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
it deserueth not eternall punishment He inserteth these phrases without respect to Predestination or to the mercy of God or to the state of the regenerate because orthodoxall Diuines haue granted that the title veniall may be applied to sinne in regard of Gods eternall predestination and purpose to pardon sinne and in regard of the mercy of God which is greater then the desert of sinne and in regard of the regenerate whose faith gaineth an absolution for sinne To shew therefore that hee and his hereticall Church whose cause hee maintaineth goeth beyond the limits of all truth hee reiecteth the fore-named limitations wherein truth is bounded and will haue ventall sinnes to be of themselues in their owne nature not worthy of damnation In their sence these two termes Sinne Veniall are contradictorie Sinne is according to the doctrine of the Scripture worthy of damnation Vâ—niall according to their sence is not worthy fo damnation Rom. 6. 23. To say therefore that sinne is veniall is to say that worthy of damnation is not worthy of damnation But I demand are their veniall sins pleasing or displeasing to God one of them they must be A meane cannot bee giuen betwixt these two contradictorie termes which is neither of them They dare not say that veniall sinnes are pleasing to God Then doe they displease him If they displease him they offend an infinite goodnesse an infinite excellency an infinite Maiestie and in that respect are worthy of an infinite punishment As for their owne instances of veniall sinnes 1. The suddennest motions that can be though no consent should be yeelded to them are against the first and last commandements Besides the perfect Law of God is spirituall It requireth integritie in the innermost parts euen in the spirits of men The fore-mentioned thoughts are against spirituall integritie and in that respect against the Law and deserue the curse thereof Yea further the secretest suddennest thoughts are acts and motions of the soule as manifest to God as outward actions of the body If therefore they be euill they are in his sight apparant transgressions As for motions to lust though neuer so sudden at the very sight of a woman Math. 5. 22 28. Christ accounteth them a kinde of adulterie And motions to anger hee accounteth a kinde of murther But Adulterie and Murther are against the Law and deserue the curse of the Law 2. Of idle words Christ saith Math. 12. 36. Men shall giue account at the Day of Iudgement When the account is taken shall idle words at the barre of that Iudgement be approued or condemned To say they shall be approued were much to impeach the perfection of Christs purity and iustice If then they be condemned eternall death is their due There is then no other penalty to be inflicted All standing at that Barre are pronounced blessed or denounced cursed 3. For stealth of an halfe-penny doth the Law which saith Thou shalt not steale exclude halfe-pennies or no If no where is the exception The words are indefinite Thou shalt not steale He that stealeth an halfe-penny stealeth In stealing an halfepeny therefore he is a transgressor of the Law and guilty of the penalty and curse thereof To conclude God shall bring euery worke into iudgement Eccl. 12. 14. with euery secret thing whether it be good or euill The smallest things that can bee imagined are comprised vnder these phrases euery â—orke euery secret thing If they be brought to iudgement it is either to be rewarded or reuenged If they be good to be rewarded For a cup of cold water onely giuen to a Disciple in the name of a Disciple shall in no wise lose his reward Math. 10. 42. But if they bee euill to be reuenged If at the Day of Iudgement they be reuenged surely the reuenge is eternall death But veniall sins are euil not good They shall therefore be brought into iudgement condemned punished with eternall death I speake of sinnes not repented of not washed away by the bloud of Christ of sinnes as they are in their own nature in their own desert For so standeth the controuersie betwixt vs and Papists §. 1. Learne to know sinne 116. Of duties to be obserued because euerie sinne is mortall THe knowledge of the nature of euery sinne 2. Auoid sinne and of the due desert thereof 3. Be not accessarie to others sinnes ought to make vs diligent in searching into the Law of God that thereby we may know what is sinne for a Rom. 3. 20. by the Law is the knowledge of sinne And knowing sinne carefully and conscionably to auoide it For b Rom. 6. 23. the wages of sinne is death 4. Repent And no way make our selues accessarie to the sinnes of others for so c Ezek. 3. 18. we bring the bloud of others vpon our owne heads 5. Search our selues And if we haue committed sinne our selues or made our selues accessarie to the sinnes of others 6. Get a discharge not to sooth our consciences with the smalnesse thereof and thereupon remaine secure 7. Be watchfull not caring to repent thereof d Luke 13. 3. Except ye repent ye shall perish To worke the more through repentance we ought throughly to search our selues 8. CoÌ„temne the reproches of precisenesse and from time to time strictly to e 1. Cor. 11. 28. examine our thoughts words and actions And as we discerne any transgressions or alterations in any of them instantly to craue pardon for them Yea because we cannot be ignorant that many sinnes vnawares passe from vs to desire a generall discharge of all other sinnes which two points are expresly noted in this fifth Petition As wee craue pardon for all sinnes past so ought we to be g Ioh. 5. 14. watchfull ouer our selues for the time to come euen so watchfull as to h 1. Thes 5. 22. abstaine from all appearance of euill Not i 2. Sam. 6. 21 22 Peccata ignoran tiae vel negligen tiae melius accusantur vt pereant quam excusantur vt maneant Aug. in Psal 105. regarding the common scoffes against precisenesse as the world termeth Christian carefull conscionable watchfulnesse ouer a mans selfe Commonly the wickeder sort do most iustifie themselues Ipsa leuia non contemnantur De minutis guttis flumina implentur Per angustas vimulas insudat aqua naâ—is impletur sentina si contemnatur sentina nauis mergitur Aug. hom 42. in lib. 50. Hom. and the vpright most iudge themselues The vpright vse to iudge themselues for their very ignorances and negligences And surely sinnes of ignorance or negligence were better be iudged that they may be destroyed then excused that they should be nourished For k Eccl. 12. 14. euery thing must be brought to iudgement and l Mat. 12. 36. of euery idle word that men shall speake they shall giue an account in the day of iudgement Let not
