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
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
4.5 21 Illumination 1. Illumination is that wherby God dispelleth the naturall darkenesse blindnes ignorance of our minds and enlightneth it with the sauing knowledge of himselfe Psal 16.11 Coloss 3.10 Rom. 12.2 Rom. 7.23.2 Cor. 1.21 which is Eternal Life Ioh. 17.3 22 It is also termed Note the Vnction or anoynting of the holy Ghost 1. Ioh. 2.27 Psal 89.20 Esa 61.1 Dan. 9.24 23 The gift of Repentance 2. Repentance is that whereby our Will is renewed willeth not euill any more but only good Act. 11.18 2. Tim. 2.25 Rom. 6.4.5.6 Eph. 4.22.23.24 2. Cor. 5.7 Philip. 2.13 Repentāce hath two parts 24 Repentance hath two parts 1. Auersion from the Diuell and all euill 2. Conuersion vnto God all good Ps 34.15 Psalm 37.27 Esay 1.16 Rom. 6.4 1. Cor. 5.7 Eph. 4.22.23.24 Col. 3.9.10 1. Pet. 3.11 25 So much for the Regeneration of the Soule Now followeth the Regeneration of the Body Regeneration of the Body 26 Regeneration of the Body is that wherby the Body is made obedient vnto the renewed Spirit so that it attempteth nothing but what is conformable vnto the will of God Rom. 12.1 1. Thess 5.23 27 Of the Regeneration of the Body there are two parts 1. Bridling of the Affections 2. Gouerning of the moueable Members 28 The Bridling of the Affections is the subduing of them vnto the regenerated or renued Reason 29 The Gouerning of the moueable Members is whē all the Members are so guided that they commit nothing being ruled by disordred passion or euill lust against the consent of the regenerated Minde Will 30 The infallible token and certaine marke of Regeneration is a Holy and iust life 31 And thus much of Inchoatiue Glorification It followeth to speake of that which is Consummate 32 Consummatiue Glorification 2. Consummatiue is that most perfect and euery way happie fruitiō of GOD which all the Elect shall eternally enioy in Heauē after this life where they shall see God face to face and know as they are knowne hauing full fellowshippe with IESVS CHRIST and raigning with him for euer Wherof God willing according to our mediocritie wee purpose to entreate in a seuerall Treatise hereafter A THANKS GIVING for our Redemption ioyned with Prayer WHat Can Man say that he hath any thing that he hath not receiued Who hath elected who hath created who hath called who hath iustified who hath sanctified who hath preserued you from day to day O Soule O Bodie The Lorde hath made all things for you and you for himselfe O most gracious louing Father which art loued for thy goodnesse honoured for thy greatnes reioyced in for thy happinesse praised for thy merits and prayed vnto for thy mercies I acknowledge I cannot worthilie praise thee nor thanke thee as I ought my tongue faultreth my heart faileth my Spirit languisheth I want words to expresse and powre out my mind I want a mind to conceiue and apprehend thy benefits My words are short of my vnderstanding and my vnderstanding farre vnder the dignitie of thy deserts By thy loue I was elected by thy goodnes I was created by thy Spirit I was called by thy mercy I was iustified by thy grace I was sanctified and by thy power I am preserued When I had no being thou diddest elect me when I was nothing thing thou didst create me when I was worse than nothing thou diddest call mee when I was thine enemie thou didst iustifie me when I was habitually euill thou didst sanctifie me and now being vnthākfull for all thy mercies thou doest preserue me still O exceeding boūtie proceeding from vnspeakable goodnes O inestimable mercie flowing frō surpassing loue What thankes what praise shall I render vnto thee for this thy vndeserued kindnes If I had the tongue and knowledge of Angels yet could I not sufficiently laud thee seeing thy incomprehensible goodnes infinitly exceedeth all bounds both of vtterance and vnderstanding Well therefore may I admire thy mercies in silence but speake of them as is meet I cannot I am not able Yet O sweete Sauiour let mee not bee vnthankfully silent for these thy benefits but teach my heart how with reuerēce it should thinke of thee giue my tongue some power to lispe and stammer out thy praises seeing it can not speake and powre them foorth with such volubilitie freedome it ought and grant that in some measure I may loue thee though not so much as thou deseruest yet so much as I am able to performe O good Lord diddest not thou elect mee that I should loue thee didst not thou