A
SERMON
PREACHED
AT
Great
S.
Maries
,
in
Cambridge
.
2
COR.
5.21
.
For
he
made
him
which
knew
no
sinne
,
to
be
sinne
for
vs
;
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
FRom
the
ninth
verse
of
this
Chapter
to
the
eighteenth
,
the
Apostle
commendeth
his
faithfulnesse
and
sinceritie
in
the
execution
of
his
function
Apostolicall
.
From
the
eighteenth
verse
vnto
the
end
,
hee
commendeth
the
doctrine
of
the
Gospell
,
and
that
by
a
double
argument
:
the
former
whereof
is
taken
from
the
Authour
or
efficient
cause
,
who
is
,
GOD
himselfe
:
the
latter
from
the
effect
,
to
wit
,
reconciliation
betweene
God
and
man
;
and
therefore
it
is
called
the
Ministerie
of
reconciliation
.
Further
this
effect
is
enlarged
by
sundry
arguments
:
first
,
from
the
Authour
,
who
is
also
God
himselfe
:
secondly
,
from
the
subiect
,
viz.
the
World
,
by
a
Metonimie
of
the
subiect
,
men
liuing
in
the
world
;
and
by
a
Synecdoche
of
the
whole
for
the
part
,
the
Elect
in
the
world
:
thirdly
,
from
the
forme
,
viz.
the
not
imputing
of
sinne
:
fourthly
,
from
the
adiuuant
causes
,
that
is
,
the
Ministers
of
the
word
,
to
whom
the
dispensation
of
this
heauenly
ambassage
is
committed
,
verse
19.
and
20.
fiftly
,
from
the
meritorious
&
impulsiue
cause
,
which
is
the
worke
of
Christs
Mediatorshippe
,
in
vndertaking
the
discharge
of
mans
sinne
before
God
.
verse
21.
Wherein
three
things
more
particularly
are
to
be
considered
.
First
,
our
Sauiour
Christ
,
the
Redeemer
and
reconciler
of
the
world
,
is
described
by
his
adioynt
or
propertie
,
which
is
puritie
of
nature
,
and
immunitie
from
sinne
,
in
these
words
,
(
Which
knew
no
sinne
.
)
Secondly
,
his
worke
is
propounded
,
whereby
hee
merited
and
procured
at
the
hands
of
his
Father
,
attonement
and
reconciliation
between
God
and
man
,
in
these
words
,
(
became
sinne
for
vs
.
Thirdly
,
this
work
is
amplified
from
the
vse
and
end
of
it
,
which
is
the
iustification
of
a
sinner
before
God
,
in
the
last
words
,
(
that
we
might
be
made
the
righteousnesse
of
GOD
in
him
.
)
Thus
much
shall
suffice
to
haue
spoken
of
the
coherence
,
order
,
and
resolution
of
these
wordes
.
Now
to
descend
to
a
more
particular
examination
of
them
,
let
vs
first
of
all
search
the
true
and
proper
meaning
of
the
wordes
,
and
then
proceede
to
the
vse
of
doctrine
and
edification
which
they
shall
naturally
afford
.
First
,
therefore
whereas
the
Apostle
saith
,
he
made
him
,
the
meaning
is
,
God
the
Father
in
his
eternall
and
vnchangeable
counsell
,
decreed
and
appointed
him
which
knew
no
sinne
to
become
sinne
for
vs
,
and
answerably
,
in
fulnesse
of
time
,
sent
his
Sonne
to
take
vpon
him
flesh
,
that
is
,
mans
nature
,
that
in
the
same
he
might
worke
and
suffer
whatsoeuer
was
to
be
done
and
suffered
for
the
accomplishment
of
mans
redemption
.
This
appeareth
to
be
so
,
both
because
the
outward
and
external
works
of
God
stretch
themselues
not
onely
to
the
diuels
themselues
,
but
to
the
executions
thereof
,
as
also
because
this
worke
of
Redemption
and
Reconciliation
betweene
God
and
man
,
as
it
was
begun
in
the
decree
of
God
,
so
it
was
continued
in
the
incarnation
of
Christ
,
and
then
finished
and
accomplished
when
all
our
sinne
and
guilt
was
laid
vpon
him
,
and
he
paid
the
ransome
for
them
all
.
And
least
this
should
seeme
strange
and
hard
to
any
,
that
Christ
being
very
God
should
be
any
way
subiect
or
subordinate
vnto
the
decree
of
God
,
the
Scripture
is
plaine
and
pregnant
in
this
point
:
1
Pet.
1.20
.
He
was
fore-appointed
,
or
fore-ordained
from
the
beginning
of
the
world
,
viz.
to
this
worke
of
mediation
.
And
our
Sauiour
Christ
himselfe
speaketh
plainely
,
Iohn
6.27
.
Him
hath
the
Father
sealed
,
that
is
,
signed
and
singled
,
by
setting
as
it
were
,
a
stamp
and
marke
vpon
him
,
thereby
separating
him
vnto
this
worke
.
This
we
shall
the
better
conceiue
if
wee
doe
but
remember
this
distinction
:
Christ
is
to
be
considered
of
vs
two
wayes
:
first
,
absolutely
as
he
is
God
,
in
which
respect
being
equall
with
the
Father
and
the
holy
Ghost
,
he
decreeth
&
determineth
together
with
them
all
things
that
are
or
come
to
passe
in
heauen
or
in
earth
:
secondly
,
with
limitation
or
addition
,
viz.
as
hee
is
God
incarnate
,
God
manifested
in
the
flesh
,
the
mediator
and
reconciler
of
the
world
;
in
which
respect
hee
may
be
truly
said
to
be
vnder
the
decree
of
God
,
though
not
in
respect
of
his
Nature
,
yet
in
respect
of
his
Office
.
Which
knew
no
sin
.
]
The
meaning
is
not
that
our
Sauiour
Christ
was
ignorant
of
the
nature
,
qualitie
and
force
of
sinne
,
all
our
sinnes
being
laid
vpon
him
,
but
he
knew
no
sin
,
to
wit
,
experimentally
,
eyther
inherent
in
his
person
or
practised
in
his
life
;
in
a
word
,
he
was
no
sinner
at
al
,
eyther
by
the
guilt
of
Adams
first
transgression
,
or
by
the
corruption
of
nature
proceeding
thence
,
or
by
any
actual
offence
committed
in
all
his
life
.
The
Scripture
is
cleere
and
euident
in
this
point
:
And
first
for
original
sin
,
that
is
the
guilt
and
corruption
of
nature
,
Lu.
1.35
.
The
Angell
Gabriel
in
his
salutation
to
the
Virgine
Marie
,
saith
,
that
that
which
shall
be
borne
of
her
,
shall
be
holy
,
that
is
,
pure
and
free
from
all
staine
and
contagion
of
originall
sinne
:
Hebre.
4.15
.
Hee
was
tempted
in
all
things
like
vnto
vs
,
yet
without
sinne
.
And
though
this
were
a
sufficient
reason
to
exempt
our
Sauiour
Christ
from
all
actuall
sinne
,
yet
the
Scripture
is
not
wanting
in
this
point
also
,
Ioh.
8.46
.
he
cleareth
himselfe
from
all
actuall
transgression
,
when
hee
saith
,
Which
of
you
can
conuince
or
rebuke
me
of
sinne
?
And
for
them
both
,
1
Pet.
3.18
.
Christ
suffered
,
the
iust
for
the
vniust
,
iust
in
nature
,
iust
in
actions
.
Heb.
7.26
Such
an
high
Priest
it
became
vs
to
haue
,
as
is
holy
,
vndefiled
,
innocent
,
and
separate
from
sinners
.
And
the
reason
is
rendred
in
the
wordes
following
,
because
hee
must
not
be
like
to
the
high
Priests
of
the
Law
,
who
being
sinners
themselues
,
first
offered
sacrifice
for
themselues
,
and
then
for
the
people
;
but
hee
must
be
an
absolute
and
perfect
high
Priest
,
that
he
may
be
in
all
points
an
absolute
and
a
perfect
Sauiour
.
The
ground
of
all
this
is
,
the
extraordinarie
and
miraculous
sanctification
of
our
Sauiour
Christ
in
the
womb
of
the
Virgin
,
wherof
there
be
two
parts
:
the
first
is
the
stay
&
stoppage
of
the
guilt
of
Adams
first
transgression
,
with
the
corruption
of
nature
proceeding
thence
,
which
was
done
on
this
manner
:
God
in
the
beginning
tooke
this
order
touching
man
,
that
whatsoeuer
good
he
had
,
he
should
haue
it
for
himself
and
his
posteritie
,
and
whatsoeuer
euill
or
hurt
he
brought
vpon
himselfe
,
that
hee
should
deriue
it
to
euery
one
of
his
posterity
descending
from
him
,
insomuch
as
euery
father
is
in
stead
of
Adam
,
to
conuey
vnto
his
childe
not
onely
nature
and
substance
,
but
the
guilt
also
and
corruption
of
nature
:
now
that
this
euill
might
be
preuented
in
Christ
,
God
in
great
wisdome
appointed
that
he
should
be
immediately
conceiued
by
the
holy
Ghost
in
the
wombe
of
the
Virgin
,
without
any
manner
generation
by
man
,
insomuch
as
hee
tooke
substance
from
Marie
without
the
guilt
and
corruption
of
nature
.
Obiect
.
If
it
shall
be
obiected
(
as
the
spirit
of
errour
hath
found
one
only
cauill
against
this
cleere
truth
)
that
all
that
are
in
Adam
haue
sinned
in
him
but
our
Sauiour
Christ
was
in
Adam
,
ergo
.
An.
The
proposition
is
not
true
,
vnlesse
it
be
thus
expounded
:
All
that
are
in
Adam
haue
sinned
in
him
,
sobeit
they
descend
from
him
by
ordinary
generation
.
