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
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
fountaine of corruption my eyes the eyes of vanity my eares the eares of folly my mouth the mouth of deceipt my hands the hands of iniquitie and euery part of my body doth dishonor thee which thou hast created for thy glory and would be glorified of thee My vnderstanding apprehendeth nothing but sinne my will affecteth nothing but wickednesse my memory retaineth nothing but euill things As for thy holy precepts and heauenly ordinances O Lord so farre haue I been from obseruing or keeping any parte thereof as I ought that I haue added transgression vnto blindnes malice to ignorance and rebellion to sin What now shall I say To whom shall I go or whither shall I flie Oh I sinke in sin O Death O Graue Yours is the victorie Thou seest O Lord what I haue been from the beginning what now I am Neither doe I maruell so much at my wickednes as I admire thy goodnes that thou hast suffered mee with vnspeakeable patience thus long to run on in my sins Because thou art so good I imagined I might be so euill Because thou diddest bestow such great benefits vpon mee I thought I might commit so great offences against thee So that the same medicine that thou hast ordained against sin I haue made a prouocation vnto sin Who but thou would suffer these contempts and yet be contemned still Notwithstanding O most gracious Father seeing thou hast sworne thou desirest not the death of a penitent sinner if I repent wilt not thou be pleased if I returne vnto thee wilt thou be offended No no I know thou dost long vntill I come vnto thee Why then most mercifull Sauiour I come I come quickely Reiect not thy poore creature that deiecteth himselfe and wholy relyeth vpon thee If I come ful of scabbes and woundes thou canst heale me againe If I be blind thou canst restore me to my sight againe If I be dead thou canst raise me vp again Thou shalt sprinckle mee O Lord with Isope and I shall bee cleane thou shalt wash me I shall bee whiter then snow Thy mercies are greater theÌ„ mine offences Thy pitie is more then mine iniquitie and thou art able to pardon more sinnes then I am able to commit If thou refuse me who shall receaue and comfort mee If thou forsake me who shall embrace and defend me Heere I am do with me as seemeth good in thy eies If thou wilt I shall see thy face and reioice if thou wilt persecute mee glorifie thy selfe But wilt thou enter into iudgement with thy seruant thou art iust to all But wilt thou bee extreame to marke what is done amisse Lord who may abide it But wilt thou bee terrible vnto mee Where then is thy mercy Haue mercy therefore vpon mee whose propertie is alwaies to haue mercie haue mercy vpon me O Father neither looke vnto the multitude of my sinnes but vnto the multitude of thy mercies for thy only Son Iesus Christ his sake to whom with thee the holy Ghost bee all honor and glory both now and for euer Amen CHAP. II. The manner and order of Iustification where also is handled of vocation NOw in this Iustification of Man wherby he is pronounced righteous by the righteousnes of another to wit of Christ God proceedeth in this maner and order 2 First there is an Effectuall Vocation or Calling wherby God offereth Christ his righteousnes and the sinner apprehendeth him being offered by faith Effectuall Calling what it is 3 Effectuall Vocation or Calling is that whereby God calleth out of darkenesse into light from the power of Satan vnto God in Christ Iesus those whoÌ„ he elected of his meere grace by the promulgation of the couenant of grace or preaching of the Gospell 4 The Called also by the same grace of God answere and beleeue in him through Iesus Christ This answere is of Faith which indeed is the condition of the promise in the Couenant of grace Effectuall Calling hath two parts 1 Outward calling 5 Wherefore our Effectuall calling consisteth of two parts 1. The Outward calling of such as be elect by the publication of the Couenant vnder the condition of faith and that of Gods meere grace 2. Inward faith 2. Inward Faith wrought in them by the same grace which is nothing else but the fulfilling of the condition Note wel 6 The former grace may bee termed the Grace of vocation and is common to all that are called Elect and Reprobate 7 The latter grace may be called the Grace of faith appertaining only to the Elect. A two-fold application in effectuall calling 8 So then in Effectuall Calling there is a two-fold application the one of GOD offering Christ his righteousnes the other of a sinner apprehending Christ being offered by faith and applying him vnto himselfe 9 