wee are here taught to pray is the power of that temptation as is euident by this Particle * 173. into Yet great cause there is why we should also pray against the very act of temptation that at all we be not tempted to any sinne both because the act it selfe is euill in them that tempt to sinne and also because by nature wee are as prone to yeeld to euery euill whereunto we are tempted as dry Tinder is apt to be set on fire by euery sparke that falleth vpon it Gen. 6. 5. For Euery imagination of the thoughts of mans heart is onely euill continually Herein lyeth a maine difference betwixt the quality of Christs humane nature and ours His was so perfectly pure as no temptation could fasten vpon it It was to temptation as a sea of water to sparkes of fire which soone extinguisheth them Ours is as dry Tinder yea as dry Gunpowder §. 172. Of mans subiâ—ction to temptation Q. WHat obseruation may bee gathered from the mention of temptation in this deprecation A. Men in this world are continually subiect to temptations Rom. 7. 21. This complaint of the Apostle I finde a law that when I would doe good euill is present with mee and O wretched man that I am who shall deliuer mee from the body of this death verifieth as much so also doth wofull experience in all men If there bee a man that findes not this true in himselfe his case is desperate for either hee is depriued of all spirituall vnderstanding and sence that he is not able to discerne a temptation or his whole course of life is so full of temptations and hee such a slaue to them they so frequent on him and he so free towards them as hee cannot see the wood for trees He cannot tell when he is tempted because he is neuer but tempted Temptations are not as enemies to him to be resisted but as his best friends to haue the best entertainment that hee can afford vnto them Thus a man accounting temptations to be no temptations may in his owne imagination be free but indeed no man is free a See the whole Armour of God Treat 〈◊〉 part 5. §. 13. on Ephes 6. 15. This is thus ordered partly by b Math. 10. 29. Gods wise prouidence to c 2. Cor. 12. 9. manifest his owne diuine properties to d Iob 1. 8. make knowne the graces which are in his children to e Mat. 26. 34. discouer their weakenesses to f 2. Cor. 12. 7. preuent secret corruptions and to g Reu. 14. 13. declare a difference betwixt this present life and that which is to come and partly by the h Iob 1. 7. malice of Satan both to i Iob 1. 11. deface the image of God in men and also to k 1. Pet. 5. 8. bring them to eternall destruction For he is a professed enemy both of Gods glory and also of mans saluation A due consideration of this our condition in this world to be so subiect vnto temptations may well moue vs to l Ephes 6. 10 11 See more of this direction in the whole Armour of God be strong in the Lord and in the power of his might and to put on the whole armour of God that we may be alwayes well prepared to stand against all temptations Yea also m Mat. 26. 41. according to Christs direction to watch and pray that we enter not into temptation and n 1. Pet. 5. 8. according to Saint Peters direction to be sober and vigilant for Satan taketh great aduantage both from intemperancie and also from securitie witnesse o Gen. 19. 33. Lots Incest for the one and p 2. Sam. 11. 2 c. Dauids Adultery and murther following thereupon for the other and because of the continuall danger wherein we are by reason of the manifold temptations whereunto we are subiect while we are on earth we ought to aspire after heauen and to say with the Apostle Rom. 7. 24. O wretched man that I am who shall deliuer me from the body of this death This of Temptation The Action deprecated is Lead not into §. 173. Of leading into Q. WHat is meant by leading into Non hac Sonat Ne nos inducas in tentationem quasi non permittat nos aliquando tentari sed ne permittat in tentatione positos superari Ab. Isa de Orat. Dom. c. 23. A. Giuing of one ouer to the power of that whereunto he is brought In this sence the Psalmist making by diuine instinct imprecation against a reprobate enemy saith Set a wicked man ouer him to doe with him at his pleasure Our English maketh a manifest difference betwixt VNTO and INTO which is worth the noting in this place The latter implyeth a degree further then the former Psal 109. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. Myst 5. A man that cannoâ— swimme may be led vnto a deepe poole yet be safe enough but if hee be led into it he is in great danger of drowning except he be pulled out againe They who translate it Cast vs not into temptation doe well expresse the sence §. 174. Of being in the power of temptation Q. WHen are men in the power of a Temptation Neâ—â—s 〈◊〉 in tentationem Aug. de 〈◊〉 Dom. in mont l. 2 Qui Orat ne noâ— induc as in tentationem Orat â—t mon Peccet Aug. Epist 95. A. When thereby they are brought into sinne For sin is the downefall of the soule into the tempters pit It is therefore in the Greeke stiled b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or a fall The word most properly signifieth the very act of falling The Apostle saith of couetous men that c 1. Tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction The first sinne which Adam committed whereby hee apparantly sell into Satans snare is oft termed d Rom. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afall In regard of this power which temptation hath ouer a man Saint Iames saith e Iam. 1. 14. Euery man is tempted when he is drawne away of his owne lusts The Action being declared Quicunque tentatione vincitiâ— peccatum ipse committit Aug. hom 42. 〈◊〉 l. 50. Hom. The Person to whom it is directed is to be considered The Person is hee to whom all the other Petitions are made §. 175. Of Gods leading into temptation Q. HOw can God be said to lead into temptation A. Both in regard of them that tempt and of them also that are tempted In regard of them that tempt by permission and instigation Nihil contra no◠〈…〉 potest nist Deus ante permiserit Cypr. de Orat. Dom. §. 19. Nor Satan nor any other be they neuer so mighty or malicious can tempt a man except God permit them instance Iobs case yea
is the onely thing to be prayed against Obseruantly marke all the deprecations mentioned in Scripture and by a particular induction of them you shall finde this generall position abundantly proued Take one instance which may be insteed of all because it is the best of all that which Christ made a little before his death I pray not saith Christ to his Father that thou should'st take them out of the world Ioh. 17. 15. but that thou should'st keepe them from the EVILL Euill is the venime By euill things come to bee hurtfull the poison the sting that maketh any thing to be hurtfull Euill is it that makes so great a difference as there is betwixt Angels and Angels Men and Men Actions and Actions Temptations and Temptations some are good some are euill No opposits are more directly contrary one to another then good and euill As nothing therefore but that which is good is to be prayed for so nothing but that which is euill is to be prayed against Learne hence wisely to obserue what is euill in any thing Obserue what is euill in any thing and accordingly pray against it yea as it is more or more euill so more instantly and earnestly pray against it Of all euils sinne is the greatest greatest in the kinde and nature of it greatest also in the effects and fruits of it It is the cause of all euill Nothing but that which is effected or infected by it is euill The diuell the world wicked men and other creatures of God which are stiled euill are infected therewith All manner of punishments and paines which are indeed euill whether temporall spirituall or eternall are caused by it Of all other euils this ought most of all to be prayed against All things also that are causes hereof or occasions hereto are to bee prayed against as being in this respect euill Thus a Mat. 26. 41. temptations and b Pro. 38. 8. Afflictions how they are matter of deprecation and thanksgiuing afflictions are to be prayed against not simply and absolutely for c Iam. 1. 2. Saint Iames willeth vs to account it all ioy when we fall into diuers temptations and the d Acts 5. 41. Apostles reioyced in their sufferings yea e Iob 1. 21. Iob expressely blesseth God for taking away as well as for giuing For by the good and wise prouidence of God temporall crosses doe oft turne to our good and profit f Psal 119. 71. It is good for me that I haue bene afflicted saith the Psalmist g Heb. 12. 10. God chasteneth vs for our profit saith the Apostle In regard of this fruite which by the ouer-ruling prouidence of God ariseth out of afflictions they are indeed matter of thanksgiuing when God doth so order them and therefore they are not simply and absolutely to bee prayed against Yet because through the weakenesse of our flesh they oft cause discontent impatiencie and other sinnes in which respect they are euill so farre forth as they cause any such euill effect they may be prayed against at least we must pray that they bring not forth any sinne in vs. Thus are wee to pray against companie keeping against feasting against pleasures and pastimes and against all other things that are vsuall occasions of sinne Yea against the abuse of euerie good thing For the abuse of a good thing is euill And because wicked men are oft made Satans instruments of working much euill wee may also pray against all their euill plots and practises not against their persons they are to be prayed for except we know them to haue sinned against the holy Ghost or to be vtterly reiected of God or haue some particular warrant as the Prophets oft had not to pray for them More directly wee are to pray against all spâ—rituall iudgements which are not onely punishments of sinnes but sinnes themselues as hardnesse of heart errour of iudgement inordinate lusts despaire and such like These are directly euill Thus are wee to pray against eternall damnation a dreadfull euill Finally though Satan bee not the onely euill here meant yet is hee an especiall and principall euill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 19. §. 185. Of the respects wherein Satan is stiled the euill one Q. HOw is Satan an especiall euill one A. 1. He is the primarie b Ioh. 8. 44. author of euill 2. His c Eph. 6. 12. disposition is onely to euill 3. His d Gen. 3. 5. temptations are all to euill 4. His e 1. Pet. 5. 8. continuall practise is in euill 5. All f 1. Ioh. 3. 8. euill doers are of him 6. He hath his g Eph. 2. 2. hand in all euils as may be exemplified in these particulars following h Iob 1. 15 17. Outward mischiefes done by men i Iob 27. Bodily diseases k 1. Sam. 16. 14. Vexation of spirit l Iob 1. 16 18 19 Extraordinarie iudgements from heauen m Acts 5. 3 4. Euill thoughts of the heart n 1. King 22. 21 22. Euill words o Ioh. 8. 41 44. Euill actions p Mat. 16. 23. Disswasions from good q 1. Thes 2. 18. Hinderances of good r Gen. 3. 5. Prouocations to euill Satan therefore may not bee excluded out of the euills here intended but our deprecation rather is especially to be directed against him Thus much of Euill prayed against That which is prayed for is in this word DELIVER §. 186. Of the many wayes of deliuering from Euill Q. HOw may one be deliuered from euill A. 1. By keeping away that euill which is readie to fall vpon him Exod. 14. 13. Thus were the Israelites deliuered from the hoast of the Egyptians that eagerly pursued them 2. By assisting him on whom the euill is fallen so as he is not ouerwhelmed A malo deus liberat quando super id quod possumus non nos permit â—st tentari Aug. de Temp. Serm. 26. and ouercome therewith For this purpose reade Psal 69. 14 15. 3. By altering the nature of the euill and turning it to a mans good Thus b Gen. 50 20. God turned Iosephs abode in Egypt to much good Herein this Prouerbe is verified I had perished if I had not perished 4. By taking away the force of the euill Perijssem nâ—si perijssem as the force of the fire was taken away so as it burned not Shadrach Meshach and Abednego Dan. 3. 27. This deliuerance Christ promised to his disciples Mar. 16. 18. 5. By remouing the euill cleane away 2. Sam. 24. 25. Thus God deliuered Israel from the deuouring Pestilence 6. By taking one away from the euill to come 1. King 14. 13. Thus the good sonne of wicked Ieroboam 2. King 22. 20. thus the good King Iosiah Isa 57. 1. thus many righteous men haue bene deliuered §. 187. Of that hope of recouerie which remaineth to them that fall Q.
