therefore the small sinnes be sleighted Floods are made with small drops Water soaketh thorow small chinks the ship is therewith filled and if the pump be not plied the ship is drowned §. 117. Of the many debts wherein we stand bound to Gods iustice Q. WHy are debts set downe so indefinitely in the plurall number A. a Iam. 2. 3. Our debts are many Our sinnes are of sundry sorts Amos 5. 12. and of euery sort there are many in number First originall corruption which is the seed and spawne of all sinnes is a debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. myst 5. Thereby forfeiture is made of that integritie wherein God at first created vs and which Gods Law that is spirituall requireth of vs. b Psal 51. 5. This doth Dauid expresly reckon vp among those sinnes and debts whereof he desireth to be discharged Besides all the sinnes which in our infancie and younger yeares euen before our calling which on ignorance or weaknesse wee committed are debts in which respect c Heb. 9. 7. the high Priest offered for the errors of the people These are so many as Dauid was moued thereby to say d Psal 19. 12. Who can vnderstand his errors Yet because they were debts euen the secretest of them he desireth to be clensed from them Much greater debts are the sinnes which we commit after we come to riper yeares or after our calling against knowledge and conscience wilfully and presumptuously Earnestly therefore doth Dauid pray to be e Psal 19. 13. kept from presumptuous sinnes So many are the sinnes whereby as by debts we stand obliged to the iustice of God as they cannot possibly be all reckoned vp But the word DEBTS being indefinitly set downe in the plurall number without restraint to any sorts of sinnes import all sinnes Q. What instruction doth this implying of many sinnes import A. Notice is to be taken of the manifold sinnes whereby we stand indebted to God Take notice of the multitude of sinnes Surely those Saints of old did enter into a deepe consideration hereof who acknowledged that f Ezr. 9. 6. their iniquities encreased ouer their head Psa◠38. 4. and grew vp vnto the heauens and were an heauie burthen too heauie for them to beare By taking thorow and due notice of our many seuerall sinnes 1. Our soules will be the more g Psal 38. 3. 4 c. wounded Isa 66. 2. and humbled for them Math. 11. 28. The benefit whereof will be that h Psal 51. 17. God will be the more moued with pittie and compassion towards vs. 2. Our desire of discharge will be the more i Psal 51. 1. feruent Dan. 9. 19. Whereby the Lord will the rather be moued to grant our desire k Iam. 5. 16. The effectuall feruent prayer of a righteous man auaileth much 3. The l Nehe. 9. 17. long-suffering of God in bearing with so many sinnes so many waies committed against him and from time to time heaped one vpon another will bee the better discerned 4. The m Exo. 32. 31 32 riches of Gods mercie in forgiuing not a few pence nor yet a few talents but n Math. 18. 24. many thousand talents will bee the more admired and magnified and he himselfe the more loued o Luke 7. 47. Shee that had many sinnes forgiuen loued much Little do they consider the necessitie of this doctrine who neuer thinke of their sinnes or of seeking any discharge but when they haue committed some hainous notorious sinne which bringeth them to some open shame and then acknowledge that sinne onely as if that excepted they were cleane from all sinne I denie not but that good vse may be made of fastening the mind vpon one principall sinne which seemeth most horrible to the conscience and maketh the partie most ashamed and whereby he conceiueth Gods wrath to be most prouoked as the Israelites who said p 1. Sam. 12. 19. We haue added to all our sinnes THIS EVILL and Ezra who said q Ezr. 9. 14. Should we againe breake thy commandements and ioyne in affinitie with the people of these abominations And Dauid where he said r Psal 51. 14. Deliuer me from bloud-guiltinesse For by this meanes our corruption and vilenesse will appeare in our sight much greater Yet are we not to rest onely in acknowledgement of such sinnes alone If we obserue the fore-named confessions of Ezra and Dauid wee shall find many other sinnes reckoned vp Let vs therefore learne how to set our sinnes in order before God To this purpose we haue two excellent helpes One without vs. The other within vs. That without vs is Gods Law That within vs is our Conscience Gods Law sheweth what is amisse Our Conscience sheweth what we haue done amisse Apply thy Conscience to the Law and thou shalt find thy selfe guiltie of an innumerable companie of hainous sinnes These acknowledge and hauing acknowledged what debts thou canst call to mind and in particular craued pardon for them then because many sinnes daily passe from thee whereof thou takest no notice pray in generall for pardon of all and say as the Psalmist Psal 39. 