camets praeteritum Omnia igitur tempora in se continet Nomen istud sacrum sic explicat Iohannes Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezaean not in Apoc. 1. 4. Isa 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater aeternitatis Iehouah doth fully set out this propertie and immutable eternitie For it compriseth vnder it all times past present future 2. The Sonne of God is called Father of Eternitie in that he is eternall himselfe and the author of such things as endure for euer 3. The Spirit of God in the beginning moued vpon the face of the waters Hebrai expoâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat sicut gallina ouis suis incubat donec pulli gignantur Gen. 1. 2. He was therefore in the beginning and if he was in the beginning hee had no beginning For hee it was that formed the things that had a beginning in which respect he is said to moue or as the Iewish expositors interpret the word to sit as an Hen vpon her Egges till her Chickens be hatched 4. All the properties of God are as these three Kingdome Power Glory for euer His Dominion is an euerlasting Dominion Dan. 7. 14. euen from generation to generation Dan. 4. 31. His Glory is eternall 1. Pet. 5. 10. His righteousnesse is an euerlasting righteousnesse Psal 119. 142. His truth is for euer Psal 117. 2. His mercy is for euer Psal 136. 1. So also his Counsell Law Oath Couenant and the like whereof see § 226. Thus we see that eternitie properly taken Difference betwixt Gods eternitie and creatures is proper to God Howsoeuer other things are also stiled eternall yet there is a manifest difference betwixt that which is proper to God and that which is common to creatures 1. Gods Eternitie is without beginning So is no creatures For by him were all things created that are in heauen Col. 1. 16. and that are in earth visible and inuisible 2. Gods is without alteration So is no creature as wee shall * §. 227. afterwards shew 3. Gods is independent Hee euer was and euer remaineth to be of himselfe and by himselfe Creatures haue their continuance of God Act. 17. 28. and by God In him wee liue and moue and haue our being Rom. 11. 36 Of him and through him and to him are all things § 225. Of the Duties which arise from Gods Eternitie Q. VVHat duties doth that Eternitie which is proper to God teach vs A. 1. To acknowledge him to be the onely Creator Ioh. 1. â—2 3. By the eternitie of Christ doth S. Iohn proue that he is God and that all things were made by him 2. To seeke preseruation of him On this ground the Psalmist thus prayeth Psal 102. 24. O my God take mee not away in the middest of my dayes thy yeares are throughout all generations 3. To giue the praise of continuance of all good to him It was vsuall with the Psalmist to giue thankes to God Psal 136. because his mercy endureth for euer 4. To ascribe eternall glory to him that is eternall This phrase is frequent among the Saints To God bee glory for euer and euer 2. Tim. 4. 18. 5. In our time to serue him Thus doe wee what lyeth in our power to continue seruice to the Eternall for euer If all generations were carefull euery one in their time to serue God the mortalitie of man would be no hindrance to the perpetuitie of Gods seruice Abraham called vpon the name of the euerlasting God Gen. 21. 33. Because the Lord was an euerlasting God Ahraham was carefull in his time to worship him 6. To make him knowne to posteritie This is a further meanes of procuring an euerlasting name to the euerlasting God For our posteritie being instructed by vs may declare Gods name to their posteritie and so posteritie to posteritie throughout all generations Marke these things saith the Psalmist that ye may tell it to the generations following Psal 48. 13 14. For this God is our God for euer and euer 7. To depend on him for our posteritie Wee are mortall and shall not euer liue to prouide for our posteritie But God remaining for euer wee may well commend such as suruiue vs to his prouidence and depend on him for his care ouer them The Psalmist hauing made acknowledgement of Gods euerlasting continuance saying thus to him Thou art the same Psal 102. 27. 28. and thy yeares shall haue no end he maketh this inference The children of thy seruants shall continue and their seed shall be established before thee 8. To feare him more then creatures Creatures though neuer so mighty and malicious may die we be freed from feare of them Psal 92. 8 9. But God euer liueth Thou Lord art most high for euermore but thine enemies shall perish 9. To preferre him before all To shew what iust cause there is to preferre God before all thus saith the Lord of himselfe Before me there was no God formed neither shall there bee after me Isa 43. 10. 10. To follow after righteousnesse 11. To turne others to righteousnesse Dan. 12. 3. For both these shall shine Math. 13. 43. the one as the Firmament the other as the Starres in the Kingdome of God for euer and euer 12. To hope in death 1. Thes 4. 13 14. c. 13. To be comforted for those that die in the Lord. For the eternall God will raise vp both vs and others beleeuing in him to eternall life Thus much of Gods Eternitie plainely expressed vnder this phrase for euer His Immutabilitie is also imployed thereby §. 