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death_n	eternal_a	sin_n	wage_n	12,499	5	11.2125	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09883	The mysterie of redemption. Or The particular manner how man is redeemed from sinne, iustified before God, and made partaker of euerlasting life Describing the nature, causes, parts, properties and effects of iustification. With divers sweet and comfortable prayers interposed betweene euerie chapter.; Mysterie of redemption.	Powel, Gabriel, 1576-1611.	1607 (1607)	STC 20147.5; ESTC S106362	38,314	251

he was vncircūcised that he should be the Father of them that beleeue not being circumcised that righteousnes might be IMPVTED vnto them also Imputation two-fold 51 Imputation is two-fold as wee haue 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 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 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. 56 Note well Neither is this Imputation a phantastique speculation or idle conceipt Seeing that euen as our sinnes were really imputed vnto Christ Esa 53.5 12 as is manifest by his Passion and Death the wages of sinne So is Christs Righteousnesse imputed vnto vs 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 by grace imputed vnto vs. 58 Againe Inherent Iustice and Iustification are distinct giftes of God 1. Cor. 1.30 Christ is made vnto vs 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 of 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 cōfidence in 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 Nature 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 Sauiour 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 vs. Grace is no grace vnlesse it bee euery way freely giuen 70 Hitherto of the Partes of Iustification Now of the Properties thereof A 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 haue not yet suffered inough Seize vpon my heart O my Redeemer 〈◊〉 is thine I haue giuen it vnto thee that gaue ●hy selfe wholly for ●●ee take it O Sauiour and look not vpon the deformitie therof thou 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 haue liued long yet but a while I haue liued a while yet very long long for my Soule to stay so long from her Father her Brother and her onely Comforter Meane while I fight with my enemies blinde naked weake vnprouided And whō haue 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 giue 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 sweet 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 vnto 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 but thou heldest mee backe that I should not consent Who hath trod vpon 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 CHAP. VIII Of the Properties of Iustification The Properties of Iustificatiō THE PROPERTIES of Iustification consist specially in three things 1. That Iustification is Free 2. That it is Perfect 3. That it is Euerlasting 2 I. Iustificatiō is Free I. Iustification is free Because Remission of Sinnes is not giuen for any merits of man but is a meere grace and vndeserued mercie promised for Christ his sake alone 3 For God findeth nothing in man whom he iustifieth but impuritie of sin and extreme miserie 4 And the Scripture euery where affirmeth that Christ onely is the author of all grace and the whole hope of our saluation consisteth in his blood alone 5 Without the merit of Christ there can be

me before them O teach me to seek thee in al things and all things in thee euen for thy name sake for thy promise sake for thy Sons sake our Lord and Sauiour Christ Iesus Amen CHAP. VI. Of the Finall Cause of Iustification The Finall cause of Iustification Actiuely taken THe FINAL Cause of Iustification Actiuely taken is the Glorie of God in the admirable temperature of his Iustice and Mercie Ephes 1.6 Rom. 3.26 2 Of his Iustice Because he would his Son should make full satisfaction 3 Of his Mercie Because he would impute his Sonnes satisfaction vnto vs. The Finall cause Passiuely takē 4 The Finall Cause of Iustification Passiuelie taken is that we might haue peace of Conscience Rom. 5.1 eternall life Tit 3.7 and bee euerlastingly glorified Rom. 8.30 Rom. 6.22 5 Hitherto of the Causes of Iustification Now of the Parts therof A PRAYER FOR eternall life OMnipotent and eternall God Father of our Lord Iesus Christ wee miserable and wretched Sinners do wāder in this earth as pilgrimes and strangers readie to depart hence euery houre We see daily with what violence and rage Death striketh and choaketh now one now another for their grieuous sins But I giue thee most heartie thanks O Lord for thy infinite mercie towards me that thou hast not suffered me to be oppressed with palpable ignorance and heathenish blindnes to perish and die like other men but hast graciously enlightened me with the pure light of thy Grace and shewed vnto me the Cause of all calamities and of death and manifested also the heauenly and inestimable comfort of eternal life which doth wonderfullie recreate and cheere my heart And whereas we feele not without great grief with what crueltie and furie the wicked fiends burning in hatred against thee doe in these last dregs of the world oppugne mankind