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
properly giue a being to things Math. 23. 9. whereupon Christ saith of him There is but one your Father 1. Cor. 8. 6. which is in heauen and the Apostle to like purpose There is but one God Ephes 4. 6. the Father and among other vnities hee reckons this One God and Father Now God is stiled Father both in relation to his Sonne the second person in Trinitie Whose father God is and also in relation to his creatures In the former respect it can be applyed onely to the first person in Trinitie Iohn 3. 16. whose onely begotten Sonne the second person is and that by reason of his eternall generation Prou. 8. 24 25. and of the hypostaticall vnion of his two natures in one person Luke 1 35. In the latter respect it may be applyed to all the three persons in Trinitie Iohn 1. 14. For not onely the first Math. 28. 19. but the second person also is expresly called Father and we are said to be borne of the Spirit Isa 9. 6. which is a worke of paternitie Iohn 3. 5. All the three persons then are included vnder this title Father And Prayer may be made to them all ioyntly as one in substance and to any of them expresly by name yet so as when one onely is named neither of the other be excluded For the Father is alwayes to be called vpon in the name of the Sonne by the assistance of the Spirit Rom. 8. 26. Else we know not what to pray as we ought This one God distinguished into three persons Iob 38. 28. is said to be the Father of his creatures first generally as he hath giuen a being to them all secondly specially as he hath set his image on some of them aboue others His Image is set on his creature two wayes 1. By that excellencie wherein he created them 2. By renewing an excellencie in some of them after their fall By reason of that primarie excellencie Luke 3. 38. Adam and Angels are stiled sonnes of God Iob 1. 6. for in regard of those diuine qualities and that glorious estate wherewith he adorned them aboue other creatures at the beginning they are said to be made after the Image of God The Image of God which is a kind of diuine excellencie is renewed onely in some of the sonnes of men and that in a ciuill and spirituâ—ll respect In a ciuill respect as they haue dignitie and dominion giuen to them ouer others as all Magistrates Gouernours in whom there is a resemblance of Gods Soueraigntie in which respect they beare Gods Image Psal 82. 6. and are stiled Gods and Sonnes of the most High In a spirituall respect Rom. 8. 15 16. as God through his grace hath adopted some to be his sonnes and by his Spirit begotten them anew Ioh. 1. 12 13. Though out of the fatherhood of God here meant that relation which the first person in Trinitie hath to the second may not be excluded for they who apprehend not God to be a Father of Iesus Christ cannot in faith and with comfort call vpon him yet it hath especiall relation to his creatures who say Our Father and among them to sonnes of men since their fall who say Deum patrem esse voce propria consitentes de conditione seruiâ—â— in adoptionem fiâ—ioâ—uâ—â— nos profitemur ascitos Forgiue vs our trespasses and among the sonnes of men to such as are adopted of God and borne anew after his Image who onely in truth say to God Hallowed be thy name c. Thus we who with our owne voyce confesse God to be our Father do professe our selues to be taken from seruile condition into the adoption of sonnes Many other more magnificent titles might haue bene attributed to God 〈◊〉 Isa de Orat. Cap. 18. but none more pertinent to Prayer then this title Father Christ therefore vsually in his * Math. 11. 25. Iohn 12. 27. Iohn 17. 1. Math 26 39. Luke 23. 34 46. Prayer vsed it §. 8. Of the instructions which the title Father applied to God import Q. VVHat instructions may be gathered from this title Father applyed to God in Prayer A. 1. God is to be called vpon in the mediation of Christ In Christ onely is God a Father Galat 4. 4. and in Christ onely are we adopted and borne againe 1. Pet. 1. 3. Out of Christ God is a terrible Iudge and a consuming fire This title therefore includeth Christ and faith in him 1. Pet. 1. 3. Thus Saint Peter first had an eye to Gods fatherhood in relation to Christ his onely begotten Sonne and then in relation to the Saints his adopted sonnes 2. They onely haue this priuiledge to approach by Prayer into Gods presence who can in truth call him Father which none can do but they that beleeue in Christ For as many as receiued him to them he gaue power to become the Sonnes of God euen to them that beleeue in his Name Iohâ— 1. 12. To them onely will God reach out his golden Scepter of Grace Ester 5. 2. as Ahashuerosh did to Hester 1 Cor. 1. 2. They therefore by a kind of propertie are said to call vpon God Acts 9. 14. 