create me that I shuld loue thee didst not thou call me that I should loue thee didst not thou iustifie mee that I should loue thee didst not thou sanctifie mee that I should loue thee doest not thou still preserue me that I should loue thee It is true Lord that I haue not deserued what I craue but wilt thou therefore lose thy due for I can neither thank nor praise nor think of thee as I ought except I loue thee Accept therfore O blessed Redeemer accept of my base and bare loue I haue no other thing to giue thee for all thy mercies but euen my loue my self which yet is alreadie thine owne But I am so soiled and defiled with sinne that it is a point of extraordinarie fauour if in cōpassion thou wilt now accept that which in right hath been alwaies thine But if I be full of wickednesse art thou therefore not full of goodnes If I be blame-worthie for my impietie art thou therefore not praise-worthie for thy mercie If I confesse my iniquitie wilt thou therfore deny thy pitie I am a sinner but yet thy creature I am a Sinner but yet redeemed with thy precious blood I am a Sinner but remember Lord thou camest into the world to saue Sinners whereof I am chiefe Thou camest to saue Sinners and wilt thou reiect me Thou camest to seeke that which was lost wilt thou see me perish Thou camest to seeke those which straied and wilt thou refuse them which crie after thee Thou camest to call Sinners to repentance and wilt thou not heare them when they doe repent Why thē sweete Iesus I am a sinner I am lost I haue straied I repent I am he for whose sake thou camest into the world help me now or tell me who shall helpe mee Saue thy seruant or tell me who shall saue me I know Lord I know there is no Redeemer there is no Sauiour besides thee If thou refusest a poore captiue that condemneth himselfe and calleth vpon thee ô Redeemer whō hast thou then redeemed If that sinner shall be drowned in hell that despaireth in himselfe and trusteth in thee O Sauiour whō wilt thou then saue Haue mercy therefore vpon mee O Sauiour O Redeemer asswage my grief heale my diseases purge my sinnes Thou that hast called me before I called vpon thee hearken now vnto my prayer and let my
the Kings Maiestie the Queene and Prince the priuie CouÌ„cell Magistrates and CommoÌ„s of this land specially haue mercie as vpon this familie and euery member of the same so also vpon all our friends and Parents according vnto the flesh and continue thy Gospel vnto vs and to our posteritie after vs euen for thy deare Sonne Iesus Christ his sake in whose name we further pray vnto thee as hee hath taught vs saying O our Father which art in heauen c. Let thy mighty hand and out stretched arme O Lord be still our defence thy mercie and louing kindnesse in Iesus Christ thy deare Son our saluation thy true and holie word our instruction thy grace and holie Spirit our comfort and consolation vnto the end and in the end Amen The Lord blesse vs and saue vs the Lord make his face to shine vpon vs and be mercifull vnto vs The Lord turne his fauourable â—â—untenance toward vs and this night and euermore vouchsafe to send vs thy euerlasting peace Amen The Grace of our Lord Iesus Christ and the loue of God and the fellowship of the holy Ghost be with vs all euermore Amen A PRAYER TO BE said for a sicke man or by the sick man himselfe altring but the person O Most merciful God gracious Father which through corporal diseases puttest vs in minde of our mortalitie and also callest to repentance we acknowledge that vnto thee belongeth health and saluation thou raisest vp and castest downe thou makest sicke and makest whole thou restorest to life and takest away by death We thy vnworthy seruants doe here present our selues before thy heauenly Maiestie in the name and mediation of thy dearest Son Iesus Christ humbly praying thee in the behalfe of this thy poore seruant that lieth visited vnder thy hand that thou wouldest not rebuke him in thine anger nor chasten him in thy wrath Haue mercy on him O Lord for he is weake O Lord heale him for his bones are vexed Wee know O Lord and himselfe acknowledgeth that being of the same mould that we are and descended froÌ„ the same loines he must needes be infected with the same corruption of originall sin that wee are and also subiect to the same death and damnation But O gracious louing Father wee beseech thee seale in his heart by thy holy Spirit the forgiuenes of all his sinnes lay not to his charge what he hath said or done amisse throughout the whole