act in respect of the Father Son holy Ghost in the first act of Faith and conversion of a sinner whereby the person of a man stands justified before God and shall without intercision of justification and losse of this favour of God stand before the barre of Gods tribunall and is and alwaies shall be absolutely justified and acquitted from all sinnes past present to come because all obligations hand-writings against him are in that act cancelled and blotted out he forgiving all trespasses Colos 2.13.14 Yet it must be knowne that of this act there is as it were a double sentence First in Court of heaven at which time the elect in Christ have their names inrolled in the booke of Gods effectuall calling and are numbred among the just which sentence can never be revoked or blotted out this is that which was passed with God that I may so speake after the manner of men in the first act of conversion Secondly this sentence of forgivenesse is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven This sentence is the second act of the holy Ghost wrought in this manner First after that a sinner is cōvinced of his guiltines of sin and of his damnable condition because of his sinne then forgivenesse is offered and pronounced to the eare in that gracious promise of salvation to all that beleeve in Christ Iesus which promise is proclaimed in the ministerie of the Gospell in which light of the Gospell he sheweth unto a man possibility of salvation setting before him I speake of men of yeeres and understanding Christ the meanes of salvation and by this meanes the holy Ghost worketh faith in Christ then confession and griefe for sinne then prayer to aske forgivenesse and grace to live godly and then doth witnesse to his spirit that he is accepted of God Thus sentence is pronounced in the conscience from whence ariseth sense of Gods love which is called the shedding abroad of the love of God in our hearts by the holy Ghost Rom. 5.5 also sense of the loving countenance of God Psal 4.6 7. which is the signe of his loving kindnesse and is that speech of God by which he doth say to our soules he is our salvation and then ariseth in our hearts peace of conscience and joy in the holy Ghost This sentence of forgivenesse unto the conscience hath different degrees it is sometimes more cleare in the apprehension of the soule somtimes more dimme yea sometimes quite blotted out in the counterpane of our release or copie of our acquittance as it was with David Psal 51. so that a person perfectly just before God hath sometime little or no sense or apprehension of it in his owne conscience but doubteth whether he be in state of grace or no. Which happeneth because of the staine and guilt of new sinnes which guilt abideth in the conscience untill a man do confesse his sinnes repent and aske forgivenesse and by a renewed faith apply forgivenes by which meanes the evidence of his pardon is againe by the holy Ghost exemplified and sentence by this new application is againe pronounced in his conscience whence ariseth new assurance of salvation and renewed joy in the holy Ghost This is that justification which for distinction sake Divines call justification by parts or continued or repeated justification or new application of one and the same justification which justification though in respect of the sentence pronounced in heaven is one individuall act whereby a man standeth alwayes just before God yet in respect of the pronouncing of that sentence to the heart it is not actually applyed neither can a particular sinne be said to be everie way actually forgiven untill after it have beene committed is confessed and repented of nor untill forgivenesse be asked and until the holy Ghost hath made new application thereof unto the conscience through renewing of faith by which a man doth againe and againe as new sinnes are committed apply the merits of the bloud of Christ unto his soule Also it must be knowne that the sentence of pardon which is passed in heaven with God is not fully executed untill the last degree of it when sentence of absolution shall be pronounced by Christ Iesus Come ye blessed of my Father inherite the kingdome prepared for you from the foundation of the world Matt. 25.34 It must moreover be conceived and held that notwithstanding this distinction of justification betweene an absolute justification in respect of God and a justification by parts in respect of application to mans conscience there are not two kindes of justification a first and a second as the Papists hold but one and the same justification considered in different respects In respect of Gods actuall acceptation of a mans person justification is absolute but in respect of the actuall application and manifestation of Gods acceptation unto a mans conscience justification is by parts and degrees When