Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

[Vers. 12] VERSE. 12. And forgive us our debts, as we forgive our debters.

[Sect. 1] §. 1. And forgive us.]

[Quest. 1] What method doth our Saviour use or ob∣serve in this Prayer?

First, some say Christ han¦dles those things

• ... [Answ. 1] First, which belong unto him∣selfe.
• Secondly, which concern our selves.
• In which hee laies down.
  • 1. Naturall things.
  • 2. Spirituall things.

[Answ. 2] Second∣ly, some say Christ. handles.

• First, Divine things, in the three former petitions.
• Secondly, Humane things, in the fourth petition.
• Thirdly, Diabolicall things, in the two last petitions.

[Answ. 3] Thirdly, some say that wee pray

• For, good things first, in foure affirmative petitiōs, Against evill things in the second place, in two nega∣tive petitions.

And unto these I as∣sent.

What is observable in this petition?

[Answ.] Two things

• ... [Quest. 2] First, the petition wherein are
  • 1 The debt. Our debts.
  • 2 The remission of the debt. Forgive us our debts
• Secondly the condition, as we forgive our debters.

What is this debt?

Sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luke 11.4. And hence ever and anon in the Scripture wee read of the Re∣mission [Quest. 3] of sinne, as also in the Apostles Creed. [Answ.] [Obiect.]

A debt is that which a man owes unto ano∣ther; and therefore if our sinnes be debts, it will follow that we ought to sinne; for a man ought to pay his debts.

There is a three-fold debt.

• First, Direct, and this debt is o∣bedience* 1.1 which wee owe indeed unto God; For we are debters un∣to God, to live according to the Spirit. Ro. 8.12.
• Secondly, Per consequens, by consequent; thus the Mulct of sin, namely, punishments temporall, spirituall, and eternall, is called a Debt.
• Thirdly, Metonymicum; and thus the cause of the debt (to wit sinne) is called a debt in this place; because sinne is the cause of that punishment which is due unto us: But the most proper debt is obedience.

Doe we desire to bee freed from obedience? [Quest. 4] If that be our proper debt which wee owe unto our God, and wee desire that our debt may bee remitted; it seemes that we implore the Lord to ease our shoulders from the yoake of the Morall Law

We doe not in this petition desire a relaxation from our obedience; [Answ.] but that our omissions may not bee strictly required or punished. Hee who hath committed theft, doth not desire that it may be lawfull for him to steale hereafter, but that his by-past theft may bee pardoned. Or as a Debter when his day is past, intreates favour and forbearance for the time by-past, and pro∣miseth to pay all shortly: And thus we proper∣ly desire in these words, that the Lord would forgive us the punishment which is due unto us for our sinnes; as the King pardons murder, and homicide.

Why doth our Saviour call this a debt? [Quest. 5]

First, that we might know, sinne to be the [Answ. 1] cause of punishment.

Secondly, that wee might know, that all is [Answ. 2] abolished together, namely, both the cause and the effect, the sinne, and the punishment; the one being blotted out, he will remember the other no more.

How doe we owe the debt of obedience unto [Quest. 6] God?

First, wee owe it out of duty: Because the [Answ. 1] Lord

For this end hath

• I. Created and made us, Ephes. 2.10. & Rom. 9 21. We were made men for his service.
• II. Redeemed us, that we might serve him in righteousnesse, and true holinesse, Luke. 1.74. Tit. 2.14.
• III. Elected us, and predestina∣ted us unto the adoption of sonnes,

• that as children wee might obey himi 1.2.
• IV. Called us, that wee might obey him in sanctification and honour. 1. Thess. 4.7.
• V. Enlightned us, that wee might increase in his service. 2. Corinth. 3 18.
• VI. Sanctified us in Christ, that as members of Christ wee might performe his will. Ephes. 5.27.

[Answ. 2] Secondly, we owe obedience unto the Lord by command; God hath given us a Law to o∣bey; and Christ hath renewed it. Ephes. 4.24. Wherefore S. Iames cals it the Law of liberty. Iames 1.23. Now this command is, that wee should serve him in Righteousnes towards man, and Holinesse towards himselfe, and that all our dayes.