Rom.
5.12
.
the
holy
Ghost
saith
,
by
one
man
sinne
entered
into
the
world
,
he
doth
not
say
from
one
man
,
signifying
that
Adam
conueyeth
the
corruption
of
nature
to
no
more
then
he
doth
beget
:
for
the
Assumption
,
it
must
be
distinguished
;
our
Sauiour
Christ
was
in
Adam
not
simply
as
other
men
are
,
but
in
part
onely
,
that
is
,
in
regard
of
substance
which
hee
tooke
from
Adam
,
but
not
in
regard
of
the
propagation
of
nature
by
ordinarie
generation
.
All
other
men
are
from
Adam
,
and
by
Adam
;
but
hee
is
from
him
onely
,
and
not
by
him
,
as
by
a
begetter
and
procreant
cause
.
The
second
part
is
the
infusion
of
holinesse
into
the
manhoode
of
Christ
,
so
farre
forth
as
is
meet
for
the
person
and
office
of
a
Mediator
.
Became
sinne
for
vs
.
]
These
words
at
the
first
sight
may
seeme
to
imply
a
contradiction
,
but
being
rightly
expounded
,
all
difficultie
will
easily
be
remoued
.
Some
expound
(
Sinne
)
a
sacrifice
for
sinne
,
by
a
Metonimie
of
the
subiect
,
Sinne
being
the
obiect
of
sacrifice
,
specially
of
the
propitiatory
sacrifice
,
which
was
conuersant
about
the
expiation
of
sinne
:
this
exposition
is
Orthodoxe
,
agreeable
to
the
Analogie
of
Faith
,
the
tenure
of
Scripture
,
and
the
vse
of
the
word
,
which
often
in
the
Scripture
admitteth
this
trope
,
as
might
be
shewed
in
many
places
of
the
old
Testament
if
neede
were
.
Neuerthelesse
it
seemeth
not
to
be
so
fit
and
sutable
vnto
this
place
,
&
that
for
two
reasons
principally
:
first
,
because
of
the
Antithesis
here
vsed
by
the
Apostle
,
wherein
if
by
one
member
,
viz.
Sinne
,
wee
vnderstand
a
sacrifice
for
sinne
and
no
more
,
so
as
our
guilt
and
punishment
shall
be
translated
vnto
Christ
alone
,
and
not
the
fault
(
as
Bellarmine
and
the
Rhemists
would
haue
it
)
then
necessarily
by
righteousnesse
in
the
second
member
wee
must
vnderstand
the
reward
and
fruit
of
righteousnesse
,
which
cannot
stand
;
because
the
very
righteousnesse
it selfe
is
imputed
to
iustification
,
as
afterward
we
shall
shew
.
Secondly
,
it
is
vnequall
and
vniust
;
yea
,
altogether
impossible
,
to
impose
our
guilt
vpon
Christ
and
not
our
sinne
,
because
sinne
and
guilt
goe
inseperably
together
,
and
where
there
is
no
sinne
,
there
can
be
no
guilt
,
therefore
that
our
guilt
might
be
laid
vpon
Christ
,
necessarily
our
sinne
must
after
a
sort
be
made
his
,
and
annexed
vnto
him
,
that
is
,
by
imputation
.
Wherefore
the
more
conuenient
exposition
,
and
(
as
I
take
it
)
the
better
befitting
this
place
,
is
,
if
by
sinne
we
vnderstand
a
grieuous
and
notorious
sinner
,
the
abstract
emphatically
noting
the
haynousnesse
of
the
offence
.
And
indeede
the
offence
must
needes
be
great
,
not
which
he
had
committed
,
but
which
was
imputed
vnto
him
,
all
the
sinnes
of
the
Elect
,
their
periuries
,
blasphemies
,
adulteries
,
murthers
,
oppressions
and
Heresies
being
laid
vpon
him
,
so
that
he
might
iustly
be
termed
,
and
yet
without
disgrace
vnto
his
person
,
blasphemus
,
periurus
,
haereticorum
haereticissimus
,
(
as
Luther
speaketh
.
)
Now
if
any
man
shall
reply
and
say
these
are
contrary
one
to
another
,
for
Christ
to
be
a
sinner
,
and
to
be
no
sinner
,
the
answere
is
easie
:
there
is
no
contradiction
,
vnlesse
the
same
respect
be
obserued
in
both
,
hee
is
verily
a
sinner
,
and
verily
no
sinner
:
in
a
diuers
and
sundry
consideration
,
hee
is
verily
no
sinner
properly
,
personally
,
and
by
act
of
inherencie
;
he
is
a
sinner
truely
,
yet
relatiuely
and
by
act
of
imputation
.
For
vs
.
]
That
is
,
so
many
of
vs
as
are
elected
,
and
doe
beleeue
:
for
we
may
not
thinke
that
our
Sauiour
Christ
vndertooke
the
discharge
of
all
mens
sinnes
before
God
,
to
answere
and
satisfie
the
iustice
of
God
for
them
all
;
for
then
why
are
not
all
men
saued
?
Col.
1.14
.
In
whom
we
haue
redemption
by
his
bloud
,
that
is
,
the
remission
of
sinnes
.
Out
of
which
place
I
reason
thus
:
All
that
are
effectually
redeemed
by
Christ
on
Gods
part
,
they
haue
the
pardon
of
their
sins
,
but
all
and
euery
particular
singular
man
haue
not
the
pardon
of
their
sinne
,
ergo
,
all
and
euery
particular
man
are
not
effectually
redeemed
by
Christ
on
Gods
part
.
The
proposition
is
manifest
out
of
the
wordes
of
the
text
,
where
redemption
and
remission
of
sinnes
,
are
inseperably
yoaked
and
coupled
together
,
and
reason
doth
enforce
the
same
,
that
where
the
iustice
of
God
is
fully
satisfied
,
nothing
can
be
further
obiected
vnto
,
or
required
of
the
sinner
:
&
on
satisfaction
necessarily
followeth
and
dependeth
the
abolishment
of
all
sinne
and
guilt
:
for
the
Assumption
,
that
is
likewise
cleere
.
For
if
all
men
had
the
pardon
of
their
sins
,
then
some
who
are
effectually
called
,
iustified
,
sanctified
and
vnited
vnto
Christ
,
may
totally
fall
away
from
grace
,
and
finally
perish
,
which
is
a
hellish
and
vncomfortably
doctrine
;
the
reprobates
may
be
members
of
the
Catholike
Church
,
which
is
a
Popish
doctrine
:
then
the
gifts
and
calling
of
God
should
be
such
,
whereof
hee
did
repent
him
,
if
the
pardon
of
sinne
once
giuen
could
be
frustrate
and
made
void
.
Wherefore
those
men
that
hold
and
teach
that
our
Sauiour
Christ
tooke
vpon
him
the
discharge
of
all
mens
sinnes
,
to
appease
and
pacifie
the
wrath
of
God
for
them
all
,
as
well
of
Caine
as
of
Abel
,
of
Esau
as
of
Iacob
,
of
Pharaoh
as
of
Moses
,
of
Iudas
as
of
Peter
,
of
reprobate
as
of
elect
,
they
erre
and
are
greatly
deceiued
,
as
might
be
shewed
at
large
,
if
this
Text
did
giue
me
so
fit
occasion
.
That
we
.
]
That
is
,
so
many
of
vs
as
doe
beleeue
.
Here
comes
three
things
to
be
expounded
:
first
,
what
this
righteousnesse
here
mentioned
is
:
secondly
,
why
it
is
called
the
righteousnesse
of
God
:
thirdly
,
how
we
become
it
,
and
it
ours
.
This
righteousnesse
that
wee
may
the
better
conceiue
,
wee
must
remember
this
distinction
.
There
is
in
Christ
a
twofold
righteousnesse
,
according
to
the
diuersitie
of
his
nature
;
the
one
is
vncreated
and
infinite
,
which
is
the
righteousnesse
of
the
Deitie
,
called
by
Diuines
,
his
essentiall
righteousnesse
:
the
other
is
created
and
finite
,
which
is
the
righteousnesse
of
the
humanitie
.
The
former
is
not
here
intended
or
spoken
of
by
the
Apostle
,
as
may
appeare
by
two
reasons
:
first
,
this
righteousnesse
is
infinite
,
and
therefore
incommunicable
,
and
if
it
could
be
communicated
,
yet
the
finite
creature
were
not
capable
of
it
,
considering
that
that
which
is
infinite
,
can
neither
be
part
nor
accident
of
that
which
is
finite
:
secondly
,
if
wee
could
be
capable
of
it
,
wee
should
be
Deified
;
and
then
the
Apostle
might
more
sitly
haue
said
,
that
wee
might
be
made
righteous
Gods
in
him
,
then
the
righteousnesse
of
God
in
him
.
Wherefore
the
dotage
of
Osiander
,
concerning
the
iustification
of
a
sinner
by
his
essentiall
righteousnesse
,
is
to
be
abhorred
and
renounced
as
blasphemous
heresie
,
absurd
and
ridiculous
euen
to
common
sense
.
As
for
the
place
,
2
Pet.
1.4
.
where
it
is
said
that
the
faithfull
are
made
partakers
of
the
diuine
nature
,
it
maketh
nothing
for
the
patronaging
of
this
errour
,
for
by
Nature
is
not
meant
substance
,
but
diuine
qualities
of
wisdome
,
holines
,
&
righteousnes
,
liuelily
representing
the
nature
of
God
,
who
is
wisdome
,
holines
and
righteousnesse
it selfe
.
The
latter
is
the
righteousnes
of
the
humanity
,
which
is
here
:
which
is
two-fold
,
originall
,
which
is
the
puritie
and
integritie
of
his
nature
,
viz.
the
conformitie
of
the
whole
man
vnto
the
will
of
God
:
actuall
,
which
is
eyther
actiue
,
which
he
achiued
in
fulfilling
the
Law
;
or
passiue
in
his
sufferings
.
