These are like the Luke-warme Laodiceans who can expect nothing but to be spued out of the mouth of Christ Reu. 3. 15 16. Let vs be otherwise minded and for that end 1. Well discerne betwixt things that differ Direction Till the vnderstanding be throughly enformed in the difference of matters and know which are the more excellent the will cannot encline it selfe to one more then to another This therefore doth the Apostle pray for in the Philippians behalfe Phil. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dignoscatis quae discrepant Psal 4. 6. To discerne things that differ 2. Wisely preferâ—e the more excellent As Dauid who when others said Who will shew vs any good meaning temporall goods thus prayed to God Lord lift thou vp the light of thy countenance vpon vs 3. Stirre vp the gift of God 2. Tim. 1. 6. That desire that loue that delight that in any measure is in thee towards the spirituall good things of thy soule nourish and encrease that they neither decay nor die in thee 4. Helpe the weaknesse of nature Mat. 26. 41. When the spirit is ready the flesh will be backward Rom. 7. 21 23. And when one would do good euill is present with him A law in the members warreth against the law of the mind This oft maketh vs dull heauie and sluggish Wherefore as the wise man aduiseth when the iron is blunt Eccl. 10. 10. put to more strength Hitherto of the generall matter common to the two last Petitions §. 159. Of the blessings which Pardon of sinne bringeth Q. VVHat proper thing is to be considered about the order of the fift Petition A. 1. The inference of it vpon the fourth 2. The Precedence of it before the sixt Q. What doctrine doth that inference afford A. By pardon of sinne the things of this world are made true blessings All the things which in this prayer we are taught to craue are so to be craued as blessings But sinne is as deadly poyson to daily bread while it remaineth vpon vs vnpardoned nothing that this world affordeth can be a true blessing for sinne bringeth a curse vpon euerie creature that we vse Deut. 28. 16 c. but pardon of sinne taketh away that curse and so maketh all that wee vse to be true blessings Psal 32. 1. That man therefore is pronounced blessed whose transgression is forgiuen Learne hereby in the vse of all temporall blessings to seeke for pardon of sinne It is one end of Grace before meate according to the * 1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable custome of Gods people to haue the curse taken away from the creatures we vse and to haue them turned into a blessing Do the like craue pardon of sinne before thou goest about the worke of thy calling before thou takest a iourney before thou goest to any recreation though thou knowest it to be lawfull and meete before thou goest to bed when thou risest vp in all things at all times seeke remission of sinne Neuer thinke thy selfe well or safe no not in thy greatest abundance or best prosperitie till thou haue assurance thereof Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore and keepeth all Gods blessings from entring Lam. 3. 44. Sinne like a cloud hideth from vs the bright Sunne-shine of Gods fauour Sinne like the accursed thing which Achan stole Ios 7. 11. c. 2. King 4. 40. maketh vs a prey to our deadliest enemies Sinne as the wilde gourdes bringeth death with it and that into such things as are otherwise wholesome Dan. 5. 5 6. and good Sinne like that hand-writing which on a wall appeared to Bel-shazzar in the middest of our greatest iolletie will change countenance trouble thoughts loose ioynts and make knees to smite one against another Is there not then great and iust cause in all things at all times to seeke pardon thereof This of the Inference of the fift Petition on the fourth §. 160. Of the precedence of Iustification before Sanctification Q. VVHat Doctrine doth the precedence of the fift Petition before the sixt import A. Iustification goeth before Sanctification For the former of the two last Petitions concerning our spirituall good setteth out our Iustification the latter our Sanctification This precedence is to be applyed rather to Order then to Time For at that very moment that Christ pardoneth sinne he conueigheth his Spirit into vs whereby sinne is mortified S. Paul therefore where hee setteth downe these two together setteth Righteousnesse before Sanctification Iustification causeth Sanctification 1. Cor. 1. 30. in which respect the Apostle saith that we are sanctified by faith in Christ Acts 26. 18. that is faith vniting vs to Christ by whom we are iustified receiueth grace for grace a further grace to sanctifie vs. Sanctification declareth Iustification Iam. 2. 24. in which respect Saint Iames saith that we are iustified by workes that is declared so to be As by vertue of our Iustification wee are presented blamelesse before God so by vertue of our Sanctification wee are declared to be righteous before men As the cause therefore goeth before the effect and as the effect followeth the cause so are Iustification and Sanctification in their order one to another 1. This order affordeth one sound argument against Iustification by workes Rom. 3. 28. 11. 6. All good workes are parts of Sanctification If by the merit of them we be iustified Sanctification must goe before Iustification 2. This order proueth our Iustification to be free Rom. 3. 24. Because in order of nature it goeth before any good thing that wee can do 3. It also demonstrateth the precedence of faith before acceptable repentance in order of nature Faith is the instrument of our Iustification Repentance a principall grace of our Sanctification 4. It layeth downe the ground of pardon of sinne Psal 51. 1. which is nothing in our selues but the meere free grace of God which is to be pleaded for obtaining pardon Thus much of the Order of the fift Petition The particular good things to be craued are next to be declared §. 161. Of graces to be prayed for in regard of the pardon of our owne sinnes Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition A. 1. Such as concerne the Petition it selfe 2. Such as concerne the condition annexed to it The things which concerne the Petition it selfe haue respect to the pardon both of our owne and of others sinnes For wee are taught to say in the plurall number and first person Forgiue VS OVR trespasses Q. What are the things that concerne the pardon of our owne sinnes to be prayed for A. 1. Knowledge of the nature of sinne how horrible a thing it is into what a wofull plight it bringeth the creature making it a debter to the reuenging