the Sonne of God and yet did hee venter to set vpon him Math. 4. 3. Now when God hath giuen vs vnderstanding of his owne power of our owne weakenesse and of Satans might and malice then shall wee see iust cause to pray to God to rebuke Satan 7. Assistance from God for though Satan be restrained yet cannot wee stand of our selues but shall fall euen thorow our owne weakenesse Psal 109. 23 26. The consideration of his owne weakenesse made the Psalmist seeke helpe of God Rom. 8. 31. For If God be for vs who can be against vs Great reason there is therefore to seeke assistance of God 8. Confidence and courage in God This is it which the Apostle intendeth Ephes 6. 10. where he exhorteth to be strong in the Lord. For nene of them that trust in God shall be desolate Psal 34. 22. 18. 30. He is their buckler Hee saueth them It is therefore most requisite to pray for affiance in him 9. Sufficient grace to beare out assaults when wee are tempted For sometimes it is needfull for vs to be tempted Then our request ought to bee that that which is needfull may proue vsefull and profitable 2. Cor. 12. 9. which cannot be without Gods grace This therefore God gaue in the time of temptation to his Apostle Primus hostis caro est aduersus spiritum concupiscens Hostem hunc crudelissimum nec fugere possumus nec fugare circumâ—erre illam necesse est quoniam alligatus est nobis Nam quod est mâ—serabilius hostem nostrum ipsi cogimur sustentare perimere eum non licet Bern. de Euang. 7. Pan. Ser. 3. teaching vs thereby in the like case to pray for the like grace 10. Power ouer the flesh The flesh is a secret inward tempter whereby Satan gets great aduantage It continually lústeth and fighteth against the Spirit If it preuaile we are gone Now in that this flesh is euer in vs so long as we retaine flesh vpon vs who hath not cause to pray and cry as the Apostle did O wretched man that I am who shall deliuer mee from the body of this death Rom. 7. 24. We can neither fly from nor put to flight this cruell enemy Wee cannot but carry it about with vs because it is bound to vs. And which is more miserable wee are forced to nourish this enemy destroy it we cannot 11. Contempt of the world The world is another tempter which hath sundry baits of pleasures profits and promotions to allure vs vnto it and thorow fiue gates the fiue sences it woundeth vs. Praesens seculum per quinque portus quinque viz. corporis sensus â—aculis suis vulnerat â—e Et â—ors intrat per senestras meas Ibid. If they be opened and our hearts attentiue to the allurements thereof wee are in great danger to bee ouer-taken therewith death may enter by those windowes So as there is great need we should pray as the Psalmist did Incline not my heart to couetousnesse Turne away mine eyes from beholding vanity Psal 119 36 37. 12. Patience vnder all crosses Crosses are a kinde of tryall and temptation By impatiency wee are brought to faint and sinke vnder them which is to be ouercome This is it which Sathan watcheth for For so soone as hee obserueth any to faint and fall hee presently seazeth vpon them Not without cause therefore did the Apostle Pray for the Colossians that they might bee strengthened with all might vnto all patience Col. 1. 11. Vnder this head are comprised Hope Comfort Ioy and Glory in afflictions all to bee prayed for Act. 4. 29. and withall an inuincible courage against persecution for the Name of Christ 13. Moderation of all afflictions Though we haue some patience yet if afflictions increase they may so try our patience as to bring it to naught For they which haue the greatest measure haue but their measure and afflictions by continuance and increase may exceed that measure Ier. 10 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Prophet well knew when he thus prayed O Lord correct me but with iudgement By iudgement is not there meant vengeance and indignation for it is opposed to wrath In modo Castiga me Iehoua veruntamen modicè Tremel Iun. But wisedome discretion and moderation Hereby we are kept both from fainting when we are chastened and also from murmuring against the rod. 14. Preseruation from a reprobate sence For if we be once giuen vp thereto then hath Satan fast hold of vs. God hath vtterly forsaken such Euery temptation is to them as a snare to hold them fast and as an hooke to pull them downe to destruction Most fitly may that which the Apostle saith of them that will be rich be applyed to such as are of a reprobate sence 1. Tim. 6. 9. They fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction For men of a reprobate sence are such as being depriued of all iudgement and conscience runne headlong into such euils as are against the instinct of nature Because blindnesse of mind hardnesse of heart deadnesse of conscience peruersnesse of affection pride presumption selfe-conceitednesse idlenesse carelesnesse securitie and such like vices are fore-runners vnto a reprobate sence wee ought also earnestly to pray against them all §. 196. Of the particulars for which we are to pry by vertue of the second part of the last Petition Q. VVHat are the particulars to be prayed for vnder the second part of the Sixt Petition A. 1. Recouerie from sinne being fallen into it Psal 51. 10. This is one maine point desired in Dauids penitentiary Psalme especially in this phrase Renew a right spirit within mee Repentance is that grace whereby such as are fallen recouer themselues as is euident by this aduice which Christ giueth Remember from whence thou art fallen Reu. 2. 5. and repent Repentance therefore is heere to be prayed for Satan is as much disappointed by repenting of sinne as by not yeelding to sinne 2. Dispossession of Satan Satan is that Euill one that hath his finger in euery euill thing So long as hee abideth any where freedome from euill cannot he expected If hee therefore haue really entered into any Mat. 15. 22. as he did into the woman of Canaans daughter we must pray as she did to haue him dispossest For by prayer and fasting he may be cast out Mar. 9. 29. If otherwise hee seaze on vs by putting into vs euill thoughts or stirring vp corrupt humours or setting before vs euill obiects or affrighting vs or vexing vs any way in soule or body we are taught to pray for deliuerance from him 3. Alienation of heart from the world They who haue beene bewitched by the world so as they haue loued the same and haue beene entangled therein which is a great euill ought to pray to bee pulled out of it and
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
blessings A. Many good and weightie reasons may be giuen of this order which will plainly shew that the placing of this Petition before the two following is no sufficient argument to proue that by BREAD Christ is here meant Some of them are these 1. This is an expresse Petition for good as the three former are but the two last are deprecations from euill It was therefore requisite that all the good things to be craued should be mentioned before the euils against which we pray 2. The Lord by placing temporall blessings whereof we are more sensible before spirituall doth endeauour by degrees to raise vp in vs a desire of spirituall blessings which though they be more needfull Ioh. 4. 53. are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeue in Christ 3. This Petition being of least consequence is most fitly put in the middlemost place For as matters of greatest weight are first mentioned to stirre vp ardencie euen in the beginning of prayer so other things of much moment are reserued to the latter places to quicken the spirit and to reuiue ardencie euen in the ending of prayer This method do the best Orators vse in their Orations Thus Chrisâ— beginning this prayer with the chiefest good thing of all the glorie of Gods name endeth it with the best good things concerning men which is his spirituall good 4. Though temporall blessings be not in their kind better then spirituall yet is man more hardly brought to depend on God for temporall then for spirituall things Witnesse this prouerbiall speech God take care for my soule and I will take care for my bodie Witnesse also that distrustfulnesse for outward estate which is in many Saints that stedfastly trust in God for pardon of sinne and sufficient grace to bring them to eternall life In this respect our faith in God for things of this life hath a preheminence and precedence before faith in God for the things of a better life 5. The things craued in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedome from Satans power be not had they can neuer be had He that dieth with the burden of sinne lying on his soule shall neuer be eased of it in the world to come This life then being presupposed for obtaining pardon of sinne and deliuerance from euill it is meete that it be first prayed for §. 98. Of rising from temporall to spirituall blessings Q. VVHat may we learne from placing this order of placing temporall blessing before spirituall A. By our seeking of such things as concerne the good of our bodies we must be led on to seeke such good things as concerne our soules To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to haue their bodies fed Ioh. 6. 26. c. Thus shall wee make a double vse of the temporall good things which God bestoweth on vs one to refresh our bodies another to stir vp our minds to seeke the things which may refresh our soules Blessed are they which thus vse any temporall blessings and by the sweetnesse of them are brought to hunger after the bread and water of life euen for that meate which endureth to euerlasting life §. 99. Of sundrie particulars comprised vnder the generall words of the fourth Petition Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray A. 1. Life it selfe That so long as it pleaseth God our temporall life in this world may bee preserued This did a Psal 21. 4. Isa 38. 2. good Kings b Psal 119. 175. Prophets c 2. Cor. 1. 8. c. Apostles and other Saints pray for being therein guided by the Spirit of God For the time of this life is d Ioh. 9. 4. the day to do the worke of God the time of death is the night wherein no man can worke 1. Ob. e 1 King 19. 4. Elias f Ion. 4. 