course of his life but reare him vp in hope and let thy holy Spirit lead him vnto the throne of thy mercy Let the sweet feeling taste of a liuely faith distast al corruptioÌ„s that are in him that his sinfull body and soule may be cleered and washed by the blood of thy Son And if this his sicknesse be not vnto the death may it please thee O Lord to help him vpon the bed of his sorrow turne the whole palate of his weaknes into ioy Heale him he shal be whole saue thou him he shall bee saued Deliuer him from the pit of corruption for the graue will not acknowledge thee nor death confesse thee but the liuing we say the liuing will extol thee for euermore But if it be more expedient for him to die then to liue theÌ„ deale with him according to thy wil O Lord coÌ„maÌ„d his soul to be receiued in peace which we coÌ„mend into thy hands that hast redeemed it Take froÌ„ him all the feare sorrowes of death and giue him a through streÌ„gth against all the assaults of the diuell that he may haue a perfect victory Rayse the siege of his spiritual enemies that are round about him and let thy gracious defeÌ„ce protection be ouer him to keep him fast to thee thy truth to the end And good Lord shew this mercy vpoÌ„ him that the knowledge of thy Gospel which he hath learned since thou hast called him thereby may now staÌ„d him in steed releeue his faith that in the knowledge of thee and of himselfe he may haue true repentance that he may yeeld vnto thee true obedience be thaÌ„kfull whatsoeuer thou shalt do vnto him in regard of thy glorie and of those ioyes which thou hast prepared for him he may willingly forsake this present euil world come vnto thee fighting a good fight fighting with ioy and so receauing an vncorruptible crowne may liue with thee for euer and euer And now good Father for vs that are about him teach vs to know our owne weaknes that we may worthily thinke of the frailties of our vaine and transitory life that wee may prepare our selues vnto death alwaies to be in a readines looking vp to that euerlasting kingdom which thou hast purchased for vs. Grant these things we huÌ„bly beseech thee both for him and for vs for Christ Iesus sake our only Sauiour and Mediator Amen Reuel 7.12 Amen Praise and Glory and VVisdome and Thankes and Honor and Power Might be vnto our God for euermore Amen FINIS
admirable Mysterie of our Redemption by the obedience and passion of thy deere Sonne our Lord and Sauiour Iesus Christ Endue me O Lord with the puritie of this heauenlie knowledge and let me be able to discerne betweene truth and error that I may bee alwaies free from heresie and not be entangled with false doctrine nor defiled with the loathsome pitch of mans inuentions but that I may safely walke the right way into thy kingdom and faithfully apprehēd and take hold of the riches and righteousnes of thy Sonne Christ Iesus so that my whole life and conuersation may bee hereafter directed to the honour and glorie of thy name and peace of my cōscience through Christ our only Mediator and Aduocate in whose name I farther pray vnto thee as himselfe hath taught me Our Father which art in heauen c. What Iustification is CHAP. I. THE whole course order of our saluation is absolued as it were in two degrees 1. In the knowledge of our owne miserie 2. In confidence of the Diuine mercy Our miserie threefold 2 Of our miserie there are three partes 1. The Faulte 2. The Guilte 3. The Punishment Diuine mercie three-fold 3 Of the Diuine Mercy there are three partes in the like manner oppositive vnto these 1. Remission of the fault 2. Absolution from the guilte 3. Deliuerance from the punishment 4 The whole processe from our miserie vnto the Diuine mercy is termed Iustification 5 Iustification is taken two waies Iustification twofold 1. Physically or Naturally 2. Politically or Iudicially 6 Iustification Physically or Naturally taken Physicall signifieth an actual trāsmutation or change frō inherent qualitie of vnrighteousnes vnto inherent qualitie of righteousnes from euill to good 7 Thus must that place Apoc. 22.11 be vnderstood Hee that is righteous let him be righteous still 8 And certainely a man is denominated righteous from inherēt righteousnes 1. Ioh. 3.17 He that doth righteousnes is righteous 9 Iustification being taken in this fense is indeede Iachoatiue glorification or Sanctification which is a certaine change betweene inherent contrary termes or qualities 10 Iustification Politically or Iudicially taken 2. Politicall signifieth the