8. Deliuer me from all my transgressions The burthen of the least sinne is too heauie for thee to beare it is sufficient to crush thee downe to the place of the damned Were it possible to be eased of all but onely one that one retained would hold thee in euerlasting chaines vnder darknesse It is therefore necessarie that a discharge of all sins be had Hitherto of the thing acknowledged DEBTS The appropriation of them in this word OVR followeth §. 118. Of the appropriation of sinne to our selues Q. IN what respect are the debts here mentioned stiled OVRS A. As they arise from our selues and as we are the true and proper cause of them euen the principall authors and practisers of them This particle of relation OVR is here vsed in another sence then it was in the former Petition * See §. 84. There bread was called OVRS because it was giuen to vs of God Nemo habet de suo nisi mendaciū peccatum Concil Araus can 22. and by that gift we had a right to it Here sinnes are called OVRS because they proceed from vs in which respect nothing is so properly OVRS as sinne Q. What learne we from this application of debts to our selues A. Wee are the proper cause of the sinnes which we commit On this ground saith the Prophet Hos 13. 9. O Israel thou hast destroyed thy selfe Sinne is a voluntarie action and the will of man is free so as it cannot be forced to sinne as we shall * See §. 282. hereafter more fully declare Nemo se palpet de suo Sathanas est Tolle peccatū quod est tuum Aug. in Ioh. tract 49. Onely hereby learne that no man hath cause cause to sooth or flatter himselfe Of
their conscience seared with an hot iron 1. Tim. 4 2. who being past feeling giue themselues ouer to lasciuiousnesse Ephes 4. 19. to worke all vncleannesse with greedinesse 5. Hatred of Gods word which is that light that sheweth the good will of God i Pro. 1 29. Wisedome complaineth of these There is no hope that such should do the will of God for k Ioh. 3. 20. Eueryman that euill doth hateth the light Wherupon God thus expostulateth with such an one l Psal 50. 16. What hast thou to do to declare my Statutes seeing thou hatest instruction 6. Actuall transgressions These did Dauid much bewaile m Psal 119. 136. They are directly contrary to that which is desired in this Petition Yet without hoe are these euery where by all of all sorts committed O what cause haue we to be humbled for our owne sinnes for the sinnes of others that are vnder our charge for the sinnes of our families for the sinnes of the Parish Towne Citie or Nation where we liue and for the sinnes of the times where-we liue In this respect we haue as great cause as euer Ieremiah had Ier. 9. 1. to wish and say Oh that mine head were waters and mine eyes a fountaine of teares that I might weepe day and night for the â—ransgressions which are daily committed against the will of God §. 79. Of sinnes against Gods will manifested by euents Q. VVHat are the sinnes against Gods manifested workes which we ought to bewaile A. 1. Inward discontentednesse Sinnes against the worker of God 2. Outward impatiencie The former is the cause of the latter 1. Discontentednesse It is noted of the Israelites that first they tempted God in their hearts namely by their discontentednes at that prouision which he had made for them and then it is added 2. Impatiencie that they spake against God of both which the Psalmist there complaineth Psal 78. 18. 19. When that which God causeth to fall out any way crosseth our desire as when children or others whom we loue are taken from vs when sicknesse paine penurie or any other crosse is laid vpon vs then we grow discontented in our minds we mutter with our mouthes and bewray much impatiencie in our actions and many times spare not to blaspheme the sacred Name of God and to say as that prophane King did 2. King 6. 33. Behold this euill is of the Lord what should I waite for the Lord any longer Who hath not cause in this respect to be much humbled for the bitternesse of his owne and other mens spirit out of which much gall is oftentimes spit into the very face of God himselfe §. 80. Of sinnes against the manner of doing good Q. VVHat are failings against the direction which we ought to bewaile A. a Isa 1. 11. c. An euill manner of performing good things as when they are performed 1. b Isa 29. 13. Hypocritically in shew and appearance onely and not in truth 2. c 1. Sam. 15. 13 14. Partially or by halues so farre as seemeth good to our selues but no further 3. d 2. Cor. 9. 7. Grudgingly as if it were done more by compulsion then by any free disposition of will 4. e Ier. 48. 10. Negligently and carelesly without heed-taking or such respect as beseemeth so weightie a matter 5. f Reu. 3. 