dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
to shew that though they be many Ephes 5. 1. yet so impartiall is Gods affection to them all and to euery of them as if they were all but one onely child of God Heb. 12 23. On which ground they are all called First-borne Rom. 8. 17. Heirs Reue. 1. 6. Kings and such other names as do set forth an equall respect of God vnto them all 1. Cor. 12. 12. Yea they are all one Bodie and one Spouse of Christ the Sonne of God Ephes 5. 3â— If the ground of this impartiall respect be well weighed the truth of it will more clearely appeare For it wholly resteth in God himselfe and proceedeth from his free grace and meere mercie and not from any gifts or parts that are in the Saints If it did depend on any thing in the sonnes of men then might it be partiall as the loue of earthly parents is 2. God hath abundance of blessing for all Concerning the abundance of blessing which this our coÌ„mon Father hath it appeareth to be sufficient for all in that Christ directeth all to go to him and that for others as well as for themselues and not feare to put him in mind that he is the Father of others as well as of our selues and that he hath others to blesse as well as vs. So as God is not like Isaack Gen. 27. 33. c. who had but one blessing and hauing therewith blessed one sonne could not blesse the other Psal 36. 9. He is as a springing fountaine which euer remaineth full and continueth to ouer-flow though neuer so much be taken out of it Men that are very charie in keeping standing ponds priuate to themselues suffer springs to flow out in common for others Thus doth Gods Fatherly bountie flow out to all that in faith come to partake thereof Did not Saints know and beleeue as much they would vrge and presse all the euidences they could of Gods Fatherly respect to them in speciall as Esau did to Isaack Gen. 27. 32. saying I am thy sonne thy first borne blesse me my father rather then make mention of his common fatherhood §. 14. Of their mutuall duties which say OVR FATHER Q. VVHat are the duties on our part to be performed by reason of Gods common Fatherhood A. All make themselues equall 1. Great ones must make themselues equall to them of the lower sort Though in outward priuiledges they be greater then other Saints Rom. 12. 16. yet ought they as brethren to respect the meanest because God is their Father also Who greater in the Church then Apostles yet they accounted and called the meanest their brethren which they learned of Christ their master Math. 23. 8. who expresly told them that they were all brethren Yea Christ himselfe though he were head and Lord of all was not ashamed to call them brethren Heb. 2. 11. Is it not intollerable arrogancie to scorne to account him thy brother whose Father God is as well as thine Such insolent persons cannot in truth say Our Father 2. Meane ones must be content in their estate All content in their estate and that because God is their Father as well as the Father of the greatest Though in some outward respects they be meaner then others yet in the greatest prerogatiue which is to be a child of God they are equall to the greatest Galat. 3. 28. There is neither bond nor free but all are one in Christ Iesus A ground of great contentment 3. Saints must take occasion of praying together Pray together So shall they most fitly say to God Our Father This is the rather to be noted because Christ hath promised his presence after au especiall manner Math. 18. 19. Where two or three agree together 4. Saints must pray one for another Pray for one another For Christ hath so ordered this Prayer as thereby in vsing it wee are put in mind one of another Pacis doctor atque vnitatis magister singillatim noluit precem fieri vt quis cum precatur prose tantuÌ„ precetur Cypr. de Orat dom §. 5. The teacher of peace and maister of vnitie would not haue Prayer so singly made as when one prayeth he should pray onely for himselfe By this mutuall intercession of one for another as we acknowledge God a common Father according to the scope of this phrase Our Father so we professe him to be the fountaine of all blessing able to helpe all euen others as well as our selues which is a great honour done to God And we do also hereby professe that we are willing and desirous that others should partake of the same blessings that we craue for our selues of which mind was that Prophet that said Would God that all the Lords people were Prophets Num. 11. 29. and that Apostle that said Acts 26. 