pronunciation of a sentēce of Absolution or righteousnes vpon a man by some Iudge out of a tribunall or Iudgement seate Rom. 8.33 Who shall lay any thing to the charge of Gods chosen It is God that iustifieth 11 And this sense is common both to such as haue Inherent proper righteousnes and also to such as be not so qualified but haue the Righteousnes of another applied vnto them 12 For hee that is Righteous in himselfe may by a Iudge be pronounced so to bee by his own inherent righteousnes 13 So are the blessed Angels iustified by God 14 So also should Man haue bin iustified if hee had continued in his originall righteousnes 15 Also a man may be said to be iustified that is pronounced iust or righteous by that righteousnes which is not inherent in himself but is properly another Mans but made his by couenant 16 After this manner any Debter may be said to bee iustified by the righteousnesse of his surety who in his name satisfieth the creditour and payeth the debt 17 And in this sense only is Iustification vsed in the argument we haue to treate of which is thus defined 18 Iustification is the Sentence of GOD Iustification defined sitting as iudge in his tribunall seate whereby for the satisfaction and obedience of Christ he freely remitteth the sins of the beleeuing-sinner and imputeth the righteousnes of Christ vnto him for his glorie and the sinners euerlasting saluation That Iustification is a iudiciall Act. 19 Now that Iustification is a iudicial act it is manifest by sundrie reasons 20 I. Because it is plainely described so in Scripture Psal 143.2 Iob. 9.2.3 21 II. Because in this Act there are Debt that is Sin Mat. 6.12 a law accusing Rom. 3.19.20 conscience witnessing Rom. 2.15 an Aduocate pleading 1. Ioh. 2.1 and a finall Sentence Rom. 3.23.24.25.28 22 III. Because such words as be equiualent vnto Iustification are iudicial as to remit sins Psal 32.1 Rom. 3.25 Rom. 4.7 to loose sins Matth. 16.19 Matth. 18.18 to forgiue Coloss 2.13 not to impute sinnes 2. Cor. 5.19 to put out the hand-writing Col. 2.14 23 IV. Because the words which are opposite vnto Iustificatiō are Iudicial as Accusation Rom. 8.33 Condemnation Matth. 12.37 Rom. 5.16 Rom. 8.34 Binding Matth. 16.19 Mat. 18.18 Retayning of sins Ioh. 20.23 24 Euen as the word Iustification so is the worde Imputation also common Of Imputation For Righteousnesse is said to bee IMPVTED both vnto him who is inherently iust in himselfe and also vnto him that hath not his owne inherent but the righteousnesse of another namelie Christs righteousnesse applied vnto him 25 That Iustification is common appeareth by that speech of the Apostle Rom. 3.28 Gal. 2.16 where hee saith that Man is iustified not by the works of the Law but by faith in Iesus Christ 26 Whereby he manifestly declareth that a man may bee iustified that is pronounced iust and righteous aswel by his own works or righteousnes of the Law if any had such works indeed as a man may by faith that is by the righteousnes of Christ apprehended by faith 27 So also that Imputation is common it is euident out of these words of the Apostle Rom. 4.4 To him that worketh the wages is not imputed by fauour but by debt 28 In which words hee sheweth that the righteousnes of works that is inherent righteousnes may be said to be imputed to a man if any were so well qualified as well as the righteousnes of faith 29 But our speech is of the Imputation of anothers righteousnes CONFESSION OF sinnes with prayer for Remission I Haue sinned ô Lord I haue sinned The infinite and euer-crying guilte of my sins continually calles for infinite and neuer dying punishment Oh I haue sinned and therefore am ashamed to appeare before thee much more to craue any good thing at thy hands I am a weake and wretched creature and thou art a GOD of infinite power and Maiestie I am a guilty and grieuous offendour thou a most iust and seuere Iudge Sin hath left no good thing in me al is wounded al is poysoned and how shall I appeare before thee into whose presence shall enter no vncleane thing Alas I am sicke with sin Sicke yea dead twice dead subiect to mortalitie subiect to eternall damnation I was conceiued and borne in sinne and hitherto haue continually liued therein the greatnes of my disease hath almost quite extinguished the sense thereof and my continuall custome in sinning cōfirmeth my impudencie and taketh from me the opinion of sin But now the only glimpse of felicity causeth me to acknowledge my owne miserie therefore I am constrained to confesse with Dauid I haue sinned grieuously and there stop because I cannot recken them My heart is the roote and
