their whole Liturgy haue omitted it Yea the vulgar Latin traÌ„slatioÌ„ hath left it out of the text in that place where it is expressed by S. Mathew and the Rhemists english translation doth so also Bâ—llarm de Boâ— Oper. lib. 1. cap. 6. Certum est â—a verba non esse de Textu euangeliâ—â— sed inserta fuisse à graecis And the great Champion of Papists where purposely hee vndertaketh to expound the Lords Prayer cleane omitteth this clause and auoucheth that It is certaine that those words are not of the euangelicall Text but were inserted by the Greekes But as diligent searchers into all sorts of greeke copies as he haue found it not onely in the expositions and commentaries of greeke Fathers but also in most of the greeke copies of the New Testament And the ancient Syriack translator who was none of the greeke expositors hath it Yea many of the Latine Fathers also make mention thereof as of a part of the Lords Prayer though some of them sometimes in their expositions haue omitted it Obiect Saint Luke hath left out this clause Luke 11. 1. c. Answ The History which Saint Luke recordeth as an occasion of setting downe the Lords Prayer is not the same which Saint Mathew recordeth but another The occasion mentioned by Saint Mathew was this The hypocriticall Pharisees got to themselues the name of deuout persons by their frequent and much praying But Christ obseruing their Deuotion to be but plaine superstition discouereth sundry of their aberrations both in the manner and also in the matter of their prayers and to giue his Disciples and others a patterne whereunto if they held close they might sufficiently be directed in the matter aud manner of prayer he prescribeth that forme which is thereupon called the Lords Prayer It was therefore necessary that this patterne of Prayer should be perfect without deficiency or superfluity The occasion mentioned by Saint Luke was this Iohn the Baptist had declared to his Disciples what things especially they should by prayer aske of God Thereupon Christs Disciples entreate their Master to doe the like for them On this occasion therefore it was sufficient for Christ to note out such principall points as were most behoofull to be asked of God though hee did not prescribe so perfect a forme as that which is recorded in his Sermon on the Mount Let it now bee well considered whether they that vse the Lords Prayer as a perfect patterne haue sufficient cause from Lukes not mentioning of this forme of praise cleane to omit it Surely as Saint Mathew hath recoded this prayer Christ vttered it and so is it to be vsed of vs when it is vsed as a forme or patterne of Prayer §. 238. Of adding Praise to Petition Q. VVHat doth the adding of this last part of the Lords Prayer to the former import A. Praise must be added to Petition If a Psal 50. 15. Phil. 4 6. expresse precepts approued b Dan. 6. 10. Col. 1 3. practises pretious c 1 Sam. 2. 30. Psal 50. 23. promises gracious d Luk. 17. 19. approbations plentifull e 2. Chr. 20. 22. remunerations be motiues to stirre vs vp to performe a dutie motiues are not wanting to prouoke vs to praise God especially to prouoke such as haue the Spirit of supplication bestowed vpon them and haue a ready minde and forward will to present Petitions vnto God according to their needs For 1. Praise is the end of Petitions Wee call vpon God for such and such blessings that we may praise and blesse God for the same 1. Chro. 16. 35. Thus are we taught to pray Saue vs O God of our saluation that we may giue thankes to thy holy Name and glory in thy praise 2. Praise maketh Petition powerfull For God is most willing and ready to grant their Petitions whose heart hee knoweth to be ready and willing to praise him To giue praise for former benefits is an effectuall meanes to obtaine further benefits The tradese-man that dealeth with a chap-man that is carefull to pay for wares formerly receiued will bee ready to trust him with more according to his neede On this direction Offer vnto God thanksgiuing Psal 50. 14 15. this inuitation is made Call vpon mee in ihe day of trouble and I will deliuer thee 3. Praise is a due debt which Petitioners are bound to pay He that inuiteth thee to call on him and promiseth to deliuer thee requireth and expecteth this recompence thou shalt glorifie me Psal 50. 15. 4. Praise is all that we can returne vnto God for all his benefits to vs. Psal 116. 12 13 17. Where this question was made What shall I render to the Lord for all his benefits towards me this answer was giuen I will take the cup of saluation that is I will offer a solemne Sacrifice wherein and whereby I will shew the deliuerances and preseruations which God hath afforded to me For by way of exposition hee addeth a little after I will offer the Sacrifice of Thanksgiuing 5. Praise is an euidence of that good respect wee beare to God By Petition we shew the respect which wee beare to our selues Luk 17. 13. c. The ten Lepers which came to Iesus and cried Haue mercy on vs shewed a care of their owne welfare onely one who returned to giue glory to God shewed his care of Gods honour 6. Praise moueth God to shew good respect to man For he that thus said 1 Sam. 2. 