ſin! I hauehave liued long, yet but a while; I hauehave liued a while, yet very long; long for my Soule to ſtay ſo long from her Father, her Brother, and her onelyonly Comforter. Meane while, I fight with my enemies, blinde, naked, weake, vnprouided: p. 154And whō hauehave I with mee? a Traytor; euen this Bodie of Sin. Conſider, O Lord, thy ſeruant is but fleſh, conſider Satan, my enemie, conſider the World, my fained friend: whoſe part wilt thou take againſt thy ſelfe? Wilt thou giuegive the ſoule of thy Turtle doue to the beaſt? If thou wilt, thou canſt make mee ouercome. Can my Lord forſake his owne? For the Spirit tels me, I am thine, and I beleeue it, ô Ieſus helpe my vnbeliefe. Come therefore, p. 155ſweet Ieſus, come now, Satan ſtandeth knocking at the doore of my youth, come quickly, and we will keepe him out. Auoide Sathan, crouch fleſh, be ſtill, my Soule: The Lord is on my ſide, I will not feare what any can doe vntounto mee. There wanted a Tempter, and thou, O Lord, waſt the cauſe that hee was wanting; there wanted time and place, and thou waſt the cauſe that they wanted. The Tempter was preſent, and there wanted neither time nor place, p. 156but thou heldeſt mee backe, that I ſhould not conſent. Who hath trod vponupon thy head, O Satan? Thou waſt armed, but the Lord put thee downe; thou waſt masked, but the Lord diſcouered thee; thou waſt like an Angell, but the Lord tooke away thy vizard. Goe, take thy farewell, the net is broken, and I am eſcaped. Bleſſed bee thy name, my Lord, my Sauiour and my Redeemer. Amen.