a man alreadie justified asketh forgivenesse he doth not ask a new justificatiō but a second or new application of pardon unto the conscience of those particular sinnes which are daily committed together with continuance of Gods favour and more cleare evidence that he is sealed up unto the day of redemption The third thing to be spoken of for the better understanding the word forgive concerneth the effects following the apprehension thereof these are Peace of conscience Rom 5.1 Ro. 14.17 and joy in the holy Ghost These things touching justification and remission of sinnes being opened we may understand what is prayed for when we say Forgive sinnes Wee pray first that those which belong unto Gods election but are not yet converted may be accepted of God through Christ Iesus God not imputing their sinnes to them but unto Christ whereby they are freed from the curse We pray likewise that Christs righteousnes may be imputed to them that they beleeving in Christ might bee saved and for that cause pray that they may beleeve Secondly wee pray that our selves and others being justified and accepted into favour it would please the Lord to continue this his favour and that he would signifie and make the same knowne to our hearts and consciences daily by a new testification of the holy Ghost accompanied with a new application of pardon for new sinnes daily committed and that wee may have more and more assurance of our perfect redemptiō at the day of judgement and that we may have peace of conscience and joy in the holy Ghost in the meane time The particular circumstances in this Petition come next to bee laid open which are three First the connexion of this Petition by this copulative and that is As well forgive sinnes as give daily bread The second is the person who is to forgive that is God the Father through the satisfaction and mediation of the Sonne by the application of the holy Ghost Thus much is implyed in forgive in which
Answ and these they have uncertainely without a blessing with them They have them but as fruits of his common goodnesse providence Psal 36.6 Psal 145.9 God knowing what imployments he hath for them amongst men and not as fruits of his speciall love promise and mercy God giveth them oft-times in wrath with a curse Tit. 1.15 they are impure unto them they make leane soules increasing their sin Psal 92.7 fatting them but it is to the slaughter it is that they may bee destroyed for ever whereas on the contrary all that pray aright shall in the best time have what is best for them with Gods blessing as a token of his speciall love unto them Vse 1 It is therefore a great fault in all those that shall under any pretence omit and neglect prayer then which fault I know none more common For except it be when all other helpes faile and they bee in a desperate extremitie who in comparison seeketh unto God by prayer When they be sicke to the Physitian or to the Surgeon onely but not to God by prayer yea some runne to Witches and Wizards to charmes to the divell to any thing rather then unto God If they be in want then they betake them to their friends to their hands to their wits yea to câ—asening and shifting but never looke up to God and the like in all other cases The same course they take for their soules If the comming to Church and formall hearing the word receiving the Sacraments and the prayers of others will save them they will not alwaies be wanting in these externall devotions but as for prayer any more then a little lip-labour which indeed is no prayer they are meere strangers to it Causes why men call not upon God This neglect of prayer commeth from prophanenesse and pride of heart from confidence in the creature and from selfe-dependance which causeth them to be unwilling to come into the presence of the holy God or to be beholding to him For this cause God in justice casteth them into want They have not Iam. 4.2 because they aske not or if he give unto them without asking he giveth it with a curse it is impure unto them Tit. 1.15 as before you heard There are some so prophane that they omit prayer in contempt and with deriding all which conscionably performe it But as for those which have got into the scorners chaire and have made themselves unworthy the pearle of a reproof I leave them to the considerations following They carry in their faces the very brand of an Atheist for it is his guise not to pray himselfe but would shame him which maketh God his refuge Psal 14 4 6. And how can they be called Christians to whom the description of the heathen doth so properly agree Ier. 10 25. The Prophet Ieremie describeth the heathen by this that they were families that call not on Gods Name and these he holdeth to be meete persons upon whom God should poure out his fury and fiercenesse of his indignation But I leave these and come