226 Of immutabilitie to what things it may be applyed Q. VVHat besides Eternity is implyed vnder this clause FOR EVER A. Immutabilitie That which euer remaineth the same without any alteration is most properly said to be for euer Psal 102. 27. Wherefore of God it is said Thou art the same and thy yeares shall haue no end His immutability and eternity are both ioyned together As eternitie so also immutabilitie is diuersly taken in Scripture For 1. Many things are said to be vnchangeable 1. Things immutable by voluntarie appointment because by voluntary appointment they are so ordered as 1. Sundry Lawes and Statutes Dan. 6. 15. The Law of the Medes and Persians was that no Decree nor Statute which the King establisheth may be altered 2. Last Wills and Testaments Gal. 3. 15. No man disanulleth a Testament or addeth thereto if it be confirmed 3. Sacred Vowes of such as haue power to make them Num. 30. 3. c. Indeed an husband had power in sundry cases and with due cautions to disanull his wiues vow and a father his daughters vow But otherwise the Law is strict in this case When thou shalt vow a Vow vnto the Lord thy God thou shalt not slacke to pay it Deut. 23. 21. 4. Things consecrated Pro. 20. 25. It is a snare to
to haue their hearts turned from it as the heart of Amnon was from Tamar so that the hatred wherewith they hate it 2 Sam. 13. 15. may bee greater then the loue wherewith they loued it This wee ought to pray for in regard of lewd company vnlawfull games vndue honours vniust gaine immoderate pleasures or any other like thing wherewith wee haue beene bewitched Till our hearts bee alienated from the world we shall neuer bee throughly deliuered from the euill of the world 4. Suppression of all the lusts of the flesh after they are risen vp Preuention of them is implied in the former part of this Petition If that be not obtained but that the flesh doth rise vp lust and rebell against the Spirit our desire ought to bee to haue those lusts beaten downe againe and we freed from the thraldome of them Saint Paul reckons vp 17. particular lusts of the flesh together Gal. 5. 19 20 21. Those and other like to those are all simply euill such euills as if they be not beaten downe and we deliuered from the bondage of them will bring vs to eternall death 5. Remouall of iudgements Such afflictions as come from the wrath of God and so long as they lie vpon vs manifest his indignation against vs are as euills to be prayed against In which respect thus prayeth the Church Turne vs againe O God and cause thy face to shine Psal 80. 3 4. O Lord God of Host how long wilt thou be angry Such a iudgement was that Plague for the remouall whereof Dauid built an Altar 2 Sam. 24. 25. and offered Sacrifice Among these spirituall iudgements are most earnestly to be prayed against such as were mentioned in the end of the last § If the preuention of them be to be prayed son much more deliuerance from them For they are doubly euill 1. As they are sinnes 2 As they are punishments of sins and effects of Gods wrath To this head may be also referred all manner of crosses as a Psal 46. 9. war b Ioel. 2. 19. famine c 2 Sam. 24. 25. plague d Pro. 30. 8. pouerty e Dan. 9. 17. captiuity f Act. 12. 5. imprisonment g Psal 119. 22. reproach h 2 King 20. 3. sicknesse i Psal 38. 1 c. paine and such like afflictions for remouall whereof we may pray as was shewed * §. 124. before 6. A blessed departure out of this world So long as wee are in this world we are subiect to many euills which lie and presse sore vpon vs. But by death we are deliuered from them all at lest if our death be in the Lord. For they only are blessed that die in the Lord. They which die not in the Lord are not deliuered from euill but like the fish which leapeth out of warme water into flaming fier Reu. 14. 13. go from the lesse euill into the greater by many degrees Q. May a man then pray for death A. Not simply and absolutely with desire to haue the time appointed by God preuented but with submission to the good pleasure of God Concerning our departure out of this world two things are here intended 1. That we be willing no depart 2. That our departure be in the Lord. Both these are manifested in old Simeons swanlike-song where hee sheweth his willingnesse to depart Luke 2. 29. and his desire to depart in peace So much also is euident in Saint Pauls desire Phil. 1. 23. I haue saith he a desire to depart This was not an absolute prayer for death It was a manifestation rather of what he could willingly haue wished Votum affectus non effectus in his owne behalfe then of what he peremptorily or absolutely would desire Now where hee addeth and to bee with Christ hee sheweth what kinde of death hee desired And this we must absolutely desire that when we dye we may dye the death of the righteous an happy death which is a finall deliuery from all the euill whereunto in this world wee are subiect 7. Resurrection of the body For death in it selfe is an euill holding the body in the graue as in a prison where it rotteth and consumeth The resurrection of the body is it that maketh a mans dissolution to be a blessing Thus is his body by death as seede sowne in the ground which bringeth forth an haruest This Christ hath promised Ioh. 5. 