30. Thâ—m that honour mee will I honour will performe what he hath said 7. Praise is the greatest honour that wee can giue to God For thus saith the Lord himselfe Psal 50 23. Who so offereth praise glorifieth me 8. To praise God is the most heauenly exercise that in this world can be performed The celestiall spirits spend their time therein Reu. 5. 13. And 7. 11 12. 19. 1. c. 9. A setting forth of Gods praise is an especiall meanes to quicken the spirit and to make the heart the more ready to prayer and the more cheerefull therein When the Psalmists heart was set to Praise the Lord Psal 57. 8 9. then he saith to his tongue and instruments Awake vp my glory awake Psaltery and Harpe I my selfe will awake early When the Spirit of a man is dull and heauy so as he cannot pray let him meditate on Gods mercies and other excellencies and set himselfe to praise God and hee shall finde a spirituall vigour thereby put into him 10. Ingratitude is one of the most odious vices that can be detestable to God and man 2 Tim. 3. 2. The Apostle reckoneth it vp among those notorious vices that should be in the world in the last and worst times thereof Isa 1. 2 3. The Prophet herein maketh such as did beare the name of Gods people to bee more bruitish then the brutest of beasts the Oxe and the Asse Nothing more prouoketh
assured faith of obtaining the very things which are prayed for To that wich is not so absolutely promised which is the fourth with such a submission of our selues wholy to Gods good pleasure as to beleeue that God will do that which he in his wisedome seeth to be best for vs. That he will giue such temporall blessings as he knoweth to be good for vs or giue vs such grace as shall enable vs to beare the want of such things as he denieth vs. What God denieth to the Prayers of his Saints he knoweth that it is good for them to be without it He therefore that is well instructed in Gods wisedome and assured of his loue will without question thinke it much better to haue that which God knoweth to be hurtfull or vnmeet for him to be denied rather then granted vnto him If that which we pray for bee not at the first granted wee ought to persist and hold on in praying for it as o Gen. 32. 26. Iaakob who said to the Angell of the Couenant the Lord Iesus Christ p Hos 12. 4. Of perseuering in Prayer See the whole Armour of God on Eph. 6. 18. Treat 3. § 141. c. with whom by Prayer he wrestled I will not let thee go except thou blesse me And in this perseuerance in Prayer we must also waite and with patience expect a gratious answer of our humble and faithfull supplications ordered according to the will of God This is the expresse charge of the Prophet q Hab. 2. 3. Though it tarrie waite for it This is the propertie of true faith For r Isa 28. 16. Of waiting See The whole Armour of God on Eph. 6. 17. Treat 1. Part. 7. §. 9. 〈◊〉 Hope He that beleeueth will not make haste §. 245. Of setting AMEN in the last place Q. VVHy is AMEN set in the last place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyri◠Catech myst 5. A. 1. To shew the extent of it 2. To shew the vse of it For the extent of AMEN It must be applyed to the whole Prayer that goeth before it and to euery part and particle thereof Therefore in reciting the particular curses of the Law * Deut. 27. 15. c. AMEN was expresly added to euery particular curse Though so expresly by an audible voice it be not alwaies added to euery clause of euery Prayer yet the mind giuing assent and the heart inclining a desire and mind and heart yealding faith to the whole and to euery part Amen after all is vttered is a testification of as much Thus then by saying AMEN when all the Lords Prayer is ended we shew that our assent desire and faith is extended to praise as well as to Petition and among Petitions to such as tend to Gods glorie as our owne good and of them which tend to his glorie to that which maketh to the prosperous encrease of his Church as well as to that whereby his Name is hallowed yea and to that which tendeth to the doing of his will and that in the manner of doing it as it is done in heauen as well as in the matter thereof and among the Petitions that tend to our good as well to them which concerne our spirituall well-fare as to that which concerneth our temporall well-fare and of those which promote our spirituall well-fare as well to that whereby our sanctification is craued as to that whereby we desire to be iustified and in that of our iustification of our profession of forgiuing our debters as well as to our supplication for Gods discharge of our debts to him and in that of our sanctification both to preseruation from Satans assaults and also to recouer out of his snares and full deliuerie from all euill yea in euery Petition to others good as well as to our owne Were Amen placed in any other place then in the very end of a prayer euen after all is finished it could not haue so large an extent 2. For the vse of AMEN It is a recapitulation or collection into a briefe summe of all that hath gone before so as it being vttered when the prayer is finished it sheweth that when all particulars haue been in speciall mentioned we must as in a generall view cast our mind vpon them all againe and reuiew our desire of them As Salomon did more amply and expresly For after he had finished his long pithy powerfull prayer which he made at the dedication of the Temple with a new and fresh desire hee compriseth the summe of all and thus commendeth it to God 1. King 8. 