If it bee demaunded Question Whether the will of man in his calling or conuersion be meerely passiue or actiue also Answere How the will of manstandeth in his conuersion 10 I answere In respect of the grace of God which preueÌ„teth man the will seeing it is not yet begun to bee regenerate is meerely Passiue as may be proued 11 I. Because al Mans strength abilitie concerning spirituall and heauenly things is altogether exstinct so as he can neither prepare himselfe to grace nor receiue it being offered nor turne vnto God nor will desire or follow after that which is good acceptable vnto to God Rom. 9.21 12 II. Because we are all dead in sinne Ephes 2.1 Câ—loss 3.12 but a dead man is only passiue in respect of his quickening 13 III. Because the will is not only dead but also stubborne of it selfe and cannot chuse but resist being not moued and kindled by God Act. 9.1.2 c. 14 But In respect of the Time in which the conuersion is wrought Note the will is not like a stocke but whilest it is healed and cured by God it is Actiue that is it is not idle and void of all sense and motion but followeth the holy Ghost who draweth it 15 For in the very act of Conuersion or Calling God causeth vs by grace to wil he moueth and inclineth our wills but yet so as the whole efficacy of the action dependeth vpon Gods spirit Philip. 2.13 It is God who worketh in vs both the will and the deed where Will is not vnderstood of the substance of the will but of a new qualitie Iustification followeth effectuall calling 16 After this effectuall Calling followeth Iustification whereby God imputeth that righteousnes of Christ being apprehended by faith in Vocation vnto the sinner as if it were his owne proper righteousnes Or whereby hee pronounceth him iust in that righteousnes of Christ and the sinner receiueth it being imputed vnto him by God A two-fold Application in IustificatioÌ„ 17 In Iustification likewise there is a two-fold application the first is the Imputation of GOD the second is the sinners apprehension and application
by faith of that other righteousnes being imputed by God vnto him 18 These two applications which are in Iustification doe differ from those two which were in effectuall Calling or Vocation 19 For in Vocation the application of God is called Oblation or simplie Calling In Iustification it is termed Imputation 20 II. In Vocation the application of Man is called Apprehension of offered righteousnesse by faith or Faith in the offered righteousnes In Iustification it is termed Faith in imputed righteousnes A two-fold office of faith 21 Hence wee must obserue a twofold office of Faith One in Effectuall Calling when it receiueth Christ with his righteousnes being offered the Other in Iustification when it receiueth Christ and his righteousnes being imputed vnto him 22 Wee must also note that whē it is said Man is iustified by faith that Faith is meant which went before in Effectual calling Note namely which apprehendeth Christ and his righteousnes being offered 23 As for that Faith in Iustification which apprehendeth the imputed righteousnes of Christ by it wee are rather said to bee saued thē iustified Eph. 2.8 By grace you are saued through faith Eternall saluation followeth Iustification 24 If it be demaunded Whether when the righteousnesse of Christ is apprehended by faith in Effectuall Calling Question a man may be said to be iustified by that righteousnes 25 I answere Answere Not so For Iustification is the pronunciation of a Sentence In Vocation there is no Sentēce pronounced wherefore a man cannot be iustified by sole Vocation 26 Againe Question if any will aske Whether seeing the righteousnesse of Christ is by faith in him that is called a man may not be denominated righteous by that righteousnes 27 I answere Answere I will not plainly deny this after a sort namely that he is righteous by faith but that he may bee termed and called righteous I would not so affirme seeing the Iudge hath not yet pronounced sentence vpon him to wit that Sentence that is of a certaine new grace 28 For it is not but by grace that such as are iust by faith in effectual calling God pronounceth them so to be and imputeth the righteousnes of another vnto them as if it were their owne 29 And thus much for the order whereby God proceedeth in the Iustification of a sinner THE SINNERS REsignation of himselfe into the hands of his Redeemer O Lord God which art the highest and the lowest the farthest off and the neerest to the longest angrie and the soonest pleased wherefore should I bee affraid to speake vnto thee Thou hast made all things for mee and me for thy selfe Thou hast giuen me al things