29. I would to God that all that heare me were such as I am Note euery of the Petitions which we are taught to make for our selues and ye shall obserue euery blessing craued for our selues to be craued also for others as these two words vs OVR expressed in euery of them doth plainly shew There is a double bond to binde vs hereunto one of loue the other of iustice Christ noteth it to be the dutie of loue to pray for others Math. 5. 44. and the Apostle noteth duties of loue to be a due debt Rom. 13. 8. Herein lyeth a maine difference betweene Faith and Loue. Faith is as an hand closed grasping all for it selfe Loue is as an hand opened readie to communicate what it hath to others Whereas therefore in our Beliefe in the singular number each one saith I belieue in Prayer each one saith in the plurall Our Father giue vs forgiue vs deliuer vs. 5. Pray in loue Saints must pray in brotherly loue and with hearts and minds vnited This phrase Our Father putteth them in mind of a brotherly affection one towards another To this purpose may be applied that consequence which on such a ground the Prophet inferreth Mal. 2. 10. in these words Haue we not all one Father Why do we deale treacherously euery man against his brother §. 15. Of the Saints participation of one anothers Prayers Q. VVHat is that priuiledge of the Saints that is gathered out of this phrase Our Father A. They mutually partake of the benefâ—is of one anothers Prayers For it may well be taken for grant that this forme being prescribed by Christ Publica est nobis communis oratio quando oramus non pro vno sed pro toto populo oramus quia totus populus unum sumus Cypr. de Orat. Dom. §. 5. they in whom the Spirit of Christ is do accordingly vse it and so pray for all whose Father God is For this is a publicke and common Prayer and when we pray we pray not for one but for the whole Church because we are
make vs ouer-bold Thus shall we in truth say vnto God Mercie is with thee Psal 130. 4. that thou maist be feared 6. That we make no place a pretext to keepe vs from Prayer Pray euery where For as the heauen and the Sunne therein is euery where ouer vs so as we cannot withdraw our selues out of the compasse thereof so much more is God in euery place ouer vs and with vs neither can we withdraw our selues out of the compasse of his presence We may therefore yea we ought as iust occasion and fit opportunitie is offered pray in any place We reade of the Saints prayers made in b 1. King 8. 23. the Temple in c Acts 10. 30. their owne houses on the d Acts 10 9. house top in e Gen. 24. 63. the open field in f Luke 6. 12. a mountaine in g Ion. 1. 6. a ship in h 3 2. the mid'st of the sea in i 2 1. a fishes bellie in k Gen 24. 12. a iourney in l 2. Chron. 14. 11 a battell and in sundrie other places This being so what need is there of going on pilgrimage to this or that shrine Is our Father which is in heauen tied to one countrie or to one place in a countrie more then to another An heathenish conceipt For the heathen imagined their Apollo from whom they receiued their Oracles to be at Delphi Cuma Dodona and such other particular places Pure hearts in Prayer 7. m 1. Tim. 2. 8. 2. Tim. 2. 19. Psal 26. 6. That we list vp pure hearts in Prayer For heauen where God is on his Throne of Grace and whither our soules in Prayer ascend is a pure and holy place n Reu. 21. 27. into it no vncleane thing can enter Besides from heauen can God espie with what minds and hearts we come before him o Psal 11. 14. His throne being in heauen his eyes behold his eye-lids trie the children of men Now he can endure to iniquitie no hypocrisie p Psal 66. 18. Ioh. 9. 31. If we regard wickednesse God will not heare our Prayers q Pro. 28. 9. Isa 〈◊〉 15. They are abomination to him 8. That our Prayers be made with an holy subiection to Gods will saying as Christ Subiection to Gods will in Prayer Not my will be done but thine God being in heauen hath an absolute soueraigntie his will must and shall stand Mat. 26. 39. whether we will or no. But by our willing subiection we make a vertue of necessitie Luke 22. 42. which is a great point of wisedome 9. Pray in faith That in faith we lift vp eyes hands and hearts into heauen Our Father on whom we call is in heauen Psal 123. 1. But locally in our bodies we cannot go thither Lam. 3. 41. Spiritually therefore with the wings of faith we must flie vp thither Faith is the eye hand and foote of the soule 10. Effectuall Prayer That our Prayer be so sent forth as they may pierce the heauens where God is This is to be done with extension not of voice Dcus non voâ—is seâ—coâ—â—dis auditor est Cypr. de Orat. dom §. 