A20752:1142
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 50: That faith alone justifieth.Book 2 › Chapter 50: That faith alone iustifieth.
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.
§. Sect. 5 Yea will the tempter say,1 it is true that we are justified by imputed righteousness; but not by the righteousness of Christ, which is out of our selves; but our faith, which is formed and perfected with charity, and other graces, and good works is imputed for righteousness: or more plainly, God accepteth of the works of the faithful, and their inherent righteousness, though imperfect and unworthy in themselves, for and through Christ, for such righteousness which may justify us in his sight. For the answering of which objection we are to know, that this word imputing, or imputation, is taken two ways in the Scriptures: first when as the thing imputed is in our selves, and so it is said Psal. 106.31,2 that the fact of Phinehas was imputed unto him for righteousness; so Rom. 5.13, But sin is not imputed while there is no law. Secondly, when as the thing imputed is out of our selves; and of this,3 mention is made Levit. 17.4. and Numb. 18.27. And in this latter sense the word is to be understood in the doctrine of justification, and not in the former. For our sins were imputed unto Christ, when he offered himself to stand in our place, to pay our debt and to make full satisfaction to his fathers justice, by suffering those punishments which we by our sins had deserved; in which ⟨p. 582⟩respect the Scriptures say that he was reputed amongst the wicked, 4Mar. 15.28. and that he was made sin for us, 2. Cor. 5.21. not by infusion of our sins and corruptions into his most holy nature, but by imputation only. And contrariwise, we are made just or justified not by infusion of inherent righteousness into us, but by imputation of Christs righteousness, when as believing in him, notwithstanding that our nature is still defiled with sin and manifold corruptions, through the mere mercy and free grace of God for the merits and obedience of Christ we are reputed just, as though we had never committed sin, and had performed perfect obedience unto Gods commandments, and so adjudged heirs of everlasting life.