16. Luke-warmly without any feruour of affections 6. g Reu. 2. 4. Inconstantly as if we repented of that good we had done and thereupon refuse to hold on therein Hitherto of the three first Petitions which concerne the glorie of God The three other which concerne our good are next to be handled THE FOVRTH PETITION §. 81. Of the meaning of this word BREAD Q. VVHich is the fourth Petition A. Giue vs this day our daily bread Q. What points are here distinctly to be considered A. 1. The Thing desired Though our English do otherwise place the words of this Petition yet in the Originall Greeke and in the vsuall Latine â—orme they are set down in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem nostrum quotidianum da nobis bodie BREAD 2. The Propertie which we haue therein OVR 3. The Kinde of it DAILY 4. The Giuer of it OVR FATHER IN HEAVEN 5. The Ground of asking it GIVE 6. The Parties for whom it is asked VS 7. The Time limited for it TO DAY Q. What is meant by BREAD A. All manner of temporall blessings Vnder bread all temporall blessings For bread in his most vsuall and proper acceptation signifieth an especiall kind of foode whereby our bodies are nourished Quandorogamus panem quotidianum quicquid nobis propter carnem nostram in terris necessarium est postulamus Aug. Hâ—m 42 in l. 50. Hom. Why bread is put for all temporall blessings Yet so as by a Synecdoche 1. One kinde of foode is put for all other kindes 2. One meanes of refreshing our bodies for all other meanes 3. One temporall blessing for all sorts of temporall blessings For there are so many temporall blessings whereof in this world we stand in need as it would haue bene too tedious to haue reckoned vp euery particular by name Wherefore Christ contents himselfe to mention onely one kind Bread which is of all the most vsuall Euery one poore and rich in all places vse bread and so haue they done in all ages whether they liue on flesh Pâ—aeâ—ibis omnibus cor hominâ—â— confirmat panis Bern. Serm. in can dom fish butter cheese rootes herbes or any thing else they must withall haue bread Nothing can be lesse spared For as foode of all other temporall things is the most necessarie so bread of all other kinds of foode Where a Psal 104. 15. other things refresh a man this strengthens him and hath therefore very fitly the stile of b Psal 105. 16. staffe attributed to it The want of no temporall thing brings a man to such distresse as the want of Bread c Gen. 41. 54 55. which especially causeth famine wherupon by a kind of property it is called d Amo. 8. 11. a famine of Bread Vnder this title Bread are comprised meate and drinke yea food raiment sleepe physicke and other things needfull for our bodies Panem cum dicit omnia quae corpori necessariae sunt comprehendit Greg. Nys de Orat. euen for preseruing or recouering the health and strength of them and such a competent estate also as is meete for the place wherein God hath set vs for the charge of children and others which hee hath committed to vs and for that function and worke which hee hath appointed for vs together with peace and all manner of prosperitie In a word whatsoeue is needfull and vseful for mans temporall estate in this world is here comprised vnder this one particle BREAD And * Gen. 3. 19. most vsually in Scripture is it put for Deut.
euill continually And by the weakenesse of this corruptible body wee are held backe from bringing our wils to yeeld vnto and agree with Gods will Is it then possible that of himselfe hee should doe that which is so pure and perfect as the will of God is Ipsa corruptibilis huius infirmitate corporis praepedimur ne voluntas nostra diuinae valeat coberere Bern. in Quadr. Serm. 6. On this ground we see that there is iust cause 1. To deny our selues and e Prou. 3. 5. not to leane vnto our owne wisedome will conceit or any naturall abilitie 2. To call vpon God to f Cant. 1 3. draw vs that so we may runne after him and wholly to depend on him for his preuenting assisting and perfecting Grace 3. To vse such g Col. 3. 16. meanes as God hath sanctified to enable vs to doe his will Vses of the knowledge of mans disability 4. To h Rom. 11. 36. giue the praise of all that abilitie wee haue to doe Gods will vnto God who worketh in vs hoth the will and the deed Vt fiat in nobis voluatas deiopi â— est voluntate Deâ— i-ope cius Cyp ' de â—rat Dom. § 11. 5. To k 1. Cor. 15. 10. vse and imploy the said abilitie to the glory of God §. 61. Of the force of this word THY in the third Petition Q. TO whom hath this Particle THY in the third Petition relation A. To the same person to whom it had relation in the two former Petitions and it importeth the same things in this Petition that it did in the other two namely a Reason Restraint and Emphasis A Reason because it sheweth that the Will here mentioned is the will of Our Father who is in heauen whose name is aboue all to be hallowed and whose kingdome is before all to be preferred A Restraint because it implyeth that his will onely is to be done An Emphasis because it intimateth an aduancing of Gods will aboue all others §. 