A LEARNED AND FRVITFULL SERMON, Preached in Christ's Church in Norwich.  
BY Mr. NEWHOUSE, late Preacher of God's Word there.  1 PETER 3.18. 
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.  
LONDON: Printed for jonas Man, and are to be sold at the sign of the Talbot in Paternoster-row. 1612.   

TO THE RIGHT WORSHIPFUL, Mr. Thomas Layer, an ancient Senator, and a just justice of Peace, in the City of Norwich: Grace and Peace.  
RIGHT Worshipful, though the Word of God be the Bread of life, yet the Ministers of God's word are his Stewards to divide it: and though the same Word be the Water of Life, yet they are his Conduits to convey it. If the Bread in a loaf be not cut out unto the hungry, an Infant that is hungry may die with a whole loaf in his hands: and if the Water in a fountain be not drawn out to the thirsty, a child may perish with a bottle in his arms.  
How necessary it is, that the one should be cut out to the hungry soul, and the other drawn out to the thirsty spirit, they know best that have the care of their own family, and how necessary it is that both the bread and water of life, should be carved and filled out to all such as hunger and thirst after righteousness, they know well who have any care of God's Family.  
We that live in this Kingdom, have good experience of God's favour towards us in this respect. We have many a faithful Ahimelech amongst us, who rather than David should perish for hunger, will give unto him the showbread of the Sanctuary: We have many a worthy Minister amongst us, who rather than David should die for thirst, will with the hazard of their lives give unto him of the waters of Bethlehem.  
When I enter into a serious meditation of the Majesty of God's Word, and withal consider that all is as nothing without application, methinks I do say, here is salve: but where is the hand that must lay it on the soar? Here is Balm: where is the finger that must pour it into the wound? Here is Physic: where is the Physician? And here is the Pool of Bethesdah: where is the friend that will help us in? Do we look for an hand? the hand of God's Minister will lay on the salve. Do we desire a finger? The finger of God's Minister will pour in this oil. Would we send for a Physician? the Art of God's Minister will administer this Physic. And if at the descent of the Angel, we would feign be put into the Pool of Bethesdah, who will sooner do it then this Man of God?  
I cannot deny, but that by reading of God's word a man may receive much comfort: nay, I am persuaded that by the same, he may be excellently prepared to get saving knowledge: yet preaching is that alone ordinary means, which God hath sanctified for the salvation of his Children, and to make them wise unto that salvation.  
By preaching, the Mind of the ignorant is enlightened: the Memory of the forgetful is strengthened: the Heart of the obstinate is mollified: the Affections of the untoward are reduced: the Will of the perverse is restrained: and the Life of the ungodly so changed, that at the voice of a simple and sinful man, he crieth out with the jews in the Acts, Men and brethren, what shall I do to be saved? This made David to say, I am the man: Saul to say, I have sinned: and every private convert to say: God is in these men indeed.  
Were it not for preaching of the Word, where were the understanding of it? where were the consolation by it? where were direction from it? Without it how should hard places be made plain? plain be applied? repugnances in it be reconciled? or oppugners of it be confuted? Take away Preaching, and then down with our Schools of learning, our Houses of prayer, our Obedience to Superiors, our Love to equals, and our right to heaven.  
I am now in a Labyrinth, I cannot well come out. The Preaching of the Gospel, is the power of God unto salvation: the Pillar of God in our journey to Canaan: the Angel of God to bring us out of Sodom: the Messenger of God to prepare his way: the Trumpet of God, to cry down jericho: and the Hammer of God to drive in the nail of piety, and to break out the brains of profaneness.  
How much we are beholding to the Preachers of the Gospel we shall then know, when the Lord shall send such a Famine of this Bread, that though we go from East to West we shall not find it: or such a Drought of this water of life, that we shall run from City to City, and shall not get it. But blessed be God, we are now full: and I wish it may never be said unto us, Woe be unto you that are full.  
Amongst many Cities in this famous Kingdom, beholding unto God for the Ministry of the Word, you in your City are not the least beholding. Every Sabbath day, in many of your Churches is the Word preached, and almost every day in the week, the preaching of the same is painfully continued.  
And surely, when I consider the pains required of your City preachers, the uncertain allowance provided for them, the mean estate they must ever needs live in, and that sound Learning which hath been, and is now in many of them, I begin to think, that it is either the sweetness of the air, or the civility of your people, or the contentedness of their minds, or their desire to do good, or the special blessing of almighty God, that continues thus amongst you the great means of salvation.  
But howsoever the Ark of God's Covenant be beautifully set up in your several Temples, yet to you of S. Andrew's hath God appeared in exceeding beauty. How many hungry souls in that City are almost daily fed at your table? How many thirsty spirits do drink ordinarily of your Cisterns? And I doubt whether any one Parish in the Kingdom hath been so successively blessed with learned and laborious Ministers, as you have been, for almost threescore years.  
If you forget that faithful Servant of Christ Mr. More, who for twenty years together preached amongst you almost every day in the week, besides his private conferences in your several families, surely than I fear me there is a state risen up amongst you, like unto that of the Egyptians, whose King knew not joseph. But I know you remember both him and his.  
And can you then forget this worthy man, who for the space of fourteen years past, lived partly a Preacher, and partly a Pastor in your Congregation? Concerning whom I might say much (and if a learned Father doth not deceive me, it is piety to commend the dead,) but I must not make an Epistle larger than the book. I lived with him in a famous College, I laboured with him in your holy City, for the space of five years and more: and I ever observed him diligent in his study: witty in discourse, apprehensive of truth, deep in knowledge, powerful in preaching, vigilant in practising, and a perfect pattern of gravity and sobriety in the whole course of his life and conversation. And if the spirit of that judicious Mr. Perkins might be found in any Divine, I think it appeared in him.  
It is the Art of Arts to preach well, to divide the word, and to save souls: he excelled in this Art: and that he might grow in this knowledge, he took such pains, that like unto a serviceable candle, in giving light to you, he consumed himself.  
Though there be too many Books in this scribbling age, and the paper is worth more than the things that are written in them, (as Socrates once said, when he would write nothing) yet of some men's Labours there are too few. For though they should write but that which before hath been written, yet by reason of their credit in the Church, the soundness of their judgement, the uprightness of their life, their experience in cases of controversy and conscience, and that love which their auditors have had to them and their doctrine, they might by writing do much good.  
We read not indeed that our Saviour Christ committed of himself any thing to writing: yet his Apostles he made as his Hand and Secretaries, to commend the New Testament to the Church of God.  
Our adversaries the Papists, daily do assault the Church with deadly weapons; the poison of Asps is under their pens: if these Fools were not answered to their Folly, they would be too proud.  
Our Adversary the Devil casteth daily new devised darts into the minds and Consciences of people: if he should not be resisted by the Sling of David, he would soon triumph over the Israel of God.  