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
way I may come to the heauenly truth truth may leade mee to eternall life And because flesh and blood would turne thy Image to the image of Satā my foes are thy foes O Lord let not thine enemies preuaile against thee to take me from thee but let the assurance of my peace bee sealed in my conscience that I neuer be left comfortlesse Make thy Word vnto me like the Star which lead vnto thee make thy benefits and graces like the piller which brought vnto the land of promise Kindle thy loue so in my heart as in respect of thee and thy seruice I may despise and vtterly detest whatsoeuer is against thee and thy truth that I may alway find in my self assured testimonies of the presence of thy holy Spirit O sweete Sauiour confirme my faith which I feele oftentimes very weak and troubled with manie doubts encrease it in me O Lord that thorough thy holy Spirit I may bee assured that thou hast fully discharged the punishment of my sinnes Cause me O my God to feele in my soule and conscience that thou art mine and all that thou hast done that I am grafted into thy bodie and made one with thee therefore that I am fellow-heire with thee of euerlasting life Let me not only haue these words in my mouth but thorough thy Spirit let me feele the comfort of thē in my heart fully sealed and setled in me that I feeling my self inwardly before thy iudgment seate discharged my cōscience towards thee appeased may be swallowed vp with an vnfained loue toward thy heauenly Maiestie and towards my Brethren also for thy sake sweete Iesus Amen CHAP. V. Of the Formall Cause of Iustification The Formall cause of Iustificatiō Actiuely taken THe FORMAL cause of Iustification Actiuely taken is the gracious Imputation of Christs Righteousnes wherby the merits and obediēce of Christ are applied vnto vs by force of that neere Cōmunion of Christ with vs and ours with him 2 So that the Forme of Iustification doth altogether consist in Relation where in that Vnion which ariseth betweene both termes is indeede the forme and consisteth rather in emanation than in hesion 3 This Righteousnes is ours by Right of Donation and acceptation of Christs merits and obedience Note seeing imputed Righteousnes is of Grace not of Nature a Communicatiō of a benefit not real and habituall Possession Imputation not a patible Qualitie inherent in vs. Of Imputation 4 In this Imputation wee must consider two things 1. The Truth of it in it selfe 2. The Manner of the truth of it in vs. 5 Of the Truth of it in it selfe there are two termes 1. Righteousnesse 2. Imputation thereof Betweene these two consists a Relation for neither hath Christ his perfect Righteousnesse for any other end but to impute it neither doth hee impute anie thing but his Righteousnes neither is that Righteousnesse otherwise ours but by imputation 6 The Manner of the truth of it in vs in Scriptures is circumscribed by a two-fold reason The first teacheth vs that we are Righteous not in our selues or by our own righteousnes but by the Righteousnes of Christ which is made ours by Right of Donation 2. Cor. 5.21 We are made the righteousnes of God in him The second teacheth vs that we haue Righteousnes as Christ hath our Sins As Christ hath our Sinnes so we haue his Righteousnes 7 Christ hath our Sinnes not subiectiuely inherent in himselfe but by imputation so we haue Christs Righteousnesse not subiectiuely inherent in our selues but by imputation 8 Hereupon the Apostle maketh that Opposition 2. Cor. 5.21 between Christ whom God made Sinne for vs and vs who are made the Righteousnesse of God in him 9 According vnto this Forme the Iustification of all men is one and the same equall vnto all men for one man cannot bee more iustified than another Albeit in diuers mē according vnto the measure of the apprehension of their Faith the manner of it may well be said to be diuers The forme of Iustificatiō Passiuely taken 10 The Forme of Iustification Passiuely vnderstood in regarde of vs is the Application of Faith whereupon we are said to bee iustified through Faith of Faith and by Faith whereof we haue spoken in the Instrumentall Cause 11 After the Formall followeth the Finall cause of Iustification A THANKESGIVING for our Iustification intermixt with Confession and Prayer O Eternall GOD in Christ Iesus most gracious and mercifull I thy poore seruant doe yeeld most