62. Of preferring Gods will before all others Q. VVHat then doth this Particle THY teach vs A. Gods will is to bee preferred before all others This a Gen. 39. 9. Ioseph b Dan. 6. 10. Daniel and c 3. 18. his three Companions the d Acts 5 29. Apostles and many others well obserued when they refused to yeeld to mans will against Gods and e 2. Sam. 15. 26. Dauid f Act. 21. 13. Paul and g Mat. 26. 39. Christ when they submitted their owne wils Si filius obaudiuit vt faceret patris voluntatem quanto magis servus obaudire debet vt saciat domini voluntatem Cypr. loc citat to Gods in such things as if it had beene the will of God they could haue desired to haue beene otherwise Among others the example of Christ is to be obserued because hee was a Sonne and we are but seruants If the Sonne yeelded to doe the will of his Father how much more ought the seruant to yeeld to doe the will of his Master Both the supreme Soueraignty of God and also the absolute perfection of his will require as much Docemur semper ad Dei non ad nostram respicere voluntatem quia in nostra voluntate aliquotiens contaria suut in domini autem voluntate vita est semper bonitas Aug. de Temp. Serm. 126 As for our owne and other mens wil they are subiect to much errour and oft proue very pernicious This is especially to be noted of such as can bee content to doe Gods will so farre as it is agreeable to their own humour or crosseth not the will of those men whom they are loth to offend But if in these cases they refuse to doe Gods will they haue it not in that high account that here they are taught to haue it and they come very short of the extent of this Petition whereby wee are taught alwayes to haue one eye on Gods will and not on our owne For in our will there are many contrarieties but in the Lords will there is alwaies life and goodnesse §. 63. Of praying onely for men in earth Q. VVHo are comprised vnder this phrase in earth A. Sonnes of men inhabiting in earth Iob 4. 19. In this phrase there is a double trope Metonyâ—ia subiecti Synec doc he generis First the Place is put for them that are therein Secondly a generall is put for a particular For there are sundry sorts of creatures that liue on earth yet onely the chiefe and principall of them are meant euen they who haue the dominion ouer all the rest Now Men are here thus set forth because while they liue on earth they are most backward to do Gods will Q. What instruction may be raised from this phrase in earth A. Men while they liue in this world need our prayers All the directions giuen in Scripture to pray for any all the promises made to prayer all the warrant that is giuen for performing this dutie is restrained to prayer made for them that liue in earth And they are to be prayed for 1. Because they are subiect to manifold infirmities 2. Because they may reape benefit by our prayers which they that are taken from earth can not doe For they that are translated from earth to heauen are made perfect so as they need not our prayers And they that are cast downe from earth to hell are implonged into such irrecouerable miserie as they can reape no benefit by our prayers Let vs not therefore offer vp so pretious incense as prayer is in vaine for such as can reape no benefit thereby But in faith let vs pray for them that are in earth §. 64. Of the meaning of this phrase in heauen The inhabitants of the highest heauens not the hosts of the middle heauen are here meant Q. VVHo are comprised vnder this phrase in heauen A. The glorious Angels and glorified Saints with Christ their head Some thinke the middle heauen to be here meant where the Sunne Moone and other Stars are placed and that partly because the creatures in that heauen do constantly keepe that course wherein by the will of their Creator they were at first placed and partly because they are visible so as that constant course of theirs according to the will of God may be seene by men on earth But howsoeuer that constancie of theirs may be a witnesse against our manifold aberrations and sweruings from that course wherein our Creator hath set vs yet in that they haue no vnderstanding to take notice of the will of God nor do what they do by any free Hoc oramus vt dei voluntâ—s sicut in coelestibus facta est creaturis siat etiam in terrenis vt sicut Angelus sic homo c. Bern. in Quadr. Serm. 6. willing choice but by a naturall motion from which they can not swerue we must ascend higher then that heauen euen