3. Ionah and other Saints desired death Answ Therein they did not as becometh Saints That their desire was a fruite of the flesh and not of the Spirit and therefore not to be imitated 2. Ob. g Phil. 1. 23. Paul with a better spirit desired to be dissolued Answ That was no simple absolute desire of death but a thing which he could in regard of his fruition of Christs presence haue desired if that worke which God appointed by him to be done had bene finished 2. Health and strength of bodie What doth the Psalmists h Psal 88. 3. c. complaint of weaknesse imply but desire of health and strength Yea he i Ver. 2 13. expresly prayeth for as much It is noted as an especiall blessing bestowed on the Israelites when they came out of Egypt that k Psal 105. 37. none were feeble 3. Meanes which God hath sanctified to preserue life health and strength as l Psal 145. 15. meate m Iudg. 15. 18. drinke n Gen 28. 20. apparell o Psal 127. 2. sleepe c. 4. Meâ—â—es to recouer health and strength Leu. 26. 6. as Physike and all kind of mediâ—â—â—â— Chyrurgerie and all kinds of salues with the like This phrase p Mat. 9. 12. The sâ—cke need a Physitian and the q 2. King â—0 7. direction which Isaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile giue warrant for the vse of Physicke and Chyrurgerie It requireth learning skill obseruation and experience both to know the nature of diseases wounds sores and other maladies and also to know the different vertue which by the diuine prouidence is giuen to hearbs rootes drugges and other creatures and wisely to apply fit and proper remedies to sundry and different maladies These things therefore may be prayed for 5. r Psal 90. 17. Good successe in our callings labours and paines to get such meanes as are fit to preserue or recouer health and strength Ruth 2. 4. and to maintaine our estate For all Å¿ Psal 127. 1 2 that we can doe is altogether in vaine except the Lord prosper our endeuours 6. Gods blessing on the things which wee possesse and vse Without this blessing a man were as good eate grauel as bread Therefore for obtaining this blessing t 1. Sam. 9. 13. grace Mat. 14. 19. as wee speake vseth to be said before meat and thereby food is said to bee blessed 7. A diuine sanctification of all we haue For u 1. Tim. 4. 5. euery creature is sanctified by prayer See § 89. 8. Freedome and deliuerance from all kinde of externall miseries as x Psal 142 6. oppression y Acts 12. 5. â— imprisonment z Exod. 2. 23. bondage a 1. King 8. 47. captiuitie and other like distresses §. 100. Of the extent of our prayers for the
Petition The condition annexed thereto followeth §. 136. Of mans forgiuing another Q. VVHich are the words wherein the Condition annexed to the fifth Petition is expressed A. As we forgiue our debters Q. What are the distinct points here to be considered A. 1. The Dutie required FORGIVE 2. The Persons tied thereto WEE 3. The Parties to whom it is to be performed DEBTERS 4. The Restraint thereof OVR 5. The Resemblance As. In setting downe the dutie we are to note 1. Wherein it consisteth 2. When it is to be performed Q. What is the maine dutie here required A. Mon must forgiue one another Many precepts of Scripture tend hereunto as a Mat. 5. 39. Resist not euill b Rom. 12. 19. Auenge not your selues c Col. 3. 13. Forbeare one another Forgiue one another d Rom. 12. 21. Ouercome euill with goodnesse And answerable haue the practise of the Saints bene from time to time Instance e Gen. 50. 17 20. Ioseph f Num. 12. 13. Moses g 2. Sam. 19. 23. Dauid h Gal. 4. 12. Paul and others like them This is an especiall propertie of a Saint Iam. 3. 17. and child of God in whom the wisedome that commeth from aboue abideth For that wisedome is peaceable gentle easie to be entreated full of mercie and good fruites Hereby a manifest difference is discerned betwixt that Spirit which cometh from aboue and that spirit which ariseth from the flesh betwixt a regenerate and a naturall man By nature man is exceedingly proane to reuenge Heathen hold reuenge lawfull The heathen who were guided onely by the light of nature discerned not the excellencie and necessitie of this grace Vlcisci te lacessitus potes Cic. de Orat. Their Philosophers who were their Diuines accounted it not vnlawfull to reuenge wrongs Odi hominem odero vtinam vlcisci poteram Cic. ad Attic. Sophocles in Electra Euripides in Oreste Yea they held it a bounden dutie and a glorious vertue to seeke and take reuenge insomuch as if any notorious wrong were done to a man and he taken away before reuenge taken the suruiuing friends were negligent in reuenging the same they imagined that the ghosts of the deceased would neuer leaue haunting and terrifying those suruiuing friends till they had taken reuenge Many among vs Mans pronenes to reuenge that are taught better diuinitie do too much nourish this corruption of nature If they be wronged by word or deed they thinke it dishonourable to put it vp or passe it ouer without reuenge which is the cause of so many chalenges as from time to time are giuen and taken and of the many mortall monomachies and desperate duells which are daily vndertaken yea and of many secret plots and practises for doing some notorious mischiefe and for taking away the very life of such as haue done them wrong If such as are able with better discretion and more moderation to temper their outward actions well obserue and throughly trie their inward disposition they shall find this sprout of corrupt nature reuenge too deepely fixed in them yea they shall find many bitter fruites thence sprouting in reuengefull thoughts and desires wishing many mischiefes to fall vpon them by whom they thinke themselues any way wronged What is this but inward reuenge Surely reuenge is one of the most incurable sores of the flesh It is most hardly subdued and mortified A good signe therefore of renewed nature it is to forbeare reuenge and forgiue wrongs if at least it be done in truth from the heart for the conscience sake Farre short of the Christians Goale doe they come Euill to bee ouercome with goodnesse though they thinke they goe farre in the Christians race who onely are milde gentle kinde and courteous till they be wronged but then are implacable and will accept of no reconciliation till they haue taken reuenge for that wrong They thinke it a great glory that they can say I runne into no mans debt I doe wrong to no man I euen haue beene and euer will be ready to doe all offices of kindnesse that I can But if any abuse mee any way and wrong mee they shall know whom they abuse and I will make them repent the wrong which they haue done My friend shall taste of my kindnesse but mine enemy shall know what I am able to doe The pretended goodnesse of such men wanteth the substance of goodnesse it hath but a shew and shadow thereof That is sound solide pure gold that abideth the flaming heate of the fiery furnace A mans goodnesse cannot be proued to be sound till it bee tried by the fire of wrong or offence Dogs Beares Tygers Saeuis inter se conuenit vrsis Iuiuen Lyons and the most sauage beasts that bee can bee quiet and gentle till they be stirred and incensed A Prouerbe saith The Diuell is good while hee is pleased Behold then what kinde of goodnesse it is whereof such men boast No better then the goodnesse of the most cruell creatures not the Diuell excepted Doe what you can to a sheepe you cannot make it snarle or bite Doe but clap a Dogge on the backe hee will be ready to fly in your face He therefore that being prouoked is stirred vp to reuenge retaineth his naturall doggish disposition Hee that may iustly bee accounted a Lambe or sheepe of Christs fold and to haue the Spirit of the Lambe of God in him will recompence to no man euill for euill but ouercome euill with good Rom. 12. 17. 21. To this height of goodnesse doth the condition of this Petition call vs. Non haec dixisse contentus estsed abundanius oftendere volens quantum buius rei curam gerit idipsum etiam specialiter incul cauit post impletam orationis formulam c. Chrys bom 20. in Mac. 6. This dutie of forgiuing one another being the maine and principall point intended in this condition added to the fift Petition which is the onely bie clause in the whole Lords Prayer and which Christ thought not enough to insert in the Prayer but so soone as hee had ended his forme of prayer returned to this point againe and againe and againe presleth it both affirmatiuely and negatiuely shewing the aduantage of forgiuing and the damage of not forgiuing For a further pressing and enforcing of it I will endeuour to set out the Excellency Vtilitie Necessity Difficultie and Raritie of it 1. For the Excellencie of it Excellency of forgiuing it is one of those excellencies wherein God himselfe glorieth that a Exod. 34. 7. he forgiueth sinne Therefore with great Emphasis he saith b Isa 43. 25. I I am he that blotteth out thy transgression for mine owne sake And with great admiration of this excellencie saith the Prophet c Mic. 7. 18. Who is a God like vnto thee that pardoneth iniquitie They therefore that forgiue wrongs shew themselues like to God in this his