59. Let these my words wherewith I haue made supplication before the Lord be nigh vnto the Lord our God day and night that he maintaine the cause of his seruant and the cause of his people Israel at all times Prayer must not be abruptly broken of◠as the matter shall require As the Preface therefore prefixed before the Lords Prayer teacheth vs not rashly but aduisedly with due preparation to come into Gods presence and to pray to him so AMEN being added after the Prayer teacheth vs not abruptly but circumspectly with due consideration of all that hath bene prayed to depart out of Gods presence and to breake off Prayer Whensoeuer we present any Prayer to the the diuine Maiestie let vs so do AMEN FINIS AN ALPHABETICALL Index of the most materiall points that are handled in the Explanation of the Lords Prayer A ABSOLVTION DIfference betwixt Gods Absolution and mans apprehension thereof 132 Popish Absolution 133 AMEN Amen What it meaneth 330 Vse of Amen set before a speech 330 Duties of Amen before a speech 330 Vse of Amen added to a speech 331 To what kindes of speeches Amen is added 331 By whom Amen may rightly bee vsed 332 Why Amen is vsed of all sorts 333 Duties which Amen requireth of such as vtter the prayer 334 Duties which Amen requireth of such as heare the prayer 334 Amen to be vttered aloud by the whole assembly 335 Duties which Amen requireth both of speakers and hearers 335 Amen why set in the last place 339 Amen must be applied to euery part of the prayer 339 Anabaptists arguments against the vse of the Lords Prayer 3. 4 Application of Gods Father-hood The benefits thereof 16 ATTRIBVTES Attributes of God doe by a propertie and excellency belong to him 285 Auricular Confession 133 B BLame of sin on man 245 BREAD See Temporall Bread put for al temporal blessings 98 Bread when vsed for spiritual food 99 What particulars are comprised vnder Bread 116 C CArking too much for the things of this world 125 CHVRCH Church Militant Triumphant 49 Churches gouernement 51 Churches encrease 52 Churches imperfection 53 Blessings for the Church Militant 56 Euills which annoy the Church 61 Blessings for particular Churches 62 Blessings for the Church Triumphant 64 Duties to bee done for the good of the Church 67 What makes to the disaduantage of the Church 69 CONFESSION Confession of sin
the Church made by open enemies whereof Dauid much complaineth so doe also other Prophets 6. Cant. 1. 2. Treacheries of false-hearted brethren The Church complaineth that all her friends dealt treacherously with her and Christ complaineth that his owne familiar friend in whom hee trusted Psal 41. 9. which did eate of his bread lift vp his heele against him 7. Vnsaithfulnesse in Magistrates suffering such as beare no good will to the Church to creepe into it lodge in it and worke mischiefe against it Neh. 13. 4 c. This did good Nehemiah much complaine of Much more cause of complaint there is when Princes in the Church are roaring Lyons Zeph. 3 3. and her Iudges are euening Wolues 8. Vnfaithfulnesse in Ministers when they are insufficient idle corrupt in doctrine or life whereby the edification of the Church is much hindered Isa 56. 10. The Prophets oft complaine of such ler. 23. 14 17. 9. Desolation of Seminaries as of Schooles Colledges Vniuersities and such like 1. Sam. 22. 22. Dauid lamented the destruction of the Citie of Priests which was a Seminarie The comming of the Kingdome of God is much hindred by the desolation of Seminaries So also is it as much if not more hindred by corruption in Seminaries If fountaines bee poisoned can wholesome streames bee expected to flow from thence In corrupted Seminaries more vassals of Satan then true subiects of Christ are bred and brought vp 10. Disorder of Families When pietie findeth in priuate Families little or no entertainment if it bee not cleane thrust out of doores and such licentiousnesse vsed as houses are rather made sties for Satan then Churches of God great cause of mourning is giuen Ier. 7. 18. Ieremiah complaines that husbands and wiues parents and children were all giuen to wickednesse 11. Professors vnworthy walking It is meanes to keepe such as are not of the Church from entring into it when they see such as professe themselues to bee of the Church to walke as children of darknesse and to turne the grace of God into wantonnesse Phil. 3. 18. Saint Paul doth bitterly complaine of such 12. Reproaches cast vpon the Saints Sarah when she beheld Ismael scoffing at Isaak Gen. 21. 9. 10. was exceedingly moued thereat So was Dauid at Michols scorning of him for the manifestation of his zeale 2. Sam. 6. 20. Some weake members of the Church may be discouraged thereby and in that respect it is a matter to bee lamented 13. 1. King 19. 10. Persecution raised against the Church This did Eliah much bewaile yea it made him weary of his life A free passage of the Word and a free vse of other holy ordinances of God is much hindered thereby and many are thereby brought to deny the faith and therefore it is to be bewailed 14. 2. Tim. 4 16. Timorous backesliding of Professors This did S. Paul complaine of in his time Much doth this tend to the discouragement and disaduantage of the Church and much to be lamented 15. 1. Cor. 1. 11. 