28. this therefore wee may and must pray for 8. Absolution at the day of iudgement When our bodies are raised they together with our soules shall be presented before Christs tribunall seate There to bee condemned for our sinnes is a farre greater euill then any that in this world can befall vs. And better it were that our bodies should neuer be raised then bee raised to condemnation Oft therefore doth the Apostle pray for the Saints that they may be kept blamelesse vnto the comming of Christ 1 Thes 3. 13. 5. 23. 9. Aeternall glory in heauen They who are aduanced thereunto are fully deliuered from all euill and from all feare of all euill Reu. 21. 4. In which respect it is said that God shall wipe away all teares from their eyes that is hee shall take away all occasions of mourning therefore by way of explication it is added There shall be no more death neither sorrow nor crying c. This was it that the penitentiary thiefe prayed for in these words Lord remember me when thou commest into thy Kingdome Luk. 23. 42. Thus we see how this prayer directeth vs to pray for al things that are needfull for vs from that corruptible bread whereby our mortall bodies are nourished to that glory of soule and body which endureth for euer Quando dicimuâ— libera nos à malo nihil remanet quod vlâ—ra adhuc debeat postulari Cypr. de Orat. Dom. §. 19. For when we say Deliuer vs from euill there remaineth nothing that further we may aske §. 197. Of the things for which we ought to giue thankes in the last Petition Q. VVHat are the things for which thanks is to be giuen by virtue of the last Petition A. 1. Euery sanctifying Grace 2. Freedome from the power of darknesse For both these we haue the expresse patterne of the Apostle 1 Cor. 1. 4. In regard of the former hee saith I thanke my God for the grace of God 5. Vnder this indefinite word Grace he compriseth euery particular sanctifying grace Wherefore hee addeth In euery thing that is in euery grace ye are euriched 7. And yee are not destitute of any gift Col. 1 12 13. In regard of the latter he also saith I giue thankes to the Father who hath deliuered vs from the power of darknesse We heard * §. 169. before that Sanâ—lification was the Summe of this Petition But particular sanctifying graces whereof nine are reckoned vp together Gal. 5. 22 23. are the parts
true Church yet that he himselfe may be as Ioseph was in the house of Potiphar Gen. 39. 2. a faithfull member of the true Church a free-hearted subiect of the kingdome of God and for this end euery one ought to pray that in his person he may be sanctified throughout and his whole spirit and soule and bodie be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. This is that true and proper vse which wee are to make of those bonds whereby we are outwardly linked one to another that as we are more nearely knit one to another so more specially and instantly to pray that they to whom we are in outward bonds linked may with vs be fast knit to the bodie of Christ and as true members thereof may beautifie and honour it Col. 2. 19. and that all the bodie by ioynts and bands hauing nourishment ministred and knit together may encrease with the encrease of God Thus we see how our desire ought to be ordered for the militant Church It ought in generall to be extended to the whole bodie wheresoeuer more particularly applied to the seuerall parts of it as we haue any notice thereof and more earnestly extended for such parts as wee our selues are more nearely knit vnto §. 52. Of the things to bee desired for the Church triumphant Q. VVHat are we to pray for in regard of the triumphant Church the kingdome of glorie A. The full perfection and consummation thereof Whereunto tend these particulars following 1. That we which liue in this kingdome of Grace 1. Pray to be fitted for heauen may be fitted and prepared for that kingdome of Glorie that we may be presented as a chaste and pure Virgine to our Husband Christ 2. Cor. 11. 2. Such a prayer did the Apostle vse to make for the members of the militant Church 1. Thes 5. 23. 2. That we may be loosed and be with Christ in that glorious place 2. Pray to be in heauen For the gathering of such into the kingdome of Glorie Phil. 1. 23. as belong thereunto helpeth forward the consummation of it Hoc optamus vt finem nostris faciat malis nos assumat in regnum Aug. de Temp. Serm. 126 How we may pray for death Votum affectus magis quam effectus Obiect How can this desire of being dissolued stand with the vnchangeable decree of God concerning the appointed time of mans death Answ This kind of prayer rather sheweth what we could desire if the will of God were so then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpose but to manifest our longing desire after that which God in his eternall counsell hath purposed for vs. Thus did many of the faithfull Israelites Math. 13. 17. that liued long before the Messiah was exhibited 1. King 19. 