preparedly into the presence of the King of Kings To the Eminencie of his Person before whom we come 1. Tim 6. 15. I may well adde the Excellencie of the worke which is done No other worke is more excellent then prayer If preparation be requisite vnto any worke then most of all vnto Prayer §. 4. Of the meanes to prepare vs to Prayer Quest HOw doth this Preface teach vs to prepare our selues to Prayer Answ By describing and setting forth God Quest What is thence taught vs Answ His person on whom wee call to be dâ—ly considered A due consideration of his person to whom we pray is an especiall meanes to prepare vs vnto Prayer They who duely weigh the Maiestie of a king aboue other men will with better respect approach his presence I finde it vsuall with the Saints whose prayers are recorded in the Scripture to be ample in setting forth the glorious properties of God in the beginning of their prayers for which purpose note the prayers of a 1 King 8. 23. Salomon b 2. Chron. 20. 6 Iehosaphat c 2. King 19. 6. Hezekias d Ier. 32. 17. Ieremiah e Dan. 9. 4. Daniel f Nehe. 1. 5. Nehemiah g Math. 11. 25. Christ and the h Acts 4. 24. Apostles Meditation hereof is an especiall meanes to thrust out of the heart all bye and base thoughts and to make the soule soare a loft and flie vp euen into heauen yea when a mans Spirit is dull it will exceedingly quicken it to call to minde Gods excellent attributs and great workes and to ponder them seriously The neglect hereof is one cause of that little deuotion which is in many mens hearts Qui accedit ad deum per orationem non perpensa apud animum sublimitate potentiae ad quam accedit turpibus sordidis petitionibus maiestatem dedecorat imprudens Greg. Nyss ds Orat. while they are praying vnto God Yea he that cometh to God in Prayer and doth not duely weigh that surpassing excellencie before which he approacheth doth vnawares dishonour the diuine Maiestie with vnmeâ—te and vnseemely suites §. 5. Of Praying to God alone Quest TO whom may that description noted in the Preface of the Lords Prayer be applyed Answ To God and to God alone None else can be called Our Father in heauen Quest What learne we thence Answ God onely is to be prayed vnto See more of this point in â—he whole armour of God concerning Prayer Treat 3. §. 5. This Prayer is in that point defectiue if any Saint Angel or other creature be to be called vpon Good warrant wee haue both from light of Gods word and also from light of nature to call vpon God but no good warrant any way to call vpon any other §. 6. Of Gods godnesse and greatnesse iointly considered together Q. HOw is God described in the foresaid Preface A. By his goodnesse and by his greatnesse Q. What is thence inferred A. Gods goodnesse and greatnesse are both to be thought on when we pray to God Reade the Prefaces of the Prayers before quoted § 4. and of other like Prayers in Scripture and ye shall find those two properties of old vsually ioyned together The heathen by the light of nature obserued these two to be the most principall attributs of God and thereupon stiled him Optimus Maximus The one of these sheweth how ready God is to heare the other how able he is to helpe so as these are two strong pillars to support our faith A due consideration of them both together Mixture of faith and feare is an especiall meanes to preserue in vs a blessed mixture of Confidence and Reuerence both which are necessarie because the place before which we present our selues in Prayer is a throne at the footstoole whereof we must with all reuerence fall and a throne of Grace to which with all confidence we must approach And thus shall we be kept in the golden meane betwixt two dangerous extremes the gulfe of despaire and the rocke of presumption by either of which Prayer is made altogether fruitlesse For God turneth not to the doubting mind Iames 1. 6 7. and turneth from the proud heart Iam. 4. 6. so as both must needs returne emptie from God Iohn 5. 10. And no maruell for he that beleeueth not maketh God a lyar Psal 10. 4. and the proud thinketh there is no God Learne therefore by the forenamed meditation on Gods Goodnesse and Greatnesse to preserue this soueraigne temperature of faith and feare Gods goodnes set before his greatnesse On Gods goodnesse first let the eye of thy meditation be fixed For Christ teacheth vs to say Our Father before he putteth vs in mind of Gods glorious place in heauen which order he obserued when he himselfe prayed saying Father Math. 11. 25. Lord of heauen and earth In this order the Apostle stiles him Ephes 1. 17. The God of our Lord Iesus Christ and Father of glorie I denie not but that there may be good vse of setting Gods greatnesse before vs and that it may in Prayer be first expressed as it is in the Prayers of Daniel Dan. 9. 4. Nehemiah and other Saints but it must be by such as haue a stedfast faith in Gods goodnesse Nehe. 1. 5. and at that time also must Gods goodnesse be in their mindes as it was in Daniels for so soone as he had said O Lord God great and fearefull he immediatly addeth which keepest couenant and mercie c. The brightnesse of Gods greatnesse would vtterly dazell the eye of man if first immediatly and onely it should be fixed thereon This direction is of singular vse to vs base sinfull wretched creatures who cannot but be astonished at the thought of Gods greatnesse power iustice iealousie and other like attributes Hitherto of such generall instructions as the Preface of the Lords Prayer teacheth The particular branches shall in order be handled The first whereof concerneth Gods goodnesse in this clause OVR FATHER wherein we are to consider First the relatiue title giuen to God FATHER Secondly the correlatiue particle OVR whereby a particular application of that generall relation is made In handling the title we will declare First the thing it selfe here attributed to God which is PATERNITIE or FATHERHOOD Secondly the manner of expressing it in the vocatiue case and second person as if more fully it had bene thus said O THOV OVR FATHER §. 7. Of this title Father applyed to God Q. Father a title proper to God IS this title Father proper to God A. Yea most properly it appertaineth to him For it is the true and proper title of him that giueth a being to that whereof he is called a Father They therefore among men that vnder God are instruments of the being of others who bring children forth into this world are most vsually called Fathers But it is God onely that doth truly and
of them 1. Ioh. 3. 1. who haue God to be their Father For this cause the world knoweth vs not because it knoweth not our Father This of the parties whose Father God is The manner of applying Gods fatherhood by the first person OVR followeth §. 12. Of applying Gods Fatherhood to our selues Q. VVHat do we acknowledge by this correlatiue particle OVR as it is the first person A. That God is not onely the Father of Christ and of other men but our Father also Math. 26. 39. as if one praying alone and for himselfe should say as Christ did Iohn 20. 28. O my Father and as Thomas said to Christ my Lord and my God If it be obiected that that which is vttered in the plurall number is not particularly applyed to ones selfe I answer that though it be not applyed to ones selfe onely and alone yet it may be to him ioyntly with others Though I beleeue God to be a common Father of many which the plurall number implyeth yet that hindreth not but that I may reckon my selfe in that number and so make the application to my selfe Thus much is fitly axpressed in this speech of Christ Iohn 20. 1â— I ascend to my Father and to your Father Here he acknowledgeth God to be a common Father of others in these words your Father and yet maketh a particular application thereof in these words my Father Q. What instruction ariseth from this application of Gods Fatherhood to our selues A. A particular perswasion of Gods fatherly affection to our selues is then especially requisite when we pray vnto him Math. 26. 