Now
this
whole
righteousnesse
is
imputed
vnto
vs
to
iustification
,
as
after
wee
shall
declare
.
In
the
second
place
,
this
righteousnesse
is
called
the
righteousnesse
of
God
,
and
that
for
three
causes
:
first
,
because
God
is
the
sole
Author
and
giuer
of
it
,
Nature
doth
not
afford
,
neither
good
education
,
al
that
free-will
&
the
good
vse
of
the
gifts
of
Nature
doth
or
can
afford
is
no
more
but
an
outward
ciuil
righteousnes
before
men
,
which
cannot
iustifie
a
sinner
before
God
:
secondly
,
God
alone
accepteth
it
for
&
in
the
behalfe
of
the
sinner
,
therby
giuing
him
absolution
from
guilt
,
and
title
and
interest
vnto
life
:
thirdly
,
in
respect
of
the
subiect
,
because
it
is
in
that
person
which
is
not
onely
man
but
also
God
,
in
whom
it
is
reserued
as
in
a
store-house
for
the
vse
of
the
Church
.
Thirdly
,
this
righteousnesse
becomes
ours
after
this
manner
;
Sinne
is
that
which
makes
a
man
vnrighteous
and
the
childe
of
wrath
and
vengeance
:
now
in
sinne
there
are
three
things
hurtfull
vnto
man
:
the
first
is
,
condemnation
or
guilt
,
which
is
an
obligation
to
punishment
:
the
second
is
actuall
disobedience
vnto
the
morall
Law
:
the
third
is
,
originall
corruption
,
the
fountaine
of
all
sinne
:
these
are
three
deadly
wounds
and
three
running
sores
in
the
harts
and
consciences
of
all
sinners
.
Contrariwise
Christ
Iesus
is
perfectly
righteous
,
and
in
him
are
three
inestimable
benefits
,
answerable
to
the
three
former
euils
:
first
,
the
sufferings
of
Christ
vpon
the
Crosse
,
sufficient
for
all
mens
sins
:
secondly
,
the
obedience
of
Christ
in
fulfilling
the
Law
:
thirdly
,
the
perfect
holinesse
of
the
humane
nature
of
Christ
,
and
these
are
three
soueraigne
medicines
to
heale
all
wounded
consciences
:
and
as
three
running
streames
of
liuing
waters
to
bathe
and
to
supple
the
bruised
and
contrite
heart
.
Now
commeth
Faith
,
and
first
layeth
hold
on
the
sufferings
or
passiue
obedience
of
Christ
,
which
being
imputed
and
appived
to
the
sinner
,
hee
is
deliuered
from
guilt
and
condemnation
,
and
so
the
first
deadly
wound
is
cured
.
Againe
,
Faith
layeth
hold
vpon
his
actiue
obedience
in
fulfilling
the
Law
,
which
being
imputed
and
applyed
,
the
person
of
the
sinner
is
accepted
as
perfectly
iust
before
God
,
and
so
the
second
deadly
wound
is
cured
Thirdly
,
Faith
applyeth
the
holinesse
of
his
humane
nature
,
called
his
habituall
or
originall
righteousnesse
,
whereby
hee
is
accepted
of
God
as
perfectly
holy
,
and
so
the
third
deadly
wound
is
cured
.
And
thus
we
see
how
this
righteousnesse
is
become
ours
,
and
wee
it
.
And
thus
much
shall
suffice
to
haue
spoken
touching
the
meaning
of
the
wordes
.
Now
followeth
the
vse
of
doctrine
.
And
to
omit
many
other
doctrines
which
might
be
gathered
out
of
this
place
,
I
will
content
my selfe
with
this
one
which
the
wordes
doe
naturally
afford
,
being
almost
expressed
in
the
Text
,
to
wit
,
hence
we
are
taught
what
is
the
formall
cause
of
the
iustification
of
a
sinner
before
God
,
viz.
a
reciprocall
translation
of
our
sinne
vnto
Christ
,
and
his
righteousnesse
vnto
vs
,
the
which
comprehendeth
the
whole
forme
of
Iustification
:
wherein
there
are
two
things
:
first
,
a
not
imputing
of
sin
:
secondly
,
an
imputing
of
righteousnesse
;
for
that
our
sinnes
may
not
be
imputed
vnto
vs
,
necessarily
they
must
be
imputed
vnto
Christ
;
and
that
we
of
sinners
may
become
iust
,
his
righteousnesse
must
be
imputed
vnto
vs
.
In
a
word
then
,
the
forme
of
Iustification
is
the
imputation
of
the
perfect
obedience
of
Christ
vnto
the
beleeuer
for
the
remission
of
sinnes
,
and
for
righteousnesse
.
This
point
because
it
is
a
fundamentall
principle
,
and
a
maine
ground
and
piller
of
our
religion
,
and
not
a
little
controuerted
betweene
the
church
of
Rome
and
vs
,
I
will
stand
the
longer
in
the
handling
of
it
,
both
that
we
may
be
confirmed
in
the
truth
of
so
necessary
doctrine
,
as
also
armed
with
the
armour
of
proofe
against
all
the
assaults
of
the
aduersaries
wherewith
they
shall
impugne
it
.
And
that
wee
may
proceede
in
some
order
,
wee
will
consider
these
three
things
:
first
,
what
imputation
is
:
secondly
,
that
it
is
the
formall
cause
of
the
Iustification
of
a
sinner
before
God
:
thirdly
,
we
will
touch
some
of
the
principall
obiections
which
are
alledged
to
the
contrary
by
that
apostaticall
and
hereticall
Church
of
Rome
.
And
to
beginne
with
the
name
:
Imputation
,
is
a
Metaphor
,
borrowed
not
from
numbers
&
Arithmetique
(
as
some
haue
thought
)
but
from
a
kinde
of
contract
,
called
acceptilation
;
wherein
the
creditor
is
content
to
accept
the
payment
of
the
suretie
in
the
behalfe
of
the
debter
,
euen
as
if
hee
had
discharged
it
in
his
owne
person
.
Touching
the
vse
and
acception
of
the
word
,
it
is
two-fold
in
Scriptures
:
the
first
is
,
when
an
inherent
qualitie
or
action
proceeding
thence
,
is
imputed
vnto
reward
or
punishment
:
for
reward
,
mention
is
made
of
it
,
Rom.
4.4
.
to
him
that
worketh
,
the
wages
are
imputed
:
an
example
of
it
wee
haue
in
Phinchas
,
Psal.
106.31
.
whose
worke
the
Lord
imputed
vnto
him
for
righteousnesse
,
that
is
,
hee
approued
it
,
accepted
it
,
and
rewarded
it
for
the
faith
of
the
worker
.
For
punishment
wee
haue
an
instance
,
2
Sam.
19.19
.
where
the
varlet
Shimei
doth
beseech
Dauid
on
this
manner
:
Let
not
my
Lord
impute
wickednesse
vnto
me
,
that
is
,
let
him
not
inflict
the
punishment
of
my
sinne
vpon
mee
.
2.
Tim.
4.26
.
At
my
first
answering
no
man
assisted
mee
,
but
all
forsooke
me
,
I
pray
God
that
it
may
not
be
laid
to
their
charge
.
The
second
is
,
when
something
out
of
a
mans
selfe
is
by
imputation
made
his
,
as
though
it
were
inherent
in
him
,
or
wrought
by
him
:
thus
it
is
vsed
,
Rom.
2.26
.
Thy
vncircumcision
is
made
Circumcision
if
thou
beest
an
obseruer
of
the
Law
.
So
to
Philemon
,
verse
18.
If
Onesimus
hath
done
thee
any
hurt
,
impute
it
to
me
,
or
set
it
on
my
score
,
I
will
repay
:
and
in
this
latter
sense
we
are
to
speake
of
it
in
this
place
.
Imputation
therefore
may
be
thus
described
;
It
is
an
action
of
God
accepting
the
all-sufficient
and
perfect
Obedience
of
Christ
,
in
the
behalfe
of
the
beleeuing
sinner
,
vnto
satisfaction
and
iustification
.
Now
then
to
come
to
the
first
point
,
that
Imputation
thus
described
,
is
the
forme
of
the
iustification
of
a
sinner
before
God
,
though
many
arguments
might
be
vsed
,
yet
I
will
content
my selfe
with
these
two
,
both
which
are
contained
in
this
Text
:
the
former
whereof
may
be
framed
thus
;
After
what
manner
Christ
became
a
sinner
,
after
the
same
manner
wee
are
made
iust
;
but
hee
became
a
sinner
,
not
by
infusion
of
any
corrupt
qualities
into
his
holy
nature
(
which
were
blasphemie
once
to
conceiue
)
but
by
imputation
of
our
sin
onely
:
therefore
we
are
iust
before
God
,
not
by
infusion
of
any
habituall
grace
into
our
corrupt
natures
,
but
by
imputation
of
his
righteousnesse
onely
.
This
argument
is
firme
and
inuincible
,
and
cannot
be
deluded
,
being
so
surely
grounded
vpon
this
Text
If
it
be
replyed
(
as
indeede
it
is
)
that
if
this
reason
of
reciprocall
imputation
be
so
firme
,
and
of
such
force
,
why
doe
not
the
like
consequents
follow
of
both
?
to
wit
,
why
doth
not
the
imputation
of
our
sinne
vnto
Christ
,
as
well
bring
with
it
inherent
corruption
in
him
,
as
the
imputation
of
his
righteousnesse
vnto
vs
,
inherent
grace
in
vs
.
Ans.
The
reason
is
farre
vnlike
;
for
first
though
sin
be
of
a
very
poysonfull
nature
,
yet
there
is
not
the
like
force
and
power
in
sinne
to
defile
and
to
pollute
,
as
in
grace
to
purge
and
to
sanctifie
,
Rom.