and raise vp sundrie detestable scandals and other damnable enormities amongst vs we being full of idlenesse of sloth and weakenes altogether corrupted defiled with carnall cōcupiscence vnable to make resistance ô haue mercie vpon me according vnto thy great mercie Touch moue and purifie my heart that louing and fearing thee I may seriouslie and truly bewaile my great and so often iterated sinnes that I may stedfastly beleeue thy holy word and leade the residue of my life in holines and righteousnesse before thee And seeing the greatest part of mankinde beeing drowned in Sodomiticall pleasures and drunken with Epicurean securitie doe not thinke or care for thee not make any reckoning of eternall life O Father giue me and all the rest of thy children a deuoute humble heart desirous of eternall life and happinesse Guide vs by thy holie Spirit that we may oftētimes meditate and speake of those euerlasting celestiall ioyes that thereby we may daily comfort our owne hearts and so reioyce that like couragious Souldiers wee may stedfastly beleeue in Christ and cheerefully march after him through crosses tribulations daungers and death it selfe vntill wee safely ariue at thy heauenly palace to bee partakers of that eternall glorie and magnificēce which thou hast prepared for vs and euermore to praise thee O omnipotent and immortall God for thy infinite goodnes mercie who with the Son and Holy Ghost liuest and raignest one God for euer and euer Amen CHAP. 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 Term 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 vnto 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 the place Rom. 4.6.7 where the Apostle termeth the very same thing Imputation of Righteousnesse which Dauid called before Psal 32.1 Remission of Sinnes Euen as Dauid saith he declareth the blessednesse of man vnto 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 7 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 vnto 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 of 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 Esa 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 carry this masse and bodie about with vs 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 the 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 Logically 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 vnto 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 his

they doe repent what shall I bee afraid to ask thee Rule my paths O Lord enlarge my heart When I goe let my gate bee straight when I runne let me not fall for I am a stranger vpon earth vnderstand not mine own way I would walk at libertie like thy seruant Dauid What saith my Lord speake now for thy seruant heareth My Sonne walke simplie after my word for this is the plaine way this is the sure way Heere thou shalt haue no lets to stay thee no encombrances to entangle thee Goe forward straight and turne not libertie is in thy way and Life is in the end But if thou looke back or stay or turne to the right hand or to the left then thou fallest into a hedge of thornes nets snares take hold vpon thee A double heart and a man that goeth two waies shall not prosper I am worshipped of the simple and open hearted Martha is troubled with much busines but Marie hath all things at my feete therefore haue I separated thee if thou wilt because thou canst not serue two masters It is true Lord for I am neuer distracted in minde but when I am carefull about manie things For so long as thou art with me I am thine but when I bring in sin then am I straight dispossessed of my soul If I loue any thing besides thee it vpbraideth me if I speake or doe any thing without thy counsaile straight I am trapt in some errour wearie of my selfe and vnapt for thee It is wōderfull to thinke how my heart is hardened my vnderstāding blinded my teares dried vp when thou turnest thy face but from mee and Sin preuaileth against mee Had I the spirit to discerne euery thing at his value I should loue God before all which is best of all and Man after GOD which is next to GOD. How is my Soule troubled for this and my heart rent in twaine vntil my flesh consent and all my mēbers agree together to chuse that which hee hath commanded and to forgo that which he hath forbidden Before I was afflicted I went astray like a thing vntamed it is good for me that I haue bin touched that I may learne thy Statutes Saue me now O Lord I pray thee Now Lord I pray thee giue mee vnderstanding I haue sinned I am sorie forgiue mee Away from me all you that worke vanitie for the Lord is my GOD if I regard wickednesse in my heart he will not heare me O thou eternall Goodnesse which art good to all which guidest those that seeke thee which enlightenest those that see thee and which sauest those that loue thee endue mee with thy gracious and holie Spirit which may subdue all my carnall affections which may rectifie my reason regenerate my will and purifie my nature that at all times when thou shalt call vpon me I may be readie with Dauid to answer Loe I come Praised bee God Amen Amen CHAP. IX Of the Effects of Iustification The Effects of Iustification THe Effects of Iustificatiō are Peace of Conscience Rom. 5.1 Accesse vnto God Rom. 5.2 Ephes 3.12 Adoptiō into the sonnes of God Rom. 8.15.16.17 Galat. 