39. 27. 46. We cannot in truth say vnto him our Father without such a perswasion The benefits of that particular perswasion are great and manifold Benefits of a particular perswasâ—on of Gods fatherly mind For 1. It distinguisheth the sound faith of true Saints from the counterfeit faith of formall Prosessors and trembling faith of Diuels 1. It is a note of true faith They may beleeue that God is a Father but they cannot beleeue that God is their Father Iam. 2. 19. and therefore they beleeue and tremble 2. It maketh vs more boldly to come to the throne of Grace 2. It ministreth boldnesse When the prodigall child knew not to whom to go though he could not be ignorant that there were many fathers in the world he Luke 15. 18. remembring that he had a father of his owne said I will goe to my MY Father 3. It maketh vs to rest vpon God more confidently for prouision for all things needfull 3. It worketh confidence and protection from all things hurtfull Quid non det filijs petentibus cum hoc ipsum ante dederit vt filij essent Aug. de Ser. Dom. in mon. lib. 2. For this particular relation of Gods fatherhood to vs sheweth that God taketh an especiall care of vs to whom the promise of Gods care especially belongeth 4. It doth much vphold vs in all distresses 4. It vpholdeth in distresse With this particular perswasion did the Iewes vphold themselues when they seemed to be forsaken Isa 63. 16. Yea herewith did Christ vphold himselfe in his greatest agonie Math. 26. 39. 27. 46. 5. It strengtheneth our faith in all the properties and works of God 5. It strengthneth faith For to belieue that it is my Father that hath made all things and doth continue to vphold and order them that it is my Father that is the fountaine of all blessing and giueth what he will to whom he will that my Father is euery where present knowing all the necessities and extremities of euery one that the mightie mercifull wise prouident God is my Father to be truly perswaded hereof must needs minister much comfort at all times in all places whatsoeuer our present condition be But otherwise to know that by God the whole world is ordered that his eyes are in euery place that he is omnipotent iust wise true c. and not to apprehend him to be our Father cannot but much strike our hearts with much terror and make vs to flie from him as Adam did Gen. 3. 8. when he heard the voice of God in the garden 6. It affordeth much comfort against our manifold infirmities 6. It bringeth comfort For it assureth vs that God will take no aduantage against vs for them but will rather accept of our poore endeauour and when we cannot pray as we should he will put desires into our hearts and words into our mouthes A childs owne father will accept of any manifestation of his minde and meaning yea and say to him Doest thou not meane this wouldest thou not haue that 7. All that can be said of Gods fatherhood will bring no comfort to a man 7. No comfort without it vnlesse he can apply it to himselfe Children do not go to a man for the things they want because he is a Father of other children but because he is their owne father As the manner of expressing the correlatiae particle OVR in the first person whereby he that maketh the Prayer is included was obseruable so is it also in the plurall number whereby it is extended to others §. 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all Q. VVHy is the application of God fatherhood set downe in the plurall number OVR A. To shew that God is a common father of all the Saints God the Father of all Saints euen of the whole Church and of euery particular member thereof Ephes 4. 6. As there us one God so that one God is father of all To which purpose is that emphaticall interrogation of the Prophet Mal. 2. 10. Haue we not all one Father Wherefore not onely the whole Church in generall or publicke assemblies but euery particular Saint is taught to say Our Father Q. What doth this teach vs A. 1. Gods respect to vs. 2. Our dutie one to another 3. The priuiledge of Saints Q. How is Gods respect manifested A. 1. By his impartiall fauour to all alike 2. By the abundance of blessing which he hath euen sufficient for all 1. Concerning Gods impartiall respect God carieth an equall respect to all Christ here teacheth all of what degree soeuer to say to God Our Father God then is the Father of all and as a father he carrieth himselfe towards all Psal 86. 5. 145. 14. He is good and mercifull and of great kindnesse to all that call vpon him He vpholdeth all that fall Acts 10 34. In this respect especially is he said to haue no respect of persons * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That title therefore which noteth out an onely sonne on whom all loue is cast Math. 3. 17. and by a propertie is attributed to Christ the onely begotten Sonne of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very title is attributed to all the Saints
8. 3. 82. temporall blessings b See §. 82. If at any time it bee put for Spirituall food 2. Sam. 3. 29. there is some circumstance or other that necessarily implyeth as much Iob 15. 23. 27. 14. and plainely demonstrateth that there it can not be meant of corporall food Psal 37. 25. But there being no such circumstance in this Petition Pro. 12. 11. 20. 13. 31. 14. it is safest to take it in the literall vsuall and proper sence If it be not here so taken this forme of Prayer is defectiue Ier. 44. 17. and compriseth not in it all things requisite to bee prayed for Ezec. 16 49. For it is most requisite to pray for temporall blessings as shall * §. 83. afterwards be proued §. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread answered THey certainely mistake the meaning of this Petition who in this place apply this title BREAD to Christ Iesus the Spirituall Manna which is that a Ioh. 6. 33. Bread of God that commeth downe from Heauen and giueth life vnto the world Though in the sixt of Iohn Bread be taken in that mysticall sence yet is it not in that place singly and simply vsed but with such a description as plainely pointeth out the mysticall meaning of it as b Ver. 33. Bread of God c Ver. 50. Bread from heauen d Ver. 35. Bread of life e Ver. 51. Liuing Bread f Ver. 33. Bread that giueth life to the world which Christ expresly applying to himselfe sayth g Ver 48. I am the Bread of life In that place therefore it cannot but be mystically meant But here in this Petition there is no such circumstance to point out any such mysterie Of the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby some thinke that more then ordinary earthly bread is meant See §. 86. Where the double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pressed to prooue as much It is well knowne that such articles do oft redound or are vsed meerely for grace of speech But it may be granted that here it implieth some emphasis and yet no such mysterie as is pretended to be included therein Of the order in placing it before iustification and sanctification See §. 