of the things comprised vnder it 31 21. Of Gods making knowne himselfe 33 22. Of Hallowing 34 23. Of the creatures hallowing the Creator 35 24. Of the excellencie of holinesse 35 25. Of the extent of mans desire to haue Gods name hallowed 36 26. Of mans disabilitie to hallow Gods name 36 27. Of the force of this word thy in the first Petition 37 28. Of mans honouring God because God honoureth him 38 29. Of Saints honouring God because they are sonnes 38 30. Of preferring Gods honour before all other things 39 31. Of aiming at Gods honour in all things 40 31. Of the pâ—rticulars to bee prayed for vnder the first Petition 41 32. Of the particulars for which thankes is to bee giuen vnder the first Petition 44 33. Of the duties required by reason of the first Petition 45 34. Of the thâ—ngs to be bewailed in regard of the first Petition 46 2. PETITION § 35. OF Gods kingdome what it is and what be the kinds of it 47 36. Of Gods reigning ouer rebels 48 37. Of the kingdome of Grace and Glorie 49 38. Of the difference betwixt the kingdome of Grace Glorie 50 39. Of the Churches gouernment 51 40. Of the encrease of the Church 52 41. Of the Churches imperfection 52 42. Of mans disabilitie to come vnto God 54 43. Of the force of this word THY in the second Petition 54 44. Of Gods power to make his kingdome come 55 45. Of the best meanes and fittest persons to hallow Gods Name 55 46. Of the spirituall blessings to be craued for the whole Militant Church 56 47. Of praying for the outward temporall estate of the Church 59 48. Of the extent of our prayer for the good of the Church after our time 60 49. Of praying against euils that annoy the Church 61 50. Of the things to be craued for particular Churches that we know 61 51. Of praying for the Churches whereof in particular we are members 62 52. Of things to be desired for the Church Triumphant 64 53. Of the things for which thankes is to be giuen by reason of the second Petition 66 54. Of the duties required vnder the second Petition 67 55. Of the things to be bewailed vnder the second Petition 68 3. PETITION § 56. OF the will of God here meant and doing it 71 57. Of the extent of our desire to haue Gods will done 73 58. Of the rule of our obedience to Gods will 73 59. Of practising Gods will 74 60. Of mans disabilitie to doe Gods will 75 61. Of the force of this word THY in the third Petition 75 62. Of preferring Gods will before all others 76 63. Of praying onely for men in earth 77 64. Of the meaning of this phrase in heauen 77 65. Of the manner of following a perfect patterne 78 66. Of the matter of Patience which the inhabitants of heauen haue 79 67. Of well doing goâ—d 80 68. Of propounding a perfect patterne before vs. 81 69. Of aiming at more then we can attaine to 82 70. Of the order of the third Petition 83 71. Of the honour done to God by doing his will 84 72. Of shewing our selues to be Gods subiects by doing his will 84 73. Of particulars which we are taught to pray for in the third Petition 85 74. Of the things to be prayed for in the direction of the third Petition 89 75. â—f the distinct heads of the manner of doing Gods will in heauen 89 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it 91 77. Of the duties to be obserued by reason of the third Petition 92 78. Of sinnes against Gods will reuealed by his word 95 99. Of sinnes against Gods will manifested by euents 96 80. Of sinnes against the manner of doing good 97 4. PETITION § 81. OF the meaning of the word Bread 98 82. Of the Arguments alledged for spirituall foode to be meant by Bread answered 99 83. Of praying for temporall blessings 101 84. Of mens right to the things of this world 101 85. Of sundry blessings arising from this particle OVR 103 86. Of the meaning of this word Dayly 104 87. Of desiring no more then is needfull 105 88. Of couetousnesse ambition and voluptuousnesse 106 89. Of Gods giuing temporall blessings That he giueth them How he giueth them 106 90. Of the instructions taught vs by asking bread of God 108 91. Of Gods free-giuing the things of this world 108 92. Of praying both for our selues and for others 109 93. Of praying for others outward wellfare 110 94. Of resting contented with our present state 111 95. Of seeking things which concerne our owne good as well as the glory of God 112 96. Of the principall end of this life 113 97. Of plasing the Petition for temporall blessings before those for spirituall 114 98. Of rising from temporall to spirituall blessings 115 99. Of sundry particulars comprised vnder the generall words of the fourth Petition 116 100. Of the extent of our Prayers for the temporall good of others 117 101. Of the things for which by vertue of the foruth Petition wee ought to giue thankes 118 102. Of the duties required by vertue of the fourth Petition 120 103. Of the sinnes whereof the fourth Petition shewes men to be guiltie 122 104. Of neglecting the welfare of others and of sundry branches of improuidence 123 105. Of carking too much for this world 124. 5. PETITION § 106. OF sinnes stiled debts and of the kinds of debts 126 107. Of Christs Actiue righteousnesse imputed to vs. 128 108. Of mans subiection to sinne 129 109. Of falling into sinne daily 131 110. Of the difference betwixt Gods absolution and mans apprehension thereof 132 111. Of Popish Indulgences for sinnes to come and shriuing in Lent 133 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death 134 113. Of the wofulnesse of the debt of sinne 135 114. Of euery sinne being mortall yet not equall 136 115. Of the distinction of veniall and mortall sinnes 137 116. Of duties to be obserued because euerie sinne is mortall 141 117. Of the many debts wherein we stand bound to Gods instice 142 118. Of the appropriation of sinne to our selues 144 119. Of Gods free and full discharge of mans debt 145 120. Of the concurrence of Gods mercie and iustice in the discharge of mans debt 145 121. Of mans disabilitie to discharge his debt 147 122. Of Popish satisfaction 148 123. Of Humiliation and Abnegation 150 124. Of the remissiblenesse of sinne 151 125. Of Gods Prerogatiue in forgiuing sinne 152 126. Of Papists blaspheming in giuing men power to forgiue sinnes 153 127. Of confession of sinne to God and Man 153 128. Of confessing sinne to God and seeking pardon of him 155 129. Of going to God for Pardon 155 130. Of Gods free and full discharge of sinne 156 131. Of Merit of Congruitie 158 132. Of Popish