11 18. Scismes sects and dissentions in the Church These doe much hinder the growth of the Church yea they oft cause greater desolation then open oppositions of professed enemies 16. Repugnans fit vt quaeramus inseculo diu viuere qui petimus regnum dei velociter advenire Cypr de Orat. â— dom §. 14. Too much loue of life in this world and feare of death If men might liue as long they would how slowly would Gods Kingdome come That wee who desire the kingdome of God to come speedily should seeke to liue long in this world implyeth contradiction §. 56. Of the will of God here meant and doing it Q. VVHich is the third Petition A. Thy will bee done in earth as it is in heauen Q. What is here to be considered A. 1. The Thing desired 2. The Manner of performing it The substance then of the Petition is in these words Thy will be done in earth In the words following is a direction for the better performing of that which is desired Of these two points therefore we are to speake in order And first of the Petition that setteth out the rule which in all things we ought to set before vs namely the will of God Q. How doth God will a thing A. 1. a Ephes 1. 11. By ordaining and deternining it 2. b Rom. 12. 2. By liking and approuing it By this differing manner of willing things Gods secret and reuealed will may Gods will be distinguished into his Secret Counsell and Reuealed Word The former of these is that Soueraigne absolute will of God by which all things are and without which nothing can be For c Ephes 1. 11. He worketh all things after the counsell of his owne will d Psal 115. 3. And hath done whatsoeuer he pleased e Rom. 11. 34. For who was his Counseller The latter is stiled Gods good and acceptable will Rom. 12. 2. whereby he manifesteth what is pleasing vnto him Gods reuealed will here meant Q. Which of these is here especially meant A. His reuealed Word as is euident by these reasons 1. The reuealed things of God belong to vs and our children for euer Deut. 29. 29. 2. Gods reuealed Word is that rule which wee must lay before vs Non vbiquè sicut potestas sic voluntas eius bona beneplacita persecta Ber. de verb. Esa Serm. 5. and the marke whereat wee ought to haue an eye in all things Psal 119. 9. 3. This will of God may be resisted and is much resisted by the sonnes of men For saith Christ How oft would I c. And ye would not Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is There is therefore great need that wee should pray to haue this done Non vt Deus faciat quae vult sed vt nos facere possimus quae deus vult Cypr. de Orat. dom §. 11. Not that God would doe what he will but that we may be able to doe what he will As for Gods secret coâ—nsell as it is kept secret it cannot be here meant as appeareth by these reasons 1. Deut. 29 29. Secret things belong vnto the Lord our God 2. Pro. 19. 21. The counsell of God shall stand it cannot but be done so as we need not pray that it may be done 3. A desire may bee made contrarie to Gods secret will without sinne Instance the desire of Dauid to build a temple for the Lord which desire both Nathan the Prophet of the Lord 2. Sam. 7. 3. and God also himselfe approued and yet it was the determined purpose of God that Dauid should not doe that which he desired 1. King 8. 18. Yet if the foresaid counsell of God bee made knowne either extraordinarily by speciall reuelation How Gods counsell is to be yeelded vnto or ordinarily
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
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
Iam. 5. 15 16. These duties the Petition it selfe requireth §. 267. Of Duties required by reason of our Profession to forgiue others Q. VVHat Duties are required by vertue of the Condition annexed to the fift Petition A. 1. To take notice of Gods mercifull dealing with vs. For this is the ground of the kinde of profession here made As we forgiue Gen. 50. 20. Ioseph taking notice of Gods good prouidence towards him made him the more kind to his brethren 2. To follow God in his goodnesse Eph. 5. 1. A point expressely enioyned by the Apostles They that do not imitate God cannot make this profession As we forgiue 3. To put on such graces as may make vs readie to forgiue These are Bowels of mercies Col. 3 12 13. kindnesse humblenesse of minde meeknesse long-suffering forbearing one another c. Without these a man will not be brought to forgiue wrongs 4. To put away reuengefull passions Col. 3. 8. As water extinguisheth sparkes of fire so a reuengefull humour putteth away all good motions and intentions of forgiuing 5. To accept of all meanes of attonement offered 1. Sam. 25. 35. As Dauid accepted to the meanes which Abigail vsed to pacifie his wrath This will bring vs to forgiue 6. To offer reconciliation Gen. 13. 8. as Abraham did There are some of so crabbed a disposition as they will neuer be reconciled though they bee the wrong doers except they be sought vnto Except therefore we seeke to them there will be no reconciliation and if there be no reconciliation how can it be thought that we can say in truth Wee forgiue 7. Not to yeald to such as incite vs to reuenge 1. Sam. 25. 8 9. Hereof we haue a worthie patterne in Dauid 2. Sam. 29. 21 22 23. If we hearken to such as stirre vs vp to reuenge we may be brought euen against our owne mind and disposition to take reuenge 8. Actually to forgiue Col. 3. 