that I should giue my selfe wholy vnto thee But I haue taken the commoditie of all thy benefits and yet I neuer gaue thee the glory and tribute which of duty I was bound to giue thee Thy creatures were alwaies obedient at my commaundement because thou haddest giuen them so in charge and I alwaies attēded to offend thee for whose sake each thing was readie to do me seruice Thou hast giuen me health but sin and rebellion was the fruit thereof Thou hast giuen me strength but I haue employed it in the seruice of thine enemie Notwithstanding all which thou hast still sought by all meanes to draw mee vnto thee Thou hast looked and tarried for my conuersion and I haue abused thy patience Thou hast called mee and I haue stopped my eares at thy calling Thou hast giuē mee a long time to repent and I haue consumed it in vanity farther trāsgression Thou hast stricken me and I haue not felt it Thou hast corrected me and I would not receaue thy correctiō Yea the more I haue been chastised cherished by thee the more hath mine heart bin hardened shewing my selfe vnthankful for the one and rebellious towards the other Yet for all this O most merciful and louing Father sithence thou hast hitherto been so gracious vnto me and bast commāded me that I should neuer despaire nor mistrust thy goodnesse I therfore referre my self wholy to thy mercy doe beseech thee to graunt mee grace to amend my life that from this time forwards I may euer please thee and serue thee in such sort that I neuer separate my selfe from thee any more but may cōtinually remaine in thy grace fauour world without end O sweete Sauiour diddest not thou say Draw neere vnto me I will draw neere vnto you I challenge my Lord. Beare witnesse with me ô yee heauen and earth and all yee blessed Angels thou holy of Holies the holy Ghost beare witnesse with me in this houre that I giue my self wholy vnto my Redeemer Take me sweet IESVS vnto thee and giue me not ouer vnto my selfe againe I am thine not mine temper mee as thou wouldest haue me I am thy Image I will bee like thee Oh that my waies were so directed that I might keep thy statutes what pleasure is it for mee to walke in darkenesse Trie mee O Lord and search my heart if there be any way of rebellion in me and leade me home and I wil follow my Lord whither soeuer goeth CHAP. III. Of the Causes of Iustification and first of the Efficient Cause Causes of Iustification diuersly considered THe CAVSES of Iustificatiō are to be considered diuersly to wit as Iustification it selfe is taken either Actiuely in respect of God who iustifieth or Passiuely in respect of mā which is iustified The efficient cause Actiuely taken 2 The EFFICIENT cause of Iustification as it is Actiuely taken is either Principall or Organicall The Principall efficient 3 The Principall Efficient is GOD Rom. 8.33 the Father in the Sonne by the Holy Ghost 2. Cor. 5.19 1. Cor. 6.19 The Father Imperant the Son Obsequēt and the Holie Ghost Cōsummant Psa 40.9 Tit. 3.5 2. Cor. 1.22 4 For it is his part to absolue from guilt by whose iustice a man is made guiltie It is hee that pronounceth a mā righteous whose wil is the rule square of all righteousnes And it is he that giueth Iudgmēt of life or death who by nature right and office is the supreme Iudge 5 The Impellent cause of this Efficient is twofold Internall or Externall The Internall efficient 6 The Internal cause is the Grace or Mercie of the Father Rom. 3.24 as well by reason of the good pleasure of his will in predestinating into the adoption of Sonnes Ephes 1.5 as also by reason of his oëconomie and dispensation both in ordaining his Sonne for this end and in applying vnto vs the benefit of Christ Rom. 3.25 Coloss 1.12 7 And this Grace which in Scriptures is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Schooles Gratia gratum faciens and Gratis dans is perpetually opposed against Workes which are the gifts of Grace termed in Schooles Gratiae gratis datae because God took the first cause of our Iustification not from vs or our workes but