True it is indeed, that by the mouth of the Preacher we receive much good, and the lively voice gives much life to discourse: but when, after hearing, we may with our eyes peruse that which our ear hath heard, we shall the better ponder, and know, and remember, and affect that which otherwise we might utterly forget: and make our hearts as rich in grace, as our Books are full of goodness.  
To this end, that which was preached unto the ear, in the assembly of many learned Divines, and by name, before that Reverend Doctor Redman, late Bishop of your Diocese, I am bold to publish to your view: that by the finger of this Herculean labourer, you may know what the whole man was.  
And the same I am bold to dedicate to your Worship, as a testimony of your long love to me, and my desire to be thankful to you.  
When I lived in your Parish a painful Preacher, I found seeming favour at the hands of some curious, but substantial favour of divers courteous and true meaning people.  
How in the first year of my coming, I was entertained by that grave Senator, Mr. Francis rug, than the third time Maior of that happy City, I cannot forget, whose house was unto me rather an habitation than an Inn: How ever after I was welcome to you, and continually was fed at your table, I must not forget, unless I would be thought an unthankful man.  
I acknowledge all with much thanks, both to God, for such a friend, and to you for such friendship: and desire that when both you and I shall have gone the way of all flesh, the kindness which you have showed to me, may (of all into whose hands this little Book shall come) he had in remembrance.  
I am now at an end. I present unto you this learned Sermon of the justification of a sinner before God, with an excellent Prayer which Mr. Newhouse gave me, written with his own hand. I doubt not of your kind acceptance of them both: and I trust they will be a welcome Newyears gift to the whole City, who I hope will ever obey them that have the oversight of them, 
Hebr. 13.  and submit themselves to them: for they watch for their souls, even as they that must give accounts: that they may do it with joy and not with grief: for that is unprofitable for them.  
Now I pray, that as the true fear of God hath so increased your happy days upon earth, that you have attained to the age of fourscore years, and for above forty years past have lived a worthy Senator of a most worthy City; so it would please God, when your glass is run, and Death shall call for you, you may with old Simeon departed in peace; with faithful Samuel be lamented for, and after receive the end of your Faith, which is the salvation of your Soul.  
Thus craving pardon, recommending you, your virtuous Wife M ris. Anne Layer, with that bountiful and godly Widow M ris. Anne rug, to the protection of the Almighty, I humbly take my leave.  
From Mr. Andrew Curwaynes house in Salisburie-rents, at S. Martin's in the Fields. Decemb. 3. 1611.  
Your Worships ever in the Lord, ROBERT HILL.   

A SERMON PREACHED AT Great S. Maries, in Cambridge.  2 COR. 5.21. 
For he made him which knew no sin, to be sin for us; that we should be made the righteousness of God in him.  
FRom the ninth verse of this Chapter to the eighteenth, the Apostle commendeth his faithfulness and sincerity in the execution of his function Apostolical. From the eighteenth verse unto the end, he commendeth the doctrine of the Gospel, and that by a double argument: the former whereof is taken from the Author or efficient cause, who is, GOD himself: the latter from the effect, to wit, reconciliation between God and man; and therefore it is called the ministery of reconciliation. Further this effect is enlarged by sundry arguments: first, from the Author, who is also God himself: secondly, from the subject, viz. the World, by a Metonymy of the subject, men living in the world; and by a Synecdoche of the whole for the part, the Elect in the world: thirdly, from the form, viz. the not imputing of sin: four, from the adiwant causes, that is, the Ministers of the word, to whom the dispensation of this heavenly embassage is committed, verse 19 and 20. fifthly, from the meritorious & impulsive cause, which is the work of Christ's Mediatorshippe, in undertaking the discharge of man's sin before God. verse 21.  
Wherein three things more particularly are to be considered. First, our Saviour Christ, the Redeemer and reconciler of the world, is described by his adjoint or property, which is purity of nature, and immunity from sin, in these words, (Which knew no sin.) Secondly, his work is propounded, whereby he merited and procured at the hands of his Father, atonement and reconciliation between God and man, in these words, (became sin for us. Thirdly, this work is amplified from the use and end of it, which is the justification of a sinner before God, in the last words, (that we might be made the righteousness of GOD in him.) Thus much shall suffice to have spoken of the coherence, order, and resolution of these words.  
Now to descend to a more particular examination of them, let us first of all search the true and proper meaning of the words, and then proceed to the use 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 eternal and unchangeable counsel, decreed and appointed him which knew no sin to become sin for us, and answerably, in fullness of time, sent his Son to take upon him flesh, that is, man's nature, that in the same he might work and suffer whatsoever was to be done and suffered for the accomplishment of man's redemption. This appeareth to be so, both because the outward and external works of God stretch themselves not only to the devils themselves, but to the executions thereof, as also because this work of Redemption and Reconciliation between 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 sin and guilt was laid upon him, and he paid the ransom for them all.  
And lest this should seem strange and hard to any, that Christ being very God should be any way subject or subordinate unto the decree of God, the Scripture is plain and pregnant in this point: 1 Pet. 1.20. He was foreappointed, or foreordained from the beginning of the world, viz. to this work of mediation. And our Saviour Christ himself speaketh plainly, john 6.27. Him hath the Father sealed, that is, signed and singled, by setting as it were, a stamp and mark upon him, thereby separating him unto this work.  
This we shall the better conceive if we do but remember this distinction: Christ is to be considered of us two ways: first, absolutely as he is God, in which respect being equal with the Father and the holy Ghost, he decreeth & determineth together with them all things that are or come to pass in heaven or in earth: secondly, with limitation or addition, viz. as he is God incarnate, God manifested in the flesh, the mediator and reconciler of the world; in which respect he may be truly said to be under 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 Saviour Christ was ignorant of the nature, quality and force of sin, all our sins being laid upon him, but he knew no sin, to wit, experimentally, either inherent in his person or practised in his life; in a word, he was no sinner at all, either by the guilt of Adam's first transgression, or by the corruption of nature proceeding thence, or by any actual offence committed in all his life. The Scripture is clear and evident in this point: And first for original sin, that is the guilt and corruption of nature, Lu. 1.35. The Angel Gabriel in his salutation to the Virgin Marie, saith, that that which shall be borne of her, shall be holy, that is, pure and free from all stain and contagion of original sin: Hebre. 4.15. He was tempted in all things like unto us, yet without sin. And though this were a sufficient reason to exempt our Saviour Christ from all actual sin, yet the Scripture is not wanting in this point also, joh. 8.46. he cleareth himself from all actual transgression, when he saith, Which of you can convince or rebuke me of sin? And for them both, 1 Pet. 3.18. Christ suffered, the just for the unjust, just in nature, just in actions. Heb. 7.26 Such an high Priest it became us to have, as is holy, undefiled, innocent, and separate from sinners. And the reason is rendered in the words following, because he must not be like to the high Priests of the Law, who being sinners themselves, first offered sacrifice for themselves, and then for the people; but he must be an absolute and perfect high Priest, that he may be in all points an absolute and a perfect Saviour.  