3. Prayer must be made in confidence of Gods fatherly loue Attolle â—culos ad patrem qui te per lauacrum genuit qui te per filium redemit dic Pater noster Aug. in Serm. 28 de verb. Dom. How shall they else call him Father d Gal. 4. 6. Because ye are sonnes saith the Apostle God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Now the ground of this confidence resteth onely in Gods Fatherhood For here are no other motiues either from our selues or from others But e Math. 7. 11. Paternitie promiseth all blessings 4. There is ground of returning to God after we haue gone from him For a father is readie againe and againe to receiue f Luk. 15. 18. c. I will rise and go to my FATHER saith the Prodigall and when that Father saw his sonne yet a great way off he had compassion After that Dauid had iustly banished his sonne Absolom 2. Sam. 13. 39. he longed to goe forth vnto him As Fatherhood promiseth all blessings so all forbearance It maketh one readie to giue and forgiue A fathers loue is of all others most constant and immutable Psal 103. 13 Though he be prouoked to correct Heb. 12. 5 6. yet will he not forget to loue 5. There is sufficient encouragement against euery thing 1. King 19. 12. 13. that may any way dishearten vs from approaching into Gods presence whether it be excellencie in God or infirmitie in our selues A father will lay aside in his childes presence Quando patrem deum dicimuâ— quasi filij Dci agere debemus Cypr. de Orat. Dom. §. 8. whatsoeuer may
him in this world which the liuing onely can do Isa 38. 19. In this respect we are to craue them not singly Psal 6. 5. and simply in themselues but as meanes to enable vs to honour God and to do good vnto our brethren 2. Aske things heauenly Desiderari conueni◠〈◊〉 caquae habenâ—ur in caelis Chrys â—om 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly which are 1. Such as tend to the glorie of God that is in heauen 2. Such as helpe vs to heauen These are the things which Christ especially entendeth where making a comparison betwixt our father on earth and this our Father in heauen Math. 7. 11. he saith How much more shall your Father which is in heauen Luke 11. 13. giue good things to them that aske him S. Luke expressing the same point in stead of good things puts the holy Ghost whereby is shewed what are the good things which Christ meaneth namely such as proceed from the sanctifying Spirit of God These heauenly things are most meete for him who is in heauen to giue To this purpose tendeth this exhortation of the Apostle Col. 3. 1. Seeke those things which are aboue Well had Salomon learned this lesson for when God said to him Aske what I shall giue thee 1. King 3. 5 9. he answered Giue thy seruant an vnderstanding heart which is one of those good gifts that come from aboue Obiect If the things which we are here taught to pray for be heauenly how is it that temporall blessings come in the rank and number of them Answ How earthly things are heauenly blessings Math. 6. 33. As appendices and appurtenanees to heauenly and spirituall blessings for so they are promised First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you As when a man purchaseth mannours and lands the wood in hedge-râ—wes for fire-boote plow-boote and other like purposes is giuen in the grosse Or more plainly when a man buyeth spice fruite comfits or any such commodities paper and pack-thred is giuen into the bargaine So if thou get heauenly blessings temporall things so farre as they are needfull for thee shall be cast in 3. Aske heauen it selfe From placing God in heauen we are taught to craue heauen it selsfe that we may be where our Father is and where we may most fully enioy his glorious presence Thus did the Apostle desire to depart Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are said to desire an heauenly countrie Heb. 11. 16. which also the Apostle noteth to be the desire of all true Saints Heb. 13. 14. Vâ—i deus illic fundamenta habitationis suâ— cuique sunt iacienda Greg. Nâ—s lib. de Orat. Where God is there must euery one lay the foundation of his abode Two things there be which will testifie the truth of our desire hereof 1. A studying to enter into that rest together with a chearefull walking in the way that leadeth thereto Heb. 4. 11. 2. Luke 13. 24. A cheere and ioy of heart when we see any signe of our dissolution approaching Luke 2. 29. Old Simeon and Paul were exceedingly affected in this case 2. Tim. 4. 6. Thus farre of the Preface The Petitions follow §. 