backe put away from vs cast into the bottome of the Sea c. not simplie but in two respects 20 First in respect of the Obligatiō to dānation 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 make vs 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 vnto the Angels freed from all miserie trouble diseases and frō bodily death They should not rightly pray Forgiue vs our trespasses Neither were that saying of Saint Iohn true 1. Ioh. 1.8 If we say that we haue no sin we deceaue our selues and truth is not in vs. 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 in 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 vnto vs freely as if we our selues had performed the same whereby we attaine the Right of eternall life 27 This is that Iustification of life Rom. 5.18 and that Grace that raigneth by righteousnes of CHRIST imputed vnto vs vnto eternal life Rom. 5.21 28 Of this the Apostle speaketh vnto the Philippians Philip. 3.7.8.9 But the things that were vantage vnto 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 haue counted all things losse and do iudge them to bee 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 vnto vs. 29 But that we may vnderstand what Righteousnes of Christ is imputed vnto vs 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 Iustice 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 vnto vs the former Improperly and the latter Properly 1. His Natiue Sanctitie 33 1. His Natiue and habituall 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 vs to haue 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 that by the free benefit and gift of God 36 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 the 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 haue been so conceiued by the law of our first creation Gen. 1.28 38 Therefore was Christ conceiued holy without sin for vs that hee might deriue vnto vs 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 haue bin born holie but could not he abundantlie supplied that defect of holinesse in our birth and by his holie natiuitie couered the impuritie of ours before the face of his Father 40 Hee was borne holy for vs 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 42 Euen as Adā was created holie though mutably not onely for himself but also for his whole seede so Christ was borne holie that immutably not onely for himself but also for all his members 43 Adam by reason of his fall could not cōmunicate the Sanctitie of his creation which was mutable and so should haue continued stil with his seede But Christ being stronger and more diuine than the first Adam actually cōmunicateth the sanctitie of his Natiuitie which is immutable with all his members and consorts 44 Wherefore the benefit that we haue receiued by Christ Note is far more excellent then that which wee should haue 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 vnto our sins Philip. 2.8 as also Actiuely by 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 48 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 vnto vs for righteousnes 50 Now that this Righteousnes is imputed vnto vs appeareth by euident testimonies of Scripture Ro. 4.6 Dauid declareth the blessednes of man vnto whom God IMPVTETH Righteousnes without workes Also Rom. 4.11 After he had receiued the signe of Circumcision as the seale of the righteousnes of faith which he had when
crie come vnto thee euen for thy mercies sake for thy loues sake for thy own sake sweete Iesus Amen A MORNING PRAYer for a priuate Familie It is vaine to rise early and to lye downe late except the Lord be with vs so vaine a thing is Man Therefore wee will not attempt any thing before we haue taken couÌ„saile and strength from the Lord that hee may deliuer vs from euery euill worke If wee aske that thing which is euill deny our ignorÌ„ace If wee aske that thing which is good O Lord remember thy promise WE slept and rose againe O Father for thou diddest watch for vs that wee might take our rest The heaueÌ„s declare thy glorie and the earth is full of thy goodnesse Yet hast thou not dealt so with all NatioÌ„s as thou hast loued Sion thy litle hill a corner of the world farre separated from the Serpent and fenced from the wilde beast Yet who considereth that our perill is gone into other lands because their Gods be not like vnto our God Wee haue seene thy workes yet we proue 〈…〉 â—â—â—…ue thee 〈…〉 we see thy wâ—â—… 〈◊〉 Thou hast separaâ—â—… vs from the Turke and deliuered vs from the Pope why hast thou separated vs from them but that we should bee ioyned to thee euen a new Creature come out of darkenesse to light according to the working of knowledge O bind our harts with thy feare that wee part not from thy loue For our selues and for our Brethren wee are prostrate heere before thee ô Prince most excellent For the name of thy only Son one drop of mercy to coole this fire of sinne Nothing good Lord to change thy mercy yet the whelpes doe eate the crummes that fall from their masters table First wee yeelde thee hartie thankes for all at once Next we humblie beseech thee for the general quittance which thy Son hath sealed for our sinnes Then for all graces we pray thee let vs not waÌ„t the thing without which wee cannot serue thee Plant in our hearts true feare