97. The chiefest arguments alledged for that mysticall interpretation are these 1. Arg. If Bread be not here put for Christ then the chiefest good thing that possibly we can desire is left out of this prayer Answ 1. Christ as the very foundation and roote of euery good thing is included in the first clause of this prayer For in Christ is God our Father Eph. 5. 23. 2. Christ being the Head of the Church he is expresly prayed for in the second Petition 2. Arg. Temporall blessings are promised as additaments to the kingdome of God Math. 6. 33. They need not therefore by name be prayed for Answ That followeth not So they be not preferd before the kingdome of God and his righteousnesse they may expresly by for name be prayed for Beside the warrantable practise of k Gen. 28. 20. Iaakob l Pro. 30. 8. Agur and other Saints the Apostle commandeth to m Iam. 5. 14 15. pray for such as are sicke that they may be healed Others obseruing that temporall blessings may not be excluded apply this title Bread Cypr. de Orat. dom §. 13. both to spirituall and also to corporall foode Greg. Nyss de Orat. But this is to confound things of far different kinds in a forme where Christ doth very accuratly distinguish things that differ one from another As for Papists who apply this to the Sacrament of the body and bloud of Christ Aug. in Enchir. cap. 115. they inferre thereby that the Lord should teach his disciples to pray for that which was not then instituted Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant §. 83. Of praying for temporall blessings Q. VVHat are wee taught by the mention of BREAD in this Prayer A. Temporall things are to be prayed for Beside the warrant of this Petition and of a Gen. 28. 20. other prayers of Saints guided therein by Gods Spirit Pro. 30. 8. wee haue expresse b Psal 50. 15. precepts Iam. 5. 14. 15. and promises whereupon to ground our faith in this case On these grounds the Saints that haue called vpon God for temporall blessings haue also * §. 101. giuen thankes to God the giuer of them For 1. These are c 1. Tim. 4. 4. good things in themselues 2. They are very needfull and vsefull Needfull as meanes sanctified of God for preseruing our being in the world which like a Lampe would soone be extinguished if continuall supply of new oyle were not added thereto In which respect they who bestow the things of this world on such as want them are said to d Rom. 12. 13. contribute to their necessities Vsefull they are for enabling vs the better to do the worke which God appointeth to vs. 3. The want of them is a great hinderance to the worke of our calling to workes of charitie and piety and e Pro◠30. 9. a temptation to iniustice Herein then the goodnesse of God in affoording to vs euery thing needfull for body as well as for soule and for this present life as well as for the life to come is euidently set forth and hereby we may and ought to take the more notice thereof §. 84. Of mens right to the things of this world Q. HOw is bread said to be OVRS A. In regard of a iust and true right that wee haue thereunto Spirituall right to the things of this world which right is two-fold spirituall and ciuill The spirituall right is proper to the Saints that beleeue in Christ For a Gen. 1. 28 29. that right which God gaue to Adam vnto all things vnder heauen b 3. 17. was forfeited by sinne But Christ the Lord heire of all vniting them that beleeue in him as members of his mysticall body thereby giueth them a * Ius i◠re new right to all that Adam lost On this ground the Apostle saith to the faithfull c 1. Cor. 3. 22 23 The world things prefent and things to come are yours Of which right he giueth this reason Ye are Christs The ciuill right is that which is agreeable to iustice and equitie Ius ad rem and that in the courts of men Thus children haue a right to the inheritance Ciuill right to the things of this world and portion which their Parents leaue them which right Naboth had to the Vineyard which Ahab vniustly coueted 1. King 21. 3. Thus they who bona fide purchase a thing haue right to it Gen. 23. 16 17 c. as Abram to the field of Ephron and the Caue in it Thus haue men a right to that which they by Gods
blessings A. Many good and weightie reasons may be giuen of this order which will plainly shew that the placing of this Petition before the two following is no sufficient argument to proue that by BREAD Christ is here meant Some of them are these 1. This is an expresse Petition for good as the three former are but the two last are deprecations from euill It was therefore requisite that all the good things to be craued should be mentioned before the euils against which we pray 2. The Lord by placing temporall blessings whereof we are more sensible before spirituall doth endeauour by degrees to raise vp in vs a desire of spirituall blessings which though they be more needfull Ioh. 4. 53. are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeue in Christ 3. This Petition being of least consequence is most fitly put in the middlemost place For as matters of greatest weight are first mentioned to stirre vp ardencie euen in the beginning of prayer so other things of much moment are reserued to the latter places to quicken the spirit and to reuiue ardencie euen in the ending of prayer This method do the best Orators vse in their Orations Thus Chrisâ— beginning this prayer with the chiefest good thing of all the glorie of Gods name endeth it with the best good things concerning men which is his spirituall good 4. Though temporall blessings be not in their kind better then spirituall yet is man more hardly brought to depend on God for temporall then for spirituall things Witnesse this prouerbiall speech God take care for my soule and I will take care for my bodie Witnesse also that distrustfulnesse for outward estate which is in many Saints that stedfastly trust in God for pardon of sinne and sufficient grace to bring them to eternall life In this respect our faith in God for things of this life hath a preheminence and precedence before faith in God for the things of a better life 5. The things craued in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedome from Satans power be not had they can neuer be had He that dieth with the burden of sinne lying on his soule shall neuer be eased of it in the world to come This life then being presupposed for obtaining pardon of sinne and deliuerance from euill it is meete that it be first prayed for §. 98. Of rising from temporall to spirituall blessings Q. VVHat may we learne from placing this order of placing temporall blessing before spirituall A. By our seeking of such things as concerne the good of our bodies we must be led on to seeke such good things as concerne our soules To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to haue their bodies fed Ioh. 6. 26. c. Thus shall wee make a double vse of the temporall good things which God bestoweth on vs one to refresh our bodies another to stir vp our minds to seeke the things which may refresh our soules Blessed are they which thus vse any temporall blessings and by the sweetnesse of them are brought to hunger after the bread and water of life euen for that meate which endureth to euerlasting life §. 