[Answ. 3] Thirdly, we owe obedience unto God for his benefits, which wee daily receive from him.

[Answ. 4] Fourthly, we are debters unto God, by cove∣nant and contract;

And that both.

• First, in Baptisme, wherein wee promised fealtie, and new obedi∣ence unto the Lord.
• Secondly, in our profession, and vocation unto Christianity; as we are Christians wee have promised to put on Christ, and serve God as the members of Christ, all our dayes.
• Thirdly, in our daily Prayers wherein we make new promises unto God of new obedience.
• Fourthly, in the Sacrament of the Lords Supper, wherein wee receive a pledge from God, which is as a seale of that covenant which is made betweene us and God.

[Quest. 7] Is every man obliged to pay this debt unto God?

[Answ.] Every man is obliged either to the debt of obedience, or to the punishment of sinne: whe∣ther they be Heathens, or Christians, or great men, or the inferiour and ruder sort; or pro∣phane persans, or ignorant, or servants, or children; yea every one of what nation, ranke, or quality soever.

[Sect. 2] §. 2. Forgive us.]

[Obiect. 1] Some object this place against the certaintie of remission, thus: Wee are here taught to pray for the pardon of our sinnes day by day; al which were needlesse if we could be assured of pardon in this life; and therefore there can bee no certaine assurance, that our sinnes are remit∣ted.

[Answ. 1] First, this fourth petition must bee under∣stood not so much of our old sins, as of our pre∣sent, and new sinnes for as wee goe on from day to day, so we adde sinne to sinne; and for the pardon of them wee must humble our selves and pray.

[Answ. 2] Secondly, wee pray for the pardon of our sinnes, not because we have no assurance there∣of; but because our assurance is weake and small; wee grow on from grace to grace in Christ, as little children doe to mans estate, by little and little; and therefore we pray daily for more.

The Papists say, [Argu.] that a man by good workes is justified: Against this wee thus argue from this place; Our Saviour teacheth every man though never so just, to pray; forgive us our sinnes: And therefore no man is just by his workes.

To this Bellarmine answers, [Answ.] This petition of the Lords Prayer is to bee understood onely of veniall sinnes, which are mixed with our good workes. Bellar. de Iustif. lib. 6. cap. 20. resp. ad loc. 5.

First, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Debts; so that [Reply. 1] herein wee pray to have all our debts forgiven; now wee are more endangered, and endebted unto God, by great sinnes, then by small; And therefore veniall sinnes onely are not here meant. [Reply. 2]

Secondly, S. Luke readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinnes; and S. Iohn defineth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinne to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transgression. 1 Iohn. 3.4. But great sinnes are transgressions of the Law more then veniall: Therefore, they are not excluded.

Thirdly, if good workes be tempered with [Reply. 3] veniall sinnes, how can they, being imperfect, make us just, and perfect before God? But of this more by and by.

The Papists say, good workes are meritori∣ous [Object. 2] and satisfactory, and from this Verse goe a∣bout to prove, that Prayer satisfieth for sinne: wee pray (saith Bellarmine) for forgivenesse of sinnes, and by thus praying we satisfie for our veniall sinnes.

The Lords Prayer overthroweth their do∣ctrine of satisfaction; wee therein concluding, [Answ.] for thine is the glory: wee take not the glory, to our selves, but ascribe all unto God. Forgive∣nesse of the debt is of mercy; where then re∣mission is of grace, there can bee no satisfaction of worthinesse.

Stand all sinnes in need of remission? art not [Quest. 1] some veniall, and pardonable of their owne na∣ture?

First, the Papists say, some sinnes are veniall, [Answ. 1] and that either I. Of their owne nature; be∣cause they are not (ontra legem, sed praeter legem Dei) against the Law of God, but besides it; as the hatred of our enemie, in some degree; or not to be silent, when an Elder commands, and the like. Or II. for the littlenesse, and small∣nesse of the sin; because they are not equall to eternall death, neither deserve itl 1.3.

Secondly, the Papists agree but jarringly a∣mongst themselves in this particular: some say∣ing [Answ. 2] they are veniall sinnes, because they are not against the Law of God; some saying that they cannot properly bee called sinnes, thus Bellarm.