Good conscience in getting the things that are needfull for vs. Thus will that which we haue bee OVRS according to that direction of the Apostle to Christians that they eate their owne bread 2. Thes 3. 12. Thus also will that which wee haue bee the more sweet vnto vs. Prou. 15. 15. For a good conscience is a continuall feast This is the maine thing which the Apostle intendeth where hee forbiddeth Christians to steale Ephes 4. 28. and enioyneth them to worke the thing that is good Psal 37. 5. 3. Qui diem tibi dat etiam ea quae ad diem pertinent dat Greg. Nys de Orat. Confidence in God for his blessing namely both on our paines and also on the things which wee haue gotten by our paines Ioh. 6. 11. being perswaded that hee which giueth the day will giue things needfull for the day Christs giuing of thankes for the creatures which were prouided giueth euidence of his confidence in Gods blessing 4. Faith in the Lord Iesus Tit. 1. 15. for a right to what wee haue Thus shall we haue a right euen before God to that which we haue lawfully gotten before men And much comfort may we reape thereby 5. Faithfulnesse in nourishing and cherishing our bodies with that which wee haue Eccl. 5. 17 18. This is the maine end of this Petition The Wise-man pronounceth them blessed that eate in time for strength Eccl. 10. 17. Yea nature it selfe draweth man hereto For no man hateth his flesh but nourisheth and cherisheth it Ephes 5. 29. 6. Temperance in vsing such things as are most vsuall and vsefull for vs. Those are the things which are here stiled dayly bread To this purpose tendeth this direction of the Wise-man Put the knife to thy throat Pro. 23. 2 if thou beest a man giuen to thine appetite Luke 21. 34. Thus shall wee not be oppressed with surfetting and drunkennesse 7. Contentment in that which God bestoweth on vs. Heb. 13. 5. This clause THIS DAY importeth this duty 1. Tim. 6. 8. Much quietnesse will this bring vnto the mind Till this be attained to nothing will satisfie a man but the more he hath the more he will couet 8. Prouidence for such as belong to our charge On this ground we pray in the plurall number Giue Vs. The Apostle noteth this to be a bounden dutie saying Fathers ought to lay vp for their children 2. Cor. 12. 14. and hee layeth it so straitly to the charge of Christians 1. Tim. 5. 8. as if they faile therein hee accounteth them worse then Infidels 9. Liberalitie to such as need The extent of this particle Vs reacheth to all of all sorts Now God giueth to some aboundance that out of their store 2. Cor 8. 14. they should minister to such as want Wee therefore that pray that others may haue bread ought when wee haue sufficient for our selues and others Neh. 8. 10. to giue vnto them 10. Ioy in the occasions of reioycing which others haue for Gods blessing on their temporall estate To that generall direction of the Apostle Rom. 12. 15. Reioyce with them that do reioyce may this particular be referred We are taught to pray for others as for our selues We must therefore be answerably affected to their good §. 103. Of the sinnes whereof the fourth Petition sheweth men to be guilty Q. VVHat are the sinnes contrary to the fourth Petition that we ought to bewaile A. 1. A carelesse neglect of our owne or others welfare 2. A distrustfull carking for the same Q. Who may bee accounted guilty of neglecting their owne welfare A. 1. They who care not what hurt they doe to their bodies Many bereaued of their wits or possessed with a deuill care not to thrust Pins Kniues Daggers and such like sharpe instruments into their flesh and to a Mar. 5. 5. strike themselues with stones If any in their right wits doe so they are worse then mad men 2. They who ouer-rigorously punish their bodies Many blinded with superstition and besotted with idolatry b Col. 2. 23. spare not their flesh The c 1 King 18 28. Baalits cut themselues with kniues and launces Papists teare their flesh with whips and sundry other wayes macerate their bodies whereof it may be said Who required this They who being better instructed doe in performing such duties as are in their substance warrantable impaire their health and strength by fasting watching or any other kinde of not sparing their bodies for duties of piety are not free from all blame but come too neere to superstition their deuotion carieth them beyond the bounds of this Petition 3. They who thorow too eager a pursuit of what they like waste their naturall vigor as d Gen. 25. 29 c Esau who followed his hunting till he was faint Fearfull was the issue which thereupon followed for it cost him his birth-right All immoderate paines of minde or body are aberrations sweruing from this Petition whether they be of Porters Labourers Husbandmen Tradesmen Sea-faring men Students or any others 4. They who by immoderate passion shorten their dayes It is taxed as a fault in c Ier. 31. 15. Rachel that she refused to be comforted from which fault f Gen. 37. 35. Iaakob was not altogether free If by intemperancy in eating drinking or any other way men bring diseases vpon their bodies or hasten their death their sinne is much more hainous 5. They who thorow niggardlinesse afford not themselues things needfull This is one of the great vanities which the Wise-man taxeth that g Eccl. 6. 2. a man to whom God hath giuen riches wealth and honour Pecuniae non dominus sed servus est custos non possessor Bern. super Cant. Ser 21. so as he wanteth nothing for his soule of all that he desireth yet God giueth him not power to eate thereof Such an one is a seruant not a Master a keeper not an owner of his wealth 6. They who cast themselues into needlesse dangers h 2. Sam. 23. 16 17. After Dauid had beene a meanes of mouing three of his Worthies to hazard their liues to satisfie his longing his heart smote him for it i 2. Sam. 2. 14 15 How fearfull was the issue of those twelue couples of yong men whom Abner and Ioab sent to play a dangerous sport On this ground quarrellers challengers vndertakers of single combates especially on priuate occasions but most of all where the combates are desperate as with Pistols or double Rapiers their bodies being naked are condemned 7. Selfe-murtherers It is the maine scope of this Petition to desire preseruation of life How contrary thereunto is it to take away a mans owne life They were desperate reprobates that in Scripture are noted to haue done so as k 1 Sam. 31. 4. Saul l 2. Sam. 17. 23. Achitophel and m Math. 27. 5. Iudas As for