99. Of sundrie particulars comprised vnder the generall words of the fourth Petition Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray A. 1. Life it selfe That so long as it pleaseth God our temporall life in this world may bee preserued This did a Psal 21. 4. Isa 38. 2. good Kings b Psal 119. 175. Prophets c 2. Cor. 1. 8. c. Apostles and other Saints pray for being therein guided by the Spirit of God For the time of this life is d Ioh. 9. 4. the day to do the worke of God the time of death is the night wherein no man can worke 1. Ob. e 1 King 19. 4. Elias f Ion. 4. 3. Ionah and other Saints desired death Answ Therein they did not as becometh Saints That their desire was a fruite of the flesh and not of the Spirit and therefore not to be imitated 2. Ob. g Phil. 1. 23. Paul with a better spirit desired to be dissolued Answ That was no simple absolute desire of death but a thing which he could in regard of his fruition of Christs presence haue desired if that worke which God appointed by him to be done had bene finished 2. Health and strength of bodie What doth the Psalmists h Psal 88. 3. c. complaint of weaknesse imply but desire of health and strength Yea he i Ver. 2 13. expresly prayeth for as much It is noted as an especiall blessing bestowed on the Israelites when they came out of Egypt that k Psal 105. 37. none were feeble 3. Meanes which God hath sanctified to preserue life health and strength as l Psal 145. 15. meate m Iudg. 15. 18. drinke n Gen 28. 20. apparell o Psal 127. 2. sleepe c. 4. Meâ—â—es to recouer health and strength Leu. 26. 6. as Physike and all kind of mediâ—â—â—â— Chyrurgerie and all kinds of salues with the like This phrase p Mat. 9. 12. The sâ—cke need a Physitian and the q 2. King â—0 7. direction which Isaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile giue warrant for the vse of Physicke and Chyrurgerie It requireth learning skill obseruation and experience both to know the nature of diseases wounds sores and other maladies and also to know the different vertue which by the diuine prouidence is giuen to hearbs rootes drugges and other creatures and wisely to apply fit and proper remedies to sundry and different maladies These things therefore may be prayed for 5. r Psal 90. 17. Good successe in our callings labours and paines to get such meanes as are fit to preserue or recouer health and strength Ruth 2. 4. and to maintaine our estate For all Å¿ Psal 127. 1 2 that we can doe is altogether in vaine except the Lord prosper our endeuours 6. Gods blessing on the things which wee possesse and vse Without this blessing a man were as good eate grauel as bread Therefore for obtaining this blessing t 1. Sam. 9. 13. grace Mat. 14. 19. as wee speake vseth to be said before meat and thereby food is said to bee blessed 7. A diuine sanctification of all we haue For u 1. Tim. 4. 5. euery creature is sanctified by prayer See § 89. 8. Freedome and deliuerance from all kinde of externall miseries as x Psal 142 6. oppression y Acts 12. 5. â— imprisonment z Exod. 2. 23. bondage a 1. King 8. 47. captiuitie and other like distresses §. 100. Of the extent of our prayers for the
saith Micah to the Lord. When a man would haue a thing vtterly gone he will cast it into the bottome of the sea from whence there is no fetching it againe So deales the Lord with the sins which he forgiueth 7. The Psalmist pronounceth him blessed whose sinne is couered Psal 32. 1. A thing couered is not seene So sinne forgiuen is before God as not seene 8. The same Psalmist pronounceth him blessed to whom the Lord imputeth not sinne Psal 32. 2. A sinne not imputed is as not committed 9. The Prophet saith of sinne forgiuen Ier. 50. 20. that it shall be sought for and not found Is not that fully discharged which shall neuer be found neuer appeare 10. God himselfe saith Ier. 31. 34. I will remember their sinne no more Surely that which God will not remember hee hath fully discharged Finally Rom. 4. 6 7. the man is pronounced blessed whose sinne is forgiuen If the discharge were not full how could the partie discharged be by vertue thereof blessed Forgiuenesse being an Act of God it must needs be both free and full For whatsoeuer God doth he doth freely for himselfe without any former desert without expectation of any future recompence No creature can deserue any thing at his hands much lesse can sinners and rebels Neither can any creature giue any reward or recompence to him as he needeth none nor expecteth any so he can receiue nothing which is not his owne §. 131. Of Merit of Congruitie THe a Rom. 11. 6. Illis operibusquae ex fide gratta proficiscuntur fa temur nos mereri remissionem pec colorum Bellar. Indic de lib. concor Mend. 8. Idem de Iustif l. 5. c. 22. free discharge of God directly excludeth all merit of man For that which is done for merit is not freely done Meritum de congruo condigno Bellar. de Poenit. lib. 2. cap. 12. Papists who maintaine mans merit not onely for his saluation after this life but also for his iustification in this life and for remission of sinnes thinke to salue vp all by a distinction of merit of Congruitie or meetnesse and condignitie or desert and worth They say that merit of condignitie followeth iustification but merit of Congruitie goeth before it and meriteth and obtaineth both remission of sinnes and iustification * The whole Armour of God Treat 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I haue elsewhere spoken neither is it pertinent to this place For merit of Congruitie 1. Though it be taken in the fairest interpretation that can be yet can it not stand with free grace with meere mercie but it much impaireth the same 2. When they expound their owne meaning they acknowledge that remission of sins and iustification is due as a recompence or reward to the said merit of Congruitie For say they To euery merit a reward answereth as there is a merit of Congruitie so also a reward of Congruitie Omni merito respondet merces Sicut meritum est ex congruo ita merces ex congruo Bellar. de Iustif lib. 1. cap. 21. And the merit of Congruitie is rather founded in some dignitie of the worke then in the promise of God Doth not their owne exposition of Congruitie make it a plaine condignitie and desert 3. When God first acquitteth and iustifieth a sinner hee findeth in him no congruitie Fundatur meritum de congruo potius in aliqua dignitate opeâ—s quà m in promissione Ibid. to meetnesse to receiue mercie but rather an enemie-like Rom. 5. 10. and rebellious disposition against him For when we were enemies we were reconciled to God Eph. 2. 4 5. And God who is rich in mercie for his great loue wherewith he loued vs euen when we were dead in sinne quickned vs. §. 132. Of Popish satisfactions for sinnes remitted GOds full discharge of sinne excludeth all remainder of punishment to be endured in this world or elsewhere by way of satisfaction for the sin forgiuen For it any satisfaction remaine to be done the discharge is not full Derogatory therefore to the absolute fulnesse of Gods discharge is the doctrine of our Aduersaries in this point For they hold that after sinne is forgiuen Concil Trid. §. 6. cap. 14. §. 14. cap. 12. there may remaine a guilt of punishment to be satisfied for sometimes in this life sometimes in another life namely in Purgatorie sometimes in both Bellar. de Purg. lib. 2. cap. 1. 