but these sheepe what haue they done Let thine hand be against me c. These are things to be bewailed by reason of the fift Petition Against the Condition vices to bee lamented are such as these 1. The teachinesse of our nature whereby it cometh to passe that passion is soone stirred vp and euery small wrong maketh vs thinke of reuenge Gen. 37. 4 18 19. Small was the occasion that Iosephs brethren tooke to execute reuenge vpon the youth 2. The violence of our passion If passion bee once moued as soone it is moued it is very readie to exceed and to grow into extremitie 2. Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immites Among other naturall corruptions of men the Apostle reckoneth this that they are fierce How fierce was Saul against Dauid 3. Our Implacablenesse 1. Sam. 20. 30. After men are once prouoked they are hardly pacified againe This is another corruption of naturall men reckoned vp by the Apostle Rom. 1. 31. that they are implacable Though the Debter in the Parable fell downe at his Creditors feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nullas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admit tunt implacabiles irreconciliabiles and besought him saying Haue patience with me and I will pay thee all Mat. 18. 28 29 30. yet he would not But after he had laid hands on him and taken him by the throate he cast him into prison till hee should pay the debt 4. Our vnsatiablenesse in taking reuenge No reuenge seemeth sufficient to a reuengefull spirit such are all our spirits by nature So much doth the Apostle imply in this description of naturall men Rom. 3. 13 15 16. Their throate is an open sepuchre the poyson of Aspes is vnder their lips their feete are swift to shed bloud destruction and miserie are in their waies Est 3. 5 6. Haman onely because Mordecai refused to bow vnto him Thought it a light matter to lay hands on Mordecai alone but thought to destroy all the Iewes throughout the whole kingdome To these vices Eradicariaut extirpari à cordibu◠nostris omnino non poterit malitia donec in mundo fuerimu◠Bern. in Quadr. Serm. 6. Teachinesse Fiercenesse Implacablenesse Vnsatiablenesse in reuenge wee are all by nature exceeding prone Few there be that as occasions are offered doe not some way or other manifest as much Very hardly if it all will all maliciousnesse be rooted out of vs while flesh remaineth in vs. These vices therefore afford vs much matter of griefe and humiliation and that both in regard of our selues and of others also Hitherto of the Fift Petition THE SIXTH PETITION §. 169. Of the Summe and seuerall parts of the sixth Petition Q. VVHich is the sixt Petition A. And leade vs not into temptation Some distinguish these words And leade vs not into temptation but deliuer vs from euill into two seuerall Petitions making the subiect matter of the one to bee malum futurum tuill to come and of the other malum praesens euill present and alreadie fallen out But this distinction in this place cannot hold For the latter branch respecteth euill to come as well as euill present And the discretiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sheweth that they are not as the other distinct Petitions for then would the last clause haue bene distinguished from the former as the former is from the fift Petition and the fift from the fourth thus AND deliuer vs from euill Many of the ancient Fathers following the old Latine translation leaue out this last clause and that because they conceiue as Saint Augustine expresseth their mind and meaning it belongeth to the former concerning temptation whereby they imply that if both the clauses were expressed they would make but one Petition Yet are they not to be taken as a repetition of one and the same point but as two distinct parts and branches of the same generall matter and so do most of the ancient Fathers and later iudicious and Orthodoxe Diuines take them See §. 2. But deliuer vs from euill Q. What is the Summe of this Petition A. Our Sanctification For as the former did set out our Iustification so doth this our Sanctification vnder which two heads all our spirituall good to be expected in this world Ideo quìppe ait Sed libera non ait Et libera tanquam vnam petitionem esse demonstrans Aug. in Enchir. cap. 16. is comprised Q. Of how many parts doth this Petition consist A. Of two The first is in these words And leade vs not into temptation which importeth a preuenting of euill feared The other is in these words Quod ille in vltimo posuit Sed libera nos à malo iste non posuit vt intelligeremus ad illud superius quod de tentatione dictū est pertinere Aug. ibid. But deliuer vs from euill which implyeth a Recouering from euill fallen out So as our desire in this Petition is that God would be so farre from giuing vs ouer like a iust and seuere Iudge into the power of the executioners of his wrath as rather like a pitifull and mercifull father if at any time wee bee ouer-taken by them he would rescue and deliuer vs. Q. What points are to be considered in the first part A. 1. The Matter whereabout it is made Temptation 2. The Action which is prayed against Leade not into 3. The Person to whom the deprecation is directed 4. The Parties on whose behalfe it is made Vs. §. 170. Of Temptation and Tempters Q. WHat is Temptation A. In generall it is a proofe or triall as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel probare Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probatio tentatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conatus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tentatio notation of the word in both the originall languages doth shew Dauid therefore ioyneth these two words together b Psal 95. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted proued which the c Heb. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle translateth by two distinct words whereof one signifieth to tempt the other to proue And another Apostle applyeth the word commonly put for temptation to that proofe and triall which is made by fierie persecution 1. Pet. 4. 12. Thinke it not strange saith he concerning the fierie triall which befalleth you d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for temptation which is to trie you Temptation then generally or indefinitely considered is of an indifferent nature nor simply good nor simply euill but good as it is well vsed euill as it is ill vsed It is therefore in Scripture attributed to e Exod. 16. 4. God from whom nothing but that which is good can come and to the f 1. Thes 3. 5. Diuell from whom proceedeth nothing but that which is euill and also to men who sometimes are guided g Reu. 2. 2. by the
of Saints ouer and aboue the wicked is in regard of temptation I answer very great both in that they are assured of c 1 Cor. 10. 13. sufficient strength so as they shall not be vanquished by any Rom. 8. 28. and also that euery temptation shall in the issue turne vnto their good The d Heb. 12. 5. c. loâ—e which God beareth to his-children and the fatherly care that he taketh of them Flagellatum video emendatum alium suspicer quà m vnum essè â—x filys Bern. Epist 23. moueth him to proue them to exercise them to scoure them to keepe them vpright to make them wise watchfull and euer well prepared by temptations Besides e Reu. 12. 4. Satans greatest malice is against them It is therefore no good inference which many make that God is angry with them and loueth them not that hee is not their Father God is not angry with all that are tempted nor they his children because hee suffereth them to be tempted This was the inference which the friends of Iob made of his trialls and temptations But f Iob. 42. 7. Gods owne censure of their disputation sheweth the non-consequence thereof The truth is that they who finde themselues wholy freed from temptations haue most cause to doubt of Gods fatherly loue to them and care ouer them The Apostle pronounceth such to be g Heb. 12. 8. bastards and not sons If wee well consider the estate of the Church Si inagnum illud ecclesiae corpus considerare libet facile satis aduertimus longè acrius impugnari spirituale viros ipsius ecclesiae quam carnales Bern in Psal 91. Serm 7. we may soone finde that such as are spirituall are much more feircely assaulted then such as are carnall The more sure Satan is of any the more quiet and secure he suffers them to be A Lyon runneth and roareth after that prey which is out of his clutches but that which he hath brought into his den and is sure of he can suffer to be still and quiet till he meane to deuoure it So Satan h Luk. 11. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While a strong man armed keepeth his Palace the things which he hath are in peace Woe to them that are in such peace within Satan that strong mans palace §. 182. Of the freenesse of mans will in sinne Q. VVHat may bee obserued from the relation of the parties tempted to the action of leading into temptation A. Man is not forced to sinne For it is implied that if man yeeld not Qui dueitur vo lens ducitur the tempter can haue no power ouer him Hee that is led goeth along with him that leadeth him a lam 1. 14. Euery man is tempted when he is drawne away of his owne lusts and is entised This phrase own lusts implyeth a voluntary yealding On this ground are the exhortations in Scripture made to men to b Iam. 4. 7. resist the diuel and to c Eph. 4. 27. giue no place to him Whereby is implyed that if we stand against him Sine voluntate nullum est peccatum Aug. Retract l. 2. c. 15. Naturae humanâ— nec substantia erepta est in illa vniuersalis praeuaricationis ruina nec vâ—luntas lumen decusque vir tutum Amb. in Luc. lib. 7. he cannot preuaile against vs. Many like exhortations are giuen to withstand and not to yeald vnto other tempters as the world and the flesh Sin is of the will which cannot bee forced Though the will by Adams fall hath lost all that liberty and freedome to good which it had by creation and by corruption is made a slaue to sinne yet as the minde retaineth vnderstanding so the will freedome For freedome is as essentiall to the will as vnderstanding is to the minde Indeede d Gen. 6. 5. the corrupt will of man can will nothing but that which is euill yet the euill which it willeth it willeth freely and is not forced thereto Freedome of will is not opposed to restraint in one kinde but to constraint in that kinde Liberum arbitrium captiuatum noÌ„ nisi ad peccaÌ„dum valet Aug. contr Epist Pelag l. 3. c. 8. to compulsion coaction The wil of Dieuls is restrained to euil they cannot will good but euill only yet the euill which they will they will freely and willingly they are not constrained and compelled thereto Yea Gods will which is most absolutely free Wherein freedome of will consisteth is restrained to one kinde which is good He hath not in his will a liberty to euill To will euill is against the perfection of his wil. Wherfore though the wil haue not a liberty to choose either of the contrary parts good or euil yet a freedome and willingnesse it retaineth in that whereunto it yealdeth it neither is The meanes whereby Satan tempteth nor can be constrained thereto All that Sathan doth or can doe is by some meanes or other to moue men to yeeld to that whereunto he tempteth them Whereupon faith the Apostle c 2. Cor. 11. 