Thirdly, that which is not Contra legem [Answ. 3] Dei, against the Law of God, is not sinne; For the Law is the Rule both of good and evill;

And every sin is sin in as much as it is a violation the Law.

[Answ. 4] Fourthly, what is lesse then the eating of an Apple? (Gen. 3) then an idle word? (Mat. 12.36.) Then a corrupt thought? Gen. 6.5. And yet these are threatned with judgement and pu∣nishment.

[Answ. 5] Fifthly, because Stapleton saith, these sins are not paria aeternae morti, that is, there is no resemblance analogy, or proportion betweene these small sins, and eternall death; I adde therefore this one answer more; That there is a parity, resemblance and equality.

I. In the affection of the person offending, who would for ever have given way to these if he had lived.

II. In the person offended, who is an infinite God. And

III. In the choise of sin, before life eter∣nall. And

IV. In the guilt and staine of sin, because it can never be blotted out, by time or torment.

[Object. 3] The Fathers speake of veniall sins, and the Scripture of mortall; And therefore some are veniall.

[Answ.] Sinne is called veniall or mortall, foure manner of wayes, namely

First, comparatively, as a sin which is lesse evill. Thus there are seven deadly sins, (as the Schoolmen say) which are greater then a sin of ignorance; because that is excusable In tanto non in toto, in part, but not altogether.

Secondly, in respect of the per∣son sinning which is ei∣ther

• I. Elected, but not as yet re∣generated; now such a ones sins are all veniall in the event, because they shall bee pardoned, 1. Tim. 1.13.
• II. Regenerated, and justified; whose sinnes shall not bee impu∣ted,

Hence David pronounceth such a one blessed, Psalme 32.1. And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9. & 2.1. Hence sinne is sometimes said not to bee theirs, Rom 7. Yea not to be sinne, 1 Iohn 1.3.9. and 5.18.

Thirdly, in respect of the infallible danger: so S. Iohn saith, there is a sinne not unto death (1. Iohn. 5.16.) Where we may observe, that sin is called Mortall for which we must not pray: and that a sinne not unto death whose danger is not so great as that is.

Fourthly, in respect of the merit: that sin is called veniall which in the severity, rigor, and strictnesse of justice doth not deserve death. And thus no sin is called small in all the Scripture.

Are all sinnes equall? [Quest. 2]

First, the Stoicks affirme it, and Christians [Answ. 1] who assent unto them herein thus confirme it.

I. Because sin doth not consist in the matter of the action, but in the mind: Sin is a prevari∣cation and straying from the truth, and right way. The sin is alike, to sinke a Ship by over∣lading her, either with Sand, or Gold. Thus the Stoicks: the following reasons are produced by the Christians.

II. Because, every sinne is a violation of the Law, yea of the whole Law; for hee who is guilty of the breach of one, is guilty of all, Iames 2.20. Therefore all are alike.

III. Because the same punishment is allotted to him who workes wickednesse, and to him who consents onely thereunto. Romans 1.32.

IV. Because the action and cogitation are both alike before God: to commit adultery actually, and with the heart; to kill and to hate; as also of other sins (Matthew. 5.) Are alike in the sight of God; And therefore all sins are equall.

Secondly, although sin differ not (ab extrà [Answ. 2] differt intrà) without, yet it differs within; to wit, that sin which is committed through ignorance, negligence, and infirmity, is lighter and lesser then that which is committed malici∣ously, wittingly, and of set purpose. Againe many are worse then one. Againe, hee sins worse, who sins against a greater measure of grace. And therefore thus all sins are not e∣quall.

Thirdly, one sin differs from another ab ex∣tra, [Answ. 3] even in regard of the outward act: Thus the murder of a King, or of a Father, is much more horride then of a stranger, enemie, or private person, Thus blasphemie against God is greater then contumely or reproch against our neighbour. Thus it is a greater sin to rob a poore man then one who hath no want.

Fourthly, certainly there is an inequality; in the Scripture; And that [Answ. 4]

I. Of glory 1. Corinth. 15.

II. Of punishment. Matth. 10.15. & 11.22. Of both which else-where.

III. Of sin, there beeing a difference betweene anger, Racha, and foole, as was shewed in the former Chapter vers. 22. so Iohn. 19.11.