3. but of Spirit The shrillest sound of any trumpet cannot reach vnto the highest heauen no nor the strongest report of any canon But ardencie of spirit can pierce to the Throne of Grace Such a Prayer was that which Moses poured out when God said Exod. 14. 15. Why CRYEST thou vnto me The Apostle stileth such desires as Gods Spirit raiseth in our spirits Rom. 8. 26. Groanes which cannot be vttered 11. Pray with confidence That we pray with confidence in Gods almightie power beleeuing that God is able to grant whatsoeuer we shall aske according to his will 2. Chro. 14. 11. As the title Father gaue vs ground of confidence in Gods fatherly loue so this placing of him in heauen giueth vs as good ground of confidence in his power Thus shall we as Abraham did Giue glorie to God Rom. 4. 20 21. being fully perswaded that what he hath promised he is able also to performe 12. Pray with courage That we pray with courage not fearing what any on earth can do to hinder the fruite and successe of our Prayers For our Father to whom we pray and from whom we expect the accomplishment of our desire is in heauen higher then all Daniel without question did well know and consider this ground of confidence when notwithstanding the decree made against all that should aske any petition of any God or man Dan. 6 7 8 9 10. he prayed three times a day his window being open §. 18. Of the direction which Gods being in heauen giueth vs for the matter of Prayer Q. VVHat direction doth this placing of God in heauen giue vs for the matter of Prayer A. It teacheth vs what things especially to aske Q. What are they A. Aske of God matters of moment 1. Things of weight and worth meete for such a Maiestie to giue When subiects preferre a Petition to their Soueraigne sitting on his throne or chaire of estate they do not vse to make sute for pins or points This were dishonourable to his maiestie Shall we then make sute to this highest Maiestie being in heauen for toyes and trifles Shall a dice-player pray that he may win his fellowes money Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie Shall any one desire God to satisfie his lusts In this respect saith S. Iames Iam. 4. 3. Ye aske and receiue not because you aske amisse that you may consume it on your lusts For this generall direction about the matter of Prayer we haue a perfect patterne in this platforme prescribed by our Lord wherein is nothing but what is of great moment mentioned Obiect We are there taught to pray for daily bread which seemeth not to be so great and weightie a matter Answ Vnder daily bread weightie matters comprised 1. Vnder bread all temporall blessings are comprised Now all temporall blessings ioyntly considered together are a matter of much moment and meete to be craued of that Lord who is in heauen Psal 24. 1. and to whom the earth and the fulnesse thereof belongeth 2. We do not there onely craue the thing it selfe but a blessing with it Now the blessing of the least creature is a weighty matter more then all the world can giue Without the blessing the creature it selfe is nothing Deut. 8. 3. For man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth man liue 3. Though temporall blessings in their kinde be comparatiuely small See §. 96. yet in their end they are of great worth Their proper end is to enable vs the better to do that worke which God hath enioyned vs to do and to honour
of them 1. Ioh. 3. 1. who haue God to be their Father For this cause the world knoweth vs not because it knoweth not our Father This of the parties whose Father God is The manner of applying Gods fatherhood by the first person OVR followeth §. 12. Of applying Gods Fatherhood to our selues Q. VVHat do we acknowledge by this correlatiue particle OVR as it is the first person A. That God is not onely the Father of Christ and of other men but our Father also Math. 26. 39. as if one praying alone and for himselfe should say as Christ did Iohn 20. 28. O my Father and as Thomas said to Christ my Lord and my God If it be obiected that that which is vttered in the plurall number is not particularly applyed to ones selfe I answer that though it be not applyed to ones selfe onely and alone yet it may be to him ioyntly with others Though I beleeue God to be a common Father of many which the plurall number implyeth yet that hindreth not but that I may reckon my selfe in that number and so make the application to my selfe Thus much is fitly axpressed in this speech of Christ Iohn 20. 