If then they do what they are able what need they aske remission of sinne Bellar. de Iustis l. 4. c. 10. Loc. citat which is a transgression of the Law 4. The workes of iust men are perfect Answ Perfection needs no remission For such workes then by their doctrine they need aske no pardon O presumptuous and arrogant conceipts Let the vndeniable certaintie of the forenamed doctrine Be humbled for sinne that No man is free from sinne humble vs for that wofull condition wherein we liue Bonum est homini vt imitetur publicanum nec tumescat sicut pharisaeus qui iâ—ctauit 〈◊〉 sua texit vulâ—era sua Aug. hom 42. in l. 50. Hom. while here we liue Sight of sinne was it that humbled the Publican whom it is better to imitate then to swell as the Pharisie did who braged of his merits and couered his wounds Assuredly this ministreth iust cause of great humiliation and it cannot but force such as haue any spirituall sight sence thereof to say as the Leper vnder the law was wont to say b Leu. 13. 45. I am vncleane I am vncleane and in horror deteâ—station of our selues when we thinke of the presence of the Lord to say as Peter did c Luke 5. 8. Depart from me for I am a sinfull man ô Lord. Yea to crie out with Saint Paul d Rom. 7. 24. O wretched man that I am who shall deliuer me from the bodie of this death And that those out-cries may appeare to be effects of true humiliation Seeke pardon for sinne rather then of desperation we ought earnestly and instantly to seeke remission of sinne which is the maine matter intended in this Petition well weighing for the point in hand that e 1. Tim. 1. 15. This is a faithfull saying worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 109. Of falling into sinne daily Q. VVHat obseruation doth our daily praying for forgiuenesse of sinne afford Docetur peccare se quotidiè dum quotidiè pro peccatis iubetur o rare Cypr. de Orat Dom §. 16. For the word this day expressed in the fourth Petition is to be vnderstood in euery Petition A. Euery day men fall into sinne The Metaphor of a Iob 15. 16. drinking iniquitie like water importeth as much for it sheweth that it is as ordinarie and familiar for a man to sinne as to drinke which he doth oft euery day Dares any man denie the truth of this doctrine vpon his experience If he dare surely his conscience is as seared with an hot iron or else he lyeth against his conscience For the forenamed originall corruption as it remaineth in vs so it remaineth as a spring in vs continually sending forth some salt and bitter water of sinne more or lesse Many excellent directions may fitly be inferred from this obseruation Duties for redressing the sin whereinto we daily fall As 1. To set apart some time euery day for examination of our selues that so we may the better obserue those seuerall sinnes which euery day passe from vs. If they be not obserued they may lie so long festering the soule as thereby proue incurable 2. To humble our soules daily before God Euery day is the fire of Gods iealousie kindled by our daily sinnes whereby he is prouoked to come out in wrath and to take reuenge Euery day therefore must we fall downe before him with broken spirits and humbled soules This is a meanes to turne his furie to pittie 3. To renue our couenant with God euery day For euery sin maketh forfeiture of the couenant The couenant being forfeited with what comfort can wee apply it to our selues with what confidence can we plead it before God 4. To repent daily b Luke 17. 4. Repentance is a prouiso annexed to a mans forgiuing his brother Quia nullus est dies in quo 〈◊〉 possit esse siâ—e peccato vna die esse non debet si ne paenitentia Aug. in Apoc. Hom. 2. Much more doth God expect it of such as expect forgiuenesse of him He that sinneth seuen times in a day must repent seuen times in a day As sinne incenseth wrath so repentance for sin maketh God to repent his wrath Because therefore there is no day wherein a man is without sin he ought not to be one day without repentance 5. To meditate euery day as on the satisfaction which the Lord Iesus once made vpon the crosse for our sinnes so on the intercession which he continueth daily to make at the throne of Grace Rom. 8. 34. This giueth good ground of assured hope of continuall pardon for our continuall sinnes For the maine end of Christs continuall intercession is to make continuall application of his all-sufficient sacrifice to our continuall sinnes 6. To pray euery day for pardon This we are here expresly taught to do All the forenamed points are but preparations vnto this This if it be performed in faith is it that obtaineth pardon so oft as we sinne The daily offerings which euery morning and euening were appointed vnder the Law Exo. 29. 38 39. prefigured thus much 7. To watch continually The more subiect and prone wee are to fall into sinne the more needfull it is that with all heedfulnesse we watch against sinne Satans sedulitie the deceitfulnesse of sinne and our owne foolishnesse require diligent and constant watchfulnesse §. 110. Of the difference betwixt Gods absolution and mans apprehension thereof Ob. GOds forgiuenesse is full compleate and absolute Whom once he acquitteth he neuer calleth to accompt againe His discharge is of sinnes past present and to come What need then of those daily duties Answ That which on Gods part is at once fully done is on our part by degrees apprehended and applyed I grant it to be so in the eternall decree and secret counsell yea and in that couenant which is made betwixt him and his Sonne our Suretie But in the application thereof to vs and in our apprehension of it by faith whereby onely our soule can rest quieted and assured of it a proceeding by degrees must be acknowledged Though a beleeuer do for the present apprehend a full discharge of all the sinnes whereof he doth then stand guiltie yet through the violence of temptation and the weakenesse of flesh he may againe and againe make question and doubt of that discharge especially when he hath fallen into other sinnes or returned to the same sinnes for which he before craued pardon Oft sinning doth much shake and weaken faith Christ saw it needfull to giue to the woman whom hee himselfe absolued Ioh. 8. 11. this caueat Sinne no more Wherefore for strengthening our weake faith in a full pardon of all our sinnes for new setling of it when it is shaken for healing the wounds which are dayly made in our conscience by dayly sinnes for preuenting the aduantage which might bee taken from