19. Of the manner of handling euerie Petition IN handling euery of the Petitions sixe points shall be distinctly obserued 1. The Meaning of the words 2. The Order and dependance of one point vpon another 3. The particular good things which we are to crâ—ate 4. The particulars for which we are to giue thankes 5. The duties which we ought to endeauour after 6. The failings for which we are to be humbled The three former of these are most proper and naturall For 1. By opening the meaning of the words the true and full intent of Christ will be better found out 2. By noting out the dependance one point will giue much light to another For the order is very acurate 3. By reckoning vp the particulars which are to be craued we may easily discerne what abundance of matter is couched vnder a few words The other three points follow by iust consequence For 1. Whatsoeuer we pray for when we haue obtained it we must be thankfull for 2. We must do what we can to get what we pray for or else we mocke God 3. The want of such things as we ought to pray for ministreth iust matter of humiliation These three latter points therefore are to be considered in euery Petition as well as the former §. 20. Of the name of God and the things comprised vnder it Q. VVHich is the first Petition A. Hallowed be thy Name Q. What is the Name of God A. That whereby God is made knowne For that is the end and vse of a name to make knowne and distinguish that whose name it is Gen. 2. 19 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne and to distinguish them one from another Whatsoeuer Adam called euery liuing creature that was the name thereof namely a name proper and peculiar vnto it whereby the nature of it was expressed and so the creature made knowne Thus whatsoeuer it is whereby God is made knowne vnto vs may be comprised vnder this title Name attributed to God Q. How many things are there whereby God is made knowne A. Sixe things coÌ„prised vnder Gods name Sixe especially 1. His Nature 1. His nature Ioh. 4. 24. which is a Spirit Hereby we know him to be inuisible and no way subiect to corporall grossenesse or weaknesse Yea hereby we know that he must be worshipped in spirit and truth 2. 2 The distinctioÌ„ of persons Math. 28. 19. The Distinction of persons in the holy Trinitie Hereby is Iehouah the true God distinguished from all false gods For neuer came it into the imagination or apprehension of any heathenish Idolater to conceiue that his God could be one in nature and three in persons Hereby also may we know how to approach vnto the Father namely in the mediation of his Sonne by the assistance of his Spirit 3. 3. His titles Vide Hieronym in epist ad Martel His Titles The Iewes haue ten seuerall titles which they apply to God and whereby they distinguish him from all creatures Among the rest Iehouah is the most proper For that is applyed to none but to God These two titles LORD GOD are most vsuall in our tongue That the titles applyed to God are properly his Name is euident by that answer which God himselfe gaue to Moses enquiring what he should say if the children of Israel should aske what the Name of that God that sent him was Gods answer was this Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say I AM hath sent me to you By the forenamed
then to be sonnes of God Consider this all ye that call God Father especially ye into whose hearts God hath sent forth the Spirit of his Sonne crying Gal. 4. 6. Abba Father In filiorum ordinem profecti pro patris nostri gloria toâ—um impendamus affectum dicentes sanctificetur nomen tuum Ab. Isa de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our selues for the glorie of our Father saying Hallowed be thy Name §. 30. Of preferring Gods honour before all other things Q. VVHat learne we from the precedence of this Petition A. 1. Gods honour ought to be preferred before all things 2. Gods honour is the maine end whereat all our desires ought to aime The order of the Decalogue and the placing of the first commandement before all the rest doth confirme the former of these instructions Mat. 6. 33. so doth this exhortation First seeke the kingdome of God All priorities are comprised vnder that particle First Ioh. 12. 27 28. Both before and aboue all things is that to be sought Christ preferred his Fathers glory before his owne life yea and before freedome from that bitter agony whereunto he was brought being our Suretie For thus in his prayer he reasoneth about that point What shall I say Father saue me from this houre Bnt for this cause came I vnto this houre Father glorifie thy name And then he resteth as in that which aboue all he desired This mind by the same Spirit was wrought in Saint Paul who counted not his life deare Acts 20. 24. 21. 13. but was readie to dye for the name of the Lord. Q. Is Gods honour to be preferred before our eternall saluation A. 1. These two cannot stand in opposition Our saluation standeth with Gods honour The more we seeke Gods honour the more we helpe forward our saluation and the more we seeke our saluation aright the more wee aduance Gods honour 2. If they could stand in opposition Gods glory to be preferred before our saluation then without contradiction Gods honour should be sought rather then our owne saluation On which ground Moses made this transcendent Prayer Exod. 32. 