1â— I ascend to my Father and to your Father Here he acknowledgeth God to be a common Father of others in these words your Father and yet maketh a particular application thereof in these words my Father Q. What instruction ariseth from this application of Gods Fatherhood to our selues A. A particular perswasion of Gods fatherly affection to our selues is then especially requisite when we pray vnto him Math. 26. 39. 27. 46. We cannot in truth say vnto him our Father without such a perswasion The benefits of that particular perswasion are great and manifold Benefits of a particular perswasâ—on of Gods fatherly mind For 1. It distinguisheth the sound faith of true Saints from the counterfeit faith of formall Prosessors and trembling faith of Diuels 1. It is a note of true faith They may beleeue that God is a Father but they cannot beleeue that God is their Father Iam. 2. 19. and therefore they beleeue and tremble 2. It maketh vs more boldly to come to the throne of Grace 2. It ministreth boldnesse When the prodigall child knew not to whom to go though he could not be ignorant that there were many fathers in the world he Luke 15. 18. remembring that he had a father of his owne said I will goe to my MY Father 3. It maketh vs to rest vpon God more confidently for prouision for all things needfull 3. It worketh confidence and protection from all things hurtfull Quid non det filijs petentibus cum hoc ipsum ante dederit vt filij essent Aug. de Ser. Dom. in mon. lib. 2. For this particular relation of Gods fatherhood to vs sheweth that God taketh an especiall care of vs to whom the promise of Gods care especially belongeth 4. It doth much vphold vs in all distresses 4. It vpholdeth in distresse With this particular perswasion did the Iewes vphold themselues when they seemed to be forsaken Isa 63. 16. Yea herewith did Christ vphold himselfe in his greatest agonie Math. 26. 39. 27. 46. 5. It strengtheneth our faith in all the properties and works of God 5. It strengthneth faith For to belieue that it is my Father that hath made all things and doth continue to vphold and order them that it is my Father that is the fountaine of all blessing and giueth what he will to whom he will that my Father is euery where present knowing all the necessities and extremities of euery one that the mightie mercifull wise prouident God is my Father to be truly perswaded hereof must needs minister much comfort at all times in all places whatsoeuer our present condition be But otherwise to know that by God the whole world is ordered that his eyes are in euery place that he is omnipotent iust wise true c. and not to apprehend him to be our Father cannot but much strike our hearts with much terror and make vs to flie from him as Adam did Gen. 3. 8. when he heard the voice of God in the garden 6. It affordeth much comfort against our manifold infirmities 6. It bringeth comfort For it assureth vs that God will take no aduantage against vs for them but will rather accept of our poore endeauour and when we cannot pray as we should he will put desires into our hearts and words into our mouthes A childs owne father will accept of any manifestation of his minde and meaning yea and say to him Doest thou not meane this wouldest thou not haue that 7. All that can be said of Gods fatherhood will bring no comfort to a man 7. No comfort without it vnlesse he can apply it to himselfe Children do not go to a man for the things they want because he is a Father of other children but because he is their owne father As the manner of expressing the correlatiae particle OVR in the first person whereby he that maketh the Prayer is included was obseruable so is it also in the plurall number whereby it is extended to others §. 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all Q. VVHy is the application of God fatherhood set downe in the plurall number OVR A. To shew that God is a common father of all the Saints God the Father of all Saints euen of the whole Church and of euery particular member thereof Ephes 4. 6. As there us one God so that one God is father of all To which purpose is that emphaticall interrogation of the Prophet Mal. 2. 10. Haue we not all one Father Wherefore not onely the whole Church in generall or publicke assemblies but euery particular Saint is taught to say Our Father Q. What doth this teach vs A. 1. Gods respect to vs. 2. Our dutie one to another 3. The priuiledge of Saints Q. How is Gods respect manifested A. 1. By his impartiall fauour to all alike 2. By the abundance of blessing which he hath euen sufficient for all 1. Concerning Gods impartiall respect God carieth an equall respect to all Christ here teacheth all of what degree soeuer to say to God Our Father God then is the Father of all and as a father he carrieth himselfe towards all Psal 86. 5. 145. 14. He is good and mercifull and of great kindnesse to all that call vpon him He vpholdeth all that fall Acts 10 34. In this respect especially is he said to haue no respect of persons * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That title therefore which noteth out an onely sonne on whom all loue is cast Math. 3. 17. and by a propertie is attributed to Christ the onely begotten Sonne of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very title is attributed to all the Saints