he is the supreme Soueraigne who hath power to require this and that to be done and withall we acknowledge that what he declareth to be his will is most good For these are the motiues which are of force to draw vs on to do any ones will the Soueraigntie that he hath ouer vs that willeth this or that and the equitie of that which hee willeth We ought therefore hereby to be the more stirred vp to do Gods will because thereby his Name is hallowed §. 72. Of shewing our selues to be Gods subiects by doing his will Q. VVHat doctrine ariseth out of the relation which this Petition hath to the second A. They are the truest subiects of Gods kingdome who are readiest to do his will Hence was it that the Psalmist where he shewed that God had set vp his Sonne a King inferreth these exhortations Serue the Lord Psal 2. 6 11 12. Kisse the Sonne c. And againe vpon a like ground he saith Psal 110. 3. Thy people shall be willing in the day of thy power The Word of God which is that will of God that is here especially meant is the Scepter of his Kingdome and the law thereof All the Statutes and Ordinances of his Kingdome are comprised in his Word they therefore that doe it must needs be his best subiects This then is a true tryall of our spirituall estate Mat. 12. 49 50. whether we be indeed of his Kingdome or no. Psal 40. 8. If wee delight to doe his will and his law be in our hearts then haue we good assurance in our owne soules and giue good euidence to others that wee are true members of his Church true subiects of his Kingdome But if there be nothing but a bare profession wee are like to the Figge-tree that cumbred the ground Luke 13. 7. or like to those who said they were Gods people but indeed were the Synagogue of Satan Reu. 2. 9. Gods Kingdome commeth not by professing and saying but by performing and doing Gods will Math. 7. 21. §. 73. Of the particulars which we are taught to pray for in the third Petition Q. VVHat are the particulars for which by vertue of the third Petition we ought to pray A. 1. Such as concerne the Petition it selfe 2. Such as concerne the Direction added thereto Q. To how many heads may the things which concerne the Petition it selfe be referred A. To foure especially Which are these 1. The Rule it selfe in this word WILL. 2. The Restraint of it in this Particle THY. 3. The Extent of it in this phrase BE DONE 4. The Place where it is to be done IN EARTH Q. What desire we in regard of the Rule A. 1. Knowledge of Gods Word Psal 119. 16. For in and by Gods Word is his will reuealed Col. 1. 9 10. and knowledge thereof is the ground of true obedience Giue mee vnderstanding saith the Psalmist and I shall keepe thy Law Psal 119. 34. yea I shall keepe it with my whole heart Desire of obedience without knowledge is very preposterous An ignorant mans practise is like a blind mans wandring in by-wayes How can it otherwise bee but that such should fall into many dangers 2. A Conformitie of our wils to Gods or a readinesse in our will and heart to yeeld to whatsoeuer wee shall know to bee Gods will Psal 27. 8. When God said to Dauid Seeke my face his heart answered Psal 119. 36. O Lord I will seeke thy face For this was his prayer Incline mine heart vnto thy Testimonies It is a proper fruit of sanctifying knowledge to draw the will to embrace as good that which the vnderstanding discerneth to be true 3. Strength of Memory to hold fast Gods Word and that in the good directions and sweet consolations in the precepts and promises thereof Psal 103. 17 18. Where the Psalmist saith that the mercy of the Lord is vpon those that remember his commandements to doe them Doth he not imply that to remember Gods Word is an especiall helpe to the doing of it Things not remembred are as not knowne The Apostle noteth this to be the cause of the Hebrewes fainting in their troubles Heb. 12. 5. that they forgate the direction and consolation of the Word 4. Life of Conscience both to cheere vs vp in doing the will of God and also to checke vs when we swerue from the same and not to suffer vs to be quiet till we turne to it againe For these are the proper functions of a conscience quickened and sanctified The Apostle noteth that they who giue themselues ouer to transgresse 1. Tim. 4. 2. haue their conscience seared with an hot iron the life of it is taken away 5. Loue of Gods Word that our hearts be so set vpon it as we make it our ioy and delight This made Dauid so forward as hee was to doe the will of God for Gods Word was his loue Psal 119. 