9. de Poenit. l. 4. cap. 2. But by such punishments for sinne sinne would againe be cald to mind and memorie to view and sight to reckoning and account which cannot stand with the forementioned Scripture phrases of not remembring not imputing couering casting behinde the backe casting into the bottome of the sea blotting out c. We denie not but that Saints whose sinnes are forgiuen may notwithstanding be punished in this life as for the fiction of Purgatorie it deserueth rather to be hissed at then by arguments refuted but withall we say that those punishments are neither expiatorie nor satisfactorie nor yet vindictiue for sinne If they were Christs expiation satisfaction and suffering might be thought insufficient The punishments which are inflicted on them whose sins are forgiuen Dolor medicinalis non sententia poenalis Aug. in Psal 138. are as a medicinable corsiue but not a iudiciall reuenge §. 133. Of the comfort that ariseth from Gods free and full discharge THe free and full discharge which God giueth of sinne Deus sic ex toto indulsit tam liberaliter omnem donauit iniuriam vt iam non damnet vlciscendo nec confunâ—at improperando nec minus diligat imputando Ber. de Euang 7. pan Serm. 3 is a most sound and soueraigne ground of comfort to such as by faith rightly can apply the same to their owne soules For so freely and fully doth God remit all offence that neither by reuenging it doth he condemne vs nor by vpbraiding it confound vs nor by imputing it the lesse loue vs. A due consideration of our many hainous sinnes cannot but astonish vs and make vs ashamed to appeare in the presence of God for pardon of them but knowledge of the free grace of God who of himselfe for himselfe for his owne names sake pardoneth sinne and faith therein emboldeneth poore sinners to draw neare to the Throne of Grace and to cast themselues downe before Gods mercie-seate for pardon Dan. 9. 18. and to say We do not present our supplications before thee for our righteousnesses but for thy great mercies Againe knowledge of the desert of sinne how the least sin deserueth the wrath of God and the least degree of Gods wrath is an vnsupportable burthen cannot but affright the soule of a sinner through the apprehension of any vindictiue punishment to be endured for sinne What then can remaine to satisfie the poore sinner but faith in Gods
iustice of God Deut. 28. 15 16 c. For this end doth the Law distinctly set downe the curses which by sinne are pulled on man 2. Knowledge of a mans owne sinnes How he himselfe being guilty of sinne is a debter to God and in that respect in a most wofull estate This did Dauid well know when he said I know mine iniquitie and Iob who said Behold I am vile Psal 51. 3. Iob 40. 4. 3. Sence of the burden of sinne All the knowledge that can be had of the horriblenesse of sinne and of the multitude and hainousnesse of the sinnes whereof wee stand guilty will not sufficiently moue vs to be eased of the burden of them till we feele the weight thereof lying on our owne soules and euen oppressing them This made Dauid so earnestly desire God not to rebuke him in anger For of that earnest sute he rendereth this reason Mine iniquities are gone ouer mine head as an heauy burden they are too heauy for me Psal 38. 1 4. 4. A broken heart and contrite spirit A man may feele the heauy burden of sinne and yet not seeke to bee eased but lye vnder it as a beast or as one that despaireth of all helpe But if the heart be truely broken and touched to the quicke with the sence of sinne it will not let a man rest till hee haue obtained pardon Psal 51. 17. In that Psalme where Dauid most earnestly craueth pardon he sheweth that he had a broken heart 5. Humble confession of sinne For this Petition is a plaine acknowledgement thereof Without f Prou 28. 13. confession there is no hope of pardon but g 1. Ioh. 1. 9. Psal 32. 5. promise of pardon is made to him that confesseth his sinne 6. Earnest desire of pardon That we may be freed from the guilt and punishment of sinne To confesse sinne and not to desire pardon is but to put in an euidence against our selues This is that which is most distinctly expressed in this Petition and which hath euer been performed by all the Saints 7. Knowledge of Gods free grace and rich mercy Without this though a man neuer so much feele the burden of sinne he hath no sure ground nor can haue any heart to seeke pardon It appeareth that Dauid was well instructed therein Psal 51. 1. in that hee doth so much plead and presse it 8. Vnderstanding of the sacrifice of Christ What that sacrifice was i 1. Pet. 1. 19. the pure and precious bloud of the Sonne of God By whom it was offered vp k Heb. 9. 14. by himselfe thorow his eternall Spirit For whom euen for vs l 1. Tim. 1. 15. miserable sinners To what end to be m 1. Tim. 2. 6. a ransome for our sinnes that so satisfaction might be made to Gods iustice for the same This sacrifice added to God◠mercie shewes how perfectly Gods mercy and iustice meet together in mans Redemption No maruell then that n 1. Cor. 2. 2. Saint Paul desired to know nothing but Iesus Christ and him crucified 9. A right discerning of the perfection euen of the actiue obedience of Christ and of the end thereof how hee o Math. 3. 15. fulfilled all righteousnesse and how p Rom. 5. 19. we are made righteous thereby Thus we may see how the debt of obedience which wee owe and are not able to performe is performed by our surety and we by reason thereof are accepted as righteous 10. An high esteeme of Christ For Christ the great things that he hath done and suffered and the many great benefits which issue from thence are not for hogges that as vile things will trample them vnder feet Phil. 3. 8. Saint Paul accounted all things but losse and dung in comparison of Christ 11. Hungring and thirsting after Christ and his righteousnesse Luke 1 53. These are they that shall be satisfied and filled Math. 5. 6. and in that respect are blessed 12. Faith in the pardon of sinne All the forenamed points without this Ioh. 5. 24. will but aggrauate a poore sinners misery This is it that bringeth a quietus est Luke 7. 50. a full discharge with it In the disease and distresse of the soule thorow sinne Christ will say as he did to such as were afflicted in body Math. 8. 13. 9. 22. As thou hast beleeued so be it vnto thee Thy faith hath made thee whole 13. Peace of conscience Rom. 5. 1. This followeth faith and giueth good euidence to the soule of the discharge thereof from sinne These are especiall graces that respect the pardon of our owne sinnes §. 162. Of graces to be prayed for in regard of the pardon of others sinnes Q. VVHat things in regard of the pardon of others sinnes are to be prayed for A. 1. Compassion by reason of them Considering the wofull plight where into sinne bringeth men our bowels ought to be moued thereat Mar. 3. 5. It is noted of Christ that he grieued for the hardnesse of the Iewes hearts Was there not great compassion in him that thus prayed for others Exo 32. 31 32. Oh this people haue sinned a great sinne yet now if thou wilt forgiue their sinne and if not blot me out of thy Booke This compassion will make vs as earnest for the pardon of the sinnes of others as of our owne 2. Humiliation for them Ezr 9. 