The ground of all this is, the extraordinary and miraculous sanctification of our Saviour Christ in the womb of the Virgin, whereof there be two parts: the first is the stay & stoppage of the guilt of Adam's first transgression, with the corruption of nature proceeding thence, which was done on this manner: God in the beginning took this order touching man, that whatsoever good he had, he should have it for himself and his posterity, and whatsoever evil or hurt he brought upon himself, that he should derive it to every one of his posterity descending from him, insomuch as every father is in stead of Adam, to convey unto his child not only nature and substance, but the guilt also and corruption of nature: now that this evil might be prevented in Christ, God in great wisdom appointed that he should be immediately conceived by the holy Ghost in the womb of the Virgin, without any manner generation by man, insomuch as he took substance from Marie without the guilt and corruption of nature.  
Object. If it shall be objected (as the spirit of error hath found one only cavil against this clear truth) that all that are in Adam have sinned in him but our Saviour Christ was in Adam, ergo.  
An. The proposition is not true, unless it be thus expounded: All that are in Adam have sinned in him, sobeit they descend from him by ordinary generation. Rom. 5.12. the holy Ghost saith, by one man sin entered into the world, he doth not say from one man, signifying that Adam conveyeth the corruption of nature to no more than he doth beget: for the Assumption, it must be distinguished; our Saviour Christ was in Adam not simply as other men are, but in part only, that is, in regard of substance which he took from Adam, but not in regard of the propagation of nature by ordinary generation. All other men are from Adam, and by Adam; but he is from him only, and not by him, as by a begetter and procreant cause.  
The second part is the infusion of holiness into the manhood of Christ, so far forth as is meet for the person and office of a Mediator.  
Became sin for us.] These words at the first sight may seem to imply a contradiction, but being rightly expounded, all difficulty will easily be removed. Some expound (Sin) a sacrifice for sin, by a Metonymy of the subject, Sin being the object of sacrifice, specially of the propitiatory sacrifice, which was conversant about the expiation of sin: this exposition is Orthodox, agreeable to the Analogy of Faith, the tenure of Scripture, and the use of the word, which often in the Scripture admitteth this trope, as might be showed in many places of the old Testament if need were. Nevertheless it seemeth not to be so fit and suitable unto this place, & that for two reasons principally: first, because of the Antithesis here used by the Apostle, wherein if by one member, viz. Sin, we understand a sacrifice for sin and no more, so as our guilt and punishment shall be translated unto Christ alone, and not the fault (as Bellarmine and the Rhemists would have it) then necessarily by righteousness in the second member we must understand the reward and fruit of righteousness, which cannot stand; because the very righteousness itself is imputed to justification, as afterward we shall show. Secondly, it is unequal and unjust; yea, altogether impossible, to impose our guilt upon Christ and not our sin, because sin and guilt go inseparably together, and where there is no sin, there can be no guilt, therefore that our guilt might be laid upon Christ, necessarily our sin must after a sort be made his, and annexed unto him, that is, by imputation. Wherefore the more convenient exposition, and (as I take it) the better befitting this place, is, if by sin we understand a grievous and notorious sinner, the abstract emphatically noting the heinousness of the offence. And indeed the offence must needs be great, not which he had committed, but which was imputed unto him, all the sins of the Elect, their perjuries, blasphemies, adulteries, murders, oppressions and Heresies being laid upon him, so that he might justly be termed, and yet without disgrace unto his person, 
Luther. in Gal. 3.13. & Caluin. idem.  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 answer is easy: there is no contradiction, unless the same respect be observed in both, he is verily a sinner, and verily no sinner: in a divers and sundry consideration, he is verily no sinner properly, personally, and by act of inherency; he is a sinner truly, yet relatively and by act of imputation.  
For us.] That is, so many of us as are elected, and do believe: for we may not think that our Saviour Christ undertook the discharge of all men's sins before God, to answer and satisfy the justice of God for them all; for then why are not all men saved? Col. 1.14. In whom we have redemption by his blood, that is, the remission of sins. Out of which place I reason thus: All that are effectually redeemed by Christ on God's part, they have the pardon of their sins, but all and every particular singular man have not the pardon of their sin, ergo, all and every particular man are not effectually redeemed by Christ on God's part. The proposition is manifest out of the words of the text, where redemption and remission of sins, are inseparably yoked and coupled together, and reason doth enforce the same, that where the justice of God is fully satisfied, nothing can be further objected unto, or required of the sinner: & on satisfaction necessarily followeth and dependeth the abolishment of all sin and guilt: for the Assumption, that is likewise clear. For if all men had the pardon of their sins, than some who are effectually called, justified, sanctified and united unto Christ, may totally fall away from grace, and finally perish, which is a hellish and uncomfortably doctrine; the reprobates may be members of the Catholic Church, which is a Popish doctrine: then the gifts and calling of God should be such, whereof he did repent him, if the pardon of sin once given could be frustrate and made void. Wherefore those men that hold and teach that our Saviour Christ took upon him the discharge of all men's sins, to appease and pacify the wrath of God for them all, as well of Cain as of Abel, of Esau as of jacob, of Pharaoh as of Moses, of judas as of Peter, of reprobate as of elect, they err and are greatly deceived, as might be showed at large, if this Text did give me so fit occasion.  
That we.] That is, so many of us as do believe. Here comes three things to be expounded: first, what this righteousness here mentioned is: secondly, why it is called the righteousness of God: thirdly, how we become it, and it ours. This righteousness that we may the better conceive, we must remember this distinction. There is in Christ a twofold righteousness, according to the diversity of his nature; the one is uncreated and infinite, which is the righteousness of the Deity, called by Divines, his essential righteousness: the other is created and finite, which is the righteousness of the humanity. The former is not here intended or spoken of by the Apostle, as may appear by two reasons: first, this righteousness 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 we could be capable of it, we should be Deified; and then the Apostle might more sitly have said, that we might be made righteous Gods in him, than the righteousness of God in him.  
Wherefore the dotage of Osiander, concerning the justification of a sinner by his essential righteousness, is to be abhorred and renounced as blasphemous heresy, absurd and ridiculous even to common sense. As for the place, 2 Pet. 1.4. where it is said that the faithful are made partakers of the divine nature, it maketh nothing for the patronaging of this error, for by Nature is not meant substance, but divine qualities of wisdom, holiness, & righteousness, livelily representing the nature of God, who is wisdom, holiness and righteousness itself. The latter is the righteousness of the humanity, which is here: which is twofold, original, which is the purity and integrity of his nature, viz. the conformity of the whole man unto the will of God: actual, which is either active, which he achieved in fulfilling the Law; or passive in his sufferings. Now this whole righteousness is imputed unto us to justification, as after we shall declare.  
