A20752:1143
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.
So that this imputation consisteth not in Gods reputing of us just, in respect of our inherent righteousness infused into us; but in the free mercy and grace of God, which for Christ his sake covereth our sins, which are indeed inherent in us, so as they shall never be imputed unto us for our condemnation, & imputeth unto us the righteousness which is not in us but in Christ, wherewith being fully possessed, he reputeth of us as most innocent and perfectly righteous.
So that this imputation consisteth not in Gods reputing of vs iust, in respect of our inherent righteousnesse infused into vs; but in the free mercie and grace of God, which for Christ his sake couereth our sinnes, which are indeede inherent in vs, so as they shall neuer be imputed vnto vs for our condemnation, & imputeth vnto vs the righteousnes which is not in vs but in Christ, wherewith being fully possessed, he reputeth of vs as most innocent and perfectly righteous.
§. Sect. 6 Now, that imputation is to be understood in this latter sense,1 it is most manifest where the Apostle Paul setteth down the word in both these senses, denying that in this doctrine of justification it is to be understood of the former, and affirming it of the latter. To him (saith he) that worketh, the wages is not imputed by favour, but by debt (namely, because he hath merited it by his own righteousness) 5. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted or imputed for righteousness; even as David declareth the blessedness of the man unto whom God imputeth righteousness without works. In which words he plainly showeth, that there is a kind of imputation which hath his ground or foundation in works and inherent righteousness, and this he affirmeth is not of grace. And that there is another kind of imputation, which hath not it ground and foundation in him to whom it is made, but in the free mercy of God justifying the wicked without his works, and therefore not only destitute ⟨p. 583⟩