13. This is it which we plainly professe We mocke him who will not be mocked and the truth is not in vs if wee vtter this condition and do not indeed forgiue 9. To make peace betwixt others For wee professe in the plurall number of others as of our selues that WE forgiue we must therefore endeauour that others may so do And herein shall we be blessed Mat. 5. 9. Blessed are the peace-makers Hitherto of the Duties which both the Petition it selfe and also the Condition annexed thereto require §. 168. Of that matter of Humiliation which the fifth Petition affordeth Q. VVHat are the things to be bewailed by reason of the fift Petition A. 1. Such as are against the Petition it selfe 2. Such as are against the Condition Eccl. 7. 29. Against the Petition are such as these Infinitas rationes mali quibus implicatur homo fateatur à se ipso proficisci deploret abdicet◠Trem. lun in hunc loc 1. Adams sinne Thereby did man first come to be endebted to the reuenging iustice of God On this ground the wise man thus complaineth Loe this onely haue I found that God hath made man vpright but they haue sought out many inuentions 2. The guilt of Adams sinne This iustly is imputed to vs because he was a publicke person and did beare in his loynes all that shall come from him to the end of the world This therefore doth the Apostle complaine of where he saith By the offence of one Rom. 5. 18 19. iudgement came vpon all men to condemnation And By one mans disobedience many are made sinners 3. The many offences of our fore-fathers By them are wee the more deepely endebted to God Nehe. 9. 16 17. These therefore do the people of God bitterly bewaile 4. Originall sinne euen that corruption of our nature wherein all are conceiued and borne This containeth in it the seed and spawne of all sinne And so desileth vs throughout as in euerie power of soule and part of bodie we are made loathsome odious and abominable in Gods sight This therefore doth Dauid with much compunction of heart acknowledge Psal 51. 5. 5. All our actuall sinnes These are plaine palpable debts which the most ignorant that be cannot denie to be so Vnder the burden of these the Saints in all ages haue much groaned The more in number or the more hainous they haue bene the more grieued and perplexed the Saints haue bene for them Marke Dauids bitter complaint in this kinde Psal 38. 3 4. There is no rest in my bones because of my sinne For mine iniquities are gone ouer my head as an heauie burthen they are too heauie for me 6. Our accessarinesse to the sinnes of others Thus we adde to the heape of our owne debts the debts of others whereby the heape is made much greater Psal 51. 14. The bloud which Dauid with much griefe acknowledgeth was that which at his appointment Ioab had caused to be shed 2. Sam. 2. 29 c. By his direction he made himselfe accessarie thereto 1. Sam. 3. 13. So Eli by his too great indulgencie and lenitie towards his wicked sonnes made himselfe accessarie to their sin and liable to iudgement for the same 7. Our disabilitie to discharge our debt of obedience God gaue vs power at first to fulfill all righteousnesse But now there is while wee liue in this world Rom. 8. 3. an impossibilitie thereto Of this doth Saint Paul thus complaine Rom. 7. 18. To performe that which is good I find not 8. Ignorance of the Gospell By the Gospell the onely meanes of discharging our debt is reuealed How then can they be discharged who know it not In this respect doth the Apostle with great griefe thus set forth the doome of such ignorant persons If our Gospell be hid 2. Cor. 4. 3. it is hid to them that are lost c. 9. Hardnesse of heart This makes men sencelesse both of the burther of sinne and also of Gods wrath and vengeance against sinne which maketh God to thinke of greater and greater vengeance When Christ obserued hardnesse to possesse the hearts of the Iewes Mar. 3. 5. he mourned for it 10. Infidelitie This makes all the meanes of pardon prepared and offered on Gods part to be void on our part In regard of this Isa 53. 1. the Prophet thus complaineth Who hath beleeued our report 11. Euidences of Gods wrath vpon vs. These are signes of the debt of sinne lying on our accompt as not discharged This was the ground of the Prophet Ieremiahs Lamentation Lam. 1. 1. c. 12. Gods wrath on others especially for our sinne We that pray for the discharge of others sinnes haue cause to mourne when we see the wrath of God lying on them for sinne especially if wee our selues haue bene any cause of procuring it This humbled Dauid 2. Sam. 24. 17. and made him say Loe I haue sinned and I haue done wickedly
good 2. Cor. 4. 6. For as at first he brought light out of darknesse so euer since by his Almightie power vnsearchable wisedome and perfect puritie hath he brought good out of euill Good to himselfe by making the glorie of his iustice in punishing of his pittie in succouring of his power in supporting of his faithfulnesse in deliuering of his wisedome in catching the subtill in their owne craftinesse and disappointing their plots and practises and of other his properties to shine forth the brighter Good also to his Saints as Ioseph said to his brethren Ye thought euill against me Gen 50. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God meant or disposed it vnto good Thus though the temptation be euill yet God is good euen in leading into temptation §. 