In the second place, this righteousness is called the righteousness of God, and that for three causes: first, because God is the sole Author and giver of it, Nature doth not afford, neither good education, all that free-will & the good use of the gifts of Nature doth or can afford is no more but an outward civil righteousness before men, which cannot justify a sinner before God: secondly, God alone accepteth it for & in the behalf of the sinner, thereby giving him absolution from guilt, and title and interest unto life: thirdly, in respect of the subject, because it is in that person which is not only man but also God, in whom it is reserved as in a storehouse for the use of the Church.  
Thirdly, this righteousness becomes ours after this manner; Sin is that which makes a man unrighteous and the child of wrath and vengeance: now in sin there are three things hurtful unto man: the first is, condemnation or guilt, which is an obligation to punishment: the second is actual disobedience unto the moral Law: the third is, original corruption, the fountain of all sin: these are three deadly wounds and three running sores in the hearts and consciences of all sinners.  
Contrariwise Christ jesus is perfectly righteous, and in him are three inestimable benefits, answerable to the three former evils: first, the sufferings of Christ upon the Cross, sufficient for all men's sins: secondly, the obedience of Christ in fulfilling the Law: thirdly, the perfect holiness of the human nature of Christ, and these are three sovereign medicines to heal all wounded consciences: and as three running streams of living waters to bathe and to supple the bruised and contrite heart. Now cometh Faith, and first layeth hold on the sufferings or passive obedience of Christ, which being imputed and appived to the sinner, he is delivered from guilt and condemnation, and so the first deadly wound is cured. Again, Faith layeth hold upon his active obedience in fulfilling the Law, which being imputed and applied, the person of the sinner is accepted as perfectly just before God, and so the second deadly wound is cured Thirdly, Faith applieth the holiness of his human nature, called his habitual or original righteousness, whereby he is accepted of God as perfectly holy, and so the third deadly wound is cured. And thus we see how this righteousness is become ours, and we it. And thus much shall suffice to have spoken touching the meaning of the words.  
Now followeth the use of doctrine. And to omit many other doctrines which might be gathered out of this place, I will content myself with this one which the words do naturally afford, being almost expressed in the Text, to wit, hence we are taught what is the formal cause of the justification of a sinner before God, viz. a reciprocal translation of our sin unto Christ, and his righteousness unto us, the which comprehendeth the whole form of justification: wherein there are two things: first, a not imputing of sin: secondly, an imputing of righteousness; for that our sins may not be imputed unto us, necessarily they must be imputed unto Christ; and that we of sinners may become just, his righteousness must be imputed unto us. In a word then, the form of justification is the imputation of the perfect obedience of Christ unto the believer for the remission of sins, and for righteousness. This point because it is a fundamental principle, and a main ground and pillar of our religion, and not a little controverted between the church of Rome and us, 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 proof against all the assaults of the adversaries wherewith they shall impugn it.  
And that we may proceed in some order, we will consider these three things: first, what imputation is: secondly, that it is the formal cause of the justification of a sinner before God: thirdly, we will touch some of the principal objections which are alleged to the contrary by that apostatical and heretical Church of Rome. And to begin with the name: Imputation, is a Metaphor, borrowed not from numbers & Arithmetic (as some have thought) but from a kind of contract, called acceptilation; wherein the creditor is content to accept the payment of the surety in the behalf of the debtor, even as if he had discharged it in his own person. Touching the use and acception of the word, it is twofold in Scriptures: the first is, when an inherent quality or action proceeding thence, is imputed unto 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 we have in Phinchas, Psal. 106.31. whose work the Lord imputed unto him for righteousness, that is, he approved it, accepted it, and rewarded it for the faith of the worker. For punishment we have an instance, 2 Sam. 19.19. where the varlet Shimei doth beseech David on this manner: Let not my Lord impute wickedness unto me, that is, let him not inflict the punishment of my sin upon me. 2. Tim. 4.26. At my first answering no man assisted me, but all forsook me, I pray God that it may not be laid to their charge. The second is, when something out of a man's self is by imputation made his, as though it were inherent in him, or wrought by him: thus it is used, Rom. 2.26. Thy uncircumcision is made Circumcision if thou be'st an observer 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 speak 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 behalf of the believing sinner, unto satisfaction and justification. Now then to come to the first point, that Imputation thus described, is the form of the justification of a sinner before God, though many arguments might be used, yet I will content myself 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 we are made just; but he became a sinner, not by infusion of any corrupt qualities into his holy nature (which were blasphemy once to conceive) but by imputation of our sin only: therefore we are just before God, not by infusion of any habitual grace into our corrupt natures, but by imputation of his righteousness only. This argument is firm and invincible, and cannot be deluded, being so surely grounded upon this Text If it be replied (as indeed it is) that if this reason of reciprocal imputation be so firm, and of such force, why do not the like consequents follow of both? to wit, why doth not the imputation of our sin unto Christ, as well bring with it inherent corruption in him, as the imputation of his righteousness unto us, inherent grace in us. Ans. The reason is far unlike; for first though sin be of a very poisonful nature, yet there is not the like force and power in sin to defile and to pollute, as in grace to purge and to sanctify, Rom. 5.15. The gift is not so as is the offence, noting that there is more virtue and efficacy in grace to sanctify and to save, then in sin to defile and to destroy. And indeed Grace is like unto fire, which though it be for quantity small, yet for efficacy great: Again, the human nature of Christ is so replenished with holiness, that it is not at all capable of sin; but man's nature is not so stained and corrupted with sin, but that it is capable of grace being at the first created after the Image of God, and afterward again to be re●…ed by Christ and therefore considering that Christ is not so capable of sin as man is of holiness, the reason is of no moment. The latter reason may be gathered out of the words of the Apostle, where he saith, That we might be made the righteousness of God in him: Whence I reason thus: The righteousness whereby a sinner is just before God, is either his own, or the righteousness of another; but it is not his own, for the Apostle would have said, we are made the righteousness of God in ourselves, and not in him: and thus some of the ancient Fathers expounding this place, say, that it is not in ourselves, but in him; not ours, but his: and Chrisostome saith, that therefore it is called the righteousness of God, because it is without all stain and defect, and therefore cannot possibly be inherent in us, wherefore we may safely conclude, that this righteousness is not resident in us, but received from another, and after a sort made ours, to wit, by imputation.  
Object. But it is excepted, that it is absurd in reason, that a man should be just by the righteousness of another, even as if a man should be wise by the wisdom of another, or learned by the learning of another, or live by the life of another.  
Ans. This reason had some colour, if the righteousness of Christ were personal, and so limited and tied unto him, that it could not from him be derived unto others; but it is so in him that it may be ours, and conveyed unto us by imputation: the reason is, because Christ is a public person, representing all the Elect; yea, the root and stock of the Elect, even as Adam was the root and stock of all mankind. Look as therefore the first transgression of Adam was not his alone, but every particular man's descending from him by generation: even so, the righteousness of Christ is not his alone, but pertains to all the Elect, being by faith united unto him, and made bone of his bone, and flesh of his flesh.  