3. Good Ezra was so deiected and humbled for the sinnes of others as hee rent his garment and Mantle and pluckt off the haire of his head and beard and fell downe astonied 3. Confession of them It was vsuall with the Saints to confesse vnto God the sins of others For which purpose the confessions of d Exod. 32. 31. Moses of e Ezr. 9. 6 7. Ezra of f Neh. 1. 6. Nehemiah of g Neh. 9. 16 c the Leuites of h Dan. 9. 20. Daniel and of others are worthy to be obserued Humiliation and confession of others sinnes is an euidence of an holy zeale of Gods glory Feare of the iust vengeance of sinne may make vs humble our selues for our owne sinnes and penitently confesse them to God But to be so affected for others sinnes as it sheweth a brotherly fellow-feeling so an holy indignation against sinne as it is a sinne offensiue to the diuine Maiestie 4. Supplication for the pardon of them This is the maine dutie expressely taught in this Petition It is an especiall meanes of obtaining pardon for others sinnes But it is not in our own power to doe it i Zac. 12. 10. It is a gift of the Spirit and a gift promised We may therefore yea and we must pray for it And hauing it then say to God as Moses did k Num. 14. 19. Pardon I beseech thee the iniquitie of this people and as Christ did l Luke 23. 34 Father forgiue them and as Stephen did m Act. 7. 60. Lord
instance the case of the Swine into which vncleane Spirits entred and forced them into the Sea And when they are permitted they cannot go beyond those limits which the Lord appointeth to them Iob. 1. 12 c. instance againe the case of the said Iob. Mat. 5. 12 13. This made much to the glory of Iob. Iob 1. 12. Besides this permission 2. 6. the Lord doth also make them which tempt men Poâ—estas Satanae dupliciter aduersus nos datur vel ad gloriam cum probamur vel ad 〈◊〉 cum delinquimus Cypr. loc citat Executioners of his wrath and iustice and in that respect may be said to e 1. Kin. 11. 14 23 instigate and stirre them vp For f 1. King 22. 19 c. God dealeth with obstinate sinners as Iudges doe with conuicted Malefactors They giue them ouer to the power of the Hang-man Now God hath many executioners of his wrath The chiefe of all is the Diuell Among others may bee reckoned vp mans owne lusts In this respect therefore it is said of the Gentiles that g Rom. 1. 24 26 God gaue them vp to vncleannesse thorow the lusts of their owne heart and againe that God gaue them vp vnto vile affections In regard of them that are tempted God may bee said to leade them into temptation partly by leauing them to themselues Homines sine gratia nullum prorsus siue cogitan do siue vâ—lenâ—â— out aâ—ando siue agendo faciunt bonum Aug. de Cor. Gra. c 2. and partly by withdrawing his grace from them Man in regard of spirituall strength is as weake as water which cannot vphold it selfe but runneth all about without grace he can neither thinke will affect nor doe any good If therefore hee be left to himselfe how can hee stand against a temptation h 2. Châ—o 32. 31 God leauing Hezekiah hee soone fell Yet Gods grace is able to establish vs against all temptations euen the most violent that can be i 2. Cor. 12. 9. My grace is sufficient for thee saith God to Saint Paul when a Messenger of Satan was sent to buffet him Now in that God permitteth and instigateth Tempters to tempt men and withdrawing his Grace which is sufficient for them leaueth them who are not able to stand of themselues he is said to leade them into temptation §. 176. Of freeing God from being Author of sinne Q. CAn God be an Author of sinne A. No verily It is the greatest blasphemie that can be to auouch or conceit any such thing of God There is no one thing so contrarie to another not white to blacke not darknesse to light not death to life as sinne to God That which is said of lying may more generally bee said of sinne Heb. 6. 18. It is impossible and that in the most strict and absolute kinde of impossibilitie that can be It is impossible that God should sinne Why it is impossible that God should be accessarie to sinne or be a cause or Author of sinne This we ought to beleeue and professe 1. because his supreme and absolute power is such as it ought not to bee called into question Is it fit to say to a King thou art wicked and to Princes ye are vngodly Iob 34. 18 19. how much lesse to him that accepteth not the person of Princes c 2. because the perfection of his puritie is such as it admitteth no mixture 1. Ioh. 1. 5. God is light and in him is no darknesse at all Iam. 1. 17. 3. Because he is the originall fountaine of all goodnesse Iam. 3. 11. so as if this principle doth a fountaine send forth at the same place sweet water and bitter bee infallibly true of any fountaine it is without contradiction most true of this originall fountaine On these and other like grounds wee may well know that God hath power to giue with-hold or withdraw what hee will and when hee will and to support or forsake whom hee will and that he is not bound to that law which hee hath set to his creatures nor to giue an account to any Yea we ought to acknowledge God to bee as most pure in his nature so most iust in all his counsels words and workes and if wee cannot fully and clearely vnderstand how the forenamed actions concerning leading into temptation can bee attributed vnto God and yet God freed from all accessarinesse to sinne to lay our hands vpon our mouthes and to ascribe it to the shallownesse of our owne apprehension but no way to charge God with folly or sinne Among the Principles which without all gaine-saying ought to bee beleeued this is one of the prime Psal 5. 4. that the Lord is a God that hath no pleasure in wickednesse hee can no way be accessarie thereto But besides this absolute soueraignty and perfect puritie of God other particular reasons of Gods dealing with men in this kinde may bee giuen and those so clearely iust and equall as any one but such an one as is blinded in his minde by the god of this world may discerne the iustice and equitie thereof For 1. Where God permitteth Tempters to tempt men The ends of all Gods actions most iust it is for good and iust ends as to try and proue mens faith courage wisedome patience and other like graces all which were by this meanes proued to bee sound and great in Iob Deut. 13. 3. or else to discouer their weakenesse and secret wickednesse that they may neither bee too secure nor ouerbold and selfe-conceited By this meanes and for these ends was a Mat. 26. 33 c Peters weakenesse discouered 2. Where God biddeth God sendeth tempters as a iust Iudge sendeth or instigateth Tempters to tempt men as in the cases of b 1. Kin 22 20. Ahab of the c Rom. 1 24 26. Gentiles and of d 2. Thes 2. 11 12. Antichristians it is as a iust iudge to punish former transgressions so as these Tempters are therein executioners of Gods iustice 3. Where God leaueth men to themselues and withholdeth his assistance God with-holds his assistance to make man know himselfe it is to giue euident demonstration that man without God is nothing no more able to stand of himselfe then a child that is new-borne Now there is great need that man should bee euidently conuicted hereof 2. Chro. 32 31. lest hee be too presumptuous of his owne strength and neglect God 4. Where God with-draweth his Spirit or any grace from man f Mat. 4. 25. it is as a iust punishment for abuse thereof In this respect God tooke away his Spirit from Saul Mat. 25 28. Compare 1. Sam. 10 9. 11. 6. with 1. Sam. 16. 14. To conclude this point God turnes all to good so farre is God from being any way accessarie to sinne by leading into temptation as contrarily he turneth the euill thereof vnto