himselfe man is as bad as may be Sinne being thine take that away which is thine owne The thing acknowledged Debts and appropriation of them our being noted the kinde of discharge Forgiue is to be declared §. 119. Of Gods free and full discharge of mans debt Q. VVHat doth this word FOR GIVE import A. Freely and fully to discharge a debt Freely without any satisfaction on our part Fully without any reseruation of any part of the debt to be exacted of vs but rather such an acceptation as if we neuer had bene in any debt at all To forgiue is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or in way of punishment forit Both recompence and punishment are counted a kind of satisfaction which is directly contrary to remission It is noted of the seruant whose debt the Lord forgaue Mat. 18. 25 27. that he had nothing to pay no recompence therefore was giuen yet was he not imprisoned no punishment therefore was taken But that seruant that imprisoned his fellow-seruant forgaue not the debt and yet he receiued no part of the debt For imprisonment is a punishment and punishment is a kind of payment which he that is punished is said * Poenas pendere expendere dependere dare persoluere luere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay Againe though a man actually exact nothing for a debt or an offence yet if he beare a reuengefull mind or a grudging heart he is not thought truly to forgiue Nay if he be not as good friends with the debter or offender as if he neuer had had ought against him he doth not truly forgiue him but onely to teeth outward as we speake But Gods forgiuing is as true full and euery way perfect as possibly can be and therefore as it expecteth no satisfaction so it is accompanied with as gracious an acceptation as if no sinne had bene committed §. 120. Of the concurrence of Gods mercie and iustice in the discharge of mans debt Q. CAn it stand with strictnesse of Iustice so freely and fully to acquit sinners A. 1. It is not against iustice that he who hath an absolute and supreme power ouer all and is to giue an account to none should freely forgiue any thing which is any way due to himselfe whether it be dutie or penaltie a Exod. 33. 19. I will shew mercie on whom I will shew mercie saith this supreme Lord. And againe b Math. 20. 15. Is it not lawfull for me to do what I will with mine owne 2. Christ our Suretie in our stead and for vs hath c Gal. 3. 13. endured that penaltie which we by sinne deserued and d Rom. 5. 19. fulfilled all that righteousnesse which we owed 2. Q. Can satisfaction and remission stand together A Yes in three cases 1. When e Luke 7. 42. the partie forgiuen neither doth nor can make any satisfaction f Psal 143. 2. Such are we in regard of that debt which we owe to God No satisfaction therefore is exacted of vs in our owne person 2. When his Sonne who forgiueth maketh the satisfaction Such a Suretie haue wee who hath made satisfaction for our sinnes euen g Ioh. 3. 16. the onely begotten Sonne of God who is true God So as God hath made satisfaction to God Rom. 8. 32. 3. When hee who forgiueth is no further bound to accept the satisfaction which he doth accept h Heb. 6. 17. then by his owne promise What other bond can be alledged to binde God then that whereby he hath voluntarily bound himselfe So as all on Gods part is most free Freely he gaue his Sonne a ransome Freely hee imputeth what his Sonne did and suffered to vs. Freely he accepteth vs in his Sonne Freely he acquitteth our debt Hereupon i Eph. 1. 7. the Apostle ioyneth our Redemption by Christs bloud Remission of sinnes and the riches of Gods Grace altogether implying thereby that neither of these crosse the other but that all of them may and do stand together Christs satisfaction is so farre from impeaching the freenesse of Gods grace as it doth the more commend the same For it is much more grace and farre greater mercie in God not to spare his onely begotten Sonne but to giue him for sinners then vpon his absolute prerogatiue without any satisfaction at all to forgiue sinners Christ the Sonne of Gods loue is more highly esteemed of God then any satisfaction can be But by the satisfaction which the Sonne of God hath made there is manifested a perfect concurrence of infinite mercie and absolute iustice and the freenesse of Gods grace is clearely manifested and highly magnified thereby §. 