And as the juice and sap which is in the root of the tree, is made the sap of the branches by participation: even so the righteousness of Christ being inherent in him as in the head, is made the righteousness of the members by imputation. And as the Lands and goods of one man are made over unto another by deed of gift, sale, exchange, or some like conveyance of Law, both for title and use: even so, the righteousness of Christ, by virtue of the free gift of God, according to the tenure of the Covenant of Grace, is truly and really conveyed unto us and made ours. These two reasons are sufficient grounds, whatsoever may be excepted to the contrary, whereupon this conclusion may be raised; that the sole imputation of the righteousness of Christ, is the form of the justification of a sinner before God.  
Now followeth the third point, viz. the answering of those objections which are alleged to the contrary.  
Ob. First of all, it is replied that Imputation, is a conceit invented and devised by man, not above fifty or sixty years old, not to be found in Scriptures, or in the ancient and Orthodox Writers of the Church.  
Ans. To this many things may be answered; first, what greater impudency and bold-hardinesse can there be, then to contradict the manifest and express testimony of Scripture? for this very Imputation is beat upon and repeated no seldomer than eleven times in the fourth Chapter to the Romans, and it is as ancient as Abraham, of whom it is said, Gen. 15.6. He believed God and it was imputed unto him for righteousness: not as the Papists falsely interpret it; that Abraham's faith was so excellent, that it deserved the infusion of habitual grace, but Abraham by faith casting himself and relying upon the promise of grace concerning righteousness, remission of sins, and life by Christ, was justified, or his Faith was imputed unto him for righteousness, Metonimia adiuncti; that is, what his faith apprehended became his righteousness by imputation. Again, it is to be found in the best and soundest ancient Writers, Hierome, Anselme, and Chrisostome upon this place, who though they do not express the word Imputation, yet use it in effect; saying, that this righteousness is not in us, but in him, as our sin is not his but ours, not in him but in us, and Chrisostome saith, it must be without all stain & want. So Aug. in tract. 3. in john. & de Sp. & litera, ca 9 & 26. & Bernard. ser. 62. in Cant. & ser. ad milites templi, ca 11. mors in Christo morte fugatur, & Christi justitia nohis imputatur. Many more testimonies might be alleged to this purpose, but qui plura videre cupit, legate 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 us, that it is grounded on Scriptures, and wanteth not the testimony of the Church.  
To proceed further, Imputation is not a mere device, but a very thing; for it is a relation, that is, an ordination, or application of that which the Logicians call the fundament unto his term, or of the relative unto his correlative, for example: In Imputation the fundament is the righteousness of Christ; the term is the person of the believer; and the relation is the mercy of God, or the action of God mercifully accepting the perfect righteousness of Christ in the behalf of the believer. Now this is not a fiction: and if a relation be nothing, how shall we distinguish the persons in Trinity, who though they subsist all in one infinite, & undivided essence, yet are three really distinguished by an incommunicable property, which is nothing else but a relation? Again, if a relation be nothing, what shall be the internal form of a Sacrament? is it any other but a relation or proportion between the sign and the thing signified? And if a relation be nothing, many a man is unjustly adjudged and condemned to die, both in the Courts of men, and in the court of Conscience, before God: for why do men daily die the death of the body, and the death of the soul, is it not because they are guilty? And if sin had not guiltiness annexed unto it as an inseparable property thereof, men might at their pleasures break and transgress both the Laws of God and of men, and never be obnoxious to punishment: for it is not sin, but guilt that binds over unto punishment: now what else is this guilt but a relation? and if the imputation of Adam's sin unto us be something, why should not the imputation of Christ's righteousness be also something, and not a mere figment as they would make it? Nay, Relations (as the Schoolmen speak, though they be minimae entitatis, yet are they maximae efficaciae.  
To conclude this point, behold what injury this Antichristian Synagogue doth offer unto our Saviour Christ: the Pope forsooth, by virtue of the keys, hath power to dispense and apply the merits of one man to another, insomuch as all his Indulgences are imputative, but Christ hath not this power. What is this else, but to deny unto the Head, that which they allow unto the members? and to give to their ministerial head, that which they deny unto the imperial, as they foolishly distinguish? But not content with this, they plead further for themselves, saying, that there is no necessity of the imputation of righteousness, because we are justified by an inherent righteousness, received from Christ by infusion: this they labour to confirm by testimony 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 imputative disobedience of Adam did truly print into the nature of man, corruption and sin, and not putatively only, as they speak: so the imputative obedience of Christ, doth print into the nature of man holiness & grace, and notiby imputation only. This argument they take to be so firm and so strong that it admitteth no answer, which notwithstanding, being well weighed is of no moment: for if all were granted, nothing could be proved, unless it could be showed that this righteousness printed in our natures, and resident in us, were that whereby a sinner is justified before God, which cannot be, as is manifest by this reason: That righteousness which must absolve and acquit a sinner before God, must be absolute and perfect, and in all points answerable and correspondent unto the rigour and extremity of the moral Law; but our inherent righteousness is not such, nay, 
Psal. 143.2 Dan. 9.18.  it is imperfect in this life, and therefore David and Daniel durst not oppose it to the severe examination of god's judgement seat, but renounced it, and relied themselves only upon the mere mercy of God, & merit of Christ, and so have the Saints of God done from time to time.  
Paul, 1 Cor. 4.4. Though he had a great measure of this inherent righteousness, yet testifieth plainly, that he is not thereby justified; and S. john telleth us, 
1 joh. 3.11  that it is mingled and blemished with sin in this life; and if any man think otherwise, he is no better than a liar and an hypocrite. But let all be granted which this place in show of words, and according to their interpretation, will or can afford, it serveth as much to 'stablish justification by imputation, as by inherency; yea, and more rather, by how much the cause is of greater force than the effect: for as the imputative sin of Adam was the cause of inherent corruption in man's nature; even so the imputative righteousness of Christ is the cause of inherent grace in the faithful. And now to take this weapon out of their hands, which they have drawn (as it were) to cut the throat of Imputation, it may fitly be retorted upon their own heads on this manner: As the imputative disobedience of Adam was sufficient to make all men guilty and culpable of condemnation before God, though it left behind it no print or impression of corruption in the nature of man: even so, the imputative righteousness of Christ is sufficient to discharge and absolve us of this guilt, though it should bring with it no inherent righteousness in us.  
Ob. Further, they reason for themselves out of Dan. 9.24. the righteousness of the Messiah is an eternal righteousness, but this imputative righteousness ceaseth at the end of this life: ergo.  
An. Though the act of imputation of righteousness ceaseth after death, because there is no remission of sins this life ended, yet the righteousness imputed abideth still, and standeth a man in stead to discharge and set him free from all the sins of his life bypassed, which otherwise the Lord might require at his hands. Again, it remaineth in an inseparable fruit and effect of it, which is perfect holiness, to wit, a conformity of the whole man unto the will of God.  
Thus being destitute of Scriptures, they fly unto reason, pleading for themselves in this manner.  