177. Of mans disabilitie to resist temptation Q. WHat doctrines doth praying vnto God not to leade vs into temptation teach vs Frustra rogantes deum dicimus ne nos inducas in tentalionem si hoc in nostra posi tum sit potestate Aug. Epist 89. A. 1. Man is not able of himselfe to stand against temptations If he were what cause of feare had he to bee lead into temptation The Prophet well knew this who said a Ier. 10 23. O Lord I know that the way of man is not in himselfeâ—it is not in man that walketh to direct his steps and the Apostle who said b 2. Cor. 3. 5. Wee are not sufficient of our selues to thinke any thing of our selues If man cannot direct his steps nor of himselfe thinke any thing can he withstand all tempters keepe himselfe from all temptations This disabilitie is come vpon vs by sinne which hath depriued vs of all that spirituall strength which God at our first creation gaue vs. How man came to be disabled For c Eccl. 7. 31. God made man righteous euen d Gen. 1. 27. after his owne image by vertue whereof man had power to remaine stedfast in that estate and to withstand all Tempters so as not to be ouer-come with any temptation onely that power was left to his owne power and free will which he abusing voluntarily yealded to the temptation of Satan and depriued himselfe of all spirituall strength and life and now by nature is e Ephe. 2. 1. dead in sinne no way able to resist any temptation further then God doth giue him grace and strength so to do Therefore he saith not without me ye can do little but nothing Non ait sine mâ— parum sed nihil potestis facere Aug in Iob. tract 81. Hereby the vanitie of such as are presumptuous in their owne strength wherein f Mat 26. 35. Peter failed too much and of such as arrogantly boast of any thing that is in man is discouered g Rom. 11. 18. S. Paul fore warneth Christians to take heed hereof The follie of presumption and very emphatically thus enforceth this point h 1. Cor. 4. 7. what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glorie as if thou hadst not receiued it Hereby also we are taught both Humiliation for this naturall impotencie which man hath brought vpon himselfe Matter of humiliation and Abnegation of all goodnesse Quandorogamus ne in tentationem venianius admonemur infirmitatis nostrae Cypr. de orat Do. §. 19. and confidence in our selues If i Reu. 5. 4. Iohn saw cause to weepe for mans disability to search into the Records of Gods counsell how much more cause haue we to weepe and to be humbled euen in dust ashes for our naturall impotencie to withstand temptations which are so dangerous to our soule and in denial of our selues to say Rom. 7. 18. I know that in me dwelleth no good thing §. 178. Of Gods ouer-ruling power in Temptations Q. VVHat other doctrine maybe gathered from this deprecation directed to God A. God hath an ouer-ruling hand in all temptations Potens est dominus qui abstulit peccatum vestiâ—â— delicta vestra donauiâ— tueri custodire vos aduersum diaboli aduersantis insidias Aug. de verb. Dom. c. 28. The Lord who hath taken away your sinne and pardoned your offences can preserue and keepe you from the wiles of your aduersarie the diuell He can either keepe vs safe from all or he can giue vs ouer into the power of euery one Otherwise there would not be such cause of flying to him in time of temptation as in this Petition is implyed But true is that of Saint Peter The Lord knoweth how to deliuer the godly out of temptations and this of Saint Paul God is faithfull who will not suffer you to be tempted aboue that you are able 2. Pet. 2. 9. As the supreme soueraigntie and absolute power which God hath ouer all creatures doth euidently proue the point For who hath resisted his will 1. Cor. 10. 13. If he say to a Tempter go he goeth or come Gods power ouer tempters he commeth or do this he doth it so the care which he taketh of his Church to prouide for it Rom. 9. 19. to protect it to keepe it safe from all dangers Mat. 8. 9. and to bring it to rest and glorie in heauen doth shew the reason why he retaineth an ouer-ruling hand in all temptations Gods care ouer his Church Though in wisedome he suffer tempters to assault his children yet he will order the assault so as it shall not preuaile against them no nor turne to their damage but rather to their aduantage for the effecting whereof he holds the raines in his owne hands to let them loose or hold them in as hee seeth cause 2. King 19. 28. That which God said to Semacherib I will put my hooke in thy nose and my bridle in thy lips he doth to all the tempters of his Church This care of God ouer his Church the Psalmist doth thus excellently set forth in these words Psal 105. 14 15 He suffered no man to do them wrong yea he reprooued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme Learne we hereby in all temptations Trust in God feare him more then tempters and in all straits whereunto thereby we are brought to looke vnto God as Iehosaphat did 2. Chro. 20. 12. when by reason of the multitude of his mightie enemies he knew not what to do Qui deo se committit diabolum non timet Aug. loc citat and to feare God more then them which tempt vs for on this ground we may with confidence say The Lord is my helper I will not feare what any Tempter can do For there may be sure and safe defence from all those euils which Satan doth plot and practise against vs Heb. 13. 6. if God deliuer vs. A cunctis aduersis quae contra nos molitur ini micus potest