our many forfeitures of couenant the forenamed directions are daily to be obserued §. 111. Of Popish indulgences for sinnes to come and Shriuing in Lent COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are giuen for sinnes to come See §. 126. and that not onely for some particular sinnes Vid. Hadrian in tract de Indulg Nauar. de Iubil Cornubens de Indulg Ioh. de Turrecr in Comment de Poen Bell. de Indulg whereby they eag on and embolden men to commit those sinnes but also for all manner of sinnes not for a day or a weeke or a moneth or a yeare but for many yeares yea all their life And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory with which fiction they much affright their people they extend their indulgences farre beyond the times which they themselues doe set for Purgatorie euen vnto * Indulgentiae interdum continent condonationem poenitentiae quindecim vel viginti millium annorum Bellar. de Iudulg l. 1. c. 9. Auditum sub coelo non legitur quod corum voce depromitur Date nobis veniam dum tamen nos in errore manemus Gelas Epist ad Faust Concil Trid. §. 14 c. 5. 6 7. 8. fifteene and twenty thousand yeares Are not flood-gates hereby wide opened to all manner of licentiousnesse are not men hereby made not onely secure but also impudent in committing sinne By those indulgences men are taught to say Grant vs pardon euen while we commit sinne Was euer the like heard To the like licentious libertie doth their superstitious custome of Auricular confession and of absolution thereunto giuen by a Priest once a yeere in Lent bring men Yet this is not onely by ordinarie custome practised but by their great Councell at Trent warranted §. 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes confession of their sinnes and renewing of repentance of Easter when they intend to receiue the holy Communion Though they forbeare the superstitious practise of Auricular confession yet they make as wide a gap for licentiousnesse and wickednesse as Papists doe For such commonly make little o◠no conscience of any sinne till about Easter time And is there not iust cause to thinke that that shew of conscience which they then make is but a meere shew and that it sauoureth more of fond superstition then of sound Religion Can it be imaginned that such as all the yeare long let loose the raines to impietie and iniquitie can once in the yeare make a thorow examination of their soules and confession of their sinnes Neither will they haue any minde to diue to the depth of such a sea neither if they had a will thereto could they possibly doe it Such mens soules must needs fester for want of timely and due search thereinto Much more desperate must there case needs be The danger of putting oft exa mination and repentance too long who are so farre from a dayly yea and yearely searching of themselues and seeking to be discharged of their sinnes as all their life long they neuer thinke of any such matter vnlesse God by some extraordinarie iudgement bring them as hee brought Pharaoh Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned or vnlesse they obserue death to haue seased vpon them at which time if their sinnes bee laid before them either their heart is like 1. Sam. 25. 37. as Nabals to die in them and to become sencelesse as a stone or else their conscience to be as Iudas his conscience was Math. 27. 5. was a racke or rather an hell vnto them vncapable of comfort For at the time of death the bodie is weake the heart faint the spirits dull yea to him that hath not before made his peace with God the thought of death can not be but very terrible a meanes euen to astonish him that is otherwise feeble dull and heauy Satan that is not ignorant hereof taketh great aduantage there at and is then most busie to tempt and most fierce and forward to assault when man is least able to resist And whereas all our hope of standing against Satan is in Gods helpe such as haue all their life long prouoked Gods wrath and vsed no meanes to be reconciled to him can haue little hope in the last act to receiue helpe from him §. 113. Of the wofulnesse of the debt of sinne Q. WHat doctrine doth the resemblance of sinne to debt imply A. Sinners debters to God iustice Sinne maketh man bound to the reuenging iustice of God He that thus prayed to God Psal 143. 2. Enter not into iudgement with thy seruant well knew as much Euery sinne is a breach of Couenant betwixt God and man It maketh forfeiture thereof As a debter therefore that hath made forfeiture of his bond stands liable to the reuenge of the Creditor or rather as a malefactor that hath transgressed the Law of his Soueraigne is liable to the penaltie of the Law so a sinner to the iust reuenge of Gods Law Take notice hereby of the horrible nature of sinne Horriblenesse of sinne It kindleth the wrath it prouoketh the reuenge of the Creator Who knoweth the power of his anger Psal 90. 11. As his greatnesse is so is his anger Infinite insupportable Hence is it that the creature on whom it lyeth lyeth vnder it eternally For hee is no way able to ease himselfe of that burden If this were duely weighed and seriously thought of when we are tempted to any sinne would we be so foolish as for a little momentany delight to runne into such a debt as will cast vs into that prison out of which there is no release and in which there is torture and torment endlesse and easelesse We count them miserable that fall so farre into mans debt as they are neuer able to discharge it What may we then thinke of such as fall into this debt of sinne Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is Necessitie of Christs Suretiship God-Man in one person For such is the debt of sinne as no creature in heauen or in earth was able to discharge it If Christ had not vndertaken the discharge thereof our case had been like to the case of those Angels who are reserued in euerlasting chaines vnder darknesse Iude verse 6. vnto the iudgement of the great Day §. 114. Of euery sinne being mortall yet not equall Q. WHat doth the penaltie whereby sinne is made a debt import A. Sinne is mortall Yea because this Metaphor Debts being of the plurall number is indefinitely vsed and compriseth all manner of sinnes vnder it I may further inferre that Euery sinne is mortall For
