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
in himself and from himselfe according to the vnsearchable riches of the glory of his grace Eph. 2.8.9 Tit. 3.5 No Preparation in vs to Iustification 8 Whereupon it is manifest that there can bee no Disposition of our selues or Preparation by vs to induce this forme of Iustification 9 For albeit there are two principall degrees of Preparation that go before Iustification if not in time yet in nature to wit the sense of our owne Miserie and a confused knowledge of the Mercie of God yet all this maketh nothing for the Efficient Cause not only of condignity as the Schoole-men speake but not of congruence The Externall Efficient 10 The Externall impellent Cause of this Efficient is Christ aswell in respect of his Merite as also of his Efficacie and operation 11 Of his Merite Because hee acquired the benefit of Iustification vnto vs both by his Actiue and Passiue obedience by his life and death 1. Tim. 2.6 1. Ioh. 1.7 12 Of his Efficacie Because he applieth effectually the acquired benefit of Iustification vnto vs both by offering it in the preaching of his Word and also by conferring the same by the inward effectual operation of his holie Spirit Rom. 1.16 2. Cor. 5.19 13 But that we may more plainely declare how God is the Efficient Cause of our Iustification How God is said to Iustifie wee must diligently obserue that the Maner of Effecting wherby God is said to iustifie is diuerse and sundrie 1. By works 14 I. God is said to Iustifie by Works and inherent Righteousnes So he iustifieth the blessed Angels So also hee should haue Iustified Man if he had not fallen And thus the Israelites sought Iustification by the workes of the Law Rom. 9.31.32 2. By Faith 15 II. God is said to Iustifie of Faith or by Faith By Faith I vnderstand Christ his righteousnes or Satisfactiō or Obedience or Merits being apprehended by Faith Note wel 16 In this manner of Iustifying are comprehended two things 1. Christ or the Merits of Christ 2. Our Faith without which the Merits of Christ cannot be applied vnto vs effectually for our Iustificatiō 17 This Merite of Christ is the cause of all Spirituall blessings in the execution of the decree of Election which God bestoweth vpon vs though after a diuerse manner 18 I say in the Execution of the decree of Election The merit of Christ cannot be the cause of Election because the Merit of Christ cannot be the cause of Election it self but onely Gods good pleasure proceeding of his meere loue mercie Luk. 12.32 Rom. 11.5 Eph. 1.5 1. Deut. 7.7.8 Deut. 10.15 19 I. Because the Merite of Christ was not from all eternitie 20 II. Because Christ himself as he is the Mediator was elected frō before the foundation of the world Esa 42.1 Mat. 12.18 1. Pet. 1.20 1. Pet. 2.5 21 III. Because the Merit of Christ is an effect of our eternall Election for therefore Christ merited for vs because wee were Elected 22 But Christ may well bee said to bee the Materiall Cause of our Election Note if wee take the matter for the Subiect or Matter in which Eph. 1.4 He elected vs in him that is in Christ for Christ is the head in which is grounded the election of the members The merit of Christ the efficient cause of Vocation 23 To returne to our purpose Christ and his merit is the Efficient Cause of our Effectuall vocatiō or Calling which is not from all eternitie but in time yet without respect vnto Faith seeing Faith is but then giuen and is the second part of our calling Of Iustification 24 Againe Christ and his Merite is the cause of our Iustification but not without Faith wherewith in Effectual calling we haue apprehended and laid hold on him And of Glorification 25 Lastly Christ and his merit is the cause of our Glorification but with Faith apprehending the imputed righteousnesse of Christ in Iustification 26 Hereby wee see that Man is Iustified by the Merits of Christ as it were by a manner or way whereby God iustifieth him but not without Faith apprehending that Merit being offered in Effectuall Calling 27 Whereupon the Apostle vnto the Rom. and Gal. expresseth this manner which is a certaine compoūd thing by the onely name of Faith wherunto sometimes he ioyneth Iesus Christ as Rom. 3.22 The righteousnes of God by the faith of Iesus Christ So Gal. 2.16 Man is iustified by the faith of Iesus Christ And Rom. 3.25 Through Faith in his blood 28 III. God is said to iustifie by his Grace Mercy 3. By grace And certainely this Grace doth excellently well agree with Faith but not at all with Workes Rom. 11.6 Ephes 2.8.9 These speeches doe well agree together God iustifieth by Faith and God iustifieth by Grace which cannot be affirmed of Workes 29 But heere Question may bee moued concerning the Order of these two Question Whether Faith or Grace go before Whether Faith bee the cause of Grace or contrariwise whether Grace bee the cause of Faith Answere Faith goeth before the grace of Iustification 30 I Answere Faith goeth before Grace followeth after Faith that is Christ and his merits being apprehended by Faith in Effectuall Calling is the cause of the new Grace whereby GOD iustifieth a man 31 And to speake more plainely hereof Note well All spirituall blessings in the executiō of Gods decree of Election as Vocation Iustification and Glorification do proceed from Gods Grace For example 32 In Effectuall Calling the first thing is the Merite of Christ then followeth the Grace of GOD after commeth Vocation 33 So also in Iustification first is the Merite of Christ which was apprehended in Vocation then there is the Grace of God whereof proceedeth Iustification 34 And likewise in Glorification the first is the Merit of Christ being imputed in Iustification and apprehended by Faith next followeth the Grace of God and then Glorification 35 Herein stands the difference that in Effectuall Vocation or Calling the onely Merite of Christ without our faith is the cause of Grace 36 But in Iustification Glorification the Merit of Christ being apprehended by Faith is the cause of Grace 37 Out of these things which wee haue said it is euident that Faith or Christ and his merit apprehended by faith is the cause of that Grace whereby God iustifieth man 38 Whereupon after that the Apostle had said Rom. 3.24 Wee are iustified freely that is by his grace presently hee addeth through the redemption that is in Christ Iesus noting thereby the cause of that Grace whereby we are iustified namely the Redēption of Christ apprehended by faith in Effectuall calling 39 And Rom. 4.16 Therefore is the inheritance by Faith that it might come by Grace in which words the Apostle in mateth that life eternall is therefore of Faith that there might bee place for Grace which is the Effect of
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
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