Fifthly, we distinguish betweene the

• Nature of sin; which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the transgression of the Law; and is the same in all sins, without any difference: hence all are mortall, even unto idle thoughts.
• Degree of sin which is aggra∣vated principal∣ly by these cir∣cumstan∣ces, viz.
  • First, from the mind, and heart, and internall purpose; if it bee done with inward boasting, or a perverse will. [Answ. 5]
  • Secondly, from the neglect of greater power, strength, and grace.
  • Thirdly, from the number; many sins being heaped together.
  • Fourthly, from the time; when sin is long continued in.
  • Fifthly, from the person; when it is committed against God.

And thus although all sins have one and the same nature (as all Individua partake of the na∣ture of their Species) yet in regard of the degree of sin we say, that those sins are greater which are committed wittingly and willingly, then those which are committed ignorantly, and with reluctation against them. Those which are committed by a man of more grace, strength and knowledge, are worse then the infirmities of the weake. Those in whom are legions of Divels and sins, are worse then those who are given but to one sin, as the young man, Mat. 19.22. Those who continue in sin are worse, then he who fals but once. Those who sin im∣mediately against God, worse, then those who sin immediately against man.

[Quest. 3] Are all sins pardonable, because wee are taught here to pray for pardon against all?

[Answ. 1] First, all sins are pardonable, except the sin a∣gainst the Holy Ghost.

[Answ. 2] Secondly, the Papists seeme to grant this that the sin against the holy Spirit is unpardonable: but yet they acknowledge, that it is not so ir∣remissible (as though it did exceede the mercy of God, if they could but repent) but because God gives them over unto a reprobate sense; and with holds from them the assistance of his Spi∣rit whereby they might bee restored.

But in this point, first Scotus is faulty, who will not fully acknowledge the truth of it. And

Secondly. Camaral 1.4 è Catharino erres here, who saith onely, that this sin is very hardly, and very seldome pardoned: Now the reason of this their error was twofold. Namely,

I. Because they placed this sin in any act sim∣ply, without those requisite circumstances thereof, which follow by and by.

II. Because they stretched this sin beyond its bounds, making six kinds thereof contrary to the six effects of the blessed Spirit, which are these.

• First, trust and con∣fidence in God.
• Secondly, the feare of God.
• Thirdly, the know∣ledge of the truth.
• Fourthly, joy for the aide of the Spirit, towards our Bre∣thren.
• Fifthly, a sorrow for sin.
• Sixthly, a purpose to repent.
  • Whose opposite is
    • Desperation.
    • Presumption.
    • A resisting of a known truth.
    • Envy, for graces, blessings, & endow∣ments which God hath bestowed up∣on our Brethren.
    • Gloriation, or boasting in sin.
    • An obstinate pur∣pose of continuing in sin.

[Answ. 3] Thirdly, unto this sin against the Holy Ghost three things are required, to wit

I. Illumination, Read those two places. Heb. 6.4. & 10.26. If they have bene enlightned, and have had a tast, &c. And againe, if after wee have had a knowledge of the truth, &c. Thus there must be a knowledge of our duty, and an ope∣ning of the eyes of our understanding, before this sin can be committed.

II. A Relapse, and falling away, yea a re∣turning unto impurity. Read. Heb. 6.6. & 2. Peter. 2.1.20, 21, 22. & Matthew 12.45. Unto this sin there must be a turning with the Dog to his vomite, and with the Swine which was wash∣ed to the wallowing in the mire.

III. Malitious presumption, or a hatred of Christ; when a man shall deride, contemne, spurne, trample under his feet, and blaspheme Christ, his Word, Law and truth, Religion, and the like, which he hath formerly professed, it is an argument of this unpardonable sinm 1.5. Here wee must carefully observe, because I say presumption is a signe of this sin, that there

• Is a double presump∣tion.
  • De Deo: a presuming too much of the mercy of God: And thus the godly may presume.
  • Contra Deum, when a man pre∣sumes that he can prevaile against God and thus Iulian the Apostate, and Herod, and the Pharisees (Mat. 28.) did.

Fourthly, this sinne thus qualified is unpar∣donable, [Answ. 4] Mat. 12.31. because it cannot be re∣pented of.