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
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
They who know and beleeue God to be as hee is all in all cannot but detest that heathenish and blasphemous distinction of white and blacke gods the former of which they made Bestowers of good things 1. Cor. 8. 6. the latter Deliuerers from euill things But to vs there is but one God the Father of whom are all things and wee in him Of him wee ought to seeke euery good thing wee want To him we ought to fly for succour against all euill So we are here taught so let vs doe §. 194. Of the general points for which wee are taught to pray in the last Petition Q. VVHat are wee to pray for by vertue of the last Petition 1. Such things as concerne the whole Petition in generall or the distinct parts thereof in particular 1. In regard of the whole we ought to pray for Sanctification Thus doth Saint Paul pray for the Thessalonians 1. Thes 5. 23. The very God of Peace sanctifie you wholly As our owne happinesse moueth vs to pray for Iustification in the former Petition that wee may be acquitted of sinne for which we should otherwise be damned so the honour of God should moue vs to pray for sanctification 1. Thes 4. 3. For this is the will of God our sanctification and thereby is the holy God much honoured 2. In regard of the manner of setting downe this Petition negatiuely we are taught to pray for Freedome against the power of sinne Psal 19. 13. 13. as the Psalmist doth where hee saith Cleanse meè from secret faults keepe backe thy seruant also from presumptuous sins let them not haue dominion ouer mee For in sinne there is a guilt which maketh vs lyable to Gods vengeance this is prayed against in the Fift Petition and a power which holdeth vs in bondage and maketh vs such slaues thereto as wee cannot serue God 3. For this end we are taught to pray for Participation of the power of Christs death and 4. Participation of the Spirit of Christ For in Christs death there is distinctly to be considered a Merit and a Power The Merit thereof freeth from the guilt and punishment of sinne The Power thereof from the dominion yea and by degrees from the very act of sinne which in the Saints after the death of their body shall vtterly cease Of this power of Christs death thus speaketh the Apostle Rom. 6. 4 6. We are buried with Christ by Baptisme into death c. And againe Our old man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne This power of Christs death is conueighed into vs by the Spirit of Christ Ephes 2. 1. For wee are dead in sinne Rom. 8. 11. But if the Spirit of him that raised vp Iesus from the dead dwell in vs it will quicken vs. Wherefore that wee may partake of the power of Christs death wee must pray for participation of the Spirit of Christ Dauid well knew how requisite this Spirit was to keep downe the power of sinne and therefore hauing prayed for pardon of sinne Psal 51. 11. further prayeth that God would not take his holy Spirit from him These are the generall things which by vertue of this whole Petition we are to pray for We will further note out such particulars as concerne the distinct parts §. 195. Of the particulars for which we are to pray by vertue of the first part of the last Petition Q. VVHat are the particulars to be prayed for vnder the first part of the Sixt Petition A. 1. Knowledge of our spirituall enemies Without knowledge of them there will be no feare of them no desire of helpe and succour against them or of freedome from them Iudg. 18. 28. The people of Laish not knowing that the Danites were their enemies or that they had any purpose to surprize them were secure and made no preparations for their owne defence and so were vtterly vanquished Such ignorance maketh most in the world so secure as they are Experience sheweth that the more ignorant any are the more deepely they are implunged into Satans snares and the faster held thereby Here therefore we must pray for knowledge of the distinct kindes of our spirituall enemies of their number might malice subtiltie and sedulitie That we may the better know all these the Apostle doth largely and distinctly describe them Ephes 6. 12. 2. Sight of the danger wherein wee are by reason of them To know that there are enemies pernicious and dangerous enemies little moueth them who see no danger wherein themselues are by reason of such enemies 2. Kin. 6. 15. When Elisha's seruant saw the hoste of Aram that compassed the place where he was then he cryed out Alas my Master how shall we doe Thus will they bee affected that are able to discerne the danger wherein they are by reason of their spirituall enemies They will enquire what to doe But the danger which is not seene is not feared Wherefore God sends Ministers to people Act. 26. 18. To open their eyes that they may come from the power of Satan to God 3. Wisedome to discerne their wiles their many cunning stratagems and kindes of assaults and to finde out where their strength lyeth and how they may be withstood Thus shall we be kept the more safely from them that wee fall not into their temptations Psal 119. 98 99 100. and be ouercome by them Dauid who obtained such wisedome vndoubtedly prayed for it 4. Vnderstanding of our owne weakenesse How vnable we are to stand of our selues much more vnable to withstand such enemies as we haue Ephes 6. 12. which are not as we flesh and bloud but Spirits Math. 26. 41. yea Principalities and powers c. When the Spirit is ready the flesh is weake how much more weake will it be when the spirit is secure Such as know not their owne weakenesse will be so ouer-bold and presumptuous as they will not feare to cast themselues into temptations 5. Knowledge of the almightie power of God Thus doth the Apostle expressely pray in behalfe of the Ephesians that they may know what is the exceeding greatnesse of his power towards them that beleeue Ephes 1. 18 19. Knowledge of the enemies power and of our owne weakenesse cannot but affright vs and make vs faintingly fall into their temptations vnlesse withall we know the power of God to bee able to make vs stand and to subdue our enemies and cleane to free vs from all their temptations Knowledge hereof will raise vp our hearts to God in all dangers 2. Chro. 14 11. 6. Restraint of Satans power This the Angell intended when hee said to the Diuell Iude verse 9. The Lord rebuke thee So malicious and audacious is Satan as hee will not sticke to assault the best if the Lord doe not restraine him It is most likely that hee could not be ignorant that Christ was