VVHat doctrine may be gathered from praying for deliuerance A. There is hope of recouerie to such as are fallen For deliuerance from euill presupposeth a fail into euill and prayer for this deliuerance implyeth that we may be recouered out of it This is verified as by manifest experience of many Saints that in all ages haue bene recouered Pro. 24. 16. so by this approued Prouerbe A iust man falleth seuen times and riseth vp againe which though it bee principally intended of affliction yet may it also be extended to sinne The ground of this hope ariseth from God himselfe Reasons euen from his mercie 1. Gods pittie whereby he is moued to pittie his children in all their miseries Lam. 3. 22. whereupon saith the Prophet It is of the Lords mercies that we are not consumed because his compassions faile not and from his power whereby he is able to helpe them whom he pittieth 2. Gods power whereupon saith the Apostle Rom. 11. 23. of the Iewes They also if they abide not still in vnbeliefe shall be graffed in for God is able to graffe them in againe 3. Gods truth And from his truth for he that is faithfull and will do it 1. Thes 5. 24. hath made many promises of deliuerance This point concerneth such as stand Comfort to feeble such as are fallen In regard of this hope of recouerie they which stand ought to comfort the feeble minded 1. Thes 5. 14. who are troubled with feares of vtter desertion as if God were implacable and irreconciliable towards them that are at any time ouercome by any temptation The caueat which Christ gaue to Peter is to be practised by all that haue any spirituall strength Luke 22. 32. Strengthen thy brethren Yea also they ought in the spirit of meekenesse to restore such an one Gal. 6. 1. As for those which are fallen Who fallen rise againe they are taught not to despaire but to say as the Spirit teacheth them Come let vs returne vnto the Lord for he hath torne and he will heale vs Ose 6. 1. hee hath smitten and he will binde vs vp and withall not to continue in Satans snares but to do what they can to come out of the same Reu. 2. 5. according to that pithie perswasion of the Lord Remember from whence thou art fallen and repent and do the first workes Nouatiani paenitentiam salutarem negant Aug. Quaest mixt Cll. Nouatiani communicarecum eâ—s noluerunt qui sub Decij persecutione fidem abnegarant post a rescipiscentes ad eam redierant Niceph. Eccl. Hist l. 12. c. 28. As for the rash and peremptorie censure of Nouations on such as fall it is the lesse to be regarded because it is directly contrary to the maine scope of this latter part of this last Petition It is not without cause iudged heresie by the Ancients Hauing noted the things prayed against and prayed for we are further to consider to whom our desire herein is to bee directed §. 188. Of God the onely Deliuerer Q. VVHat Doctrines may be obserued from directing this part of the Petition to God Potens est dominus qui abstulit peccaluÌ„ vestrum tueri custodâ—â—e vos aduersum diabolt aduersantis insidias c. Ambr. de Sacra l. 5 c. 4. A. 1. God is a deliuerer from euill 2. God is the onely deliuerer from euill Were not God able and willing to deliuer why should this Petition be directed to him But he that hath taken away our sinnes is able to keepe vs from the snares of Satan Could any other deliuer why should that other in this perfect plat-forme be left out 70. 5. Among other titles 144. 2. euen this a Psal 18. 2. Deliuerer is oft attributed to God and b Deut. 32 39. 2 King 19. 19. Isa 43. 11. hereby is the Lord proued to the God onely Iust cause there is therefore that in all euils we should c Psal 50 15. flie vnto the Lord and call vpon him in the day of trouble and d 2. â—hro 20 â— when we know not what to doe to fixe our eyes vpon him and in faith exspect deliuerance from him e Lam. 3. 26. It is good that a man should both hope and quietly waite for the saluation of the Lord. And as wee haue deliuerance from any euill f Psal 28 6 7 8. Folly of Papists in seeking deliuerance of others then God giue all the praise thereof to this Deliuerer Is not their follie hereby euidently discouered that in their trouble g Isa 31. 1. Looke not to the Holy one of Israel nor seeke the Lord but looke and trust to such as cannot deliuer Some to h Isa 31. 3. weake flesh others i 1. Sam. 28. 7. c to wicked fiends k Ier. 11. 12 13. others to false gods Much like to these are our aduersaries the Papists who in seuerall euils haue seuerall Saints to flie vnto as in danger of shipwracke to Saint Nicolas in time of warre to Saint George In captiuitie to Saint Leonard In infection of plague to Saint Rochus In feare of fire to S. Laurence in trauell of child-birth to Saint Margeret in the fit of an Ague to Saint Petronil in tooth-ach to Saint Rombal or Saint Apollonia and in other distresses to other Saints * Libera me Domina Vsq quo Domina obliuisceris me non liberas me in die tribulationis Ad te Domina leuaui animam non praeualeant aduersum me laquei mortis In te Domina speraui non confundas in aeternum O benedicta in manibus tuis reposita cst nostra salus Bonauent In Psalt Yea in their Ladies Psalter they haue turned all the Petitions made to God for deliuerance to the Virgine Marie thus Deliuer me ô Ladie How