§. 3. Forgive us our debts.] [Sect. 3]

How doth God forgive us our sinnes? [Quest. 1]

Two manner of waies, first freely; and Se∣condly, totally.

First, [Answ.] the sinnes of the faithfull are remitted freely, without any helpe, or payment of theirs at all; that is, their sinnes are pardoned of grace and meere mercy, and not for their workes.

How doth it appeare, that we are not justi∣fied [Quest. 2] for our workes.

First, the Apostle, saith, it is impossible, Rom. [Ans. 1] 8.3. That the workes of the law should save us.

Secondly, our best workes are imperfect; [Ans. 2] like a menstruous cloath, Esay 64.6. And there∣fore David desires God, not to enter into judgement with him, Psal. 143.2.

Thirdly, if our workes were perfect, yet they [Ans. 3] could not be a price whereby wee could procure any thing at Gods hands, because they are debts: all men owing the debt of obedience unto God, as was shewed in the former verse. A man can∣not with one summe, both satisfie an old debt, and buy a new purchase; and therefore our o∣bedience being due unto God, can merit nothing (much lesse justification and remission) at Gods hands.

Fourthly, because if Justification bee by the [Ans. 4] workes of the law, then faith is made void, and the promise of none effect, Rom. 4.14. Because it cannot bee both of faith and of workes, Rom. 11.6.

Fifthly, the first mooving cause of our re∣demption, [Ans. 5] and salvation was in God, not in our selves; In him there was a double cause, name∣ly; first his love towards us; God so loved the world, John 3.16. and 1. John 4, 9, 10. that hee gave Christ for the salvation thereof. Secondly, the will of God, Reade, Esay 53.7. Iohn 10 ••5.18. and Iames 1.18.

Christ hath merited & purchased redemption, [Obiect. 1] 〈…〉〈…〉

and justification for us, by his blood; There∣fore how doth God forgive us our debts Liberè, Freely?

[Answ. 1] First, certainely our sinnes were remitted, and our soules ransomed by a deare price, even the blood, and bitter death of our Dearest Lord. 1 Cor. 6.20.

[Answ. 2] Secondly, but this remission which was pur∣chased by Christ, was Free in regard of us, and that I. Because God did it willingly, that is, God the Father of his owne free mercy, and good will sent Christ for the effecting of this worke, Iohn 3.16. II. Because Christ, God the Sonne, willingly undertooke the work of our salvation, Iohn 10.15, 18. III. Because, this was done by God and Christ without our asking, or entrea∣ting; we did not implore either God the Father, or God the Sonne, for this great worke of our redemption; we by nature being dead, blinde, averse and reprobate unto every good worke, Reade Ephes. 2.1, 2, 3.5.12. Rom. 5.10. Acts 2.37. Gal. 1.15. and 1 Thes. 1.9. IV. Because we by no meanes or way could possibly deserve this at Gods hands: and this is the chiefest thing to be observed. For one of these three things eve∣ry man must affirme.

First, that either Christ came in vaine, because man by his owne workes might have satisfied for his owne sinnes, and saved his owne soule; which (I thinke) no Christian dare say. Or

Secondly, that wee could not have beene re∣deemed, justified, or saved, without Christ; but we deserved that he should doe it for us: Here let man pleade with his Maker, and produce his strong reasons; What there could be in a poore, base, despicable, and wicked creature, which might deserve, that Christ (the Sonne of God, God with God, equall with the Father, the Lord of glory, and King of Kings) should take mans nature upon him, and by his death, and blood purchase his salvation. Or

Thirdly, man must confesse the point in hand, that our sinnes are remitted freely by God, for Christs sake, without any worthinesse or workes of ours at all: we neither having I. A price in our hands, by which we could buy this plenary Indulgence of our sinnes. Nor II. An adequate merit of heaven; nothing being in a poore mor∣tall wight, which can deserve that eternall, and unspeakeable weight of felicity and glory. Nei∣ther. III. After grace can wee merit any thing of our selves at the hands of our great God, but must even then pleade guilty before his Tribu∣nall: as was shewed in the former question.

[Object. 2] Saint Iames saith, that Workes justifie us, Iames 2.21, 24.