4. Ionah 43. desire to see him An absolute desire of present death as was the desire of Eliah and Ionah is not warrantable but a longing after death to be in the kingdome of Glorie as was the desire of Paul is very commendable Phil. 1. 23. 3. That the number of those whom God hath ordained to 3. Pray for accomplishing the number of the Elect. make full the body of Christ may be accomplished For there is a certaine number ordained vnto eternall life Rom. 8. 29 30. till that he be full the kingdome of Glorie cannot in all the parts thereof be consummate 4. That the signes which in Gods word are fore-told to goe before the comming of Christ may accordingly fall out 4. Pray for the signes of Christs comming that by the sight of them we may be the more erected to looke for the glorious appearing of Christ Math. 24 29 c. There are signes fore-told these therefore must be prayed for 5 Pray against enemies of the Church 5. That all the obstinate enemies of the Church which any way hinder the full and perfect consummation thereof may be destroyed and those not only wicked men and cruell tyrants and persecutors but also death and him that hath the power of death 1. Cor. 15. 15. the diuell The destruction of these is promised so as there is good ground to pray for it 6. That the bodies of all the Saints which from the beginning haue slept 6. Pray for the resurrection may be raised from death to be vnited to their soules 1 Thes 4. 16. and brought vnto the kingdome of Glorie For this is absolutely promised Obiect This is to pray for the dead Answ Not for this or that particular friend departed whose estate we certainly know not How prayers to be made or not to be made for the dead but in generall for all the true members of Christs celestiall bodie nor to obtaine that for them which was to be obtained in the times of their life remission of sinnes nor yet to alter their finall estate the doome whereof passed vpon them at the moment of their dissolution but onely as their resurrection is a degree to the perfecting of the kingdome of Glorie we being taught to pray for the full perfection of that kingdome pray indefinitely for the resurrection of the Saints which is a degree thereto 7. That Christ would come in his glorie to iudgement 7. Pray for Christs coming Reu. 22. 17. 20. Mat. 13. 41 49. 25. 32. c. and make a perfect separation betwixt the elect and reprobate For so much is foretold and promised 8. That all the members of Christs mysticall bodie being glorified with him 8. Pray for the full glorificatiō of the Church He may deliuer vp the kingdome to God the Father that God may be all in all For so much is also foretold 1. Cor. 15. 24 28. §. 53. Of the things for which thankes is to be giuen by reason of the second Petition Q. FOr what are we to giue thankes by vertue of the second Petition A. Euery thing that maketh to the good of Gods Church whether directly by blessings bestowed on it or consequently by restraining or ouer-throwing the enemies of it ministreth iust matter of thanks-giuing We are therefore to be thankfull in the behalfe of the Church in these cases following and others like to them 1. Acts 11. 18. When Churches are planted where none were before Thus the Iewes glorified God when they heard that the Gospell was embraced of the Gentiles 2. When such Churches as are planted do thriue and prosper For this did S. 2. Thes 1. 3. Paul giue thankes in the behalfe of the Thessalonians 3. When good Magistrates are raised vp In which case the Queene of Sheba blessed God for setting Salomon on the throne of Israel 1. King 10. 9. Much more are we to blesse God for good Ministers of his word and that not onely when they are first raised vp but also when
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
wayes Bellarm. de Poenit lib. 4. cap. 4. By bearing patiently the punishments and scourges which are inflicted by God Concilium TridentinuÌ„ docet tribus modis Deo satufieri Poenâ—â— flagella à deo immissa patienter ferends opera laboriosa sponte assumendo mulctam sacerdotum arbitrio iniunctam subeundo Satisfactio nostra requiritur vt iniuria deo facta compensetur diuina iustitiae satisfiat Debemus satisfacere per ea bona quae nostra sunt Satisfactio condigna esse debet eam proportioneÌ„ cÌ„ peccato exigere vt verè per eam offensio coÌ„pensetur Per opera poenalia verè ac propriè deo satisfit pro reatu paenae qui post culpam dimissam remanet expiandus Accedente gratia dei verè possumus aliquo modo ex proprijs ad aequalitatem ac per hoc iuste ex condigno satisfacere Habemus opera propria indebita quibus pro iniuria satisfaciamus By vndertaking of our owne accord laborious workes and By vndergoing the penaltie imposed by the censure of Priests Our Satisfaction is required Ibid. cap. 9. that the wrong done to God may be recompensed and the diuine iustice satisfied We must satisfie by those good workes which are ours Ibid. cap. 6. Satisfaction must be worthy Ibid. cap. 9. and it must keepe such a proportion with sinne as the offence may be truly recompensed by it By paenall workes satisfaction is made to God Ibid. cap. 7. truly and properly for that guilt of punishment which remaineth to be expiated after the fault is forgiuen