Object. Christ, the second Adam, did restore no more than the first Adam lost; but the first Adam never had, and therefore could never lose this imputative righteousness: ergo.  
Ans. The proposition is false; for Christ, as he was every way far more excellent than Adam was, so he is far more liberal in conferring grace, and in bestowing his gifts, than Adam was prodigal in losing them, and in depriving himself and his posterity of them, and therefore vouchsafed many more and greater gifts unto us, than Adam ever lost: for first, Adam never had justifying Faith, neither indeed was it necessary in that estate: he believed in God, but he knew not, neither believed in the Messiah; but Christ hath vouchsafed us this supernatural gift of justifying Faith. Again, Adam had not the grace of confirmation and final perseverance, and therefore being tempted, sell though the free motion of his own will: but we have the second grace, that is, of corroboration, whereby we are preserved in the state of grace, which is the privilege of the state of redemption, before the state of innocency. Adam had power to have stood, if he would, but he had no power to will that he could, but we by the blessing of God have in some part, both the posse and the velle, insomuch as it is not possible for us, being once in the state of grace, either totally to fall, or finally to perish. For the Assumption: Adam had the same righteousness for substance which we have, but not in one and the same manner: Adam had it resident in his person by inherency, but we have it out of ourselves from another by imputation.  
Now being destitute both of Scriptures and reason, they try another way, if not to 'stablish their own supposed righteousness, yet to bring our doctrine of imputation into contempt, and therefore they search their wits, labouring by all means to fasten some gross absurdities upon it, but all in vain. First therefore, they reason thus: If the righteousness of Christ be the righteousness of a sinner, than every sinner that believeth is as righteous as Christ, and consequently a Saviour; both which are absurd: the ground of this argument is, because the self-same perfect righteousness, which is in Christ, both for parts and degrees, is made his by imputation, the which is necessary, because the righteousness which justifieth must be absolute, and in all points answerable unto the moral Law. For the answering of this, first, consider the absurdity of this kind of reasoning in the like instances: If the light of the Sun be the light of the Air, than the Air is as lightsome as the Sun, and consequently the Sun itself, that is, the fountain of light and heat. If the heat of the fire be the heat of a man's hand, than the hand is as hot as the fire. If the water of the fountain be the water of the river, than the river is the fountain, or as copious and clear as the fountain. Who can endure to hear this idle and foolish talking, for it deserveth not the name of reasoning? nay, whose ears do not glow to hear it? But to satisfy this cavil and sophistication more fully, both the consequents of the Proposition are false. For first, though the same righteousness which is in Christ be made ours, yet not in the same manner: in him it is inherent, as in his proper subject; in us it is not resident, but after a sort annexed unto us, to wit, by imputation: Again, though it were in us as it is in him, yet it should not be equal in both.  
Object. But it will be said, it is alike perfect in both, therefore equal in both.  
Ans. It followeth not; for the difference of inequality ariseth not of the righteousness itself, which of itself, and by itself considered, neither admitteth decrease nor increase; but from the diversity of the subject: for being in Christ, it is not the righteousness of a bare creature, but of him also that is the Creator; yea, of God himself, for whom Christ suffered, God suffered; when Christ obeyed, God obeyed, insomuch as this righteousness is of infinite merit, price, value and dignity, to satisfy for the whole world; yea, of ten thousand worlds, if it were thereto appointed by God: but in man it is the righteousness of a bare creature, and no more: the diversity therefore of the subject doth add great excellency unto it, though the thing for substance be the same in both.  
To explain this by this comparison: The same righteousness which is in Christ, is in the good Angel, and as perfect both for substance and degree, shall we therefore reason, that the good Angel is as righteous as Christ? nothing less: and why? because the righteousness of the one is but the righteousness of the creature, the other is beside, the righteousness of the Creator. The other consequent is far more unreasonable, for though the infinite merit of Christ be imputed to the sinner, yet not infinitely, but so far forth as it serveth to satisfy the justice of God, and to make him righteous before God.  
To make this plain by a familiar comparison: The whole light of the Sun is communicated to one star, yet not wholly, but with a quatenus, so far forth as it causeth the said Star to shine.  
Object. Further, they would infer a second absurdity: If we be righteous by the righteousness of Christ imputed, than he is a sinner by the imputation of our sin, and consequently the child of the Devil, which is blasphemy once to remember.  
Ans. We may safely and without indignity unto the holy person of our Saviour Christ, & according to the tenure of this Scripture, term him a sinner, yet not properly, but relatively only, as we showed before: neither doth it hence follow that he is become the child of the Devil, for a man may be properly and personally a sinner, and yet not the child of the Devil; much more than imputatively: but this diabolical title, Saint john giveth only to those that commit sin, that is, wholly addict themselves to the practice of sin, with full consent of will, and with delight, and make an Art and occupation of sinning, and keep a course therein: for the children of God, though they be sinful, yet they are not the Sons of the Devil, but the adopted Sons and daughters of God.  
Object. But it will be said, that Christ in us is become a committer of sin, because our commissions are imputed unto him; why may not he therefore be termed filius diaboli, at the least by imputation?  
Ans. To this I answer: howsoever our sin is in regard of the guilt and punishment translated unto Christ, yet no further, and therefore these consequents of filius irae, which agreeth only to them that are partakers of Adam's sins, and filius diaboli, which agreeth only to them that personally work and practise sin, cannot be extended to him who is only relatively a sinner.  
Object. If we by this righteousness imputed, be made filii Dei, then why should not he by imputation of our sins 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 every consequent and property of sin, which it hath and bringeth with it in us, should be translated unto Christ: for it cannot be proved by Scripture that he took any more upon him then the guilt, fault, and punishment of our sins.  
To make this plain by comparison: The debt of one man is imputed unto another, viz. the Surety, and yet not the consequent of the debt, for the debt in the debtor hath banqueruptnesse annexed unto it, which it hath not in the surety, being an able man: so our sins in us have many titles and consequents annexed unto them, mentioned in the Scripture, which cannot be fastened upon Christ, and it were great injury to impute them unto him, as it is great iniquity for the debtor besides his debt to impute also his banqueruptnes unto the surety: nay, if the debtor shall but call his pledge, or term him a bankrupt imputatively, in regard of his proper debt translated unto the other, he shall offer him no small injury and disgrace, and testify his unthankful mind: how much less may this vile title either imputatively or falsely be ascribed unto Christ, without great disgrace and dishonour to his person? inasmuch as that only the Scripture testifieth to be imputed unto him, which falleth under sin, viz. fault, guilt, punishment, and not all that followeth upon it in us.  
But how then is that title taken from us? do we still after justification remain the sons of the Devil? nothing less: for we are become the adopted Sons of God in Christ. Now that which giveth us the right of adoption doth abolish the former title, which is not the imputation of this diabolical title from us unto Christ, but the imputation of Christ's righteousness unto us, whereby we are become no sons of the Devil, but Sons of God.  