121. Of mans disabilitie to discharge his debt Q. WHat doctrine doth this word FORGIVE imply A. Man is not able to himselfe to discharge the debt of sinne If he were what need forgiuenesse This is the reason why the Psalmist desireth God not to enter into iudgement with him Psal 143. 2. because no man liuing can be iustified in his sight namely of and by himselfe From Gods forgiuing of sinne the Apostle gathereth Rom. 4. 5 6. that man is not iustified by workes that is by any thing which he himselfe can do The recompence which is to be giuen for discharge of the debt of sinne must be of infinite value and worth For sinne being committed against an infinite maiestie prouoketh infinite wrath and so becometh an infinite debt Can a finite creature as man is Mat. 16. 26. giue a recompence of such worth What shall a man giue in exchange for his soule Nay man hath by sinne vtterly depriued himselfe of all manner of abilitie to do any thing that in any respect might carrie any shew of recompence Eph. 2. 1. He is dead in sinne Not sufficient of himselfe so much as to thinke any thing as of himselfe 2. Cor. 3. 5. But if it were granted that man were able of himselfe to do somewhat what is that to God vnto whom the recompence must be made Ioh. 22. 2 3. Can a man be profitable vnto God Is it any pleasure to the Almightie that thou art righteous Or is it gaine to him that thou makest thy wayes perfect 35. 7. If thou beest righteous what giuest thou to him Or what receiueth he of thine hand §. 122. Of Popish Satisfaction DEtestable in this respect are many positions of Papists concerning mans satisfaction for sinne by punishments voluntarily vndertaken Concil Trid. §. 14 de oper satisfact cap. 9. or imposed by Priests or inflicted by God and concerning the merit of workes whereby the guilt of temporall punishment for sinne may be remoued Some of the chiefest of those positions I will set downe in the words of their great Champion because the very expression of them is a sufficient refutation of them The Councell of Trent doth teach that God is satisfied three
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
Iustification so the summe of this latter is Sanctification and in our prayer we are taught to ioyne them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this particle AND doth import Reade for proofe of the indissoluble connextion of these two Rom. 6. 1 2 c. 1. Cor. 6. 11. Eph. 5. 25. The grounds hereof are 1. The manifestation of mercie and puritie in God 2. The cleansing vertue which accompanieth the merit of Christs sacrifice 3. The operation of the Spirit immediatly issuing from our incorporation into Christ 4. The efficacie of the Gospell 5. The vertue of faith All these are euidently set out by the coniunction of Sanctification with Iustification 1. Iustification commendeth the rich mercie of God in acquitting sinners freely and fully of all that debt wherein they stand obliged to his reuenging iustice Gods mercie puritie manifested by mans Iustification and Sanctification And Sanctification setteth out his puritie shewing that a Exod. 34. 6 7. that God which pittieth sinners will not boulster vp sinners in their sinnes His pittie moueth him to iustifie them and his puritie moueth him to sanctifie them 2. A merit and a vertue in Christs bloud That bloud of Christ which is b Mat. 26. 28. Shed for the remission of sinnes c Heb 9. 14. doth purge our conscience from dead workes to serue the liuing God This double vse of Christs sacrifice was manifested by that d Ioh. 19. 34. bloud and water which issued out of Christs side while he was on the crosse They therefore who are iustified are also sanctified That spirit which vniteth to Christ sanctifieth 3. By the Spirit of sanctification we are vnited vnto Christ and this spirit by vertue of that vnion is conueyed into euery of the members of Christs mysticall body Rom. 8. 9. Now if any man haue not the Spirit of Christ he is none of his But if his Spirit be in any it sanctifieth them 4. The grace of God which bringeth saluation that is The Gospell a word of righteousnesse the Gospell teacheth vs that denying vngodlinesse and worldly lusts we should liue soberly Tit. 2. 