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
18. 26. as that seruant in the Parable who had nothing to pay §. 124. Of the remissiblenesse of sinne Q. VVHat doctrine doth praying for pardon of the debt of sinne afford A. Sinne is remissible If it could not be pardoned it were altogether in vaine to pray for forgiuenesse Christ would neuer haue directed and incited vs to pray for that which is not possible to obtaine Mat. 7. 7. He stirreth vs vp to aske seeke and knocke on these grounds It shall be giuen you Yee shall finde It shall be opened vnto you The true reasons hereof are 1. The free grace of God Ephes 1. 7. 2. The price that Christ hath paid for this debt 1. Pet. 1. 19. The knowledge hereof doth 1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne Math. 9. 2. 2. Embolden sinners in faith to seeke pardon 1. Ioh. 1 9. 3. Prouoke and encourage them to turne from sinne Ezek. 33. 11. Q. What doctrine may further be gathered from the application of forgiuenesse Psal 103. 3. to debts in the plurall number Quia fidelibus oratio ista conuemat Ecclesiae regula ipsa testatur ipsius erationis exordium Chrys hom 20. in Math 6. All the sinnes of the faithfull are remissible I say of the faithfull because they who haue right to say to God Our Father which the faithfull who are sonnes of God onely haue are taught thus to pray and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling into the onely vnpardonable sinne the sinne against the Holy Ghost As the free grace of God and the price which Christ hath paid are the causes that sinne is pardonable so the infinite riches of that grace Numb 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable Let no sinne therefore keepe vs from seeking pardon Qui orare nos pro peccatis docuit paternam misericordiam promisit et veniam secuturam Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord Isay 1. 18. He that hath taught vs to pray for pardon of sinne hath promised fatherly mercy and pardon to follow thereupon Of these two points that Sinne and that euery sinne is remissible See in my Treatise of the sinne against the Holy Ghost § 5. 6. §. 125. Of Gods Prerogatiue in forgiuing sinne Q. TO whom is this Petition for forgiuenesse of sinne directed A To God For euery Petition hath relation to the Preface and to him that is there described which is God onely Q. What may thence be gathered A. 1. God hath power to remit sinnes Debitorum remissio proprium ac peculiare Dei munus officium est Greg. Nyss l. de Orat. Mar. 2. 7. 2. God onely hath that power As here so euery where in Scripture we are directed to goe to God for pardon but no where throughout the whole Scripture to any other The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe Euery sinne 1. Ioh. 3. 4. as a sinne is a breach of Gods Law and in that respect committed against him though it be also a wrong done to man Now God being a supreme Lord ouer all who can bee imagined to haue power to forgiue transgressions against him and his Law 1. This Prerogatiue sheweth that Christ is true God Christ true God Had not Christ beene God the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne Mar. 2. 5 c. Christ therefore in answering their slander doth not deny their principle that God onely can forgiue sinne but by a visible demonstration proueth himselfe to be the True God and thereby discouereth their mis-application of that true principle whereby they denied to him who was true God his Prerogatiue and in accusing Christ of blasphemie they themselues were impious blasphemers §. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes 2. THe Pope assuming this Prerogatiue to himselfe Bonif. 8. in Extravag Antig. Ioh. de Turrecr in coment dict 1. de poenil doth thereby shew himselfe to be plaine Antichrist For as by his flatterers there is giuen to him so hee assumeth to himselfe a power of granting Indulgences Releases and Pardons for sinnes past 〈◊〉 plenaria pleâ—iar plenissima present and to come and of these some are full some more full and some most full releases Yea some of these Releases and Indulgences are oft extended to more yeares to come See §. 111. then can be imagined that the world shall continue 3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God and in that respect blasphemous For by the a §. 14. de Absol c. 6. Can. 9. Councill of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing Whereupon they inferre that b Vt flatus extinguit ignem dissipat nebulas sic Absolutio Sacerdotis peccata dispergit Bellar. de Poen l. 3. c. 2. as winde doth blow out a flame and driue away clouds so the absolution of a Priest doth put away sinne and that thereby c Ibid. l. 4. c. 9. both the fault and also eternall punishment is remitted and that many are damned because they die before they are absolued of a Priest What is this but to make Priests Gods §. 127. Of confession of sinne to God and Man THe forenamed Prerogatiue of God doth plainely shew that Auricular confession Auricular confession as Papists enioyne it is not absolutely necessarie For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest Concil Trid. §. 14. c. 5. Can. 6 7 8. and that vpon paine of damnation We deny not a necessitie of Confession For without confession of sin no remission e Pro 28. 13. 1. Ioh. 1. 8 9. no absolution can be expected But this absolute necessitie must bee applied to confession vnto God whose Prerogatiue it is to forgiue sinne Yea further we acknowledge a necessitie of confession to man and that both publikely and priuately and both these either vpon iniunction by authoritie or vpon a mans owne voluntarie motion Publike confession is to be made of sinnes publikely committed whereby publike offence is giuen or publike detriment and damage made In this case f Ios 19 20. Ioshua enioyned Achan to confesse his sinne and he confessed it Because g Act. 5. 8 9. Saphira refused to make confession being required of Peter to doe it she was suddenly strucke with death h Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession
of their sinnes Priuate confession is to be made also in three cases 1. When one in authoritie requireth it as i 2. King 5. 25. Elisha required his seruant Gehazi to doe it 2. When k Math. 5 24. priuate wrong is done or offence giuen to one 3. When a sinne burdeneth the conscience on which grouud l 2. Sam. 12. 13. Iam. 5. 16. Dauid made confession to Nathan and Saint Iames exhorteth all Christians to confesse their sinnes one to another that so they may receiue the more comfort by mutuall prayer and direction In this case choise must be made of such persons as are fit to haue secrets made knowne to them and able to helpe and ease a burthened conscience Such are men of vnderstanding discretion wisedome and experience yea such as are faithfull and pitifull and beare a louing heart toward the partie that commeth to them for comfort Among others Ministers are in two respects most fit 1. Because by their dayly studie and practise they are most acquainted with the temptations of Satan dispositions of people and consolations of Gods Word 2. Because by vertue of their ministeriall function 2. Cor. 5. 18 20. being Ambassadours for Christ and hauing the ministerie of reconciliation giuen to them the patient may with more assurednesse apply to his soule the promises which they pronounce But necessarily to tye euery Christian vpon paine of damnation to make confession of all the sinnes whereof hee knoweth himselfe to be guiltie to the Priest vnder whose charge hee is bee hee neuer so ignorant or lewd is without all warrant of Gods Word and against common sence and reason §. 128. Of confessing sinne to God and seeking pardon of him 5 FOr the maine dutie which ariseth from the fore-mentioned doctrine concerning Gods Prerogatiue in forgiuing sinne let vs not dare to hide our sinne from God as a Gen. 3. 7 8. Adam sought to doe but humbly and penitently confesse the same Iob 31. 33. as b Psal 32. 5. 51. 1 c. Dauid and other Saints of God from time to time haue done This dutie is to be done not so much to make our sinnes knowne to God For hee knoweth them whether wee confesse them or no as to shew that wee our selues know them Neh. 9. 3. take notice of them Ezr. 9. 6 c. feele the burden of them Dan. 9. 4 c. are grieued for them hate them desire to bee freed from them and truely repent of them Thus will God bee moued to take pitie of vs and to bee mercifull to our sinnes God is not like man who taketh aduantage from the delinquents confession according to the Prouerbe Confesse and bee hanged but rather from thence taketh occasion to shew mercy In relation to God this may well come into a Prouerbe Confesse and bee saued For if wee confesse our sinnes 1. Ioh. 1. 9. hee is faithfull and iust to forgiue vs our sinnes §. 129. Of going to God for Pardon 6. GOds Prerogatiue to forgiue sinne doth further embolden vs to goe to him and to him onely for pardon of sinne In that sinne is remissible and may bee pardoned we haue encouragement to seeke for pardon In that it is God that forgiueth wee are directed to seeke pardon of him I euen I am hee Isa 43. 25. that blotteth out thy transgressions saith the Lord. And well wee may be glad that hee reserueth this prerogatiue to himselfe For of whom can wee with greater confidence expect to receiue this gracious fauour then of him who is full of compassion Psal 103. 8. and gracious slow to wrath and plenteous in mercy Ier 2. 13. Fateor quia peccaui conscientia mea nou sufficit ad satisfactionem Sed certum est quod miseri cordia tua superat omnem offensionem Aug. Medit. cap. 39. Let vs not therefore leaue this fountaine of liuing water and goe to broken cesternes that can hold no water As wee desire to bee discharged of the debt of sinne so let vs seeke this discharge of him that is able and ready to giue it Though we can make no satisfaction yet his mercy surpasseth all our offences §. 130. Of Gods free and full discharge of sinne Q. VVHat doctrine ariseth from the kindes of discharge implied vnder the word FORGIVE A. The discharge which God giueth is a See §. 119. a free full discharge It must needs bee free because in man there can be nothing to procure it Nay out of God there is nothing to moue him to doe it Isa 43. 25. 48. 9. I blot out transgressions saith the Lord for mine owne sake And againe For my names sake will I deferre mine anger Mic. 7. 18. He retaineth not his anger for euer because he delighteth in mercy Benigniffima Diuinitatis natura liberaliter agit ignoscit plenarie Bern. de Euan. 7. pan Serm. 3. That the discharge also which God giueth is full is euident by the many Metaphors vsed in Scripture to set it out Such are these that follow 1. I am hee that BLOTTETH OVT thy transgressions saith the Lord. This Metaphor is taken from Creditors who when they purpose neuer to exact a debt Isa 43. 25. will blot it out of their bookes After that a Debt is strucken out of a Bill Bond or Booke it can not be exacted the euidence can not be pleaded 2 I haue put away thy transgressions as a cloud Isa 44. 22. and thy sinnes as a mist saith the same Lord. Wee know that the clouds which are driuen away by the winds appeare no more nor the mist which is dried vp by the Sunne Other clouds other mists may arise but not they which are driuen away and dryed vp Thus the sinnes which God forgiueth returne not againe 3. The same Lord saith Though your sinnes be as skarlet they shall be as white as show Isa 1. 18. though they be red like crimson they shall be as woll Skarlet and crimson are double and deepe dies dies in graine yet if the cloth died therewith be as the wool before it was died if it be as white as snow what is become of those dies Are they any more Is not the cloth as if it had not bene died at all Euen so though our sinnes by reiterating them by long lying in them haue deepely seazed into vs yet by Gods discharge of them wee are as if wee neuer had committed them 4. Ye are washed 1. Cor. 6. 11. saith the Apostle By washing the filth of things is cleane taken away 5. Thou hast cast all my sinnes behind thy backe Isa 38. 17. saith Hezekiah to God That which a man would not looke on or regard that he casts behind his backe The sinnes which God forgiueth he will haue as out of his sight which he meaneth no more to meddle withall 6. Thou wilt cast all their sinnes into the depths of the sea Mic. 7. 19.