Gods grace assisting Ibid. we may after a certaine manner truly satisfie out of that which is our owne euen to equalitie and in that respect iustly and of desert We haue workes of our owne Ibid. whereunto wee are not bound by which wee may satisfie for wrong done to God Our workes as they come from the Spirit of Christ dwelling in vs haue a certaine infinitenesse Ibid. and thereby also a certaine equalitie with the wrong whereby wee had troubled God by sinning Full remission of sinne Ibid. cap. 15. so much as concerneth all guilt of punishment Opera nostra vtà Spiritu Christi in nobis habtant procedunt quandam habent infinitatem ac per hoc etiam quandam aequalitatem cum iniuria qua deum peccando affeceramus Plena peccati remissio quoad omnem poenae reatum premium est bonorum operum quae satisfactoria dici solent Opera laboriosa prosunt ad culpae remissimem mortis aeternae liberationem is the reward of those good workes which are wont to be called satisfactorie Laborious workes are profitable Ibid. cap. 12. for remission of sinne and for deliuerance from eternall death If by these and such like positions that which is due to the all sufficient satisfaction of Christ be not attributed to man let any indifferent reader iudge Can the things which in these positions are auouched of recompencing wrong done to God of satisfying the diuine iustice of a condigne or worthy satisfaction of satisfying truely and properly to an equalitie iustly condignely and that out of our owne workes whereunto we are not bound of a certaine infinitenesse of our workes and a certaine equalitie with the wrong whereby wee haue troubled God by sinning of full remission of sinne to bee the reward of fatisfactorie workes of the profit of laborious workes for remission of sinne and deliuerance from eternall death Can these things stand with Gods infinite iustice with mans disabilitie to any good thing with mans vnworthinesse and with the imperfection of mans best workes Then may light and darknesse in their most extreme degrees then may the Arke of God and Dagon then may Grace and Workes stand together and yet the Apostle saith If by grace Rom. 11. 6. then it is no more of workes otherwise grace is no more grace But if of workes then it is no more grace otherwise worke is no more worke They alleadge for grounds of the worth of mens workes that 1. They come from the Spirit of Christ 2. Christ giueth the vertue of satisfaction to mens workes 3. Mans satisfaction is not for the fault but for the punishment 4. The punishment for which man satisfyeth is not eternall but temporall To these I briefely answer that 1. Though the worke of the Spirit bee pure in it selfe yet comming from vs it receiueth a tincture As water that comming from a pure fountaine passeth thorow a foule chanell Besides the Spirit worketh according to the capacitie of the obiect 1. Cor. 13. 12. not all fulnesse and perfection at the first but in part by degrees 2. For Christ to giue the vertue of satisfaction to mens workes is to make men Priests and Sauiours which offices are his glory Isa 42. 8. But he will not giue his glory to others 3. The fault being discharged by Christ the punishment is also thereby discharged Sublata causa tollitur effectus For the fault is the cause of punishment Take away the cause the effect followeth and falleth away As God said to Adam of the forbidden fruit Gen. 2. 17 2. Sam. 12. 13. In the day that thou eatest thereof thou shalt dye the dâ—ath so Nathan said to Dauid The Lord hath put away thy sinne thou shalt not die His sinne being remitted the punishment was remoued 4. That satisfaction which taketh away the greater punishment by iust consequence taketh away the lesse If temporall punishment as well as eternall were not discharged by Christs satisfaction it were not complete but an imperfect satisfaction But howsoeuer Papists being prest by our vnanswerable arguments to auoid them doe vse the forenamed distinctions of satisfying for the punishment no the fault for the temporal and not for the eternal punishment yet in their fore-named Positions they apply mans satisfaction to the recompencing of wrong dene to God to diuine iustice to remission of sin and to deliuerance from eternall death and thereupon they attribute thereunto a certaine infinitenesse and equalitie to the wrong wherewith by sinning we haue troubled God O blasphemie §. 123. Of humiliation and abnegation AS the greatnesse of the debt wherein man standeth obliged to God so also mans impotencie and impossibilitie to discharge it aggrauateth that wretched estate whereinto man by sinne is implunged and giueth him much more occasion and matter of humiliation If there were iust cause to weepe much Reu. 5. 4. because no man was found worthy to open the sealed Booke how much more cause of weeping and mourning is there that no man is able to cancell the Bils and Bonds whereby wee stand indebted to God or any way to discharge that debt Hath not man in this respect iust cause also to deny himselfe and as a selfe-condemning Debter and Malefactor to cast himselfe downe before the Mercy-Seat of God and to craue mercy and forgiuenesse Math.