32. If not blot me I pray thee out of thy booke which thou hast written Gods glorie is of all things the most excellent Eccl. 7. 1. and pretious If a mans name be better then pretious ointment Pro. 22. 1. and great riches What is Gods Hee primum fieri petionus quod maximum vt nobis gloriae illius innotescat sanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is the more it is to be esteemed and preferred Besides by seeking and setting forth Gods honour we seeke and set forth our owne For as it is in it selfe an honorable thing to honor God so God that can and will performe it hath said Them that honour me will I honour Is there not then good reason to desire aboue all other things that Gods name be hallowed 1. Sam. 2. 30. §. 31. Of aiming at Gods honour in all things THat Gods honour is also the maine end whereat all our desires ought to aime is euident by that pertinent exhortation of the Apostle 1. Cor. 10. 31. Whatsoeuer you do do all to the glorie of God Phil. 1. 20. This was his reioycing that the Lord should be magnified in him Rom. 9. 22 23. whether it were by life Eph. 1. 6. or by death God himselfe maketh his glorie the end of all his counsels and actions Pro. 16. 4. But that end which he aimes at we also must set before vs. As for this end it is the highest chiefest and best end whereunto any thing can be referred It is the end of this first Petition of all the rest for the perfection of Gods kingdome and subiection to his will tende directly to his glorie As for the other three Petitions though in the matter of them they concern our good yet in the manner of seeking our good namely of God they make to Gods glorie For in the fourth Petition Gods prouidence in the things of this life is acknowledged in the fift his mercie in pardoning sinne in the sixt his power in keeping safe from all assaults This may serue as a touch-stone to trie the soundnesse of a Religion Our religion giueth more glorie to God then poperie In opposition betwixt diuerse religions marke which cometh nearest to this marke nnd most tendeth to this end If the religions of Protestants and of Papists be well touched with this touch-stone and equally poised in these ballances it will easily be found that the reformed Religion is much more sound then the other For one maine difference betwixt vs and them in all our controuersies is this that we take away from man all manner of glorying in himselfe and giue the glorie of all to God But they rob God to giue to man matter of trusting vnto himselfe and vnto others like himselfe and of boasting in himselfe and others Instance the controuersies we haue with them about the authoritie of the Church aboue the Scriptures The power of Popes and Priests Adoration and Inuocation of Angels and Saints Their intercession The inherent vertue of Sacramtes Mans free-will to good Workes of satisfaction and supererogation Merit of workes Indulgences Pilgrimages and many other like these This also may serue as a touch-stone to try particular actions The more they aime at this end the better they be Though a worke seeme otherwise neuer so good yet if Gods glorie be not the end of it it onely seemeth to be good as that which seemeth to be what it is not To giue almes to pray to fast are workes in the generall matter and substance of them good yet in these Christ censured the Pharises Math. 6. 1. c. and warned his Disciples not to be like them and that because they missed of this end Let vs therefore in all things aime especially at Gods glorie §. 31. Of the particulars to be prayed for vnder the first Petition Q. VNto how many heads may those particulars which in the first Petition we are taught to pray for be referred A. Vnto three especially For we are taught there to desire 1. Such graces in our selues as may enable vs to hallow the name of God 2. Such graces in others as may enable them thereto 3. Such an ouer-ruling prouidence in God as may direct euery thing thereto Particulars prayed for in regard of our selues Q. What are the graces which we desire for our selues to the foresaid end A. Such as are requisite for euery power of our soule and part of our body to make them fit instruments of hallowing Gods name as 1. For our vnderstanding 1. Knowledge of God we desire knowledge of God that as the Apostle prayeth God would giue to vs the Spirit of wisedome and reuelation in the knowledge of
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
dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