possible and harty thankes vnto thy diuine Maiestie for all thy blessings and mercies bestowed vpō me both spirituall and temporall especially for the singular benefit of my Iustificatiō and the admirable gift of eternall Saluation purchased by the righteousnesse and dearest life of thy beloued Son My lot is fallen in a pleasant place I am in honor and vnderstand it not Hath euery one found such fauour in thy sight or hast not thou passed ouer others and chosen me ô Lord why shouldest thou bestow thy health and wealth thy rest and liberty vpō me more then other I can giue no reason for it but that thou art mercifull And if thou shouldest draw all backe againe I haue nothing to say but that thou art iust Hath not thy Ioseph deserued libertie Hath not thy Dauid deserued rest Hath not thy Lazarus deserued food or hath not thy Iob deserued health more then I haue Iob is sicke Lazarus pines without Dauid is troubled on his bed Ioseph grones in the prison I haue their portion they do stand at reward Why art thou so wel my soul Mercy mercie Why art thou so ill my soule ô Mercie For notwithstanding all these gracious and excellent benefits yet haue I hitherto led my life so coldly in my profession wrought so contrarie vnto my vocation in neglecting despising thy sacred Commandemēts that I haue more then prouoked thee to extend thy furious wrath against mee to encounter recompence my leude desert with the sharpenes of thy reuenging furie But when I thinke vpon thy Son all my feare is turned into ioy because his righteousnes for me is more then my wickednes against my selfe O settle my faith in thy Beloued it sufficeth for all my iniquitie necessitie and infirmitie Hee hath tolde vs O Lord and we beleeue it to bee true that if wee aske thee any thing in his name thou wilt graunt it vnto vs now therfore in his name do I most earnestly craue at thy hands that thou wilt settle mee in a constant forme of obedience that I may euer serue thee from this houre with those duties which the world the flesh the diuel would haue mee deferre vntill the point of death Good Father grant that I may loue righteousnes and pietie with as great good will as euer I loued wickednes anvanity and that I may go before other in thākfulnes towards thee as farre as thou goest in mercy towards
no iustification for he hath purchased that Righteousnesse which GOD freely imputeth vnto vs. 6 They therfore that will be accounted righteous without the merit of Christ are prophane Atheists 7 And they which dreame they are iustified partly by grace partly by their owne merits are Pelagian Heretiques 8 But they that beleeue they are iustified freely by the onely merits of Christ are true Christians 9 Againe the Cause of Iustificatiō to wit eternal Electiō in Christ is free wherefore Iustification it selfe must needs be free for there cannot be more in the Effect than there is in the Cause thereof 10 If it be obiected Obiect If GOD remitteth our sins for the satisfaction of Christ then doth hee not iustifie vs freely 11 I answere Answere Yes freely in respect of our selues that is without any satisfaction of ours but not without anothers satisfaction 12 Again if any will obiect But he that iustifieth in this manner iustifieth not freely For what a man doth by another hee may be said to doe by himselfe Therefore wee our selues haue paid the price by Christ 13 I answere God freelie giueth vnto vs this price that is Christ our Satisfactor and Mediatour which was not bought by vs Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne c. 14 II. Iustification is euery way perfect and most absolute II Iustification is perfect and absolute for God doth not pardon one or two sinnes onely but forgiueth all and euery sin 15 Neither doth he onely forgiue sins that are alreadie committed and past but remitteth the dailie falles of his children if they repent Iohn saith 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from all sin And Paul Coloss 2.13 God pardoneth all our trespasses See Esa 44.22 Esa 43.25 Psal 103.12 Micah 7.19 Apoc. 1.5 Esa 1.18 16 If it be demaunded Question Whether Iustification bee absolutely perfect and finished in this life 17 I answer Ans There are two sorts of Benefits which wee receiue of God in Christ One of such as bee not inherent in vs as Election and Iustification The other of such as doe inhere as Vocation Glorification 18 Both these kinds of Benefits haue this cōmon that before the ful manifestation of Iesus Christ they cannot bee fully and