3. I feare lest by any meanes as the Serpent beguiled Eue through his subtilty so your mindes should be corrupted c. To effect this the old wily Serpent hath many and manifold meanes Some inward some outward Inward meanes are such as delight or affright men Hee worketh delight by stirring vp their corrupt humours and so inclineth their will to his temptation Thus hee stirred vp the corrupt humor of pride in Dauid and thereby f 1. Chro. 21. 1. proucked him to number Israel and the corrupt humor of couetousnesse in Iudas in which respect hee is said to g Luke 22. 3. enter into him The meanes which in this kinde Sathan vseth are drawne to three heads h 1. Ioh. 2. 16. expounded 1. The lust of the flesh which is voluptuousnesse whereby the flesh is so tickled and delighted as it draweth the will to any thing 2. Tim. 3. 4. Such persons the Apostle stileth louers of pleasures more then louers of God 2. The lust of the eyes which is couetousnesse A couetouse man is euen rauished at the sight of wealth When Achan saw siluer Ios 7. 21. gold and other pretious things in Iericho he coueted them and tooke them though they were accursed There is not a thing of price which a couetous man casteth his eye vpon but instantly he coueteth it and so doteth thereon as hee will doe any thing to haue it 3. Pride of life which is ambition and vaine affectation of the honours and promotions of this life This puffeth vp aboue their mortall condition as is euident in the examples of m Est 3. 5. c. Haman n Pan. 4. 27. Nebuchadnezzar o Ezek. 28. 2. Tyrus and p Act. 12. 22 23 Herod Such q Psal 10. 4. thorow their pride will not seeke after God As by these pleasing temptations
Satan allureth so by inward feares frights and terrors he draweth others to yeeld to him as r Iob. 1. 11. 2. 5. hee assayed to draw Iob and as hee Å¿ Ioh. 7. 13. 9. 22. preuailed with many of the people in Christs time The outward meanes which hee vfeth are such externall obiects as he conceiueth to bee agreeable to their humour and therefore setteth them before them as he set before Christ all the Kingdomes of the world and the glory of them Math. 4. 8. or such as he conceiueth to be of force to terrifie them as are all manner of troubles and afflictions Thus it is said that the Diuell cast some of Smyrna Reu. 2. 10. into prison Whether the meanes which are vsed to draw men to sinne be faire or foule by none of them is the will forced but only moued to yeeld it selfe to the temptation This point affordeth two vsefull directions The blame of sinne to be laid vpon ones selfe One is in regard of sinnes past to iudge our selues for them and vpon our selues to lay the whole blame and not to thinke it a sufficient excuse to lay the blame vpon any other Many will say when they are taken in some notorious sinne The Diuell owed mee a spight and now hath paid mee it thinking thereby to extenuate their sinne Gen. 3. 13. which conceit Eue had when shee said The Serpent beguiled mee And if any man haue beene any occasion of their sinne 12. they will lay the blame vpon them as Adam did vpon Eue. But had they beene resolute in their owne will nor Satan nor any of his instruments could haue made them to sinne They who thus thinke to shift off sinne doe bring the greater load vpon their owne soules For this keepes them from that degree of humiliation and contrition a Isa 66. 2. which would moue God to pitie them When men in truth lay loade on themselues Math. 11. 28. God is ready to ease them For to such as Labour and are heauy loaden Christ saith Come vnto mee I will giue you rest But on such as by the shifting of sinne thinke to ease themselues God will lay loade What f Math. 23. 13. loades of woe did Christ lay vpon the hypocriticall Scribes and Pharisies who put off all burdens from themselues What a loade was laid on t 1. Sam. 15. 20 21 22 23. Saul that by mincing his sinne sought to ease himselfe and u 2. Sam. 12 13 what ease was giuen to Dauid that laid the burden of sin vpon himselfe Vera confessions non falsa defensione opus habet Aug. de Nat. gra c. 53. Now whether it be safest so to shift off sin as to prouoke God to lay the burden of it on vs or so to burden our selues as to moue God to ease vs iudge you Is there not now more need of true confession then false iustification The other direction is in regard of such sinnes as wee are tempted vnto Be resolute against yeelding to tempters but haue not yeelded vnto that we take courage and boldnesse to our selues and with a resolued purpose neuer to yeeld resist the temptation Mans will if he stand stoutly and yeeld not is an impregnable for t Satan must by some meanes or other faire or foule bring a man to yeeld vp his fort before he can enter into it What stronger motiue to resist to stand out to hearken to no parlie to endure the vtter-most assault then this Wherefore in this spirituall combate against temptations 1 Cor. 16. 13. Watch yee stand fast in the faith quit ye like men bee strong Thus farre of the meaning of the first part of the last Petition and of the Instructions thence arising The second part followeth BVT DELIVER VS FROM EVILL §. 183. Of the extent of this word Euill Q. VVHerein differeth the latter part of the last Petition from the former A. 1. In that the former part respecteth especially euill to come Some restrain this only to Satan because in the Greeke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article is prefixed which they thinke restraines the word to one euill one But they are deceiued that imagine that Article alw â—ies to imply such a restraint Sometimes indeede it is vsed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1. 29. demonstratiuely pointing at one speciall one sometimes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1. 20 21. discretiuely distinguishing one speciall one from all others of the same sort Sometimes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. by way of excellency Sometimes e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 35. 〈◊〉 nitely mecrely for grace of speech and sometimes in meere redundancie The Article therefore doth not necessarily imply that the Diuel onely should be heere meant Yet I denie not but that he may be included among other euils The word is of all genders and may comprise all euils vnder it And without contradiction it is best where there is no circumstance of restraint as here is none to expound the Scripture in the largest extent especially in such a summarie as the Lords prayer is where so much matter is comprised vnder so few words to preuent it This latter euist past or present to redresse it 2 In that that noteth out the cause of sinne which is temptation This the quality and effect of sinne which is euill Q. How many things are to bee considered in this latter part A. 1. The thing praied against Euill 2. The thing prayed for Deliuer 3 The Person to whom the one and the other is directed 4 The Persons for whom they are made Q. What is comprised vnder this word EVILL A. 1. Satan the principall Author of euill 2. All other kinds of euill Satan is thus in other places stiled g Mat. 13. 19. 1. Ioh 2. 13 14. Euill one and this word h Math. 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euill is oft put for euery thing that is contrary to good and that with the article prefixed before it Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as this title good is of a large extent 2. Thes 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so on the contrary is i Gen 48. 16. Euill 1. Ioh. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greatest euill of all is k Maâ— 7. 23. Acts 28. 21. Sinne. Iudgements also for sinne and those both l Zeph 3. 15. temporall and m Luke 16 25. eternall are stiled euill In this large extent is the word here to be taken And because it compriseth vnder it all manner of euils it is fitly set in the last place §. 184. Of euill the onely thing to be prayed against Q. VVHat Doctrine ariseth from the expresse mention of euill in this deprecation In nouissimis ponimus sed libera nos à malo comprehendentes aduersa cuncta Cypr. de Orat Dom. §. 19. A. Euill
heart Seeing no man is without sinne whosoeuer saith hee is without fault is either proud or foolish Let vs euen after wee haue good euidence and assurance of the pardon of our sinne remaine watchfull against all enticements and temptations to sinne and well remember that caueat which Christ gaue both to him that he healed at the poole of Bethesda Ioh. 5. 14. and also to her whom notwithstanding she were taken in the act of adulterie 8. 11. he absolued Sinne no more This caueat doth not imply that a man may keepe himselfe pure from all sinne but that hee ought with the best care and greatest watchfulnesse that hee can endeuour to bee so pure Care therefore must be taken to preuent sinne to come as well as to seeke redresse for sinne past otherwise sinne will soone creepe vpon vs againe If Satan be cast out of a man he will endeuour to returne into the house from whence hee was cast out Math. 12 43. 44 45. and if hee finde it empty he will soone take his opportunitie and enter with seuen other spirits more wicked then himselfe They who take notice of Satans subtilty in this kinde doe by wofull experience finde that after their most frequent prayers strictest obseruation of the Sabbath sincerest participation of the blessed Sacrament solemnest humiliation of their soules on a day of Fast in and by which holy duties they haue obtained great assurance of the pardon of their sinnes and much comfort to their soules Satan hath beene very busie in tempting them afresh and drawing them to wallow in the mire of sinne Though therefore Christ himselfe should say to vs at once hee did to the man which was brought on a bed to him g Math. 9. 2. Be of good cheere your sinnes are forgiuen you yet haue we no cause to bee carelesse and secure but rather to bee the more watchfull lest f Math. 12. 