man Perfectly and infinitely holy he is and yet vouchsafeth to bee hallowed Ought not this gratious acceptation of God to moue vs to desire and to do the things wherein and whereby God is hallowed §. 24. Of the excellencie of Holinesse Q. VVHat is taught vs by the expresse mention of hallowing in this Petion A. Gods chiefest glorie consisteth in his holinesse Reade the Scriptures obseruantly and ye shall find this attribute most vsually applied to him They who best know how most to glorifie God do resound this one to another Holy Holy Holy is the Lord. Isa 6. 3. 40. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea by a propertie and excellencie is God stiled the Holy one Take heed therefore that no thought which may any way impeach Gods Holinesse passe from you but let your heart giue assent Rev. 4. 8. and your tongue say Amen to this diuine dittie of that heauenly Quire Holy Holy Holy Lord God Almightie So acknowledge him to be in all his counsels 1. Pet. 1. 15 16. Fieri diciâ—ur sancta gloria dei cum in sanctitate glorisicatur à nobis Bern. in Quadrages Serm. 6. words and workes and for a more euident demonstration thereof As he which hath called you is holy so be ye holy in all manner of conuersation because it is written Be ye holy for I am holy §. 25. Of the extent of mans desire to haue Gods name hallowed Q. VVHat learne we from the manner of setting downe this dutie in the third person indefinitely thus hallowed be A. Our desire of hauing Gods name hallowed must be beyond that which we are able to do by our selues The extent of our desire in this respect must reach to all creatures in all places at all times For this purpose reade Psal 113. 2 3 4. and the whole 148. Psalme This sheweth that in this our desire we simply aime at Gods glorie and that we respect the honour of God more then the reward that may redound to vs thereby If our desire were restrained to our selues that we onely might hallow the name of God not caring whether it were hallowed by others or no it might iustly be thought that the chiefe Exod. 32. 32. if not the onely end of our desire were some recompence which from thence we expected to our selues Moses manifested a pure zeale of Gods glorie when he could haue bene contented to be blotted out of Gods booke rather then Gods name should be dishonoured §. 26. Of mans disabilitie to hallow Gods Name Q. VVHy is this set downe by Petition thus hallowed be rather then by promise thus hallowed shall be A. Because it is not in our power to do it of our selues For we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3. 5. Nulla sacit homo bona quae non deus praestat vt faciat homo Arans Concil cap. 10. our sufficiencie is of God God therefore worketh in man that abilitie mind and will which he hath to hallow Gods name so as in truth it is God that in and by vs halloweth his owne name §. 27. Of the force of this word THY in the first Petition Q. TO whom is this particle THY to hereferred A. To him that is described in the Preface Q. What doth it note out A. 1. A reason of the Petition 2. A restraint of the Petition 3. An emphasis of the Petition Q. How a reason A. As it hath relation to the two properties of him that is described God to be hallowed because he is good and great He is Our Father and he is in heauen a good and a great God a gratious and a glorious Lord. Is there not then good and great reason that his name be hallowed Q. How a restraint God onely to be hallowed A. By implying that Gods name onely is to be hallowed Psal 148. 13. I am the Lord Isa 42. 8. saith this God that is my name and my glorie will I not giue to another And as God will not so neither must we giue that which is due to him to our selues or others on which ground the Psalmist thus prayeth Psal 115. 1. Not vnto vs Ezec. 28 2 7. ô Lord Dan. 5. 20 21. not vnto vs Acts 12. 22 23. but vnto thy name giue glorie Tyrus Nebuchadnetzar Herod and many others haue bene seuerely reuenged for vsurping that glorie to themselues which was due to God Q. How doth this particle THY God to be hallowed aboue all set out an emphasis A. By implying that the name of God is to be aduanced aboue all names As if we thus said Thy name be hallowed as becometh so great a name Psal 113. 4. whose glorie is aboue the heauens Thus this particle THY directing our heart to our Father in heauen maketh it to soare aloft and extendeth the desire thereof §. 