Vse 2 to speake to Gods owne children who even in this point of prayer are much to blame For many of them make too little account of this pretious dutie How seldome doe they set about it how loath to come to it how cold and livelesse in it and how soone wearie of it Is it any marvell if they be full of crosses and be impatient under them Is it any wonder that the world doth so oft overcome them and the divell so oft foile them when they are so seldome and so weake in prayer This failing proceedeth from want of faith in God from too much confidence in the arme of flesh and meanes here below and from poring too much upon the prosperitie of those Psal 73.7 who without prayer have more then heart could wish and by laying their owne crosses in which they lie notwithstanding they have praied too close unto themselves From these and the like causes as lying in some sinne unrepented of or the like it is that you are unwilling to pray and when you doe pray your edge of praier is quite taken off But enter I pray you into Gods sanctuarie that you may see confesse and bewaile your folly and learne with that Psalmist to say Psal 73.28 It is good to draw neere to God and to put your trust onely in the Lord. Vse 3 Let all that professe the name of God bee exhorted not to conceive of praier as a thing arbitrarie and indifferent but as of a necessarie duty as hath beene proved in the Doctrine Are any afflicted Iam. 5.13 let them pray Are any in prosperitie let them pray and praise God In what condition or state soever ye are pray For besides that it is Gods command and his immediate worship Manifold motives unto prayer we by prayer injoy an holy communion with God taking sanctuarie under his wings We edifie our selves also in our most holy faith and in all other the saving graces of Gods spirit when we pray in the Holy Ghost for by it all the weapons of our Christian warfare all the good gifts of God and meanes of our salvation become usefull and good unto us By prayer either we shall prevent Gods iudgements and corrections or bee made able to beare them and be made much better by them By prayer wee shall obtaine pardon and repentance of sins past and strength to resist temptations of sinnes to come In thus doing we shall have all such good things as be needfull for us with a blessing upon them or with contentednesse without them grace and peace in this life perfection of grace and glory in the life to come Would wee doe good to our enemies and to our friends and would we doe our selves good would we be beneficiall to the Common-weale and Church then let us pray 2 Chron. 30.20 Gen. 25.21 Mark 9.25 Mat 15.28 Mat. 8.13 Gen. 24.12 For Kings have prayed for their subjects husbands for their wives fathers for their sonnes mothers for their daughters masters for servants servants for masters and all have beene heard in that which they praied Prayer because it is ordained by God and hath his promise calleth in and ingageth Gods power truth for him that maketh it and so through God becommeth omnipotent What hath beene or can be too hard for Prayer Exod 14.15.16 It hath caused the Sea to divide it selfe and become an high way to Gods people also together with the Whale Ionah 2 1.1.10 Iosh 10.12 to give up Ionas alive and set him ashore It caused the Sunne to stand still yea to goe backe It hath loosed chaines and unlocked Prisons Act. 1â— 5.7.11 and iron gates and delivered the prisoners What hath not prayer done what will it not doe in the behalfe of the Church or of any of Gods chosen Nothing so deepe but with this bucket we may draw
but as a rich and bountifull Lord to his creature making his Sunne to rise on the evill and good Mat. 5.45 and sending the raine as well upon the unjust as upon the just These things God in his wise providence bestoweth upon wicked men knowing how to make use of them in humane society both in Church and Common-weale winning thereby to himselfe the glory of his patience and bounty drawing some to an admiration of his goodnesse leading some to repentance and leaving others without excuse at the day of iudgement Vse 2 Would any bee capable of making use of this invaluable benefit of praying acceptably unto God be they exhorted first to use all such meanes as God hath appointed by which they may be made the children of God by faith in Christ Iesus Gal. 3.26 Rom. 10.14.17 as hearing the word preached prayer c. then they must get good evidence that they are in state of grace and then be exhorted to come as children ought to come into the presence of so holy a Father putting off every sinne that may offend him putting on every grace that may delight him regard not iniquity in your heart cleanse your hearts and wash your hands in innocencie lift up pure hands without doubting pray in humilitie for with such sacrifice your Father is well pleased he will not despise such for God hath promised saying If my people that are called by my Name Psal 51 17 shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land 2 Chron. 