of thy name obedience to our Prince and loue to our Neighbours Giue power good Father to our prayers graunt vs true humilitie in prosperity perfect patieÌ„ce in aduer sitie peace in Christ ioy in the holy Ghost This is our desire to liue godly righteously and soberly so blesse vs and keepe vs good Father vnto the end of our liues Turne vs O God of our saluation graunt that we may grow from strength to streÌ„gth that thy Church Militant may be like thy TriumphaÌ„t in heauenly Charitie and all Communion of Saints Send thy labourers into thy vineyard purge thy Church of idle ignorant Ministers write thy lawes in the tables of our harts powre thy grace vpon the hearers Blesse them which blesse vs look vpon this Realme in thy mercy Preserue our King let not the eye of Great Britaine lose his sight Be gracious and mercifull vnto our friends and Parents according vnto the flesh comfort thine afflicted Saints ConfouÌ„d the power of Antichrist send thy feare amongst them make their time short defend thine owne cause As thou art sanctified in vs before them so be thou magnified in them before vs that al the world may turne say Great art thou O Lord God of the Christians and there is none besides thee mightie iust and mercifull rewarding righteousnes reuenging iniquitie the same now and euer and euery where Graunt these things ô heauenly Father whatsoeuer else thou knowest to bee needfull for vs euen for his sake who died for sin and sinned not in whose name we farther pray vnto thee as hee hath taught vs saying O our Father which art in heauen c. God the Father which hath made vs blesse vs God the Sonne which hath redeemed vs preserue vs God the holy Ghost which hath sanctified vs confirme our saith to the end and in the end Oh God Father Sonne and Holy Ghost saue vs Amen AN EVENING Prayer for a priuate Familie Wee haue sinned wee repent O Father haue mercy vpon vs. Amen O Lord God which hast created vs of nothing which hast deliuered vs from Death and damnation if wee doe not wilfully runne vnto it that hast been good and gracious vnto vs in continuing thy teÌ„porall blessings both at home in the field euen as thou seest most expedieÌ„t for our estate and hast drawne out the thred of our life vnto this present time These are thy greate mercies O Lord giuen vnto vs freely without any deseruing of ours And for all these thou requirest nothing else of vs but that we know thee and acknowledge thee to bee the giuer thereof and to obey thee and to walk in the paths of thy commandements that so wee might become thy children be partakers of thine euerlasting kingdome dome and raigne with thee for euer O Lord we confesse against our selues our wonderfull foolishnes vnthankfulnes For wee haue euen as much as in vs lieth stopped the streame of thy mercies that they should not come neere vs wee haue not hearkened vnto the voice of thy word neither tooke wee any delight in keeping thy lawes thy statutes And therfore if thou haddest loÌ„g before this cut vs short as thou hast done many and that suddenly and fearfully and summoned vs to appeare to hold vp our hands at the barre before thy iudgement seate and haue the fearefull sentence of eternall condemnation speedily giuen foorth against vs who is there could say What doest thou Nay our owne consciences would acquite thee say thou hast done iustly For seeing thou calledst after vs and we refused to heare thee it was good reason wee should crie and find no mercie But O Lord as our sinnes are mightie and cannot bee numbred so thy mercie far exceedeth and striueth against our lewdnesse Thou hast spared vs long and giuen vs a large time of repentaÌ„ce Thou hast driuen off thy vengeance froÌ„ day to daye waiting and watching for our turning againe vnto thee Thou hast called vs by signes in Heauen by shaking the earth by drowning vs with waters by threatning vs warre samine and pestiloÌ„ce besides the fearfull threatnings of thy word Euen so O Lord leâ— these haue their working in our hearts together with thy mercies in time to repent turne from our wicked waies to abuse thy patience no longer but euen with all our heart to turne vnto thee if so we may be saued in the day of thy wrath So work thou in vs O heauenly Father that wee delay no longer to aske counsaile at thee and thy word what wee ought to doe what we ought not to doe and how wee may liue soberly in prosperitie and how wee may be comforted in sicknesse and aduersitie that we may goe out of our selues and looke for all things at thy goodnesse that wee may trust no further to these transitorie things but wholly relie vpon thee Blesse O Lord we beseech thee thy whole vniuersall Church