97 174 162 103 72 27. longing ioy delight more sweet then honey more precious then thousands of gold or siluer This reason of doing Gods will he himselfe rendereth in these words My soule hath kept thy testimonies for I loue them exceedingly Loue setteth all the power of a mans soule and parts of his body on worke to accomplish that which is loued But vnlesse our heart and affections be set vpon Gods Word very hardly shall wee be brought to doe it because it is contrarie to our naturall and corrupt will 6 Renouation of our outward parts that they may bee made instruments in their seuerall functions to execute Gods will that thus as there is a readinesse to will 2. Cor. 8. 11. so there may be a performance also 1. Thes 5. 23. and for this end to pray that we may be sanctified as in our whole spirit Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in bodie and that he would work in vs both to will and to doe All the former without this are nothing This is the maine and principall thing here intended Voluntatis vocabulum generaliter omnes virtutes inse comprehendit ac quae singulatim per bonum intelliguntur in voluntate Dei omnia anim aduertuntur Greg. Nys de Orat. The other are but preparations and helpes thereunto Here I might take occasion to reckon vp all those vertues which in Gods Word are enioyned to vs. For Gods will compriseth vnder it all those vertues yea whatsoeuer may truely be thought to bee good is comprehended in the will of God But it is sufficient thus in generall to haue pointed at this head Q. What desire wee in regard of the Restraint of the fore-named rule in this word THY A. A distinct vnderstanding of the excellencie and perfection of Gods will Psal 119. 18. that so wee may addict our selues wholly to it Pro. 30. 5 6. nor taking from it Deut. 12. 32. nor adding to it Had we
melodie to them In which respect they are said to haue harps Reu. 15. 2. as a signe of their cheerefull minde and disposition Ioh 4. 34. While Christ liued on earth it was his meat to doe the will of him that sent him Did hee not then doe it with cheerefulnesse For this alacritie doth Dauid pray where hee desireth God to quicken him Psal 119. 37 88. 4. Sedulitie 4. Sedulitie The heauenly Spirits are both diligent and also quicke and speedy in executing the will of the Lord. Isa 6. 2. They are thereupon said to haue wings and to fly Was not hee of that minde who said Psal 119. 60. I made haste and delayed not to keepe thy Commandements For this end doth the Church desire Christ to draw her Cant. 1. 3. that she might runne after him 5. Ardencie and zeale 5. Ardency The heauenly Spirits in regard of their zeale are said to bee a flaming fire Psal 104. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combussit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which respect the title Seraphim is giuen vnto them for it is an Hebrew name taken from heat and burning Isai 6. 2. There is nothing that doth more heat and enflame their loue and delight then Gods will When they know that God willeth this or that they are all on fire till it be done Psal 119. 20. 32. This zeale was in him that said My soule breaketh for the longing that it hath to thy iudgements alwayes And his expectation to haue his heart enlarged sheweth that hee prayed for his holy zeale Reu. 3. 19. Be zealous therefore 6. Constancie 6. Constancie The heauenly spirits serue God day and night Reu. 7. 15. They waxe not weary of doing Gods will As the good Angels still keepe their first estate so the glorisied Saints euer abide in their estate Psal 51. 12. 119. 116. None of them haue yet nor euer will fall away This did hee pray for who oft called vpon God to stablish him This constancie is the grace of all graces It setteth the crowne on all their heads and bringeth men to the fruition of the fruit of all Reu. 2. 10. Be thou faithfull vnto the death and I will giue thee the crowne of life saith he who can make good what hee saith §. 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it Q. WHat are the particulars for which we are to giue thanks by vertue of the third Petition A. I. All those graces whereby wee are enabled to doe the will of God Ephes 1. 3. As. 1. Illumination of our minds whereby we may vnderstand what is the will of God 1. Cor. 14. 5. 2. Subiection of our will vnto Gods 2. Cor. 9. 13. 3. Happinesse of memory to keepe in mind the will of God Psal 119. 52. 61. that we forget it not after we haue once knowne it 4. Faithfulnesse of conscience to cheere vs when wee doe Gods will 1. Tim. 1. 12. and to checke vs when we transgresse it 5. Setlednesse of heart and affections vpon Gods will Psal 40. 8. 6. Externall obedience in the seuerall parts of our bodie thereto Rom. 6. 17. 7. Power ouer the flesh that drawes vs from the will of God Rom. 7. 24 25. II. All euents of what kind so euer be they losses or other crosses minister matter of Thanksgiuing for they are comprised in the number of those ALL THINGS for which we must giue thankes Ephes 5. 20. For this saith the Apostle is the will of God 1. Thes 5. 