[Answ. 1] First, they justifie us before men. Shew me thy faith by thy workes, James 2 18.

[Answ. 2] Secondly, before God, they justifie, that is, ap∣prove our faith to be true. Iames 2.22.

[Answ. 3] Thirdly, workes doe not justifie, that is, make just the person; neither doth Saint Iames af∣firme it.

[Obiect. 3] Saint Iohn saith, hee who workes righteousnesse is a righteous man, 1 John 3.7.

[Answ.] He argues from the effects, not from the cause.

Evil workes merit, therefore also good.

It followes not, because they are free, and per∣fectly wicked, so are not these: but of this else∣where. [Object. 4] [Answ.]

Our workes are accepted in Christ. [Obiect. 5]

T'is true, but that is after we are justified, [Answ.] not before.

Fides sola, faith onely doth not justifie us, Iam. [Object. 6] 2.14.17,

Faith onely justifies without workes, [Answ.] although faith which is alone without workes doth not, that is, justifying and saving faith must not, nei∣ther can goe alone without workes. Galat. 6.5. But justification is ascribed solely to faith, not at all to workes.

This doctrine, that our workes doe not justifie [Object. 7] us before God, makes men prophane.

T'is false, for workes conduce much; that is, [Answ.] they are both necessary and profitable.

First, workes are necessary and that in a three∣fold regard, namely; I. because our dutie must be discharged, which is obedience unto God, Eph. 2.10. II. because thankefulnesse must be shew∣ed unto God for all his mercies, and that by o∣bedienceo 1.6. III. Because God is glorified by our good workes, Mat. 5.16.

Secondly, workes are profitable, and that in these respects, to wit; I. they confirme our faith, hope, confidence, and assurance in the mercies of God. II. they are acceptable unto God, yea by workes we please him. III. They shall bee rewarded, even to a cup of cold water.

Thirdly, but they merit not this reward, Luk 17.10.

What is required of us unto the assurance of [Quest. 3] this forgivenesse of our sinnes?

We must labour truely to repent, [Answ.] and then we may be assured of remission; whatsoever our persons; whatsoever our sinnes have beene. Whose persons are worse then Manasses, Sauls, (called afterwards Paul,) and the theefe upon the crosse? and yet these repenting found re∣mission. Whose sinnes are greater then Davids, Lots, Noahs, Peters? And yet upon their re∣pentance these were received into favour. Wherefore repent, and all our sinnes shall bee blotted out, Esay 1.18.

How must we be truely disposed unto this re∣pentance? [Quest. 4]

First, delay it not, but while it is said to day [Answ. 1] turne from sinne.

Secondly, labour to change thy affections; [Answ. 2] both thy love unto sinne, and thy tediousnesse and carelesnesse in that which is good.

Thirdly, learne to change thy life and conver∣sation [Answ. 3] for the time to come; that is, strive to bee a new creature, Gal. 6.15. Cor. 5.17.

Fourthly, labour for faith in Christ, because [Answ. 4] his death is the onely price of our redemption.

Fifthly, use the meanes unto humiliation; [Answ. 5] that is, the word, and examination of our selves thereby, together with the fruits, effects; and reward of iniquitie, not forgetting whom wee have offended by our sinnes, our gracious God, and most mercifull Mediator.

And thus wee have seene how the Lord par∣dons

our sinnes freely.

Secondly, God forgives our Debts, Totaliter, wholy: Or, the Lord remitts unto the faithfull, both the whole sinne, fault, and guilt, and the whole punishment.

[Quest. 5] How doth this appeare?

[Answ. 1] First, from these phrases used by the Lord in Scripture, viz.

I. Obliviscendi, Of forgetting: I will pardon them, and I will remember them no more, Reade Esay 43.25. Ierem. 31.34. Ezech. 18.22. and Heb. 10.17.

II. Of washing and clensing. I will make you as white as wooll, Esay 1.18.

III. Of peace; Thy faith hath saved thee, goe in peace, Luke 7.50. And Christ hath made peace betweene us and God, through his blood, Col. 1.20. Now if God have forgot our sinnes, and washed away our sinnes, and is in Christ at peace with us, then certainely both the sinne and punish∣ment is pardoned.