11 12. righteously and godly That word therefore whereby we are iustified giueth no libertie to any licentiousnesse but doth both direct vs in the way of righteousnesse and also giueth vs abilitie to walke in that way Hereby it appeareth that the Gospell is as pure and incorrupt as the Law Difference betwixt Law and Gospell Indeed the Law is so perfect a rule of righteousnesse as it curseth euery one that in the least degree swarueth from it Deut. 27. 26. which the Gospell doth not but offereth pardon to the transgressor Yet doth it no more tolerate or countenance the least sinne then the Law doth nay rather it bringeth the sinner that hath gone astray into the way of righteousnesse againe and enableth him to walke in that way which the Law cannot do So as herein the Gospell hath an excellencie ouer the Law But if the Gospell in shewing mercie should boulster vp a sinner in any one sinne the Law would triumph ouer the Gospell yea and condemne it It is therefore necessarie for iustification of the Gospell that sanctification continually follow iustification as an hand-maid her mistresse or rather that as two sworne friends and fellowes they alwaies keepe company together 5. Faith purifieth the heart Faith purgeth For that man which in truth beleeueth his sinnes to be pardoned Acts 15. 9. will not like a swine wallow in the mire A true apprehension of Gods Fatherly loue worketh a filiall loue in mans heart which loue maketh him as truly to desire and endeauour after Sanctification as Iustification They therefore who boast of their iustification and are not truely sanctified Reproofe of carnall Gospellers seuer Gods purity from his mercy and the vertue of Christs sacrifice from the merit thereof yea the operation of his Spirit from the vnion of his members vnto him they turne the grace of God into wantonnesse and proclaime their faith to be a fruitlesse and a liuelesse faith and in fine giue too iust cause to suspect that their pretence of iustification is a meere pretence Euidence of iustification Learne we then both to gaine sound assurance to our owne soules Iam. 2. 18. and also to giue good euidence to others of our iustification by sanctification Luke 7. 47. §. 190. Of maens pronenesse to sinne after forgiuenesse Q. VVHat may be obserued from the inference of the Siâ—t Petition in the Fift Ne fortè in eadem recidamus post acceptam veniam peccatorum orandus à nobis idem ipse est ne nosinducat in tentationem c. Bern. in Quadr. Serm. 6. A. After pardon men are proue to fall againe Otherwise there were no need for such as haue assurance of the pardon of sinne to pray against temptation or for deliuerance from euill As wofull experience in all Saints euen the best that euer liued doth verifie the truth hereof so also the dayly sacrifices which vnder the Law were appointed For euery propitiatorie sacrifice gaue the beleeuer assurance of a full discharge for his sinnes yet after one was offered vp another and another time after time was to be offered a Ioh 13. 10. Grace of iustification rooteth not out all remainder of sin He that is washed needeth not saue to wash his feet His feet therefore need to be washed And why should he that is iustified need to wash his feet if he were not subiect to foule them againe and againe The grace of iustification doth not vtterly root out all remainder of sinne Ne ipsis quidam apostolis licet Sanctificatis de fuit malitiae The flesh abideth in the best so long as they abide in this world Witnesse b Rom. 7. 18 c the complaint of that iustified Apostle Saint Paul Hilar. apud Aug. l. 2 cont Iuu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickednesse remained in all the Apostles notwithstanding they were truely sanctified Aug. Har. 38. There were of old a certaine Sect called Puritans who indeed were plaine Hereticks Isidor Elym l. 8. c. de her and so adiudged by the Church who professed themselues to be perfectly holy and pure Their Heresie is plainely confuted by this Petition Rhem. on Luk. 15. 1. on Gal. 3. Yet is it againe reuiued by Familists yea and by Papists too For they hold that some are so righteous in this life as they need no repentance Ne quisquam si bi puro immaculo pectore blanaditur Quia nemo esse sine peccato potest quisquis se inculpatum esse dixerit aut superbus aut stultus est Cypr. apâ—d Aug. l. â— cont Iul. but keepe the Law of God and by their righteousnesse free themselues from the curse thereof If these be not Puritans I know not who be For our parts let none boast of a pure and immaculate