5.15
.
The
gift
is
not
so
as
is
the
offence
,
noting
that
there
is
more
vertue
and
efficacie
in
grace
to
sanctifie
and
to
saue
,
then
in
sinne
to
defile
and
to
destroy
.
And
indeed
Grace
is
like
vnto
fire
,
which
though
it
be
for
quantitie
small
,
yet
for
efficacie
great
:
Againe
,
the
humane
nature
of
Christ
is
so
replenished
with
holinesse
,
that
it
is
not
at
all
capable
of
sinne
;
but
mans
nature
is
not
so
stained
and
corrupted
with
sinne
,
but
that
it
is
capable
of
grace
being
at
the
first
created
after
the
Image
of
God
,
and
afterward
againe
to
be
re●…ed
by
Christ
and
therefore
considering
that
Christ
is
not
so
capable
of
sinne
as
man
is
of
holines
,
the
reason
is
of
no
moment
.
The
latter
reason
may
be
gathered
out
of
the
wordes
of
the
Apostle
,
where
hee
saith
,
That
wee
might
be
made
the
righteousnes
of
God
in
him
:
Whence
I
reason
thus
:
The
righteousnesse
whereby
a
sinner
is
iust
before
God
,
is
eyther
his
owne
,
or
the
righteousnesse
of
another
;
but
it
is
not
his
owne
,
for
the
Apostle
would
haue
said
,
wee
are
made
the
righteousnesse
of
God
in
our selues
,
and
not
in
him
:
and
thus
some
of
the
auncient
Fathers
expounding
this
place
,
say
,
that
it
is
not
in
our selues
,
but
in
him
;
not
ours
,
but
his
:
and
Chrisostome
saith
,
that
therfore
it
is
called
the
righteousnes
of
God
,
because
it
is
without
all
staine
and
defect
,
and
therefore
cannot
possibly
be
inherent
in
vs
,
wherefore
we
may
safely
conclude
,
that
this
righteousnesse
is
not
resident
in
vs
,
but
receiued
from
another
,
and
after
a
sort
made
ours
,
to
wit
,
by
imputation
.
Obiect
.
But
it
is
excepted
,
that
it
is
absurd
in
reason
,
that
a
man
shold
be
iust
by
the
righteousnesse
of
another
,
euen
as
if
a
man
should
be
wise
by
the
wisedome
of
another
,
or
learned
by
the
learning
of
another
,
or
liue
by
the
life
of
another
.
Ans.
This
reason
had
some
colour
,
if
the
righteousnesse
of
Christ
were
personall
,
and
so
limited
and
tied
vnto
him
,
that
it
could
not
from
him
be
deriued
vnto
others
;
but
it
is
so
in
him
that
it
may
be
ours
,
and
conueyed
vnto
vs
by
imputation
:
the
reason
is
,
because
Christ
is
a
publike
person
,
representing
all
the
Elect
;
yea
,
the
roote
and
stocke
of
the
Elect
,
euen
as
Adam
was
the
roote
and
stocke
of
all
mankinde
.
Looke
as
therefore
the
first
transgression
of
Adam
was
not
his
alone
,
but
euery
particular
mans
descending
from
him
by
generation
:
euen
so
,
the
righteousnesse
of
Christ
is
not
his
alone
,
but
pertaines
to
all
the
Elect
,
being
by
faith
vnited
vnto
him
,
and
made
bone
of
his
bone
,
and
flesh
of
his
flesh
.
And
as
the
iuyce
and
sap
which
is
in
the
roote
of
the
tree
,
is
made
the
sap
of
the
branches
by
participation
:
euen
so
the
righteousnesse
of
Christ
being
inherent
in
him
as
in
the
head
,
is
made
the
righteousnesse
of
the
members
by
imputation
.
And
as
the
Lands
and
goods
of
one
man
are
made
ouer
vnto
another
by
deed
of
gift
,
sale
,
exchange
,
or
some
like
conueyance
of
Law
,
both
for
title
and
vse
:
euen
so
,
the
righteousnesse
of
Christ
,
by
vertue
of
the
free
gift
of
God
,
according
to
the
tenure
of
the
Couenant
of
Grace
,
is
truely
and
really
conueyed
vnto
vs
and
made
ours
.
These
two
reasons
are
sufficient
grounds
,
whatsoeuer
may
be
excepted
to
the
contrary
,
whereupon
this
conclusion
may
be
raised
;
that
the
sole
imputation
of
the
righteousnesse
of
Christ
,
is
the
forme
of
the
iustification
of
a
sinner
before
GOD
.
Now
followeth
the
third
point
,
viz.
the
answering
of
those
obiections
which
are
alledged
to
the
contrary
.
Ob.
First
of
all
,
it
is
replyed
that
Imputation
,
is
a
conceit
inuented
and
deuised
by
man
,
not
aboue
fifty
or
sixty
yeeres
old
,
not
to
be
found
in
Scriptures
,
or
in
the
ancient
and
Orthodoxe
Writers
of
the
Church
.
Ans.
To
this
many
things
may
be
answered
;
first
,
what
greater
impudencie
and
bold-hardinesse
can
there
be
,
then
to
contradict
the
manifest
and
expresse
testimonie
of
Scripture
?
for
this
very
Imputation
is
beat
vpon
and
repeated
no
seldomer
then
eleuen
times
in
the
fourth
Chapter
to
the
Romanes
,
and
it
is
as
ancient
as
Abraham
,
of
whom
it
is
said
,
Gen.
15.6
.
He
beleeued
God
and
it
was
imputed
vnto
him
for
righteousnesse
:
not
as
the
Papists
falsely
interprete
it
;
that
Abrahams
faith
was
so
excellent
,
that
it
deserued
the
infusion
of
habituall
grace
,
but
Abraham
by
faith
casting
himselfe
and
relying
vpon
the
promise
of
grace
concerning
righteousnesse
,
remission
of
sins
,
and
life
by
Christ
,
was
iustified
,
or
his
Faith
was
imputed
vnto
him
for
righteousnesse
,
Metonimia
adiuncti
;
that
is
,
what
his
faith
apprehended
became
his
righteousnesse
by
imputation
.
Againe
,
it
is
to
be
found
in
the
best
and
soundest
auncient
Writers
,
Hierome
,
Anselme
,
and
Chrisostome
vpon
this
place
,
who
though
they
doe
not
expresse
the
word
Imputation
,
yet
vse
it
in
effect
;
saying
,
that
this
righteousnesse
is
not
in
vs
,
but
in
him
,
as
our
sinne
is
not
his
but
ours
,
not
in
him
but
in
vs
,
and
Chrisostome
saith
,
it
must
be
without
all
staine
&
want
.
So
Aug.
in
tract.
3.
in
Iohn
.
&
de
Sp.
&
litera
,
ca.
9.
&
26.
&
Bernard
.
ser.
62.
in
Cant.
&
ser.
ad
milites
templi
,
ca.
11.
mors
in
Christo
morte
fugatur
,
&
Christi
iustitia
nohis
imputatur
.
Many
more
testimonies
might
be
alledged
to
this
purpose
,
but
qui
plura
videre
cupit
,
legat
Fulconem
in
responsione
ad
annotationes
Rhemensium
super
hunc
locum
.
Let
then
the
Rhemists
mock
so
long
as
they
will
,
and
call
this
a
new
no-iustice
,
it
is
sufficient
for
vs
,
that
it
is
grounded
on
Scriptures
,
and
wanteth
not
the
testimonie
of
the
Church
.
To
proceede
further
,
Imputation
is
not
a
meere
deuice
,
but
a
very
thing
;
for
it
is
a
relation
,
that
is
,
an
ordination
,
or
application
of
that
which
the
Logitians
call
the
fundament
vnto
his
terme
,
or
of
the
relatiue
vnto
his
correlatiue
,
for
example
:
In
Imputation
the
fundament
is
the
righteousnesse
of
Christ
;
the
terme
is
the
person
of
the
beleeuer
;
and
the
relation
is
the
mercy
of
God
,
or
the
action
of
God
mercifully
accepting
the
perfect
righteousnesse
of
Christ
in
the
behalfe
of
the
beleeuer
.
Now
this
is
not
a
fiction
:
and
if
a
relation
be
nothing
,
how
shall
wee
distinguish
the
persons
in
Trinitie
,
who
though
they
subsist
all
in
one
infinite
,
&
vndiuided
essence
,
yet
are
three
really
distinguished
by
an
incommunicable
propertie
,
which
is
nothing
else
but
a
relation
?
Again
,
if
a
relation
be
nothing
,
what
shall
be
the
internall
forme
of
a
Sacrament
?
is
it
any
other
but
a
relation
or
proportion
betweene
the
signe
and
the
thing
signified
?
And
if
a
relation
be
nothing
,
many
a
man
is
vniustly
adiudged
and
condemned
to
dye
,
both
in
the
Courts
of
men
,
and
in
the
court
of
Conscience
,
before
God
:
for
why
doe
men
daily
dye
the
death
of
the
body
,
and
the
death
of
the
soule
,
is
it
not
because
they
are
guiltie
?
And
if
sin
had
not
guiltinesse
annexed
vnto
it
as
an
inseparable
propertie
thereof
,
men
might
at
their
pleasures
breake
and
transgresse
both
the
Lawes
of
God
and
of
men
,
and
neuer
be
obnoxious
to
punishment
:
for
it
is
not
sin
,
but
guilt
that
bindes
ouer
vnto
punishment
:
now
what
else
is
this
guilt
but
a
relation
?
and
if
the
imputation
of
Adams
sin
vnto
vs
be
something
,
why
should
not
the
imputation
of
Christs
righteousnesse
be
also
something
,
and
not
a
meere
figment
as
they
would
make
it
?