28. Of mans honouring God because God honoureth him Q. VVHat is to be obserued about the order of the first Petition A. 1. The fit inference of it vpon the Preface 2. The due precedence which it hath before all other Petitions Q. What learne we from the inference of it vpon the Preface A. 1. The honour which God vouchsafeth to man should moue man to seeke the honour of God 2. Sonnes of God ought especially to seeke the honour of God The first of these is a generall Doctrine Digna prorsus â—o qui eum patrem appellauit oratio nihil omnino prius quam pro illius gloria supplicare Chrys in Mat. 6. Hom. 20. arising from that prerogatiue which God in heauen vouchsafeth to men on earth namely to be their Father Whence is inferred as a dutie their desire of hallowing Gods name To this end is a like Preface prefixed before the Decalogue In that Preface are laid downe the fauours of God to his people and thereupon obedience to all Gods commandements whereby God is much honoured is required This dutie of honouring God vpon the forenamed ground of Gods honouring man is much inculcated by Moses and the Prophets Both Iustice and Gratitude require as much Iustice because it is a due debt Gratitude because it is a rcall acknowledgment of kindnesse receiued We ought therefore to take notice of those speciall fauours and honours which God doth to vs that our hearts may be the more stirred vp thereby to seeke his honour §. 29. Of Saints honouring God because they are sonnes THe other Doctrine ariseth from the particular kinde of honour noted in the Preface which is to be sonnes of him that is in heauen Because he is our Father and we his sonnes therefore we especially ought to seeke his honour Mal. 1. 6. If I be a Father saith he where is mine honour God doth most expect it at his sonnes hands as of right he may For they are honoured with the greatest honour that can be Can there be a greater honour conferred on sonnes of men
VVHat doctrine may be gathered from praying for deliuerance A. There is hope of recouerie to such as are fallen For deliuerance from euill presupposeth a fail into euill and prayer for this deliuerance implyeth that we may be recouered out of it This is verified as by manifest experience of many Saints that in all ages haue bene recouered Pro. 24. 16. so by this approued Prouerbe A iust man falleth seuen times and riseth vp againe which though it bee principally intended of affliction yet may it also be extended to sinne The ground of this hope ariseth from God himselfe Reasons euen from his mercie 1. Gods pittie whereby he is moued to pittie his children in all their miseries Lam. 3. 22. whereupon saith the Prophet It is of the Lords mercies that we are not consumed because his compassions faile not and from his power whereby he is able to helpe them whom he pittieth 2. Gods power whereupon saith the Apostle Rom. 11. 23. of the Iewes They also if they abide not still in vnbeliefe shall be graffed in for God is able to graffe them in againe 3. Gods truth And from his truth for he that is faithfull and will do it 1. Thes 5. 24. hath made many promises of deliuerance This point concerneth such as stand Comfort to feeble such as are fallen In regard of this hope of recouerie they which stand ought to comfort the feeble minded 1. Thes 5. 14. who are troubled with feares of vtter desertion as if God were implacable and irreconciliable towards them that are at any time ouercome by any temptation The caueat which Christ gaue to Peter is to be practised by all that haue any spirituall strength Luke 22. 32. Strengthen thy brethren Yea also they ought in the spirit of meekenesse to restore such an one Gal. 6. 1. As for those which are fallen Who fallen rise againe they are taught not to despaire but to say as the Spirit teacheth them Come let vs returne vnto the Lord for he hath torne and he will heale vs Ose 6. 1. hee hath smitten and he will binde vs vp and withall not to continue in Satans snares but to do what they can to come out of the same Reu. 2. 5. according to that pithie perswasion of the Lord Remember from whence thou art fallen and repent and do the first workes Nouatiani paenitentiam salutarem negant Aug. Quaest mixt Cll. Nouatiani communicarecum eâ—s noluerunt qui sub Decij persecutione fidem abnegarant post a rescipiscentes ad eam redierant Niceph. Eccl. Hist l. 12. c. 28. As for the rash and peremptorie censure of Nouations on such as fall it is the lesse to be regarded because it is directly contrary to the maine scope of this latter part of this last Petition It is not without cause iudged heresie by the Ancients Hauing noted the things prayed against and prayed for we are further to consider to whom our desire herein is to bee directed §. 188. Of God the onely Deliuerer Q. VVHat Doctrines may be obserued from directing this part of the Petition to God Potens est dominus qui abstulit peccaluÌ„ vestrum tueri custodâ—â—e vos aduersum diabolt aduersantis insidias c. Ambr. de Sacra l. 5 c. 4. A. 1. God is a deliuerer from euill 2. God is the onely deliuerer from euill Were not God able and willing to deliuer why should this Petition be directed to him But he that hath taken away our sinnes is able to keepe vs from the snares of Satan Could any other deliuer why should that other in this perfect plat-forme be left out 70. 