perfectly declared I meane neither Election nor Iustification nor Vocation nor Glorification 19 All these Benefits began to bee declared in the first manifestation and appearance of Christ Rom. 3.21 Now is the Righteousnesse of God made manifest but are not fully declared in this life as Iohn saith 1. Ioh. 3.2 Now are we the sonnes of God but yet it doth not appeare what wee shall be 20 But they differ herein that those Benefits which are not inherent are indeed perfected and really absolued in this life 1. Ioh. 3.2 Now wee are the sonnes of God So also Now wee are elected Now we are iustified 21 Those Benefits which are inherent in vs are not perfected in al their degrees but only inchoated or begun in this life 22 Hence it is euident that iustification is indeed perfected absolued in this life but not plainly manifested and declared 23 Question may be made Quest Whether Christ will not Iustifie such as beleeued heere in the day of Iudgement which if it be so shall not Iustification be perfect then at length in that other life 24. I Answere Ans In that day of Iudgement Christ wil not so much Iustify the Beleeuers as declare by their works that they beleeued and were iustified euen in this life 25 For so also the word Iustification may bee taken and so Iames vseth it where he saith that Man is iustified by his works Iac. 2.21 He is iustified that is declared to be iustified Againe Quest Againe It is demanded Seeing we daily pray vnto God for the Remission of our sins that is Iustification how shall we say then that Iustification is an vndiuidable act perfected euen at one and the same time in this life 27 I Answere Whē we pray for Remission of sinnes wee pray not as for a Benefit not yet giuen vs but we pray for the increase of our confidence and application of the Benefit by faith and for the encrease of our Faith 28 Lastly it is obiected If Iustification be the Sentence of life and if that life cānot be perfected vntil the comming of Christ then certainely Iustification cannot be perfected vntill the last comming of Christ 29 I Answere It is one thing to perfect the Sentence of life and another thing to perfect life it selfe 30 The Sentence of life is perfected in this life but Life it selfe is not perfected vntill the cōming of Christ 31 III. III. Iustification is euerlasting Iustification is Euerlasting in as much as sin ought not to bee imputed vnto thē that are Iustified any more for euer 32 For whom God hath once receiued into fauour hauing blotted out all their sins and offences those doth he still preserue in his fauour as righteous 33 So that such cannot vtterlie fall from grace and perish by no manner of sins they being and remaining pardoned in thē For God will neuer remember those sins to which the Regenerate are as yet subiect 34 This the Scripture expressely and diligētly affirmeth in many places Esa 43.12 I will remember thine iniquities no more Ierem. 31.34 I will be merciful vnto their iniquities and remember their sinnes and transgressions no more See Hebr. 8.12 35 These and such like places of Scripture promise the Grace of God and forgiuenes of sinnes not for a day or two only but signifie and affirme that it shall alwaies be of force and continue while life lasteth so that the forgiuenes of sins is quotidian and continuall al our life long 36 Because Christ hath made a ful and sufficient satisfaction for them once for all Heb. 10.14 And God is so iust that hee will not haue paiment and satisfaction for one thing twice But is so well pleased with the satisfaction of Christ that hee requireth no other satisfaction 37 Neither must we imagine that therefore God is not displeased with sinne in the Regenerate For the sinnes euen of his owne dearest children doe highly displease him albeit he wil not punish them in his Saints because he hath punished them in Christ 38 For GOD doth not so remit sinnes as if he accounted sinne no sinne or were not angry at it but because he doth not impute them vnto vs nor punish thē in vs but accounteth vs holy and righteous for the satisfaction of Christ apprehended by Faith 39 Hitherto we haue spoken of the Properties of Iustification It followeth that wee speake of the Effects thereof A PRAYER FOR Sanctification O Most glorious moste gracious Lord in goodnesse infinite in power almightie in wisedome wonderful in iudgmēt iust in promise true in mercie rich patient towards sinners that call vpon thy name sparing when
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