Nay
,
Relations
(
as
the
Schoole-men
speak
,
though
they
be
minimae
entitatis
,
yet
are
they
maximae
efficaciae
.
To
conclude
this
point
,
behold
what
iniurie
this
Antichristian
Synagogue
doth
offer
vnto
our
Sauiour
Christ
:
the
Pope
forsooth
,
by
vertue
of
the
keyes
,
hath
power
to
dispense
and
apply
the
merits
of
one
man
to
another
,
insomuch
as
all
his
Indulgences
are
imputatiue
,
but
Christ
hath
not
this
power
.
What
is
this
else
,
but
to
deny
vnto
the
Head
,
that
which
they
allow
vnto
the
members
?
and
to
giue
to
their
ministeriall
head
,
that
which
they
denie
vnto
the
imperiall
,
as
they
foolishly
distinguish
?
But
not
content
with
this
,
they
pleade
further
for
themselues
,
saying
,
that
there
is
no
necessitie
of
the
imputation
of
righteousnesse
,
because
wee
are
iustified
by
an
inherent
righteousnesse
,
receiued
from
Christ
by
infusion
:
this
they
labour
to
confirme
by
testimonie
of
Scripture
,
principally
out
of
Rom.
5.18
.
As
by
the
offence
of
one
man
many
dye
;
out
of
which
place
they
reason
thus
:
As
the
imputatiue
disobedience
of
Adam
did
truly
print
into
the
nature
of
man
,
corruption
and
sinne
,
and
not
putatiuely
onely
,
as
they
speake
:
so
the
imputatiue
obedience
of
Christ
,
doth
print
into
the
nature
of
man
holinesse
&
grace
,
and
notiby
imputation
onely
.
This
argument
they
take
to
be
so
firme
and
so
strong
that
it
admitteth
no
answere
,
which
notwithstanding
,
being
well
weighed
is
of
no
moment
:
for
if
all
were
graunted
,
nothing
could
be
proued
,
vnlesse
it
could
be
shewed
that
this
righteousnes
printed
in
our
natures
,
and
resident
in
vs
,
were
that
whereby
a
sinner
is
iustified
before
God
,
which
cannot
be
,
as
is
manifest
by
this
reason
:
That
righteousnesse
which
must
absolue
and
acquite
a
sinner
before
God
,
must
be
absolute
and
perfect
,
and
in
all
points
answerable
and
correspondent
vnto
the
rigour
and
extremitie
of
the
morall
Law
;
but
our
inherent
righteousnesse
is
not
such
,
nay
,
Paul
,
1
Cor.
4.4
.
Though
he
had
a
great
measure
of
this
inherent
righteousnesse
,
yet
testifieth
plainely
,
that
hee
is
not
thereby
iustified
;
and
S.
Iohn
telleth
vs
,
Ob.
Further
,
they
reason
for
themselues
out
of
Dan.
9.24
.
the
righteousnesse
of
the
Messias
is
an
eternall
righteousnesse
,
but
this
imputatiue
righteousnesse
ceaseth
at
the
end
of
this
life
:
ergo
.
An.
Though
the
act
of
imputation
of
righteousnesse
ceaseth
after
death
,
because
there
is
no
remission
of
sins
this
life
ended
,
yet
the
righteousnesse
imputed
abideth
still
,
and
standeth
a
man
in
stead
to
discharge
and
set
him
free
from
all
the
sins
of
his
life
by-past
,
which
otherwise
the
Lord
might
require
at
his
hands
.
Againe
,
it
remaineth
in
an
inseparable
fruit
and
effect
of
it
,
which
is
perfect
holinesse
,
to
wit
,
a
conformitie
of
the
whole
man
vnto
the
will
of
God
.
Thus
being
destitute
of
Scriptures
,
they
flye
vnto
reason
,
pleading
for
themselues
in
this
manner
.
Obiect
.
Christ
,
the
second
Adam
,
did
restore
no
more
then
the
first
Adam
lost
;
but
the
first
Adam
neuer
had
,
and
therefore
could
neuer
lose
this
imputatiue
righteousnesse
:
ergo
.
Ans.
The
proposition
is
false
;
for
Christ
,
as
hee
was
euery
way
farre
more
excellent
then
Adam
was
,
so
he
is
far
more
liberall
in
conferring
grace
,
and
in
bestowing
his
gifts
,
then
Adam
was
prodigall
in
losing
them
,
and
in
depriuing
himselfe
and
his
posteritie
of
them
,
and
therfore
vouchsafed
many
more
and
greater
gifts
vnto
vs
,
then
Adam
euer
lost
:
for
first
,
Adam
neuer
had
iustifying
Faith
,
neyther
indeede
was
it
necessary
in
that
estate
:
hee
beleeued
in
God
,
but
hee
knew
not
,
neyther
beleeued
in
the
Messias
;
but
Christ
hath
vouchsafed
vs
this
supernaturall
gift
of
iustifying
Faith
.
Againe
,
Adam
had
not
the
grace
of
confirmation
and
finall
perseuerance
,
and
therfore
being
tempted
,
sell
though
the
free
motion
of
his
owne
will
:
but
wee
haue
the
second
grace
,
that
is
,
of
corroboration
,
whereby
wee
are
preserued
in
the
state
of
grace
,
which
is
the
priuiledge
of
the
state
of
redemption
,
before
the
state
of
innocencie
.
Adam
had
power
to
haue
stood
,
if
hee
would
,
but
hee
had
no
power
to
will
that
hee
could
,
but
we
by
the
blessing
of
God
haue
in
some
part
,
both
the
posse
and
the
velle
,
insomuch
as
it
is
not
possible
for
vs
,
being
once
in
the
state
of
grace
,
eyther
totally
to
fall
,
or
finally
to
perish
.
For
the
Assumption
:
Adam
had
the
same
righteousnes
for
substance
which
we
haue
,
but
not
in
one
and
the
same
manner
:
Adam
had
it
resident
in
his
person
by
inherencie
,
but
wee
haue
it
out
of
our selues
from
another
by
imputation
.
Now
being
destitute
both
of
Scriptures
and
reason
,
they
try
another
way
,
if
not
to
stablish
their
own
supposed
righteousnes
,
yet
to
bring
our
doctrine
of
imputation
into
contempt
,
and
therefore
they
search
their
wits
,
labouring
by
all
meanes
to
fasten
some
grosse
absurdities
vpon
it
,
but
all
in
vaine
.
First
therefore
,
they
reason
thus
:
If
the
righteousnesse
of
Christ
be
the
righteousnesse
of
a
sinner
,
then
euery
sinner
that
beleeueth
is
as
righteous
as
Christ
,
and
consequently
a
Sauiour
;
both
which
are
absurd
:
the
ground
of
this
argument
is
,
because
the
selfe-same
perfect
righteousnesse
,
which
is
in
Christ
,
both
for
parts
and
degrees
,
is
made
his
by
imputation
,
the
which
is
necessary
,
because
the
righteousnesse
which
iustifieth
must
be
absolute
,
and
in
all
points
answerable
vnto
the
morall
Law
.
For
the
answering
of
this
,
first
,
consider
the
absurditie
of
this
kinde
of
reasoning
in
the
like
instances
:
If
the
light
of
the
Sunne
be
the
light
of
the
Ayre
,
then
the
Ayre
is
as
lightsome
as
the
Sunne
,
and
consequently
the
Sunne
it selfe
,
that
is
,
the
fountaine
of
light
and
heate
.
If
the
heate
of
the
fire
be
the
heate
of
a
mans
hand
,
then
the
hand
is
as
hot
as
the
fire
.
If
the
water
of
the
fountaine
be
the
water
of
the
riuer
,
then
the
riuer
is
the
fountaine
,
or
as
copious
and
cleere
as
the
fountaine
.
Who
can
endure
to
heare
this
idle
and
foolish
talking
,
for
it
deserueth
not
the
name
of
reasoning
?
nay
,
whose
eares
doe
not
glow
to
heare
it
?
But
to
satisfie
this
cauill
and
sophistication
more
fully
,
both
the
consequents
of
the
Proposition
are
false
.
For
first
,
though
the
same
righteousnesse
which
is
in
Christ
be
made
ours
,
yet
not
in
the
same
manner
:
in
him
it
is
inherent
,
as
in
his
proper
subiect
;
in
vs
it
is
not
resident
,
but
after
a
sort
annexed
vnto
vs
,
to
wit
,
by
imputation
:
Againe
,
though
it
were
in
vs
as
it
is
in
him
,
yet
it
should
not
be
equall
in
both
.
Obiect
.
But
it
will
be
said
,
it
is
alike
perfect
in
both
,
therefore
equall
in
both
.
Ans.
It
followeth
not
;
for
the
difference
of
inequalitie
ariseth
not
of
the
righteousnesse
it selfe
,
which
of
it selfe
,
and
by
it selfe
considered
,
neyther
admitteth
decrease
nor
increase
;
but
from
the
diuersitie
of
the
subiect
:
for
being
in
Christ
,
it
is
not
the
righteousnes
of
a
bare
creature
,
but
of
him
also
that
is
the
Creator
;
yea
,
of
God
himselfe
,
for
whom
Christ
suffered
,
God
suffered
;
when
Christ
obeyed
,
God
obeyed
,
insomuch
as
this
righteousnesse
is
of
infinite
merit
,
price
,
value
and
dignitie
,
to
satisfie
for
the
whole
world
;
yea
,
of
ten
thousand
worlds
,
if
it
were
therto
appointed
by
God
:
but
in
man
it
is
the
righteousnesse
of
a
bare
creature
,
and
no
more
:
the
diuersitie
therefore
of
the
subiect
doth
adde
great
excellencie
vnto
it
,
though
the
thing
for
substance
be
the
same
in
both
.