5. Among other titles 144. 2. euen this a Psal 18. 2. Deliuerer is oft attributed to God and b Deut. 32 39. 2 King 19. 19. Isa 43. 11. hereby is the Lord proued to the God onely Iust cause there is therefore that in all euils we should c Psal 50 15. flie vnto the Lord and call vpon him in the day of trouble and d 2. â—hro 20 â— when we know not what to doe to fixe our eyes vpon him and in faith exspect deliuerance from him e Lam. 3. 26. It is good that a man should both hope and quietly waite for the saluation of the Lord. And as wee haue deliuerance from any euill f Psal 28 6 7 8. Folly of Papists in seeking deliuerance of others then God giue all the praise thereof to this Deliuerer Is not their follie hereby euidently discouered that in their trouble g Isa 31. 1. Looke not to the Holy one of Israel nor seeke the Lord but looke and trust to such as cannot deliuer Some to h Isa 31. 3. weake flesh others i 1. Sam. 28. 7. c to wicked fiends k Ier. 11. 12 13. others to false gods Much like to these are our aduersaries the Papists who in seuerall euils haue seuerall Saints to flie vnto as in danger of shipwracke to Saint Nicolas in time of warre to Saint George In captiuitie to Saint Leonard In infection of plague to Saint Rochus In feare of fire to S. Laurence in trauell of child-birth to Saint Margeret in the fit of an Ague to Saint Petronil in tooth-ach to Saint Rombal or Saint Apollonia and in other distresses to other Saints * Libera me Domina Vsq quo Domina obliuisceris me non liberas me in die tribulationis Ad te Domina leuaui animam non praeualeant aduersum me laquei mortis In te Domina speraui non confundas in aeternum O benedicta in manibus tuis reposita cst nostra salus Bonauent In Psalt Yea in their Ladies Psalter they haue turned all the Petitions made to God for deliuerance to the Virgine Marie thus Deliuer me ô Ladie How long doest thou forget me and doest not deliuer me in the time of trouble To thee ô Ladie do I lift vp my soule let not the snares of death preuaile against me In thee ô Ladie haue I hoped let me not be confounded for euer O thou blessed Ladie in thy hands our saluation is laid vp Haue we not now iust cause to crie out against them as the Prophet Ieremiah did against the idolatrous Iewes and say m Be astonished ô ye heauens at this and be horribly afraid for my people haue committed two euils they haue forsaken me the fountaine of liuing waters and hewed them out cisterns broken cisternes that can hold no water 180 181. Thus much of the person of whom is sought deliuerance from euill The last point concerneth the parties for whom it is sought Hereof see § The meaning of the Petition being opened the order is next to bee considered §. 189. Of Sanctification accompanying Iustification Q. VVHat may be obserued from the connexion of this Petition with the former A. Sanctification accompanieth Iustification For as the summe of the former is
Iustification so the summe of this latter is Sanctification and in our prayer we are taught to ioyne them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this particle AND doth import Reade for proofe of the indissoluble connextion of these two Rom. 6. 1 2 c. 1. Cor. 6. 11. Eph. 5. 25. The grounds hereof are 1. The manifestation of mercie and puritie in God 2. The cleansing vertue which accompanieth the merit of Christs sacrifice 3. The operation of the Spirit immediatly issuing from our incorporation into Christ 4. The efficacie of the Gospell 5. The vertue of faith All these are euidently set out by the coniunction of Sanctification with Iustification 1. Iustification commendeth the rich mercie of God in acquitting sinners freely and fully of all that debt wherein they stand obliged to his reuenging iustice Gods mercie puritie manifested by mans Iustification and Sanctification And Sanctification setteth out his puritie shewing that a Exod. 34. 6 7. that God which pittieth sinners will not boulster vp sinners in their sinnes His pittie moueth him to iustifie them and his puritie moueth him to sanctifie them 2. A merit and a vertue in Christs bloud That bloud of Christ which is b Mat. 26. 28. Shed for the remission of sinnes c Heb 9. 14. doth purge our conscience from dead workes to serue the liuing God This double vse of Christs sacrifice was manifested by that d Ioh. 19. 34. bloud and water which issued out of Christs side while he was on the crosse They therefore who are iustified are also sanctified That spirit which vniteth to Christ sanctifieth 3. By the Spirit of sanctification we are vnited vnto Christ and this spirit by vertue of that vnion is conueyed into euery of the members of Christs mysticall body Rom. 8. 