[Answ. 2] Secondly, because those who are once purged, have no more cōscience of those sins from which they were purged. Heb. 10.2. And therefore both the sinne and punishment are taken away together.

Thirdly, either all punishments are remitted [Answ. 3] with the sinne, or none; let the Papists shew us where there is a distinction of punishments in Scripture, whereof some are pardoned in this life, and some reserved to bee satisfied for after this life, or in this life: for to my understanding this no where appeares.

Fourthly, because our sinnes are not twice [Answ. 4] punished: once our sinnes were laid upon Christ, who suffered for us, Esay 53.56. and therefore with the guilt the punishment is taken from us.

Is a man bound then to make no satisfaction [Quest. 6] unto God?

There is a double satisfaction: first, by action, [Answ.] Secondly by passion.

First, there is a satisfaction which consists in action, or doing.

This is twofold, to wit, either

• To our neighbour; this is necessary, for the sinne is not pardoned, nisi restituatur ab∣latum, except the injured person be recompensed.
• To God, which is ei∣ther of
  • Thankfulnesse; What recompence shall I make the Lord for all his mercies, this is lawfull, and our duty, Psal. 116.12.
  • Atonement, this is unwarrantable; because Christ by his death hath done this.

Secondly, there is a satisfaction which con∣sists in Passions, or suffering; and thus wee can∣not satisfie the justice of God for our sinnes.

[Obiect. 8] God first pardons David, and then punisheth him. 2 Sam. 12. and therefore the justice of God must be satisfied by temporall punishment.

[Answ.] David was punished for mans sake, not for Gods, who never respects what is by past, after it is once pardoned. God correcteth David, not for the satisfying of his justice (for that was ful∣ly satisfied by the sufferings of Christ) but that the enemies of God might not blaspheme, and that others by his afflictions might learne to feare to offend the Lord. Hence then Purgato∣rie is but a meere trifle, because after wee are washed from our sinnes by the blood of Christ, wee have no neede of a second purging, 1 John 1.7.

[Quest. 7] What may we thinke of the afflictions, crosses, and calamities of the righteous?

[Ans. 1] First, that they are not inflicted upon them in anger. If Solomon sinne, God will visit his sinnes with a rod, and his iniquitie with a stripe, Psal. 89.32. but yet this correction shall bee in love, Psal. 89.33. and 2 Sam. 7.15. For God loves his alwaies, Iohn 13.1.

[Ans. 2] Secondly, we may thinke, that God in his cor∣rections never respects the time by past, but al∣waies the time to come, that is, either I. His own glory, as he did in Iobs tribulation, and Pauls temptation, 2 Cor. 12.9. Or II. The Churches sa∣tisfaction, as he did in punishing of David, 2. Sam. 12.14. Or III. The benefit and good of the person afflicted: Here then observe, Affliction is profitable in these three regards, viz.

• First, it saves and preserves from condemnation; yee are cor∣rected, that ye may not be dam∣ned, 1 Cor. 11.32. The spirit of bondage leades us unto re∣pentancep 1.7.
• Secondly, it encreaseth the hatred of the by-past sinnes: David sees not his sinne untill afflicti∣on be threatned, 2 Sam. 12. and then hee cries out, with loud clamours, Psal. 51.
• Thirdly, it preserveth from future sinnes: hence Davids tribula∣tion made him, more warie for for the future time, Psal. 119.67. and Pauls temptation kept him from prideq 1.8.
• Fourthly, it teacheth us the waies of the Lord. Now in affliction have I learned thy lawr 1.9.
• Fifthly, it breedes in us a wearines of the world, and a tediousnesse of this life, Phil. 1.23.

Notes

• * 1.1

  A
• i 1.2

  Ephes. 1.4.
• l 1.3

  Staple••. Antid. E∣vang.
• l 1.4

  Camara. quaest. co••∣cil. et ex∣pos. quae. 175. Pag. 191.
• m 1.5

  Math. 12.31. Heb. 6.6. & 10.29.
• o 1.6

  Psalme 116.12.
• p 1.7

  2 Cor. 7.9, 10.
• q 1.8

  2 Cor. 12, 8.9.
• r 1.9

  Psalme 119.71.