To
explane
this
by
this
comparison
:
The
same
righteousnesse
which
is
in
Christ
,
is
in
the
good
Angell
,
and
as
perfect
both
for
substance
and
degree
,
shall
wee
therefore
reason
,
that
the
good
Angell
is
as
righteous
as
Christ
?
nothing
lesse
:
and
why
?
because
the
righteousnesse
of
the
one
is
but
the
righteousnesse
of
the
creature
,
the
other
is
besides
,
the
righteousnesse
of
the
Creator
.
The
other
consequent
is
farre
more
vnreasonable
,
for
though
the
infinite
merit
of
Christ
be
imputed
to
the
sinner
,
yet
not
infinitely
,
but
so
farre
forth
as
it
serueth
to
satisfie
the
iustice
of
God
,
and
to
make
him
righteous
before
God
.
To
make
this
plaine
by
a
familiar
comparison
:
The
whole
light
of
the
Sunne
is
communicated
to
one
star
,
yet
not
wholy
,
but
with
a
quatenus
,
so
farre
forth
as
it
causeth
the
said
Starre
to
shine
.
Obiect
.
Further
,
they
would
inferre
a
second
absurditie
:
If
we
be
righteous
by
the
righteousnesse
of
Christ
imputed
,
then
hee
is
a
sinner
by
the
imputation
of
our
sinne
,
and
consequently
the
childe
of
the
Diuell
,
which
is
blasphemie
once
to
remember
.
Ans.
We
may
safely
and
without
indignitie
vnto
the
holy
person
of
our
Sauiour
Christ
,
&
according
to
the
tenure
of
this
Scripture
,
terme
him
a
sinner
,
yet
not
properly
,
but
relatiuely
only
,
as
we
shewed
before
:
neither
doth
it
hence
follow
that
he
is
become
the
childe
of
the
Diuell
,
for
a
man
may
be
properly
and
personally
a
sinner
,
and
yet
not
the
childe
of
the
Diuell
;
much
more
then
imputatiuely
:
but
this
diabolicall
title
,
Saint
Iohn
giueth
onely
to
those
that
commit
sin
,
that
is
,
wholy
addict
themselues
to
the
practise
of
sinne
,
with
full
consent
of
will
,
and
with
delight
,
and
make
an
Art
and
occupation
of
sinning
,
and
keepe
a
course
therein
:
for
the
children
of
God
,
though
they
be
sinfull
,
yet
they
are
not
the
Sonnes
of
the
Diuell
,
but
the
adopted
Sonnes
and
daughters
of
God
.
Obiect
.
But
it
will
be
said
,
that
Christ
in
vs
is
become
a
committer
of
sinne
,
because
our
commissions
are
imputed
vnto
him
;
why
may
not
he
therefore
be
termed
filius
diaboli
,
at
the
least
by
imputation
?
Ans.
To
this
I
answere
:
howsoeuer
our
sinne
is
in
regard
of
the
guilt
and
punishment
translated
vnto
Christ
,
yet
no
further
,
and
therfore
these
consequents
of
filius
irae
,
which
agreeth
onely
to
them
that
are
partakers
of
Adams
sinnes
,
and
filius
diaboli
,
which
agreeth
onely
to
them
that
personally
worke
and
practise
sinne
,
cannot
be
extended
to
him
who
is
onely
relatiuely
a
sinner
.
Obiect
.
If
wee
by
this
righteousnesse
imputed
,
be
made
filij
Dei
,
then
why
should
not
hee
by
imputation
of
our
sinnes
be
made
filius
Diaboli
?
Ans.
The
reason
is
not
alike
,
he
is
not
at
all
capable
of
the
one
,
but
we
are
capable
of
the
other
:
neither
is
it
necessary
that
euery
consequent
and
property
of
sinne
,
which
it
hath
and
bringeth
with
it
in
vs
,
should
be
translated
vnto
Christ
:
for
it
cannot
be
proued
by
Scripture
that
he
tooke
any
more
vpon
him
then
the
guilt
,
fault
,
and
punishment
of
our
sinnes
.
To
make
this
plaine
by
comparison
:
The
debt
of
one
man
is
imputed
vnto
another
,
viz.
the
Suretie
,
and
yet
not
the
consequent
of
the
debt
,
for
the
debt
in
the
debter
hath
banqueruptnesse
annexed
vnto
it
,
which
it
hath
not
in
the
surety
,
being
an
able
man
:
so
our
sinnes
in
vs
haue
many
titles
and
consequents
annexed
vnto
them
,
mentioned
in
the
Scripture
,
which
cannot
be
fastned
vpon
Christ
,
and
it
were
great
iniurie
to
impute
them
vnto
him
,
as
it
is
great
iniquitie
for
the
debter
besides
his
debt
to
impute
also
his
banqueruptnes
vnto
the
surety
:
nay
,
if
the
debter
shal
but
call
his
pledge
,
or
terme
him
a
banquerupt
imputatiuely
,
in
regard
of
his
proper
debt
translated
vnto
the
other
,
hee
shall
offer
him
no
small
iniurie
and
disgrace
,
and
testifie
his
vnthankefull
minde
:
how
much
lesse
may
this
vile
title
either
imputatiuely
or
falsely
be
ascribed
vnto
Christ
,
without
great
disgrace
and
dishonour
to
his
person
?
inasmuch
as
that
onely
the
Scripture
testifieth
to
be
imputed
vnto
him
,
which
falleth
vnder
sinne
,
viz.
fault
,
guilt
,
punishment
,
and
not
all
that
followeth
vpon
it
in
vs
.
But
how
then
is
that
title
taken
from
vs
?
doe
we
still
after
iustification
remaine
the
sonnes
of
the
Diuell
?
nothing
lesse
:
for
wee
are
become
the
adopted
Sonnes
of
God
in
Christ
.
Now
that
which
giueth
vs
the
right
of
adoption
doth
abolish
the
former
title
,
which
is
not
the
imputation
of
this
diabolicall
title
from
vs
vnto
Christ
,
but
the
imputation
of
Christs
righteousnesse
vnto
vs
,
whereby
wee
are
become
no
sonnes
of
the
Diuell
,
but
Sonnes
of
God
.
And
to
conclude
,
this
very
blasphemy
,
which
they
doe
so
much
feare
and
abhorre
,
may
(
will
they
,
nill
they
)
be
fastned
vpon
their
doctrine
of
Iustification
:
for
if
wee
be
iustified
by
the
righteousnesse
of
Christ
infused
,
then
hee
is
a
sinner
by
our
sinne
and
corruption
infused
,
and
so
shall
become
indeede
filius
diaboli
,
or
else
the
Apostles
Antithesis
fals
to
the
ground
,
which
to
the
iudgement
of
any
indifferent
man
is
firme
and
sure
.
Ob.
It
is
further
replyed
that
vpon
this
doctrine
of
Imputation
it
will
follow
,
that
God
shal
pronounce
a
false
iudgement
,
viz.
him
to
be
iust
,
who
is
indeede
vniust
,
and
a
sinner
,
euen
as
if
a
man
should
salue
vp
a
wound
,
and
draw
ouer
a
skin
ouer
that
which
is
festered
and
corrupted
within
:
or
as
if
one
should
build
a
Tombe
,
paint
it
,
and
make
it
glorious
without
,
there
being
nothing
within
but
rottennesse
,
stinke
,
and
dead
mens
bones
.
Ans.
The
consequent
also
is
false
,
for
God
doth
pronounce
no
man
iust
,
whom
he
doth
not
make
iust
at
the
very
same
instant
,
euen
in
himselfe
:
for
by
the
selfe-same
act
wherby
a
man
is
iustified
,
hee
is
also
sanctified
,
and
by
the
same
iustice
and
no
other
;
for
that
which
is
imputed
to
iustifie
,
is
also
infused
to
sanctifie
,
and
is
inherent
in
vs
,
at
the
least
,
in
the
fruit
and
efficacie
of
it
.
To
explane
this
further
;
the
person
who
is
iustified
,
ceaseth
to
be
a
sinner
in
regard
of
guilt
wholy
,
and
in
regard
of
the
corruption
of
nature
also
in
part
,
which
though
it
be
not
altogether
abolished
,
yet
it
receiueth
a
deadly
wound
in
the
very
act
and
instant
,
and
neuer
raigneth
after
;
yea
,
to
proceede
further
,
at
the
very
same
time
,
and
in
the
same
act
,
hee
is
presently
sanctified
,
and
therfore
worthily
esteemed
and
adiudged
of
God
,
holy
and
iust
presently
,
I
say
,
in
regard
of
all
the
parts
and
substance
of
holinesse
,
which
is
afterward
to
receiue
his
accomplishment
by
degrees
in
this
life
,
and
in
death
,
to
be
wholy
consummate
and
finished
.
Ob.
Lastly
,
they
vrge
and
say
,
that
it
cannot
stand
with
Gods
iustice
,
to
iustifie
and
absolue
a
sinner
:
for
Prou.
17.15
.
To
iustifie
the
wicked
,
and
to
condemne
the
iust
,
both
these
are
abhominable
to
the
Lord
.
Ans.
Indeed
to
iustifie
the
wicked
person
,
and
to
acquite
him
in
iudgement
without
all
manner
of
satisfaction
made
eyther
by
himselfe
or
some
other
,
were
iniustice
.
But
God
which
iustifieth
the
vngodly
,
as
the
Apostle
speaketh
,
Rom.
4.5
.
doth
acquite
and
absolue
them
for
the
all-sufficient
satisfaction
of
Christ
,
and
they
though
they
be
wicked
and
vngodly
before
their
iustification
,
yet
in
it
,
and
by
it
,
they
become
righteous
both
before
God
,
and
also
in
themselues
in
part
.
(
*
⁎
*
)
FINIS
.
A
right
godly
Prayer
,
made
by
Mr.
Newhouse
,
to
be
said
either
Morning
or
Euening
,
as
accasion
shall
serue
,
changing
some
few
words
.
