A20752:1107
The Christian warfare wherein is first generally showed the malice, power and politic stratagems…The Christian warfare wherein is first generally shewed the malice, power and politike stratagems…
The Christian warfare wherein is first generally showed the malice, power and politic stratagems of the spiritual enemies of our salvation, Satan and his assistants the world and the flesh, with the means also whereby the Christian may withstand and defeat them : and afterwards more specially their particular temptations, against the several causes and means of our salvation, whereby on the one side they allure us to security and presumption, and on the other side, draw us to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spiritual conflict of temptations, and are afflicted in conscience in the sight and sense of their sins / by I. Downame ...The Christian warfare wherein is first generally shewed the malice, power and politike stratagems of the spirituall ennemies of our saluation, Sathan and his assistants the world and the flesh, with the meanes also whereby the Christian may vvithstand and defeate them : and afterwards more speciallie their particvlar temptatiions, against the seuerall causes and meanes of our saluation, whereby on the one side they allure vs to security and presumption, and on the other side, draw vs to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spirituall conflict of temptations, and are afflicted in conscience in the sight and sense of their sinnes / by I. Dovvname ...
London: printed for Cuthbert Burby, 1604
Book 2 › Chapter 48: Of our justification.Book 2 › Chapter 48: Of our iustification.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The truth hereof may further appear, if we consider first that our Saviour Christ was not bound to fulfil the law for himself, because he was from the first moment of his conception assumed into the hypostatical and personal union with the second person in Trinity, and consequently was not only man but God also, and therefore not bound to any law, neither needing any legal righteousness being already endued with a far more excellent righteousness even the righteousness of God. So that either our Saviour performed obedience to the law to no purpose, or else to this end that he might impute it unto us, and thereby indue us with such a most perfect and everlasting righteousness as might give unto us the right of eternal life.
The truth hereof may further appeare, if we consider first that our Sauiour Christ was not bound to fulfill the law for himselfe, because hee was from the first moment of his conception assumed into the hypostaticall and personall vnion with the second person in Trinitie, and consequently was not onely man but God also, and therefore not bound to any law, neither needing any legall righteousnesse being already indued with a farre more excellent righteousnesse euen the righteousnesse of God. So that either our Sauiour perfourmed obedience to the law to no purpose, or els to this end that he might impute it vnto vs, and thereby indue vs with such a most perfect and euerlasting righteousnesse as might giue vnto vs the right of eternall life.
Secondly, if only our sins were pardoned and we not not made partakers of Christs active righteousness, our imputed righteousness should not excel the righteousness of Adam before his fall, for he neither committed sin of omission ⟨p. 568⟩nor commission till he transgressed Gods commandment in eating of the forbidden fruit; but we are made partakers of a more excellent righteousness by faith, then we lost in Adam, even the righteousness of God by the faith of Jesus Christ, 1as the Apostle speaketh