18. a reason very proper and pertinent to our purpose Thus did Iob blesse God for taking away Iob 1 21. as well as for giuing Q. What matter of thankes doth the direction added to the third Petition afford A. We ought to bee so much the more thankefull by how much the more heauenly our obedience is as when it is sweetned with Sinceritie seasoned with Integritie quickened with Alacritie enlarged with Sedulitie inflamed with Ardencie followed and crowned with constancie The more excellent the graces be wherewith wee are enabled to doe Gods will the more matter of praise doe they afford This was it that moued Dauid to blesse and praise God againe and againe 1. Chron. 29 10 13 19. that he and his people offered according to the will of God willingly in vprightnesse of heart and with ioy §. 77. Of the duties to be obserued by reason of the third Petition Q. VVHat duties ought we to endeuour after by vertue of the third Petition A. 1. We ought to search the Scripture that we may know the will of God 1. Search the Scripture For in them is the will of God contained This is that searching Prou. 2 4 5. to which knowledge and vnderstanding is promised And for our better helpe herein wee ought diligently to frequent the Ministerie of Gods Word as it is noted of the conuetted Iewes Act. 2. 42. that they continued stedfastly in the Apostles doctrine whereby is declared that they were diligent and constant hearers of the Apostles and also faithfull professors and practisers of their doctrine The former was the cause of the latter The preaching of the Word is a great helpe to bring vs to doe the will of God and that in a double respect First because the will of God is thereby the more clearely distinctly and fully opened vnto vs. Secondly because it is a meanes sanctisied of God to breed credence to the truth of that which is reuealed and aâ—siance therein yea and to bow our will heart and affections to yeeld thereto and to bee setled thereupon In this respect saith the wisedome of God which is especially set forth in the preaching of his Word Pro. 8. 33. Blessed is the man that heareth me watching dayly at my gates waiting at the posts of my doores 2. We ought to hide Gods Word in our heart 2. Remember the word wee may not carelessely let it slip So will all the fruit and benefit of our reading and hearing be lost Psal 119. 11. as meate or physicke that is vomited vp so soone as it is taken Heb. 2. 1. But by retaining Gods Word in minde and memory wee shall be prouoked the more to doe Gods will and kept from transgressing it to which purpose the Psalmist saith Psal 119. 11. Thy word haue I hid in mine heart that I might not sinne against thee Col. 3. 16. Wherefore let the word of Christ dwell in you richly 3. We ought oft and seriously to meditate on the excellencie of Gods will 3. Meditate on Gods word to draw our hearts the more to it Whose heart was euer more set vpon Gods will to do it then g Psal 119. 5 20. Dauids and who did more h 97 99 148. meditate on the excellencie
that penalty which is due to these debts is death Instance b Gen. 2. 17. the first sinne that was committed And to shew that the like holdeth in euery sinner the Prophet without any limitation reseruation or exception at all saith c Ezek. 18. 4. The soule that sinneth it shall dye If it be a sinne in that it is sinne deadly it must needs be bee it great or small in thought word or deed For d Rom. 6. 23. the wages of sinne euen of whatsoeuer is sinne is death Being a sinne it is a transgression of the Law For these two words sinne transgression are conuertible and reciprocall termes one importeth as much as the other e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is a transgression e 1. Ioh. 3. 4. And f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All vnrighteousness or euery transgression is sinne But euery transgression is deadly For g Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the Law And all vnrighteousnesse is deadly For h Rom. 1. 18. the wrath of God is reuealed against all vnrighteousnesse And that not without iust cause For all vnrighteousnesse euery transgression euery sinne is against the good will of God who is of infinite excellency and Maiestie See my Treatise of the sinne against the holy Ghost §. 31. and in that respect it is of an infinite praultie and deserueth an infinite punishment eternall death Obiect Thus all sinnes are made equall A. Nothing lesse For neither doth the same kinde of punishment make all the crimes for which it is inflicted equall nor doth the same kinde presuppose the same measure of punishment Robbers and murtherers are put to the same kinde of death yet is murther a more hainous sinne then robberie Besides among such Malefactors as are put to death the kinde of death whereunto some are put is much more terrible then that whereunto others are put Will any thence inferre that all crimes which are capitall are equall Much more absurd is the inference of Papists that all sinnes are made equall because all are made mortall They themselues doe not hold all the sinnes which they iudge mortall Mat. 11. 