(
*
⁎
*
)
MOst
mercifull
and
louing
father
in
Iesus
Christ
,
we
beseech
thee
to
remoue
all
impediments
which
vsually
hinder
vs
in
this
exercise
of
prayer
,
&
quicken
vp
our
hearts
with
feare
and
reuerence
of
thy
Maiestie
,
in
feeling
of
our
owne
wants
,
in
a
desire
to
receiue
a
supply
of
them
from
thee
,
and
in
assurance
to
be
heard
of
thee
in
all
our
suites
and
requests
,
to
put
vp
our
praiers
and
supplications
vnto
thee
.
O
Lord
our
God
,
wee
doe
here
in
thy
presence
acknowledge
and
confesse
that
we
are
of
our selues
most
wretched
and
miserable
sinners
,
both
in
respect
of
the
corruptions
of
our
hearts
,
as
also
the
transgressions
of
our
liues
:
more
particularly
we
doe
acknowledge
the
infidelitie
of
our
hearts
,
whereby
wee
haue
not
yet
learned
to
depend
vpon
thy
prouidence
for
the
things
of
this
life
,
nor
vpon
thy
mercy
,
for
the
saluation
of
our
soules
:
hence
comes
impatience
vnder
the
crosse
,
discontentation
with
our
present
estate
,
doubting
and
distrustfulnes
in
regard
of
our
saluation
,
immoderate
care
and
desire
of
the
things
of
this
life
:
we
confesse
also
the
Atheisme
and
profanes
both
of
our
mindes
and
harts
,
whereby
all
our
thoughts
and
affections
are
estranged
from
thee
,
and
so
glued
&
fastened
to
the
things
of
this
world
,
that
wee
can
take
more
ioy
and
delight
in
doing
our
owne
wills
,
and
in
seruing
our
owne
lusts
,
then
euer
we
would
doe
in
seruing
and
obaying
thee
;
we
acknowledge
likewise
the
pride
of
our
harts
,
whereby
wee
doe
exalt
our selues
in
the
vanitie
of
our
owne
conceits
against
thy
Maiestie
,
and
aboue
our
brethren
,
whom
thou
hast
made
far
more
excellent
then
our selues
:
our
security
of
the
flesh
,
whereby
wee
put
away
the
day
of
euill
and
wrath
farre
from
vs
,
promising
vnto
our selues
immunitie
from
all
thy
curses
and
plagues
,
notwithstanding
wee
walke
in
sinne
and
in
the
stubbornes
of
our
harts
:
our
vaine-glory
,
whereby
wee
desire
praise
and
commendation
among
men
,
more
then
thy
glory
;
our
selfe-love
,
whereby
wee
loue
our
owne
ease
,
libertie
,
peace
,
carnall
pleasures
more
then
thy
Maiestie
,
more
then
our
brethren
:
our
hipocrisie
,
whereby
wee
content
our selues
with
an
outward
name
and
profession
of
religion
and
holines
before
men
,
not
regarding
the
truth
and
power
of
godlines
:
answerably
our
liues
abound
in
all
actuall
transgressions
against
euerie
one
of
thy
commaundements
:
we
haue
liued
in
the
contempt
of
thy
prouidence
,
and
haue
not
beene
ashamed
to
commit
sinne
and
wickednes
in
thy
sight
:
in
the
abuse
of
thy
mercies
,
and
haue
not
beene
drawen
neerer
vnto
thee
:
in
the
neglect
of
thy
iudgments
,
and
fatherlie
chasticements
,
partly
vpon
others
,
and
partlie
vpon
our selues
,
and
haue
not
profitted
thereby
to
true
repentance
and
reformation
of
life
:
in
the
profanation
of
all
thy
holy
ordinances
,
thy
Word
,
Sacraments
,
this
exercise
of
Prayer
,
neither
preparing
our selues
hereunto
aright
,
nor
being
conuersant
therein
with
that
care
,
diligence
,
&
conscience
,
as
we
ought
,
and
therefore
haue
missed
of
that
fruit
of
edification
we
might
haue
reaped
by
the
reuerent
and
religious
handling
of
these
thy
diuine
ordinances
,
in
the
abuse
of
thy
creatures
vnto
intemperancy
and
excesse
,
whereby
we
haue
disabled
our selues
to
thy
worship
and
seruice
,
&
to
the
duties
of
our
particular
callings
.
Many
other
sinnes
haue
wee
committed
,
the
least
whereof
if
thou
shouldest
lay
vnto
our
charge
,
wee
were
neuer
able
to
appeare
in
thy
presence
or
to
answer
thee
one
of
a
thousand
:
wee
beseech
thee
to
deale
fauourably
with
vs
,
as
thou
art
wont
to
doe
with
thy
children
,
that
call
vpon
thy
name
and
seeke
thee
in
the
truth
of
their
harts
,
and
in
the
middest
of
iudgement
,
remember
mercie
;
open
our
blind
eyes
,
that
we
may
come
to
a
particular
knowledge
of
our
owne
sinnes
;
touch
our
hard
and
stonie
harts
that
wee
may
sigh
and
grone
vnder
the
burden
of
them
,
being
heartily
displeased
with
our selues
,
because
therein
we
haue
dishonoured
thy
name
.
Stirre
vp
our
hearts
also
,
that
wee
may
hunger
and
thirst
after
Christ
and
his
righteousnesse
,
and
after
euery
drop
of
his
most
precious
bloud
:
in
him
alone
be
well
pleased
with
vs
,
and
for
his
merit
and
righteousnesse
vouchsafe
mercifully
and
freely
to
doe
away
all
our
offences
:
wash
them
all
away
in
the
precious
bloud
of
Iesus
Christ
,
and
our
hearts
from
the
filthinesse
and
impuritie
of
them
all
.
Say
vnto
our
soules
,
thou
art
our
saluation
:
let
thy
holy
and
good
spirit
of
Adoption
,
cry
in
our
hearts
through
Iesus
Christ
Abba-Father
,
telling
and
perswading
vnto
our
consciences
by
the
inward
testimonie
of
the
same
Spirit
,
that
our
sins
are
pardoned
,
and
we
stand
discharged
of
them
all
before
thy
tribunall
seate
.
And
because
our
faith
is
weake
,
partly
through
the
manifold
corruptions
that
be
in
our
hearts
,
and
partly
through
the
innumerable
transgressions
that
breake
out
into
our
liues
,
we
beseech
thee
to
strengthen
the
same
by
the
often
consideration
,
meditation
,
and
application
of
thy
mercifull
promises
made
vnto
vs
in
Christ
,
stirring
vp
our
vnbeleeuing
hearts
to
assent
vnto
,
and
to
apply
the
same
,
that
wee
may
receiue
comfort
thereby
,
specially
in
the
time
of
danger
and
distresse
;
and
namely
,
in
the
agonie
of
conscience
,
and
in
the
houre
of
death
.
And
because
there
can
be
no
greater
enemie
to
true
Faith
,
then
is
carnall
confidence
and
vaine
presumption
,
confound
this
hellish
and
damnable
corruption
in
euery
one
of
our
harts
,
and
worke
in
the
same
the
contrary
grace
of
thy
holy
Spirit
,
namely
,
true
Humilitie
,
whereby
wee
may
acknowledge
our
owne
nothing
,
and
may
vtterly
renounce
and
deny
ourselues
,
and
learne
onely
and
wholy
to
relye
and
depend
vpon
the
blessed
merit
of
Christ
,
in
matter
of
our
saluation
,
ascribing
the
whole
worke
and
glory
thereof
to
him
alone
,
and
to
no
other
thing
.
And
because
all
that
are
in
Christ
are
new
creatures
,
and
walke
not
according
to
the
flesh
,
but
according
to
the
spirit
,
wee
beseech
thee
to
renue
vs
in
the
spirits
of
our
mindes
,
and
in
the
affections
of
our
hearts
,
enlightening
vs
more
and
more
with
true
knowledge
and
vnderstanding
in
spirituall
things
,
and
sanctifying
our
hearts
to
the
loue
and
obedience
thereof
,
that
wee
may
walke
worthy
of
thee
,
please
thee
in
all
things
,
fructifie
in
euery
good
worke
,
and
increase
in
the
knowledge
of
thy
holy
will
.
Aboue
all
things
set
before
vs
thy
holy
feare
,
imprint
this
grace
of
thine
deepely
in
our
hearts
,
perswade
vs
effectually
of
thy
presence
wheresoeuer
we
doe
become
,
in
secret
or
open
place
,
that
wee
may
learne
to
make
conscience
of
sinne
,
and
of
euery
euill
way
,
endeuoring
to
please
and
obey
thee
in
all
thy
Commandements
,
and
euermore
to
preserue
pure
and
vnblameable
consciences
before
thee
and
before
all
men
,
and
that
to
the
end
of
our
dayes
.
And
because
wee
are
at
continuall
warre
against
Sathan
,
this
wicked
world
,
and
our
owne
damnable
and
fleshly
lusts
,
Lord
help
vs
in
this
spirituall
combate
,
in
all
temptations
;
when
wee
are
most
weake
,
be
thou
most
strong
in
vs
,
together
with
the
temptation
,
grant
an
issue
and
an
euasion
:
teach
vs
to
watch
ouer
our
owne
hearts
,
and
to
keepe
them
with
all
diligent
obseruation
,
that
wee
be
not
any
more
circumuented
of
the
wiles
of
Sathan
,
or
seduced
through
the
deceitfulnesse
of
sinne
.
Help
our
infirmities
,
giue
strength
against
our
particular
corruptions
,
that
in
the
very
act
of
temptation
,
wee
may
be
able
to
resist
and
to
ouercome
,
that
wee
may
haue
as
iust
cause
to
praise
thy
name
in
our
victories
,
as
wee
haue
had
cause
to
be
humbled
and
cast
downe
in
our
foyles
.