7.14 Vse 3 All that with good assurance of faith can call God their Father may rejoyce in this that they are of the number of those who may improve this priviledge of praying unto God they are sure if they come not in their sinnes to speed For Iohn saith Whatsoeuer we aske we that is the children of God receive of him because we keepe his commandements and doe those things that are pleasing in his sight 1 Ioh. 3.22 Our doth note also that communion which Christians have one with another in one Father therefore even when they were to pray to God in the closet they were to represent God to their mindes in a notion which hath reference to their brethren as well as to themselves whence wee may collect Doct. All that would pray acceptably must hold a communion and good agreement with their brethren as those that have one common father to them all If a man had not beene in charitie with his brother and held not good agreement with him he was not to offer his sacrifice untill he had reconciled himselfe to his brother Mat. 5.33 The Apostle requireth that men lift up holy hands without wrath 1. Tim. 2.8 Therefore Peter would have all love exercised betweene man and wife that their prayers be not hindered 1. Pet. 3.7 For this common interest Reason 1 which Christians have in God maketh them neare of bloud as we speake having all one Spirit one hope one Lord one faith one Baptisme one God and Father of all Ephes 4.4 5 6. If men do not hold peace Reason 2 and communion with their brethren they cannot come in assurance that they themselves are Gods children for by their love to their brethren they may know whether they be beloved of God or no and may assure their hearts that their prayers shall be heard 1. Ioh 3 19.22 If they love not their brethren they remaine in death 1. Iohn 3.14 Vse 1 Here all proud scornful persons that because of parentage wit wealth or some such complement of nature do disdaine their poorer and meaner brethren may see how much they forget themselves have they not one Father if God be their Father The Prophet Malachy reproveth those which deale not well with their brethren Mal. 2.10 saying Have we not all one Father There are too many of this sort which will hypocritically say Our Father and yet scorne to have any communion with his children Yea the more they approve themselves to be Gods by holinesse of life the more they hate them and reproachfully use them and wish all evil unto them If these thinke they have God to their Father they must know that as the Apostle Iohn speaketh they are liers 1. Ioh. 4.20 because they love not their brethren What may be thought of those tongues that can blesse God and call him Father and yet curse and raile upon those which beare the true image of the same Father These things ought not so to be my brethrē saith Iames 3.9 10. Hereby all that call God Father Vse 2 should enforce upon thēselves the dutie of love and friendship to their neighbours holding with them the unity of the spirit in the bond of peace Ephes 4.3.4.5.6 because the whole bodie is but one the Spirit one c. and one Father of all we must endeavour therefore to bee one in judgement and one in affection that there be no schismes and divisions amongst us Let us love heartily without putting difference in respect of persons for which fault the Iewes are blamed by Iames Iam. 2.4.1 Cor. 11.22.30 and the Corinthians were severely punished by the Lord. Wherefore whensoever we come to God let us come in love to our brethren For how can we looke our Father in the face and expect good things at his hand when he knoweth that there are jarres and falling out betweene us and his other children our brethren Father which art in heaven I will first consider the whole description of him that is to be prayed unto and then come to the severall parts thereof This description can be true of none but of God We have fathers on earth and friends in heaven but no father in heaven or heavenly father but the true God It followeth therefore Prayer is to be made to the Doct. 3 true God And because prayer is a religious worship which must bee given to none but God I adde this Prayer is to be made onely to God Offer to God thanksgiving and Call upon me in the day of trouble saith God Psal 50.14 15. The Angell which had the everlasting Gospell to preach to them that were on the earth who went before the Angel which foretold the fall of Poperie saith Feare God c. and worship him that made heaven and earth Revel 14.7 Our Saviour saith expresly Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4.10 He to whom prayer may be made Reason must have those all-sufficiencies which are to be found onely in the eternal and infinite God First he must be able to heare all men therfore Iames biddeth us aske of God Iam 1.5 that giveth to all men He must be able to give all things 1. Ioh. 5.14 If we aske any thing according to his will he heareth us He must be able to