And to conclude, this very blasphemy, which they do so much fear and abhor, may (will they, nill they) be fastened upon their doctrine of justification: for if we be justified by the righteousness of Christ infused, than he is a sinner by our sin and corruption infused, and so shall become indeed filius diaboli, or else the Apostles Antithesis falls to the ground, which to the judgement of any indifferent man is firm and sure.  
Ob. It is further replied that upon this doctrine of Imputation it will follow, that God shall pronounce a false judgement, viz. him to be just, who is indeed unjust, and a sinner, even as if a man should salve up a wound, and draw over a skin over that which is festered and corrupted within: or as if one should build a Tomb, paint it, and make it glorious without, there being nothing within but rottenness, stink, and dead men's bones.  
Ans. The consequent also is false, for God doth pronounce no man just, whom he doth not make just at the very same instant, even in himself: for by the self-same act whereby a man is justified, he is also sanctified, and by the same justice and no other; for that which is imputed to justify, is also infused to sanctify, and is inherent in us, at the least, in the fruit and efficacy of it. To explain this further; the person who is justified, ceaseth to be a sinner in regard of guilt wholly, and in regard of the corruption of nature also in part, which though it be not altogether abolished, yet it receiveth a deadly wound in the very act and instant, and never reigneth after; yea, to proceed further, at the very same time, and in the same act, he is presently sanctified, and therefore worthily esteemed and adjudged of God, holy and just presently, I say, in regard of all the parts and substance of holiness, which is afterward to receive his accomplishment by degrees in this life, and in death, to be wholly consummate and finished.  
Ob. Lastly, they urge and say, that it cannot stand with God's justice, to justify and absolve a sinner: for Prou. 17.15. To justify the wicked, and to condemn the just, both these are abominable to the Lord.  
Ans. Indeed to justify the wicked person, and to acquit him in judgement without all manner of satisfaction made either by himself or some other, were injustice. But God which justifieth the ungodly, as the Apostle speaketh, Rom. 4.5. doth acquit and absolve them for the all-sufficient satisfaction of Christ, and they though they be wicked and ungodly before their justification, yet in it, and by it, they become righteous both before God, and also in themselves in part. (* ⁎ *)  
FINIS.   

A right godly Prayer, made by Mr. Newhouse, to be said either Morning or Evening, as occasion shall serve, changing some few words. (* ⁎ *)  
MOst merciful and loving father in jesus Christ, we beseech thee to remove all impediments which usually hinder us in this exercise of prayer, & quicken up our hearts with fear and reverence of thy Majesty, in feeling of our own wants, in a desire to receive a supply of them from thee, and in assurance to be heard of thee in all our suits and requests, to put up our prayers and supplications unto thee.  
O Lord our God, we do here in thy presence acknowledge and confess that we are of ourselves most wretched and miserable sinners, both in respect of the corruptions of our hearts, as also the transgressions of our lives: more particularly we do acknowledge the infidelity of our hearts, whereby we have not yet learned to depend upon thy providence for the things of this life, nor upon thy mercy, for the salvation of our souls: hence comes impatience under the cross, discontentation with our present estate, doubting and distrustfulness in regard of our salvation, immoderate care and desire of the things of this life: we confess also the Atheism and profanes both of our minds and hearts, whereby all our thoughts and affections are estranged from thee, and so glued & fastened to the things of this world, that we can take more joy and delight in doing our own wills, and in serving our own lusts, than ever we would do in serving and obeying thee; we acknowledge likewise the pride of our hearts, whereby we do exalt ourselves in the vanity of our own conceits against thy Majesty, and above our brethren, whom thou hast made far more excellent than ourselves: our security of the flesh, whereby we put away the day of evil and wrath far from us, promising unto ourselves immunity from all thy curses and plagues, notwithstanding we walk in sin and in the stubbornness of our hearts: our vainglory, whereby we desire praise and commendation among men, more than thy glory; lemma self-love, whereby we love our own ease, liberty, peace, carnal pleasures more than thy Majesty, more than our brethren: our hypocrisy, whereby we content ourselves with an outward name and profession of religion and holiness before men, not regarding the truth and power of godliness: answerably our lives abound in all actual transgressions against every one of thy commandments: we have lived in the contempt of thy providence, and have not been ashamed to commit sin and wickedness in thy sight: in the abuse of thy mercies, and have not been drawn nearer unto thee: in the neglect of thy judgements, and fatherly chastisements, partly upon others, and partly upon ourselves, and have 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 ourselves hereunto aright, nor being conversant therein with that care, diligence, & conscience, as we ought, and therefore have miss of that fruit of edification we might have reaped by the reverent and religious handling of these thy divine ordinances, in the abuse of thy creatures unto intemperancy and excess, whereby we have disabled ourselves to thy worship and service, & to the duties of our particular callings. Many other sins have we committed, the least whereof if thou shouldest lay unto our charge, we were never able to appear in thy presence or to answer thee one of a thousand: we beseech thee to deal favourably with us, as thou art wont to do with thy children, that call upon thy name and seek thee in the truth of their hearts, and in the midst of judgement, remember mercy; open our blind eyes, that we may come to a particular knowledge of our own sins; touch our hard and stony hearts that we may sigh and groan under the burden of them, being hearty displeased with ourselves, because therein we have dishonoured thy name. Stir up our hearts also, that we may hunger and thirst after Christ and his righteousness, and after every drop of his most precious blood: in him alone be well pleased with us, and for his merit and righteousness vouchsafe mercifully and freely to do away all our offences: wash them all away in the precious blood of jesus Christ, and our hearts from the filthiness and impurity of them all. Say unto our souls, thou art our salvation: let thy holy and good spirit of Adoption, cry in our hearts through jesus Christ Abba-Father, telling and persuading unto our consciences by the inward testimony of the same Spirit, that our sins are pardoned, and we stand discharged of them all before thy tribunal seat.  
And because our faith is weak, partly through the manifold corruptions that be in our hearts, and partly through the innumerable transgressions that break out into our lives, we beseech thee to strengthen the same by the often consideration, meditation, and application of thy merciful promises made unto us in Christ, stirring up our unbelieving hearts to assent unto, and to apply the same, that we may receive comfort thereby, specially in the time of danger and distress; and namely, in the agony of conscience, and in the hour of death. And because there can be no greater enemy to true Faith, then is carnal confidence and vain presumption, confound this hellish and damnable corruption in every one of our hearts, and work in the same the contrary grace of thy holy Spirit, namely, true Humility, whereby we may acknowledge our own nothing, and may utterly renounce and deny ourselves, and learn only and wholly to rely and depend upon the blessed merit of Christ, in matter of our salvation, ascribing the whole work and glory thereof to him alone, and to no other thing.  