And
because
it
is
the
lot
of
thy
Children
in
this
world
,
to
be
tryed
sundry
wayes
;
Lord
prepare
vs
to
the
dayes
of
tryall
,
arme
vs
with
spirituall
patience
to
beare
thy
hand
,
that
wee
may
meekely
and
contentedly
submit
our
wils
to
thy
good
will
and
pleasure
;
howsoeuer
it
shall
please
thee
to
deale
with
vs
,
onely
teach
vs
to
profit
vnder
thy
rods
of
correction
:
grant
that
we
may
learne
hereby
,
to
deny
our selues
,
to
forsake
this
world
,
pleasures
,
profits
,
&
preferments
of
it
;
to
make
vile
and
base
account
of
them
in
respect
of
heauenly
things
,
to
loue
thy
kingdome
and
thy
righteousnesse
,
desiring
to
be
dissolued
and
to
be
with
Christ
,
that
sinne
and
the
corruption
thereof
might
be
abolished
,
and
we
might
haue
neere
coniunction
with
thy
Maiestie
in
thine
owne
kingdome
.
Neuerthelesse
,
so
long
as
thou
pleasest
to
hold
vs
here
in
this
earthly
tabernacle
,
dissolue
in
our
hearts
the
cursed
workes
of
the
Diuell
,
confound
the
power
and
tyranny
of
sin
daily
more
and
more
;
increase
the
Graces
of
thy
holy
Spirit
,
namely
,
Faith
and
repentance
,
thy
feare
and
thy
loue
,
humilitie
,
and
a
good
conscience
,
with
all
other
graces
wherby
thy
own
image
may
be
renued
in
vs
daily
,
that
the
longer
we
liue
in
this
world
,
the
nearer
we
may
draw
to
thy
Kingdome
,
the
greater
strength
we
may
haue
against
our
owne
sins
,
the
greater
will
and
abilitie
to
serue
and
please
thee
in
righteousnesse
and
new
obedience
.
Blesse
with
vs
thy
whole
Church
and
euery
member
thereof
:
be
good
and
gratious
to
these
Churches
in
England
and
Ireland
:
giue
thy
Gospell
a
free
passage
euery
where
,
with
all
good
meanes
whereby
it
may
be
further
published
and
maintained
,
remouing
all
lets
and
impediments
wherby
the
course
and
proceedings
thereof
are
hindered
and
stayed
:
for
this
cause
be
good
vnto
our
gracious
King
,
the
principall
member
therof
:
blesse
him
with
life
&
honor
,
confirme
his
heart
in
the
truth
of
this
holy
Religion
hee
hath
a
long
time
professed
,
and
maintained
,
against
all
the
aduersaries
thereof
,
increasing
his
loue
and
zeale
thereunto
,
and
his
constancie
therein
,
and
adding
vnto
his
yeeres
many
dayes
,
that
he
may
be
an
ancient
Father
in
this
Church
of
thine
,
a
Patron
&
an
vpholder
of
thy
pure
and
true
Religion
,
against
all
them
that
oppose
themselues
against
it
.
Blesse
our
gratious
Queene
,
the
Prince
,
and
the
residue
of
that
Royall
Progenie
.
Be
mercifull
to
the
Honourable
Priuie
Counsell
,
and
the
inferiour
Magistrates
of
this
Land
,
blessing
them
with
the
wisedome
of
thy
spirit
from
aboue
,
that
they
may
take
counsell
with
thy
word
in
all
their
enterprises
and
deliberations
,
so
as
first
they
may
conclude
of
those
things
which
make
most
for
the
aduancement
of
thy
Kingdome
and
Gospell
;
and
then
for
the
peaceable
and
religious
gouernment
both
of
Church
and
Common-weale
.
Blesse
the
Ministers
of
thy
word
and
Sacraments
:
increase
the
number
of
those
that
are
faithfull
and
painefull
;
double
thy
spirit
and
graces
vpon
them
,
that
they
may
goe
in
and
out
before
thy
people
,
not
onely
in
the
light
of
pure
doctrine
,
but
of
holy
and
vnblameable
conuersation
,
that
by
this
meanes
many
may
be
wonne
to
the
knowledge
and
obedience
of
thy
truth
.
Be
mercifull
to
the
people
of
this
Land
:
confirme
them
that
are
called
;
and
strengthen
them
that
they
may
continue
stedfast
in
the
sinceere
profession
and
practise
of
true
religion
vnto
the
end
:
those
that
yet
wander
and
goe
astray
through
sinne
and
wickednesse
;
call
them
home
in
thy
owne
good
time
,
that
they
with
vs
,
and
we
with
them
,
may
haue
both
hearts
and
mouthes
enlarged
to
glorifie
thy
holy
name
.
Touch
all
our
hearts
with
true
Repentance
from
the
highest
to
the
lowest
,
that
thy
iudgements
present
and
imminent
may
be
remoued
&
preuented
,
thy
mercies
still
procured
vnto
vs
,
and
the
posteritie
after
vs
,
especially
in
the
continuance
of
thy
word
and
Gospell
among
vs
for
euer
.
Lord
be
mercifull
to
all
thine
afflicted
,
whether
they
be
sicke
vpon
their
beds
,
or
distressed
in
conscience
for
sinne
,
or
persecuted
for
thy
name
and
truth
,
or
pinched
with
pouerty
,
wanting
those
outward
things
which
thou
hast
in
great
abundance
delt
out
vnto
vs
,
relieue
them
according
to
their
seuerall
necessities
,
strengthen
them
in
their
weaknesse
,
comfort
them
in
their
distresse
,
mitigate
their
sorrowes
and
extremities
,
put
an
end
vnto
them
in
thine
owne
good
time
,
and
turne
them
to
their
humiliation
,
and
in
the
end
,
to
their
eternall
comfort
and
saluation
by
Christ
.
Be
mercifull
to
our
friends
in
the
flesh
,
and
acquaintance
in
the
spirit
,
parents
,
brethren
,
sisters
,
children
,
seruants
,
and
all
other
,
for
whom
we
are
bound
by
any
dutie
to
pray
,
granting
vnto
them
a
supply
of
all
graces
needfull
for
their
present
state
and
calling
,
and
the
finall
saluation
of
their
soules
.
Haue
mercie
on
vs
,
now
calling
on
thy
name
;
forgiue
our
sinnes
and
manifold
defects
in
this
holy
dutie
,
and
accept
at
our
hands
this
weake
and
imperfect
obedience
in
Christ
:
and
giue
vs
thankfull
hearts
for
all
mercies
receiued
from
thy
bountifull
hand
,
that
thou
hast
loued
vs
in
Iesus
Christ
with
an
euerlasting
loue
before
the
world
was
,
and
from
loue
hast
chosen
vs
to
life
and
glory
;
called
vs
in
time
,
to
the
certaine
knowledge
of
this
our
Election
;
iustified
and
redeemed
vs
by
Iesus
Christ
his
death
and
resurrection
;
sanctified
vs
in
the
inner
man
by
his
holy
spirit
;
that
thou
hast
giuen
vs
Faith
in
thy
promises
,
and
hope
of
a
better
life
,
feare
of
thy
Name
,
loue
of
thy
Maiestie
,
zeale
of
thy
glory
,
loue
and
tender
affection
towards
our
brethren
;
yea
,
towards
our
enemies
,
and
those
that
hate
vs
;
patience
vnder
the
Crosse
,
strength
against
our
particular
temptations
and
corruptious
;
Humilitie
,
gentlenesse
,
&
meeknes
,
with
many
other
gifts
and
graces
of
regeneration
,
all
which
we
acknowledge
haue
proceeded
of
thy
meere
mercy
and
goodnesse
towards
vs
,
wee
beseech
thee
to
increase
them
daily
more
and
more
in
vs
,
and
●et
vs
not
be
negligent
in
the
vse
of
all
good
meanes
,
whereby
they
may
grow
in
vs
daily
.
We
doe
also
with
all
thankfulnes
,
remember
all
temporall
blessings
concerning
this
life
,
and
the
preseruation
thereof
,
our
health
,
libertie
,
peace
,
prosperitie
,
and
all
outward
things
wee
doe
enioy
,
this
gratious
gouernment
,
with
all
blessings
accompanying
the
same
.
We
thanke
thee
,
that
thou
hast
sustained
vs
in
great
weakenesse
,
relieued
vs
in
much
necessitie
,
comforted
vs
in
much
distresse
,
resolued
vs
in
many
doubts
,
deliuered
vs
from
many
and
great
dangers
,
and
when
wee
were
falling
into
them
,
hast
rescued
vs
with
thine
owne
hand
,
and
preserued
vs
from
many
grieuous
sinnes
,
into
which
through
the
corruptions
of
our
natures
and
Sathans
temptations
,
wee
might
haue
fallen
.
Make
vs
●nfaignedly
thankfull
,
and
teach
vs
to
walke
worthy
of
them
,
and
to
testifie
thankfulnes
therefore
,
not
in
word
onely
,
but
by
a
conscionable
walking
with
thee
in
all
duty
and
obedience
vnto
the
end
.
Blesse
vs
this
night
,
keepe
vs
and
all
ours
from
all
dangers
,
grant
vnto
vs
(
if
it
be
thy
holy
and
good
will
)
such
a
portion
of
rest
and
sleepe
,
that
thereby
body
and
senses
being
refreshed
,
we
may
rise
vp
in
the
morning
cheerfully
,
to
glorifie
thy
name
in
the
duties
of
Christianitie
,
and
in
the
works
of
our
particular
callings
,
as
thou
shalt
seuerally
dispose
of
vs
,
and
giue
vs
strength
and
opportunitie
,
and
that
by
Iesus
Christ
In
whose
name
we
conclude
our
prayers
as
he
himselfe
hath
taught
vs
,
saying
,
Our
Father
which
art
,
&c.
FINIS
.