9. Now if any man haue not the Spirit of Christ he is none of his But if his Spirit be in any it sanctifieth them 4. The grace of God which bringeth saluation that is The Gospell a word of righteousnesse the Gospell teacheth vs that denying vngodlinesse and worldly lusts we should liue soberly Tit. 2. 11 12. righteously and godly That word therefore whereby we are iustified giueth no libertie to any licentiousnesse but doth both direct vs in the way of righteousnesse and also giueth vs abilitie to walke in that way Hereby it appeareth that the Gospell is as pure and incorrupt as the Law Difference betwixt Law and Gospell Indeed the Law is so perfect a rule of righteousnesse as it curseth euery one that in the least degree swarueth from it Deut. 27. 26. which the Gospell doth not but offereth pardon to the transgressor Yet doth it no more tolerate or countenance the least sinne then the Law doth nay rather it bringeth the sinner that hath gone astray into the way of righteousnesse againe and enableth him to walke in that way which the Law cannot do So as herein the Gospell hath an excellencie ouer the Law But if the Gospell in shewing mercie should boulster vp a sinner in any one sinne the Law would triumph ouer the Gospell yea and condemne it It is therefore necessarie for iustification of the Gospell that sanctification continually follow iustification as an hand-maid her mistresse or rather that as two sworne friends and fellowes they alwaies keepe company together 5. Faith purifieth the heart Faith purgeth For that man which in truth beleeueth his sinnes to be pardoned Acts 15. 9. will not like a swine wallow in the mire A true apprehension of Gods Fatherly loue worketh a filiall loue in mans heart which loue maketh him as truly to desire and endeauour after Sanctification as Iustification They therefore who boast of their iustification and are not truely sanctified Reproofe of carnall Gospellers seuer Gods purity from his mercy and the vertue of Christs sacrifice from the merit thereof yea the operation of his Spirit from the vnion of his members vnto him they turne the grace of God into wantonnesse and proclaime their faith to be a fruitlesse and a liuelesse faith and in fine giue too iust cause to suspect that their pretence of iustification is a meere pretence Euidence of iustification Learne we then both to gaine sound assurance to our owne soules Iam. 2. 18. and also to giue good euidence to others of our iustification by sanctification Luke 7. 47. §. 190. Of maens pronenesse to sinne after forgiuenesse Q. VVHat may be obserued from the inference of the Siâ—t Petition in the Fift Ne fortè in eadem recidamus post acceptam veniam peccatorum orandus à nobis idem ipse est ne nosinducat in tentationem c. Bern. in Quadr. Serm. 6. A. After pardon men are proue to fall againe Otherwise there were no need for such as haue assurance of the pardon of sinne to pray against temptation or for deliuerance from euill As wofull experience in all Saints euen the best that euer liued doth verifie the truth hereof so also the dayly sacrifices which vnder the Law were appointed For euery propitiatorie sacrifice gaue the beleeuer assurance of a full discharge for his sinnes yet after one was offered vp another and another time after time was to be offered a Ioh 13. 10. Grace of iustification rooteth not out all remainder of sin He that is washed needeth not saue to wash his feet His feet therefore need to be washed And why should he that is iustified need to wash his feet if he were not subiect to foule them againe and againe The grace of iustification doth not vtterly root out all remainder of sinne Ne ipsis quidam apostolis licet Sanctificatis de fuit malitiae The flesh abideth in the best so long as they abide in this world Witnesse b Rom. 7. 18 c the complaint of that iustified Apostle Saint Paul Hilar. apud Aug. l. 2 cont Iuu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickednesse remained in all the Apostles notwithstanding they were truely sanctified Aug. Har. 38. There were of old a certaine Sect called Puritans who indeed were plaine Hereticks Isidor Elym l. 8. c. de her and so adiudged by the Church who professed themselues to be perfectly holy and pure Their Heresie is plainely confuted by this Petition Rhem. on Luk. 15. 1. on Gal. 3. Yet is it againe reuiued by Familists yea and by Papists too For they hold that some are so righteous in this life as they need no repentance Ne quisquam si bi puro immaculo pectore blanaditur Quia nemo esse sine peccato potest quisquis se inculpatum esse dixerit aut superbus aut stultus est Cypr. apâ—d Aug. l. â— cont Iul. but keepe the Law of God and by their righteousnesse free themselues from the curse thereof If these be not Puritans I know not who be For our parts let none boast of a pure and immaculate