to man 154 Confession of sin to God 155 Auticular Confession 133. 153 CONTENT See Needfull Content with that which is preseÌ„t 111 COVETOVS Couetousnesse 106 D DAily bread What ment thereby 104 Daily need 111 Sin Daily committed 131 Duties thence arising 131 DEATH Death how prayed for 265 DEBTES See Sinnes Kinds of Debts 127 Wofulnesse of the Debt of sinne 135 Many Debtes wherein man stands bound to God 142 Duties thence arising 143 Gods discharge of mans Debt 145 Man vnable to discharge this Debt to God 147 Kindes of Debts to men 174 Man to forgiue his owne debters 180 All sorts of them 178 Debts may be required 188 DELIVER Deliuerance from euill manifold 249 God onely deliuerer 251 Depart from right 177 DEPRECATION to bee added to Petition 203 DEFER Danger of Deferring repentance seeking pardon 112 DIVELL See Satan E ETERNALL VVHat things are Eternall 303 Eternity diuersly taken 304 Duties due to the Eternall 307 Eternity of God a ground of faith 316 320 EVILL Euill to be ouercome with goodnesse 165 Euill to be prayed against 204. 247 Euill to what extended 246 The Euill in euery thing to bee obserued 232 The Diuell an Euill one 249 From Euil deliuered many waies 249 Graces for deliuerance from Euil 264 EXCELLENCY See Glory Excellency of God 295. c. Excellency maketh God praise-worthy 327 F FAITH FAith and Feare mixed 8 Faith grounded on Gods power and will 315. 318 Faith supported by Gods vnchangeable eternity 316 Faith vpheld by Gods being our king 317 What in Faith may bee expected by prayer 337 Fallen recouered 250 FATHER In what respects God is stiled a Father 10 Instructions arising from Gods Father-hood 11 The Dignity and Duty of those whose Father God is 13. 14. 19. 20. Benefits of Gods Father-hood 16 FORGIVE Forgiue one another 163 Forgiuenes vsefull necessary difficult rare 166. c. Forgiue presently 169 Forgiue againe and againe 171 Saints most bound to Forgiue 172 Man must Forgiue all sorts of debts to himselfe 178 Man must Forgiue his owne debters 180 True and vnfained Forgiuenesse 183 Free Forgiuenesse 184 Forgiuenesse to be offered 185 Full Forgiuenesse 186 Forgiuenesse how manifested 187 Our Forgiuing giueth assurance of Gods Forgiuing vs. 198 Graces which make men Forgiue 216 222 Meanes of Gods Forgiuing vs. 218. 2â—1 After Forgiuenes man prone to sin 255 G GLORY See Hallow GLory What it is 295 Glory of God incomprehensible 295 Glory of God how manifested 296 Glory how proper to God 297 Glory how giuen to or taken from God 298 Duties due to Gods Glorie 299 How others brought to Glorifie God 301 Who to set out Gods Glory 302 Enemies of Gods Glory 303 How Gods Glory setleth the soule for obtaining her desire 315. 319 GOD. Gods goodnesse and greatnesse ioyntly considered 8 Gods Impartiality 18 How God is in Heauen 22 Directions thence arising for prayer 25. c. Gods Name See Name 31. c. God makes himselfe knowne 33 Gods Honour See Honour 38 Gods Kingdome See Kingdome 48 God giueth temporall things 107 Vses thence arising 108 Gods Prerogatiue to pardon sin 152 Gods patterne a motiue to shew mercy 193 How God leads into temptation 233 God no Author of Sinne. 235 Gods ouer-ruling power in Temptation 238 God to be depended on for all things 258 Gods Attributes proper to himself 285 God hath all at command 286 Gods Power See Power Gods Glory See Glory Gods Eternity See Eternall Gods Immutability See Immutable God to be praised See Praise GOOD Good to be well done 80 Goodnesse ouercometh Euill 165 Goodnesse of God maketh him praise-worthy 329 H HALLOVV See Glory HAllowing Gods Name 34 Man vnable thereto 36 Graces fit to Hallow Gods Name 42. c. Duties by reason thereof 45 Vices contrary thereto 47 Best meanes fittest persons to Hallow it 55 HEAVEN How God is in Heauen 22 Directions from Gods beeing in Heauen for prayer 25. c. Saints in Heauen a patterne of patience 79 Holinesse excellent 35 I IMprouidence Sundry branches thereof 123 Imputation of Christs actiue righteousnesse 128 IMMVTABLE What is Immutable 308 Kinds of Immutability 309 Difference betwixt Immutability of God and of Creatures 311 Duties due to Gods Immutability 312 Immutability of God a ground of Faith 316. 320 Indulgences Popish 133 Ingratitude an odious sinne Cause of many Iudgements 325. 326 IVSTICE Iustice and mercy meete in God 145 Iustification before Sactification 211 K KIndnesse of God maketh him praise-worthy 329 KINGDOME See Church Kingdome of God What it is 48 The Kindes thereof 49 Kingdome of Grace and Glory 50 Kingdome of God vniuersall 286 God onely King 287 Duties due to God as he is King 288 Kingdome of God workes confidence in prayer 313. 317 KNOVVLEDGE Knowledge of God 42 Why God is made Knowne 33 Prayer in a knowne tongue 332 L LAw how to be waged and vsed 190 Life of man for Gods glory 113 Lords Prayer See Prayer M MAgistrates how they may punish wrongs done to others to themselues 192 Manner of doing good 80 Manner of doing Gods will 89 MERCY Mercy and Iustice meete together in God 145 Mercy of God to bee answered with duty 256 Mercies of God make him Praiseâ—-worthy 329 MERIT Merit of Condignity and Congruity 158 MORTALL Euery sinne Mortall 136 Distinction of Mortall and veniall sins discussed 137 Duties because euery sin is Mortall 141 N NAME NAme of God What it is 31 Name of God how hallowed 34 See HALLOVV NEEDFVLL What may be accounted Needfull 105 No more then Needfull to be desired 105 O OBEDIENCE OBedience ruled by Gods will 73 P. PARDONS See Forgiue DAnger of neglecting to seek Pardon of sinne 134 Gods free and full Pardon 145 156 Free Pardon stands with Christs satisfaction 146 Sinne Pardonable 151 Pardon of sinne proper to God 152 Popish Pardons 153 Pardon to be sought of God 155 Comfort of Gods free and full Pardon 159 Pardon of our owne and others sinnes to be prayed for 161 Pardon how recalled 167 Pardon of sinne makes the things of this world blessings 210 Graces requisire to get pardon of our owne finnes 213 And pardon of others sinnes 215 Duties for obtaining pardon 221 Patience of Saints in heauen 79 Patterne must be perfect 81 How a perfect patterne may bee followed 78 Gods patterne a motiue 193 Perfection to be aimed at 82 POWER Power of God what it is and how large 289 Power in God absolute actuall 291 What things God cannot doe 290 How power proper to God 292 Duties due to God by reason of his power 293 Power of God causeth much comfort 294 Power of God strengtheneth faith in Prayer 314. c. PRAYER Excellencie of the Lords Prayer 1 c The Lords Prayer may be vsed 3 4. Mutuall participation of one anothers Prayers 21 Prayer to bee made for men on earth 77 Prayer to be made for our selues especially 109 And for our owne good 112 Prayer for pardon of our owne and others sinnes 161