long doest thou forget me and doest not deliuer me in the time of trouble To thee ô Ladie do I lift vp my soule let not the snares of death preuaile against me In thee ô Ladie haue I hoped let me not be confounded for euer O thou blessed Ladie in thy hands our saluation is laid vp Haue we not now iust cause to crie out against them as the Prophet Ieremiah did against the idolatrous Iewes and say m Be astonished ô ye heauens at this and be horribly afraid for my people haue committed two euils they haue forsaken me the fountaine of liuing waters and hewed them out cisterns broken cisternes that can hold no water 180 181. Thus much of the person of whom is sought deliuerance from euill The last point concerneth the parties for whom it is sought Hereof see § The meaning of the Petition being opened the order is next to bee considered §. 189. Of Sanctification accompanying Iustification Q. VVHat may be obserued from the connexion of this Petition with the former A. Sanctification accompanieth Iustification For as the summe of the former is
Prayer without Reuenge 196 Prayer for others spirituall freedome 241 Prayer to be pressed with reasons 281 These reasons are all to be taken from God 282 No plea in prayer to God can bee taken from man 283 Prayer cannot obtaine whatsoeuer God is able to doe 314 Prayer may not abruptly bee broken off 340 PRAISE See thankes Praise to be added to Petition 324 Ten Reasons to stir vp to praise God 324 c. How God is praised 326 For what God is to be praised 327 Excellencie soueraignty and kindnesse make God praise-worthy 327 328 Preparation to Prayer 6 Professors Quarrels 173 Properties See Attributes 285 Promises of God ground of faith 337 How the Petitions of the Lords Prayer are Promised 337 Puritans who be 255 R. REcapitulation at the end of all the Prayer 339 Recouerie after a fall 250 REMISSION See Pardon REVENGE Man prone to Reuenge 164 Pretences for Reuenge 195 Pray without Reuenge 196 Reuengefull persons pull reuenge vpon themselues 201 RIGHT Right of man to things of this world 101 Right to be departed from 177 S. SAINTS SAints subiect to temptation 242 Sanctification accompanieth Iustification fication SATAN Meanes whereby Satan tempteth 244 Satan why stiled euill one 249 SATISFACTION Satisfaction by Christ and free remission stand together 146 Popish Satisfaction 148 159 Satisfaction for wrongs done to man 175 SINNE See Debts Mans sinnes Debts 226 Mans subiection to Sinne. 129 No man free from Sinne. 129 Papists contrarie Positions 130 Sinne dayly committed 131 Duties thence arising 131 Horriblenesse of sinne 135 Sinne mortall See mortall 136 Sinne our owne 143 144 Gods free and full discharge of sinne 145. 156 159. Sinne remissible 155 God no Author of sinne 235 Sinne a voluntarie action 243 Blame of sinne on man 245 Man prone to sin after forgiuenesse 255 SOVLES Care for Soule double 208 SOVERAIGNTY See Kingdome See Supremacie SPIRITVALL Spirituall good 〈◊〉 be sought 206 Spiritual things preferred before temporall by many 209 Spirituall freedome to bee prayed for 241 SVPREMACIE Supremacie of Gods soueraigntie absolute 286 Supremacie of God a cause of greater praise 328 T TEMPORALL See Bread TEmporall things to be prayed for 101 Mans right to temporall things 101 Temporall things giuen of God 107 How they are made blessings 107 Vses to be made thereof 108 Temporall blessings to bee craued for others 110. 117 Temporall blessings a meanes to stirre vp a desire of spirituall 115 Temporall blessings for which thankes is due 118 Duties for obtaining temporall blessings 120 Who neglect their temporall welfare 122 Who neglect others temporall welfare 123 Carking too much for temporal things 124 TEMâ—T To tempt What it is 228 Who tempt 228 c. Temptation Kindes thereof 229 Man subiect to temptation 231 Leading into temptation 233 How God leades into temptation 234 Mans disabilitâ—e to resist temptation 237 Gods ouer-ruling power in temptation 238 Tempters power restrained 239 Meanes whereby Satan tempteth 244 Temptation to be auoided 257 Graces requisite for auoiding temptation 259 Duties for auoiding temptations 270 How others kept from the power of temptations 274 How men brought into temptation 276 THANKES See Praise Thankes for the things whereby God is glorified 44 Thankes for the things which tend to the Churches good 66 Thanks for accomplishing Gods will 91 Thankes for temporall blessings 118 Thankes for the meanes of Gods forgiuing vs. 218 Thankes for the graces which make vs forgiue others 220 Thankes for freedome from temptatation 167 Thankes for recouerie out of euils 269 V Veniall See Mortall Vnchangeable See immutable VNiuersall Kingdome of God 48. 286. W. WELFARE See Temporall WILL. VVIll of God What it is 71 Kindes of Gods will 71 How Gods will is done 72 Will of God the ground and rule of goodnesse 73 Will of God to be practised 74 Man vnable to doe Gods will 75 Will of God to be preferred before all others 76 Doing Gods will is honourable to God 84 Graces to enable vs to doe Gods will 85 Sixe heads of the manner of doing Gods will 89 Matters of praise about the accomplishment of Gods will 91 Duties for doing Gods will 92 Sinnes against Gods will 95 Will of man free 243 Will of man an vnpregnable for t 246 Will and power in God ground of faith 315 Word of God See will of God World See Temporall