45. Opus est nobis quotidiana sanctificatione vt qui quotidie delinquimus delicta nostra sanctificatione assidua repurgemus Cypr. de Orat. dom § 9. Satan by a re-entry make our last estate worse then the first Wee haue need therefore of dayly sanctification that wee who sinne dayly may cleanse away our sinnes by continuall sanctification §. 191. Of Mans answering Gods Mercy by dutie Q. VVHat other Doctrine may bee obserued from the inference of the Sixt Petition on the Fift A. The mercy of God to man requireth dutie of man to God The Fift Petition noteth out Gods great mercy in discharging our debt and the sixt our bounden duty in auoiding that which displeaseth and dishonoureth him and by the rule of contraries in endeuouring after that which pleaseth and honoureth him It is said of them to whom a Zac. 13. 9. God saith It is my people that they shall say The Lord is my God Equitie and gratefulnesse require as much Most iust and equall it is that the goodnesse of a Soueraigne should bee requited with all the duty that a subiect can performe and not to do it is a great point of vngratefulnesse The vnrighteousnesse therfore Mans vngratefulnesse vngratefulnes of man to God is too manifestly declared Though man haue rebelliously risen vp against the Lord taken part with his enemie yet hath the Lord graciously offered pardon to man and notwithstanding his gracious offer of pardon man will not be drawne from the enemies side but as a sworne Slaue continueth to fight vnder his colours b Deut. 32. 15. God doth much complaine hereof Let vs be better aduised and first c Ephes 3. 18 19 take notice of the kindnesse of the Lord to vs and then endeuour to d Col. 1. 10. walke worthy of the Lord. Let vs therefore bee as conscionable in performing duty to God as wee are desirous to receiue mercy of God That so wee may manifest a true childlike disposition to God and shew we respect him as well as our selues in our desires and endeauours §. 192. Of auoiding temptations Q. VVHat may bee gathered from connexion of the latter part of the Sixt Petition with the former part A. For auoiding euill temptations must bee auoided To this purpose tend the many disswasions in Scripture from temptations as a Prou. 1. 15. Walke not in the way Refraine thy foot b 5. 8. Come not nigh the doore c 4 15. Auoid Passe away d Isa 52. 11. Touch no vnclean thing e Ephes 5. 11. Haue no fellowship with the vnfruitfull workes of darknesse f 2. Cor. 6 17. Come out from among them Temptations to sonnes of Adam are as fire to dry stubble Danger of temptation dry Tinder yea and dry Gunpowder A little sparke soone causeth a great flame Temptation first brought man euen in his innocent estate to euill If then corrupt man auoid not temptation how can he be free from euill Obserue the great euils whereinto the Saints in any ages haue fallen and you shall find them to be occasioned by temptations g Gen. 9. 20 21. Noahs drunkennesse h 19. 33. Lots Incest i 2. Sam. 11. 2. Dauids Adultery k 2. Kin. 11. 4. Salomons Idolatry l Mat. 26. 69 c Peters deniall of Christ were all euill effects of temptations Be wise now therefore O sonnes of men You especially that indeed desire to be free from euill Meddle not with temptations Dally not with temptations but rather as Christ a Mat. 4. 4 7 10. did resist them manfully and put them away as farre from you as you can Men will not bring barrels of Gunpowder neere the fire but lay them in places farre from fire Shall they be more carefull for their earthy houses then you for your heauenly soules Boast not of thine abilitie to quench the fire of all temptations Thine abilitie in this kinde must then be greater then Peters or Salomons or Dauids or Lots or Noahs yea or Adams in his innocencie For a man to cast himselfe into temptations and to receiue no euill from those temptations is as great a miracle as the preseruation of Shadrach Dan. 3. 26 c. Meshach and Abednego in the midst of the hot fiery furnace was §. 193. Of calling on God for all things Q. WHat may bee obserued from directing all the Petitions which any way concerne our good to God A. God is all in all The fourth Petition setteth him out a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giuer of good things The fift a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiuer of debts The former part of the sixt a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruer from danger whereunto wee are subiect The latter part of the sixt a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuerer from euill whereinto wee are fallen On this ground might Dauid well say Whom haue I in heauen but thee Psal 73. 25. and there is none vpon earth that I desire besides thee
arise from the first part of the last Petition Treat 2. Part. 5. §. 16. 15. To auoide that which is any way euill This we praying against must carefully auoide 1. Thess 5. 22. The Apostle exhorteth to abstaine from all appearance of euill 16. To returne from that euill whereinto we are fallen Ier. 3. 1. For they which pray to be deliuered from euill must not lie in euill All the exhortations in the Scripture to repent Reu. 2. 5. tend to this purpose 17. To take heed of relapse A relapse in bodily diseases is dangerous much more in the soules disease It is a doggish tricke to turne to his owne vomit againe 2. Pet. 2. 22. 18. To keepe the enemie from returning after he is cast out Mat. 12. 43 44 45. Hee will seeke to reenter If he get what he seeketh our last estate will be worse then our first 19. To stand alwayes armed Eph. 6. 13. While we liue we shall be tempted Though the tempter be repulsed neuer so oft he will still be prying where to get an aduantage Therefore saith the Apostle Hauing done all stand 20. Be faithfull vnto death Reu. 2. 10. Death bringeth a finall end to all assaults 1. Cor. 15. 26. It is the last enemie He who is faithfull vnto death by death receiueth full deliuerance from all euill Perseuerantia tantum electoruÌ„ est Bern. in Serm. paru Serm. 61. Perseuerance giueth euidence of election to life for it is proper to the elect These sixe last duties arise from the last part of the last Petition §. 201. Of duties required in the last Petition in regard of others Q. VVHat duties doth the last Petition teach vs in the behalfe of others A. 1. To consider one another Heb. 10. 24. We ought to take notice of one anothers spirituall estate that so we may the better know how to do good mutually for one another This is a generall dutie whereby way is made vnto other duties 2. To keepe others from sinne Thus will they bee kept from being hurt by any temptation 2. Chro. 28. 12 13. The Captaines of Ephraim that stood vp against them that came from the warre with sundrie captiues of Iudah and suffered them not to carrie their captiues away render this reason Ye intend to adde more to our sinnes and to our trespasse Their intent therefore was to keepe their brethren from sinne 3. To edifie others 1. Thes 5. 11. They who are well built vp in grace are well armed against all temptations This is an especiall fruite of loue 1. Cor. 8. 1. For loue edifieth and that by instruction exhortation admonition and other like duties 4. To encourage others against their enemies What a notable encouragement is this of the Apostle 1. Cor. 16. 13. Watch you stand fast in the faith quit you like men â—e strong Another like but more large encouragement is set downe Eph. 6. 10 11 12 13 c. By good encouragement life and spirit is put into men and they are enboldened like Lions to stand against their enemies For this the true grounds of good encouragement must bee laid downe which are Gods presence Gods promises Gods properties the necessitie of standing out and fighting valiantly the glorie of the conquest the damages of yealding the miserie of being ouercome with the like 5. To strengthen the weake b Luke 22. 32. This did Christ expresly giue in charge to Peter And this is done not onely by encouragement but also by c Rom. 15. 1. bearing their infirmities and d Gal. 6. 2. burdens Thus they which through their owne weakenesse might haue bene made a prey to tempters may be kept safe from them 6. To keepe others from falling from the grace of God Heb. 12. 15. The Apostle aduiseth to looke diligently hereunto There is no place of standing betwixt Gods grace and Satans snare he that falleth from that falleth into this 7. To restore such as fall Gal. 6. 1. We may not leaue such as are fallen for wee pray that they may be deliuered g Deut. 〈◊〉 4. The Law teacheth to helpe vp a beast being fallen h 1. Cor. 9. 9 10. Doth God take care for beasts Or saith he it altogether for our sakes For our sakes no doubt this is written 8. To saue the obstinate with feare Iude ver 23. Though men blinded in mind and hardned in heart wilfully giue themselues ouer to Satan yet ought we not to suffer them to abide in his clutches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as we would snatch and with violence pull men out of the fire so ought wee to pull such out of the temptation wherein they lie 1. Cor. 5. 5. Thus dealt Saint Paul with the incestuous Corinthian Si qui in tentationem inciderunt ceperint infirmitate adprehendi agant paenitentiam facti sui desiderent communionem vlique subueniriijs debet Cypr. episl 3. §. 2. He deliuered him vnto Satan for destruction of the flesh that the Spirit might be saued Was not this to saue him with feare 9. To receiue the penitent If a man haue beene ouertaken with a temptation and by his repentance manifest a recouerie from the same wee ought so to account of him as if he had not fallen at all So S. Paul requireth the Corinthians to receiue the forenamed incestuous person and to forgiue him and comfort him This is an especiall meanes to make his deliuerance firme and stable 2. Cor. 2. 7. 10. To pray for others Iam. 5. 16. This is the maine duty here intended See §. 180. This I referre to the last place because it is a duty which may be performed when no other can be euen to such as will not accept any other duty of all the rest it is the most effectuall §. 202. Of the matter of humiliation gathered out of the last Petition Q. VVHat are the things to be bewailed by reason of the Sixt Petition A. 1. Our first Parents yeelding to the Diuell 2. Cor. 11. 3. This is the originall ground of all that spirituall slauery wherein we are and of that need wee haue so earnestly to pray against temptation 2. The power 1. Pet. 5. 8. malice subtiltie and sedulitie of Satan For Satan is the chiefe Tempter who hath a finger in all temptations in which respect the more powerfull malicious subtill and sedulous he is the more dangerous is temptation Not without cause therefore did the diuine voice cry Reu. 12. 12. Woe to the inhabitants of the earth and of the Sea because the Diuell is come downe to you hauing great wrath 3. The many stumbling blockes in the world Math. 18. 7. In regard of these Christ cryeth Heu me quot obstacula separant quot prohibent impedimenta Bern. In Quadr. Serm. 6. Woe to the world These are so much the more to be bewailed by