3.26 Ephes 1.5 Ioh. 1.12 Regeneration Ioh. 5.11 Externall life c. Rom. 6.22.23 al which may bee reduced vnto this one Glorification Of Glorification 2 Glorification is the execution of the sentence of life pronounced by God in Iustification 1. Pet. 1.2.2 Pet. 1.4 3 In Glorification we must cōsider 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 ioineth Christ vnto vs as the Head to the rest of the body whereby he also giueth vs his holy Spirit 5 In this Application God ioineth Christ vnto vs being first Dead for mortification of our flesh or old man secōdly quickned or raised from Death for viuification of our Spirit or new man 6 The Application of such as are to be Glorified is that whereby we apprehend Christ being ioyned vnto vs in his Death and in his Life by faith wrought by the holy Ghost 7 And in this Application both of God of our selues whereby Christ is ioyned vnto vs as Head vnto the Body is manifestly deprehended our Glorification or renewing 8 For by the same act as it were and at the same instance as soone as euer Christ is ioined vnto vs as Head we are presentlie made his Members and so renewed by Regeneration or new birth Glorificatition twofold 9 Glorificatiō is twofold Inchoatiue Glorification Ioh. 3.3 Consummatiue Glorification Matth. 19.28 1. Inchoatiue 10 Inchoatiue Glorification is that whereby we being vnited vnto Christ our corrupt Nature euen in this life beginneth to be renewed by the holy Ghost according vnto 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 simplie calleth it Glorification Rom. 8.30 that is a glorious renewing of our Nature an abolishing of our corrupt Nature and making of vs fit for eternall Glory Regeneration hath two parts 12 Of this Inchoatiue Glorificatiō or Regeneration there are two parts 1. Mortification or killing of the Olde Man that is Hatred of sinne 2. Viuification or quickening of the New Man that is Loue of Righteousnes Old Man what 13 By Olde Man I meane the whole Nature of man aswel soule as body addicted vnto sinne and death or the vnregenerated part and corrupt nature of man termed also the Outward Man Flesh Ioh. 3.6 Rom. 8.6 also the Body of sinne Rom. 6.6 the sinfull body of flesh Coloss 2.11 14 Mortification of the Olde-Man 1. Mortification is that wherby the holy Ghost by litle and litle worketh in vs a detestation and hatred of sinne and exstinguisheth the vigour of our corrupt nature in vs that it might not bring foorth most bitter fruits to condemnation New Man what 15 By New-Man is meant the Nature of man that beginneth to cease from sinne or that part of man that is regenerate and restored according vnto 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 Ioh. 3.6 The Viuification of the New-Man 2. Viuification is when we are raised vp into a new and spirituall life hauing the habite of Charitie infused into vs that wee might liue vnto righteousnes Eph. 2.4.5 Ioh. 5.11 17 Againe Regeneration is as well of the Soule as of the Bodie 1. Thess 5.23.1 Cor. 6.20 Regeneration of the Soule 18 Regeneratiō of the Soule is that whereby the faculties of the soul are renewed 19 Of the Regeneration of the Soule there are two parts 1. Illumination 2. The gift of Repentance 20 For as there are two parts of the Soule the Vnderstanding and the Will so in both Regeneration is required Illumination is of the Vnderstanding Coloss 3.10 and Repentance of the Will Ephes

THE MYSTERIE OF Redemption OR THE PARTICVLAR manner how Man is Redeemed from Sinne Iustified before God and made partaker of euerlasting Life DESCRIBING THE Nature Causes Parts Properties and Effects of Iustification WITH DIVERS SWEET AND comfortable Prayers interposed betweene euerie Chapter AT LONDON Imprinted by Felix Kyngston for VVilliam Cotton 1607. TO THE WORSHIPFVLL MY euer-honored Mother Mris ELIZABETH POVVEL all Prosperitie and Happines externall internall eternall IT is a speciall point of the duty of Children towards their Parents as in presence by seruiceable offices so in absence by other effectual significations to yeeld proofe of their thākful minds which neither any Child can omitte without touch of ingratitude nor any Parent forbeare vvithout iust reproofe Wherefore most louing and deare Mother lest I should seeme to neglect the roote out of which I brāched to forget the secondary Auctor of my being or not to remēber her to whō I owe my selfe after a long pursuite in a painfull chace I now returne you such a pray as you were wont to loue desiring therby to procure your Blessing You are not ignorant that these many yeares past I haue studied and practised spirituall Physicke trauelling in the Scrutinie of the maladies medicines incident proper to Soules heere I offer vnto you a present of my profession I haue prepared abundāce of the bread of Angels for the repast of your Soule that your kindnesse in some part my bee counteruailed and my dutie in some sort not left vnperformed Hitherto I haue principallie labored for others but who hath more interestin the grape then shee that planted the vine who more right vnto the crop then shee that sowed the corne Despise not