3. The vses of the words.
HEnce we may learne many lessons: the first is, that seeing we must pray thus, Lord forgiue, &c. we are to hold, that there is no satisfaction to gods
A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
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- Title
- A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
- Author
- Perkins, William, 1558-1602.
- Publication
- [Cambridge] :: Printed by Iohn Legat, printer to the Vniuersitie of Cambridge,
- 1600.
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- Subject terms
- Theology, Doctrinal -- Early works to 1800.
- Salvation -- Early works to 1800.
- Predestination -- Early works to 1800.
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http://name.umdl.umich.edu/A09339.0001.001
- Cite this Item
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"A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A09339.0001.001. University of Michigan Library Digital Collections. Accessed June 2, 2024.
Pages
Page 553
iustice for sinne by our workes, no not in temporarie punishments: but that the doing away of our sinnes is of Gods meere fauour: for to forgiue and to satisfie be contrarie: wherefore the doctrine of humane satisfactions, taught in the Church of Rome, is vyle and deuilish.
2. Secondly, whereas we are taught thus to pray continually from day to day, we note the great patience & long suffering of God, that suffers and for∣beares still, and doth not poure out his confusion vpon vs, though we offend his maiestie day by day. This teacheth vs like patience towards our brethren: we our selues can not put vp the least iniurie and forbeare but one day, and yet we desire that God would forgiue vs daily to the ende of our liues.
3. Again we may obserue, that there is no perfect sanctification in this life, seeing we must euery day to the end craue the pardon of our sinnes. Therfore wicked is the opinion of the Catharists or Puritans, which hold that men may be without sinne in this life.
4. And when we say, forgiue, not me but vs: we are put in mind to pray, not onely for the pardon of our owne sinnes, but likewise for our brethren and e∣nemies, Iam 5.17. Confesse one an other, and pray one for an other: for the praier of the righteous auaileth much, if it be feruent. And as some thinke, the praier of Steuen was a meanes of the conuersion of Saul.
5. Also we note that before praier for pardon of sinne, must goe a confessi∣on of sinne: for whereas we say, forgiue our debts, we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes: this ap∣peares 1. Ioh. 1.9. If we confesse our sinnes, he is faithfull to forgiue vs. And it was practised by Dauid, Psal. 51. and 32.5. The manner of making confession is this: knowne sinnes, and those which trouble the conscience, are to be confes∣sed particularly; but vnknowne sinnes generally, Psal. 19.12.
6. Lastly, hence it is manifest, that there is no iustification by workes. Our sinnes are debts, and so also are all workes of the law: and it were a fond thing to imagine that a man might discharge one debt by another.