to man 154 Confession of sin to God 155 Auticular Confession 133. 153 CONTENT See Needfull Content with that which is preseÌ„t 111 COVETOVS Couetousnesse 106 D DAily bread What ment thereby 104 Daily need 111 Sin Daily committed 131 Duties thence arising 131 DEATH Death how prayed for 265 DEBTES See Sinnes Kinds of Debts 127 Wofulnesse of the Debt of sinne 135 Many Debtes wherein man stands bound to God 142 Duties thence arising 143 Gods discharge of mans Debt 145 Man vnable to discharge this Debt to God 147 Kindes of Debts to men 174 Man to forgiue his owne debters 180 All sorts of them 178 Debts may be required 188 DELIVER Deliuerance from euill manifold 249 God onely deliuerer 251 Depart from right 177 DEPRECATION to bee added to Petition 203 DEFER Danger of Deferring repentance seeking pardon 112 DIVELL See Satan E ETERNALL VVHat things are Eternall 303 Eternity diuersly taken 304 Duties due to the Eternall 307 Eternity of God a ground of faith 316 320 EVILL Euill to be ouercome with goodnesse 165 Euill to be prayed against 204. 247 Euill to what extended 246 The Euill in euery thing to bee obserued 232 The Diuell an Euill one 249 From Euil deliuered many waies 249 Graces for deliuerance from Euil 264 EXCELLENCY See Glory Excellency of God 295. c. Excellency maketh God praise-worthy 327 F FAITH FAith and Feare mixed 8 Faith grounded on Gods power and will 315. 318 Faith supported by Gods vnchangeable eternity 316 Faith vpheld by Gods being our king 317 What in Faith may bee expected by prayer 337 Fallen recouered 250 FATHER In what respects God is stiled a Father 10 Instructions arising from Gods Father-hood 11 The Dignity and Duty of those whose Father God is 13. 14. 19. 20. Benefits of Gods Father-hood 16 FORGIVE Forgiue one another 163 Forgiuenes vsefull necessary difficult rare 166. c. Forgiue presently 169 Forgiue againe and againe 171 Saints most bound to Forgiue 172 Man must Forgiue all sorts of debts to himselfe 178 Man must Forgiue his owne debters 180 True and vnfained Forgiuenesse 183 Free Forgiuenesse 184 Forgiuenesse to be offered 185 Full Forgiuenesse 186 Forgiuenesse how manifested 187 Our Forgiuing giueth assurance of Gods Forgiuing vs. 198 Graces which make men Forgiue 216 222 Meanes of Gods Forgiuing vs. 218. 2â—1 After Forgiuenes man prone to sin 255 G GLORY See Hallow GLory What it is 295 Glory of God incomprehensible 295 Glory of God how manifested 296 Glory how proper to God 297 Glory how giuen to or taken from God 298 Duties due to Gods Glorie 299 How others brought to Glorifie God 301 Who to set out Gods Glory 302 Enemies of Gods Glory 303 How Gods Glory setleth the soule for obtaining her desire 315. 319 GOD. Gods goodnesse and greatnesse ioyntly considered 8 Gods Impartiality 18 How God is in Heauen 22 Directions thence arising for prayer 25. c. Gods Name See Name 31. c. God makes himselfe knowne 33 Gods Honour See Honour 38 Gods Kingdome See Kingdome 48 God giueth temporall things 107 Vses thence arising 108 Gods Prerogatiue to pardon sin 152 Gods patterne a motiue to shew mercy 193 How God leads into temptation 233 God no Author of Sinne. 235 Gods ouer-ruling power in Temptation 238 God to be depended on for all things 258 Gods Attributes proper to himself 285 God hath all at command 286 Gods Power See Power Gods Glory See Glory Gods Eternity See Eternall Gods Immutability See Immutable God to be praised See Praise GOOD Good to be well done 80 Goodnesse ouercometh Euill 165 Goodnesse of God maketh him praise-worthy 329 H HALLOVV See Glory HAllowing Gods Name 34 Man vnable thereto 36 Graces fit to Hallow Gods Name 42. c. Duties by reason thereof 45 Vices contrary thereto 47 Best meanes fittest persons to Hallow it 55 HEAVEN How God is in Heauen 22 Directions from Gods beeing in Heauen for prayer 25. c. Saints in Heauen a patterne of patience 79 Holinesse excellent 35 I IMprouidence Sundry branches thereof 123 Imputation of Christs actiue righteousnesse 128 IMMVTABLE What is Immutable 308 Kinds of Immutability 309 Difference betwixt Immutability of God and of Creatures 311 Duties due to Gods Immutability 312 Immutability of God a ground of Faith 316. 320 Indulgences Popish 133 Ingratitude an odious sinne Cause of many Iudgements 325. 326 IVSTICE Iustice and mercy meete in God 145 Iustification before Sactification 211 K KIndnesse of God maketh him praise-worthy 329 KINGDOME See Church Kingdome of God What it is 48 The Kindes thereof 49 Kingdome of Grace and Glory 50 Kingdome of God vniuersall 286 God onely King 287 Duties due to God as he is King 288 Kingdome of God workes confidence in prayer 313. 317 KNOVVLEDGE Knowledge of God 42 Why God is made Knowne 33 Prayer in a knowne tongue 332 L LAw how to be waged and vsed 190 Life of man for Gods glory 113 Lords Prayer See Prayer M MAgistrates how they may punish wrongs done to others to themselues 192 Manner of doing good 80 Manner of doing Gods will 89 MERCY Mercy and Iustice meete together in God 145 Mercy of God to bee answered with duty 256 Mercies of God make him Praiseâ—-worthy 329 MERIT Merit of Condignity and Congruity 158 MORTALL Euery sinne Mortall 136 Distinction of Mortall and veniall sins discussed 137 Duties because euery sin is Mortall 141 N NAME NAme of God What it is 31 Name of God how hallowed 34 See HALLOVV NEEDFVLL What may be accounted Needfull 105 No more then Needfull to be desired 105 O OBEDIENCE OBedience ruled by Gods will 73 P. PARDONS See Forgiue DAnger of neglecting to seek Pardon of sinne 134 Gods free and full Pardon 145 156 Free Pardon stands with Christs satisfaction 146 Sinne Pardonable 151 Pardon of sinne proper to God 152 Popish Pardons 153 Pardon to be sought of God 155 Comfort of Gods free and full Pardon 159 Pardon of our owne and others sinnes to be prayed for 161 Pardon how recalled 167 Pardon of sinne makes the things of this world blessings 210 Graces requisire to get pardon of our owne finnes 213 And pardon of others sinnes 215 Duties for obtaining pardon 221 Patience of Saints in heauen 79 Patterne must be perfect 81 How a perfect patterne may bee followed 78 Gods patterne a motiue 193 Perfection to be aimed at 82 POWER Power of God what it is and how large 289 Power in God absolute actuall 291 What things God cannot doe 290 How power proper to God 292 Duties due to God by reason of his power 293 Power of God causeth much comfort 294 Power of God strengtheneth faith in Prayer 314. c. PRAYER Excellencie of the Lords Prayer 1 c The Lords Prayer may be vsed 3 4. Mutuall participation of one anothers Prayers 21 Prayer to bee made for men on earth 77 Prayer to be made for our selues especially 109 And for our owne good 112 Prayer for pardon of our owne and others sinnes 161
impression got to them marke their agonies and their outcries thereby iudge what an heauy burden sinne is when the soule feeles the burden of it If once thou feelest the weight of it I make no question but that if Christ should aske thee as once he asked a blind man Mar. 10. 51. What wilt thou that I should doe to thee thou wouldest answer Lord that I may be eased of the burden of sinne Behold here how thou maist be eased As any occasion is offered Forgiue Thus in doing goodnesse to man thou doest the best and greatest goodnesse to thy selfe in that God whose goodnesse infinitely surpasseth thine is moued thereby to doe good to thee This is a great encouragement a ground of much comfort to such as can and doe forgiue men Though they haue no recompence from man though they be laughed at for it yea though they be worse dealt withall as a Psal 35. 12. 120. 7. Dauid was and more wronged because they are so ready to forgiue yet Gods gracious acceptation thereof his mercifull dealing with them for it is recompence enough §. 155. Of the reuenge which reuengefull persons bring vpon themselues Q. VVHat doctrine followeth as a iust consequence from the forenamed condition A. Placatum habert Deum non potest qui cum fratre pacem per zeli discordiam non habet Cypr. de â—nit Eccl. §. 11 They who forgiue not men are not forgiuen of God Bring that which is here intended by Christ into a true Logicall Syllogisticall forme and the consequence will appeare to be most iust The forme is this Forgiue vs as wee forgiue others But we forgiue not others Therefore forgiue not vs. The proposition is expressed in the Lords Prayer The assumption is deducted out of the inward disposition and outward practise of the reuengefull person The conclusion floweth from the Premisses by iust and necessarie consequence Yet further to confirme this conclusion and to shew that it is not wrested let it bee noted how Christ immediately after this prayer expressely inferreth as much in these words Mat. 16. 15. If yee forgiue not men their trespasses neither will your Father forgiue you your trespasses In the Parable ye finde as much verified For the Lord deliuered that seruant that would not forgiue his fellow-seruant Math 18. 34 35. to the Tormenters till he should pay all that was due to him Thereupon Christ maketh this Inference So likewise shall my heauenly Father doe also vnto you if yee from your hearts forgiue not euery one his brother their trespasses It is Gods vsuall manner to deale with men according to their dealing one with another These prouerbiall speeches import as much Math. 7. 1. With what measure you mete it shall be measured to you againe Gal. 6. 