the tēdernes of my years neither deeme that God measureth his indowments by nūber of daies Hoarie senses are oftē couched vnder greene lockes some are riper in the Spring then others in the Autumne of their age a litle cloud may cast a large showre and oftentimes GOD reuealeth that to Babes which he cōcealeth from the VVisest which I alleage not to clayme any prerogatiue surmounting the rate of vsuall habilities but to auoide all touch of presumption in aduising my Elders You haue the preheminence in carnall consanguinity but in spiritual alliance wee are of equall proximitie to our heauenly Father And hee may bee a Father to the Soule that is a Son to the Body requite the benefit of his temporarie life by teaching his Parent how to eschew eternall death Neither do I speak this as if I were ignorāt you were alreadie impathed in your voiage towards the Celestiall Hierusalem the first steps wherunto your self taught me but that there may be some rubbes in the way which I happily by reason of my more diligēt search therin being a professed Guid may sooner descry without dishonour to your age or disparagmēt to your person giue you warning to auoid thē Thus dear Mother recōmending vnto you my most bounden duty and hūbly desiring that my sincere affectiō may finde excuse of my boldnes I take my leaue From LONDON-HOVSE this 18. day of Nouember 1606. Your most obedient and affectionate Sonne Gabriel Powel TO THE CHRIstian Reader CHristian Reader Jf thou doest seriouslie desire to learne the Mystery of thy Redemption to vnderstand the holy Scriptures to bee cleansed frō thy sins to bee filled with graces to bee enriched with vertues to gouerne thy selfe in prosperitie to be comforted in aduersitie to triumph ouer thine enemies to be enflamed in meditatiō to perseuere in deuotiō briefely to dye happily and to liue eternally Exercise thy selfe in this small Manuall wherein is the direct way vnto Heauen plainly discouered the passage euidently cleared the lets perfectly remoued and the Trauailer exceedingly comforted Farewell THE CONTENTS of this Booke A Praier for Grace and Wisedome to vnderstand the Mystery of our Redemptiō pag. 3 CHAP. I. What Iustification is pag. 8 Confession of Sinnes with Prayer for Remission pag. 19 CHAP. II. The manner and order of Iustification where also is handled of Vocation pag. 29 The Sinners Resignation of himselfe into the hands of his Redeemer pag. 42 CHAP. III. Of the Causes of Iustification and first of the Efficient Cause pag. 48 A Prayer for Faith p. 85 CHAP. IV. Of the Material Cause of Iustification pag. 88 A Prayer for liuely sense and assurance of our Iustification pag. 96 CHAP. V. Of the Formal Cause of our Iustification pag. 100 A Thankesgiuing for our Iustification intermixt with Confession and Prayer pag. 106 CHAP. VI. Of the Finall Cause of Iustification pag. 112 A Prayer for eternall life pag. 114 CHAP. VII Of the Parts of Iustification pag. 120 A patheticall Prayer against the temptations of Satan pag. 152 CHAP. VIII Of the Properties of Iustification pag. 157 A Prayer for Sanctification pag. 173 CHAP. IX Of the Effects of Iustification pag. 180 A Thankesgiuing for our Redemptiō ioyned with Prayer pag. 193 A Morning Prayer for a priuate Familie p. 204 An Euening Prayer for a priuate Familie p. 212 A Prayer to be said for a Sicke-man or by the Sicke-man himselfe altering but only the person pag. 221 THE MYSTERY of Redemption QVESTION Seeing all men by nature are sinners Rom. 3.24 destitute of the glorie of God and consequētly subiect vnto temporall and eternall death how may we escape this fearefull and heauie Judgement ANSVVERE Wee cannot escape Gods Iudgements against vs for our sinnes except we bee reconciled vnto him and iustified in his sight Which that wee may the better apprehēd and attaine vnto it is necessarie that we consider both the Nature and Properties of Iustification and also the meanes and manner how it is wrought in vs. A PRAYER FOR Grace and Wisedome to vnderstand the Mysterie of our Redemption ALmighty and euerlasting God and in Christ Iesus our most gracious and mercifull Father I thy poore seruant miserable wretched sinner do humbly prostrate my self before the heauenly throne of thy diuine Maiestie entirely beseeching thy Fatherly goodnes graciously to graunt vnto me thy heauenly grace and wisedome whereby I may truly learne to know thee rightly and be diligent to performe all thy precepts effectually Enlarge my vnderstanding and encrease my knowledge Giue me a liuely sense to discerne sweete frō sowre and sowre from sweete good from euill and euill from good that sin and superstitiō deceiue me not vnder the cloak of Religion and vertue O Lord this must bee thy worke for I confesse that my reason is blind by will is froward my wit craftie to deceiue my selfe my vnderstanding and all my naturall powers quite alienated and enstrāged from thee But good Father dispell thou these cloudes and confusions of peruerse ignorance and endue me with thy holy Spirit of grace and wisedome that I may haue my hart cleansed from the corrupt affections of this deceitful world and the eyes of my vnderstanding opened to see and embrace thine euerlasting truth especially the