And because all that are in Christ are new creatures, and walk not according to the flesh, but according to the spirit, we beseech thee to renew us in the spirits of our minds, and in the affections of our hearts, enlightening us more and more with true knowledge and understanding in spiritual things, and sanctifying our hearts to the love and obedience thereof, that we may walk worthy of thee, please thee in all things, fructify in every good work, and increase in the knowledge of thy holy will. Above all things set before us thy holy fear, imprint this grace of thine deeply in our hearts, persuade us effectually of thy presence wheresoever we do become, in secret or open place, that we may learn to make conscience of sin, and of every evil way, endeavouring to please and obey thee in all thy Commandments, and evermore to preserve pure and unblamable consciences before thee and before all men, and that to the end of our days.  
And because we are at continual war against Satan, this wicked world, and our own damnable and fleshly lusts, Lord help us in this spiritual combat, in all temptations; when we are most weak, be thou most strong in us, together with the temptation, grant an issue and an evasion: teach us to watch over our own hearts, and to keep them with all diligent observation, that we be not any more circumvented of the wiles of Satan, or seduced through the deceitfulness of sin. Help our infirmities, give strength against our particular corruptions, that in the very act of temptation, we may be able to resist and to overcome, that we may have as just cause to praise thy name in our victories, as we have had cause to be humbled and cast down in our foils.  
And because it is the lot of thy Children in this world, to be tried sundry ways; Lord prepare us to the days of trial, arm us with spiritual patience to bear thy hand, that we may meekly and contentedly submit our wills to thy good will and pleasure; howsoever it shall please thee to deal with us, only teach us to profit under thy rods of correction: grant that we may learn hereby, to deny ourselves, to forsake this world, pleasures, profits, & preferments of it; to make vile and base account of them in respect of heavenly things, to love thy kingdom and thy righteousness, desiring to be dissolved and to be with Christ, that sin and the corruption thereof might be abolished, and we might have near conjunction with thy Majesty in thine own kingdom. Nevertheless, so long as thou pleasest to hold us here in this earthly tabernacle, dissolve in our hearts the cursed works of the Devil, confound the power and tyranny of sin daily more and more; increase the Graces of thy holy Spirit, namely, Faith and repentance, thy fear and thy love, humility, and a good conscience, with all other graces whereby thy own image may be renewed in us daily, that the longer we live in this world, the nearer we may draw to thy Kingdom, the greater strength we may have against our own sins, the greater will and ability to serve and please thee in righteousness and new obedience.  
Bless with us thy whole Church and every member thereof: be good and gracious to these Churches in England and Ireland: give thy Gospel a free passage every where, with all good means whereby it may be further published and maintained, removing all lets and impediments whereby the course and proceed thereof are hindered and stayed: for this cause be good unto our gracious King, the principal member thereof: bless him with life & honour, confirm his heart in the truth of this holy Religion he hath a long time professed, and maintained, against all the adversaries thereof, increasing his love and zeal thereunto, and his constancy therein, and adding unto his years many days, that he may be an ancient Father in this Church of thine, a Patron & an upholder of thy pure and true Religion, against all them that oppose themselves against it. Bless our gracious Queen, the Prince, and the residue of that Royal Progeny. Be merciful to the Honourable Privy Counsel, and the inferior Magistrates of this Land, blessing them with the wisdom of thy spirit from above, that they may take counsel with thy word in all their enterprises and deliberations, so as first they may conclude of those things which make most for the advancement of thy Kingdom and Gospel; and then for the peaceable and religious government both of Church and Commonweal. Bless the Ministers of thy word and Sacraments: increase the number of those that are faithful and painful; double thy spirit and graces upon them, that they may go in and out before thy people, not only in the light of pure doctrine, but of holy and unblamable conversation, that by this means many may be won to the knowledge and obedience of thy truth. Be merciful to the people of this Land: confirm them that are called; and strengthen them that they may continue steadfast in the sincere profession and practice of true religion unto the end: those that yet wander and go astray through sin and wickedness; call them home in thy own good time, that they with us, and we with them, may have both hearts and mouths enlarged to glorify thy holy name. Touch all our hearts with true Repentance from the highest to the lowest, that thy judgements present and imminent may be removed & prevented, thy mercies still procured unto us, and the posterity after us, especially in the continuance of thy word and Gospel among us for ever.  
Lord be merciful to all thine afflicted, whether they be sick upon their beds, or distressed in conscience for sin, or persecuted for thy name and truth, or pinched with poverty, wanting those outward things which thou hast in great abundance dealt out unto us, relieve them according to their several necessities, strengthen them in their weakness, comfort them in their distress, mitigate their sorrows and extremities, put an end unto them in thine own good time, and turn them to their humiliation, and in the end, to their eternal comfort and salvation by Christ.  
Be merciful to our friends in the flesh, and acquaintance in the spirit, parents, brethren, sisters, children, servants, and all other, for whom we are bound by any duty to pray, granting unto them a supply of all graces needful for their present state and calling, and the final salvation of their souls. Have mercy on us, now calling on thy name; forgive our sins and manifold defects in this holy duty, and accept at our hands this weak and imperfect obedience in Christ: and give us thankful hearts for all mercies received from thy bountiful hand, that thou hast loved us in jesus Christ with an everlasting love before the world was, and from love hast chosen us to life and glory; called us in time, to the certain knowledge of this our Election; justified and redeemed us by jesus Christ his death and resurrection; sanctified us in the inner man by his holy spirit; that thou hast given us Faith in thy promises, and hope of a better life, fear of thy Name, love of thy Majesty, zeal of thy glory, love and tender affection towards our brethren; yea, towards our enemies, and those that hate us; patience under the Cross, strength against our particular temptations and corruptious; Humility, gentleness, & meekness, with many other gifts and graces of regeneration, all which we acknowledge have proceeded of thy mere mercy and goodness towards us, we beseech thee to increase them daily more and more in us, and ●et us not be negligent in the use of all good means, whereby they may grow in us daily. We do also with all thankfulness, remember all temporal blessings concerning this life, and the preservation thereof, our health, liberty, peace, prosperity, and all outward things we do enjoy, this gracious government, with all blessings accompanying the same. We thank thee, that thou hast sustained us in great weakness, relieved us in much necessity, comforted us in much distress, resolved us in many doubts, delivered us from many and great dangers, and when we were falling into them, hast rescued us with thine own hand, and preserved us from many grievous sins, into which through the corruptions of our natures and Satan's temptations, we might have fallen. Make us unfeignedly thankful, and teach us to walk worthy of them, and to testify thankfulness therefore, not in word only, but by a conscionable walking with thee in all duty and obedience unto the end.  
Bless us this night, keep us and all ours from all dangers, grant unto us (if it be thy holy and good will) such a portion of rest and sleep, that thereby body and senses being refreshed, we may rise up in the morning cheerfully, to glorify thy name in the duties of Christianity, and in the works of our particular callings, as thou shalt severally dispose of us, and give us strength and opportunity, and that by jesus Christ In whose name we conclude our prayers as he himself hath taught us, saying, Our Father which art, etc.  
FINIS.