7. Whatsoeuer a man soweth that shall he reape Hee shall haue iudgement without mercy that hath shewed no mercy Iam. 2. â—3 Diues Luk. 16. 21 24. that denied to Lazarus the crummes that fell from his Table was denied a drop of cold water to coole his tongue For man is to man in Gods stead By our cariage to man God taketh tryall of our disposition to him Whereupon Saint Iohn saith 1. Ioh. 3. 17. Who so hath this worlds goods and seeth his brother hath need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him For hee that loueth not his Brother whom hee hath seene 4. 20. how can he loue God whom he hath not seene Gods mercy is operatiue as fire it warmeth that heart in which it abideth and worketh mercy therein Where therefore no mercy to man can be found there is iust cause to suspect no mercy of God hath been shewed The soule of an vnmercifull man is no fit receptacle of the mercies of God It abuseth it peruerteth them Behold here the folly of cruell hard-hearted and reuengefull persons Folly of reuengefull persons who like the vnmercifull seruant deny that to their brother which they craue of God What can they looke for of God k Math. 18. 3â— but such measure as was meted out to the said seruant and to l Luk. 16 24. 25. Diues They therefore that deale vnmercifully with others doe most hurt to themselues because thereby they prouoke God to deale vnmercifully with them Consider this O wrathfull reuengefull persons The time may come when you will as earnestly desire one drop of Gods mercy as Diues desired a drop of water to coole his tongue and yet you shall haue your desire no more satisfied then his was This consequence of Gods retaining their sinnes who forgiue not their brethren Motiue to forgiue doth much enforce the a fore-mentioned * 154. exhortation to forgiue As there was shewed the great aduantage of forgiuing others which is assurance of Gods forgiuing them so here is declared the great damage of not forgiuing which is a strict exaction of the vttermost penaltie for all that debt wherein we stand bound to Gods iustice He that from his heart forgiueth not his brother that hath offended him Quisquis in se delinquenâ—i fiatri non ex corde dimiserit non indulgentiam sed condemnationem deprecatione hac sâ—â—imet impetrabit suaque profâ—ssione semetip sum dirius iudicaâ—i Ab. Isaak de Orat. cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Petition procureth to himselfe not absolution but condemnation and by his owne profession causeth himselfe to be more seuerely iudged For he turneth his Petition for himselfe into a fearfull imprecation against himselfe and whatsoeuer his words be in effect he prayeth that God would not forgiue him He turneth the sence of this word Forgiue to be Forgiue not Is not this the ready way to pull vengeance vpon his owne pate for all the sinnes whereof in any kinde hee standeth guiltie before God Wofull in this respect is their plight whom reuenge doth so possesse as they cannot forgiue How vnsensible of their good or hurt are they on whom these motiues worke nothing at all Oh be moued euen for auoiding this great mischiefe to forgiue and take heed that by not forgiuing thy neighbour some small and light wrongs against thee thou keepe thy selfe from obtaining pardon of thy hainous sinnes before God Cyril Catech. Myst 5. §. 156. Of deprecation against euill Q. VVHat is to bee obserued about the order of the fift Petition A. 1. That which it hath common with the sixt 2. That which is proper to it selfe Two things are common to them both 1. The distinct kinde of them both is the same 2. The generall matter The distinct kinde wherein these two last Petitions differ from all the rest is Deprecation that is Prayer for the remouall of euill In the fift Petition we pray to bee freed from the guilt and punishment of sinne In the sixt from the power and bondage of sinne Q. What doe we hence learne A.
Deprecation must be added to Petition We must be carefull as well to pray against those euils which doe or may annoy vs as for those good things which may or doe helpe vs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 1. This kinde is expressely mentioned among the other warrantable kindes of Prayer and on all occasions it hath been vsed by the Saints Accordingly it may and must be vsed by vs and that in regard of Gods glory and our owne good 1. The glory of Gods pittie and power is much magnified hereby Of his pittie in that by going to him in all our miseries we acknowledge him to be a God of compassion moued with our miseries else could we haue no heart to goe to him The seruants of the King of Syria perswade their Lord being ouerthrowne in battell to go with sackcloth vpon their loynes 1. King 20. 31. and ropes vpon their heads to the King of Israel on this ground We haue heard that the Kings of the house of Israel are mercifull Kings Were we not perswaded that he to whom we goe is pittifull and mercifull scarce should we be moued to lay open our sores before him Well marke b Num. 14. 18 19. the prayers of the Saints and you shall finde the mercy pitie and compassion of God much pleaded in them Dan. 9. 9. The glorie of Gods power is also magnified by Deprecations Psal 51. 1. in that he is acknowledged to bee for all turnes able to doe and able to vndoe Able to doe that good for vs which he seeth to be needfull for vs and able to vndoe that knot of misery wherewith thorow our owne folly we are bound and to breake those snares wherewith wee are entangled 2. Our need requireth that being in misery we should be deliuered out of it or else all the good that can be bestowed vpon vs will bee but as a shew or shadow of goodnesse no sweetnesse thereof can be tasted no benefit can bee reaped thereby Abraham conceiuing it to bee a great misery to be childlesse Gen 15 1 2. when God graciously promised him to be his shield and exceeding great reward he answered What wilt thou giue me seeing I goe childlesse This supposed euill tooke away the sweetnesse from that exceeding great reward which was proffered to him The Israelites being in grieuous bondage when Moses came to them in the name of the Lord to comfort them Exod. 6. 9. They hearkned not to him for anguish of spirit All the delights which the heart of man can desire are as nothing to him that is sicke at heart or tortured with tormenting diseases if he bee not freed from that sicknesse and eased of that paine In what a desperate case may we now thinke them to be that being in miserie either seeke no helpe at all or which is all one seeke helpe of such as can afford them no true helpe Of the former sort are 1. Refusers of helpe in misery Such as thorow a blockish stupiditie like beasts lye vnder that euill which lyeth vpon them and seeme not to be moued therewith as those Iewes of whom the Prophet thus complaineth O Lord thou hast stricken them Ier. 5. 3. but they haue not grieued c. 2. Such as through wilfull obstinacie are so farre from praying to haue the euill that is on them remoued as by continuing in sin they bring more and more euill vpon them like Ahaz who therefore is thus branded 2. Chro. 28. 22. This is Ahaz 3. Such as through a malitious impudencie when they are pinched and pressed with the euill that lyeth on them blaspheme the Name of God as the prophane m 2. King 6. 33. King of Israel and n Ren. 16. 8 9. they who were tormented at the pouring out of the fourth viall did Of the latter sort are Seekers of helpe where no helpe is 1. Such as trust to meanes without God as o 2. Chro. 56. 12 Asa who sought not to the Lord but to the Physitians and the p Isa 31. 1. Israelites who went downe to Egypt for helpe but sought not the Lord. 2. Such as seeke helpe of such things as haue no powre or vertue at all to helpe them in that for which helpe is sought as they who being troubled in conscience and wounded in soule seeke to ease themselues by merrie company musicke gaming and the like So q 1. Sam. 16. 17. Saul when the euill spirit came vpon him must needs haue musicke and the r 1. King 18. 26 28. Baalites when their request was not granted Leaped vpon the Altar and cut themselues with kniues and lancers and Papists to like purposes whip themselues yea also they seeke to driue the Diuell away with holy water holy oile crucifixes crossing themselues and other like foolish toyes 3. Such as seeke helpe of him that will take all aduantages against them and worke them the more mischiefe for trusting to him euen the Diuell himselfe All that go to Witches Coniurers Sorcerers and such instruments of Satan for helpe in any need seeke helpe of Satan as ſ 1. Sam. 28. 8. Saul that went to the Witch at Endor and t 2. King 1. 2. Ahaziah that sent to Baal-zebub All these and other like helpes are no better then a u Ezek. 29. 7. reede whereupon if a man leane it breaketh and renteth his flesh that leaneth thereon For our part therefore let vs take notice of the euils whereunto we are subiect What euils are to be prayed against and how See in the whole Armour of God on Eph. 6. 18. and of the remedie warranted and sanctified for remouing of them and wisely and conscionably vse the same This of Deprecation which is the distinct kind of the two last Petitions Treat 3. §. 32 33 c. The generall Matter of them both followeth §. 157. Of taking care for our spirituall welfare Q. VVHat is the generall matter nf the two last Petitions A. Spirituall Such as concerneth our soules As in the fourth Petition wee were taught to pray for such temporall blessings as were meet for our bodies Post subsidium cibi petitur ve nia delicti vt qui à Deo pascitur in Deo viuat nec tantum praesenti temporali vitae sed aternae consulatur Cypr. de Orat. Dom. §. 16. and for our outward estate in this world so in the fift and sixt Petitions wee are taught to seeke such spirituall blessings as concern the good of our soule that he who is fed of God may liue in God Q. What are we taught hereby A. We must take care of our spirituall welfare Care must be had for the good of our soules as well as of our bodies a Ioh. 6. 27. Where Christ moueth vs to moderate our immoderate care for the things of this world he presseth vs earnestly to care for our soules And that not without iust