22 24. to bee equall There are degrees of torment in hell Though all such in their nature and kinde if they be not forgiuen implunge men into death and damnation yet not into the same degree of torture §. 115. Of the distinction of Veniall and mortall sinnes Q. ARe then no sinnes at all Veniall A. The distinction of Veniall and mortall sinnes rightly and wisely limited may safely be admitted and that in foure respects especially 1. In regard of the order that God hath by his Word reuealed 2. In regard of the subiect or person in whom sinne is 3. In comparison of one sinne with another 4. In regard of the Churches manner of proceeding against sinners 1. Concerning the order which by Gods Word is reuealed there is an irreuocable Decree passed vpon the sinne against the Holy Ghost Math. 12. 31. that it shall neuer be forgiuen Heb. 6. 4. c. 10 26 c. Howsoeuer the secret Decree of God bee as inuiolable against all the sinnes of euery Reprobate yet because that determined doome is not reuealed against any one sinne but that of It onely it is said There is a sinne vnto death 1. Ioh. 5. 16. The sinne therefore against the Holy Ghost is mortall But in opposition to it Christ saith All sinnes shall be forgiuen Mar. 3. 28. that is they are remissible pardonable and in the respect veniall 2. Concerning the subiect or person in whom sinne is after that by faith the Elect are ingraffed into Christ though sinne remaine in them yet is it not imputed to them for condemnation There is no condemnation to them that are in Christ Iesus Rom 8. 1. All the sinnes therefore of true Beleeuers are veniall They shall be pardoned but all the sinnes of vnbeleeuers are mortall they shall be punished with euerlasting damnation Ioh. 3. 36. The wrath of God abideth on him that beleeueth not Quaedam peccata mortalia in poenitentia fiunt venialia Mag. Sentent lib. 4. dist 20. Besides the true Beleeuer though he may fall into many sinnes will impenitently lye in no sinne So as such sins as in another would incurre death and proue mortall in him by repentance become veniall and are pardoned 3. Concerning comparison of sinnes it cannot bee denied that some sinnes are very small as a by-thought in an holy duty an idle word a little tap with the hand and that other sinnes are very hainous as blasphemie periurie murther adulterie and such like Therefore comparatiuely smaller sinnes may bee stiled veniall in relation to hainous and notorious sinnes which are called mortall in that they doe more apparantly and more deepely implunge into death and damnation Thus all Ecclesiastical Writers both ancient and moderne haue vsed this distinction 4. Concerning the Churches manner of proceeding against sinners many sinnes doe dayly passe from men which though by Ministers they be reproued and Gods iudgements be denounced against them yet passe not vnder the Churches publike censure These haue been called veniall There are other sinnes which euen before men seeme so intollerable as the Church thinketh not the committers of them worthy to bee admitted to the holy ordinances of God but denounceth against them some publike censure of suspention excommunication or execration and anathema till publike repentance be manifested and satisfaction giuen to the Church Thus because one of the Church of Corinth had committed such fornication as is not so much as named among the Gentiles 1. Cor. 5. 1 5. Saint Paul deliuered him to Satan These sinnes worthy of such censure haue been called mortall But as our Aduersaries vse the distinction of veniall and mortall sinne Sinne not veni all in its owne nature it cannot stand with the forenamed nature of sinne implyed vnder this Metaphor Debt They say that many sinnes are a Rhem. annot on Rom. 1. 32. veniall because they are pardonable of their owne nature and not worthy of damnation They giue these and such like instances of veniall sinnes Sudden motions of lust b Bâ—llar de Stat. pecl 1. cap. 3. anger and enuie Immoderate laughter an idle word deceit in a small thing as an halfe-peny c. Their great Champian doth thus expresse the meaning of their Church in this point Veniale peccalum ex natura sua distinguiturà mortali ac sinc vlla relatione vel ad Praedestinationem vel ad miscricordiom Dei vel ad statum renâ—lorum est eiusmodi vt poenam aeternam non mereatur Bellar. de Stat. pec lib. 1. cà p 9. Veniall sinne is in its owne nature distinguished from mortall and without any respect to predestination or to the mercy of God or to the state of the regenerate it is of that kinde as