borne againe by the Spirit of adoption whereby they have the image of God renewed in righteousnesse and true holinesse and so are become his children by the regeneration of his Spirit wherewith he hath sealed them for his owne Whereas the men of the Vse 1 world doe entertaine in them a base opinion of all that indeavour to keepe a good conscience in all things therein approving themselves to bee Christs Disciples indeed and the very children of the most high hereby they may see their errour their insolencie and their extreame malice and folly Can there be a more notorious folly and madnesse then this when the children of the bond-woman Ioh. 8.44 nay of the devill for herein they doe his lusts shall account of and use the children of the free-woman yea of the everliving God as the filth of the world and the of-scouring of all things 1. Cor. 4.13 How doe these men by defaming the children therein despise God their Father But let them take heed how they despise or misuse the least of those little ones that have indeed given their names to Christ Iesus It is hard kicking against pricks Act. 9.5 It is not safe touching the Lords anointed Psal 105.15 Zach. 2.8 the very apple of his eye And know as base as they be Their Angels and ministring spirits doe alwaies behold the face of their Father which is in heaven Mat. 18.10 Vse 2 Hereby all men should learn of whom to esteeme most honourably whom to make choise of for their yoke-fellowes their servants or their companions also in whom they should most delight and to whom they should shew most love and goodnesse even to true Christians whom David calleth The Saints that bee upon the earth Psal 16.3 and the excellent and well hee might for they have the God of excellencie to their Father If true Christians have God Vse 3 to their Father this should move all men to become Christians indeed to beleeve and to order their conversation aright for such onely the Doctrine meaneth It is the highest advancement and honour that man is capable of to bee called and to bee indeed the sonnes and daughters of God Almighty Iohn doth admire such love in God and such advancement of men that men should be called the sonnes of God 1 Ioh. 3.1 All Christians should be like Vse 4 God Holy as he is holy for it becommeth children to be like their father They should honour and obey him If I be a Father where is mine honour saith God Mal. 1.6 As obedient children they must not fashion themselves according to the former lusts of their ignorance but as hee which hath called them is holy 1 Pet 1.14.15 so they should be holy in all manner of conversation Disobedience of children to their Parents was in the law of the Iewes punishable with death disobedience therefore unto our heauenly Father is much more dangerous They should likewise submit themselves unto his fatherly chastisements Heb. 12.5.7.10 they must neither despise them nor faint under them but must indure them patiently because God therein dealeth with them as with sonnes for their profit that they might be partakers of his holinesse They need not carke and care but in all things they may and must with boldnesse and assurance of helpe repair to God being assured of his fatherly affection towards them for to whom doe children flie in their need but to their Parents We have seene those that bee evill give good gifts unto their children how much more will our heavenly Father give good things even his holy Spirit Luk. 11.13 to them that aske him Lastly it is the joy and comfort Vse 5 of every Christian to consider that they have this honor that they may call God Father and aske him blessing What manner of love hath the Father bestowed in this saith Iohn 1 Ioh. 3.1 that wee should bee called the sonnes of God That wee the sonnes of men of meane men of mortall men of sinfull men yea the very children of the divell should be advanced to bee the sonnes and daughters of God Almighty While vainglorious foolish men vaunt and brag of their gentry and earthly Parentage let us with an holy exultation of spirit rejoyce in this that wee have God to our Father This doth comfort the heart in povertie sickenesse paine disgrace and in all distresses when we know wee have a Father that will not forsake us though our naturall Parents should Psal 27.10 that though tender mothers may forget their sucking children and sonnes of their wombe yet God will not forget his Isa 49.15 hee is wise and almightie and will helpe in the best time he alwaies knoweth what we have need of If wee be children then heires of God and joynt heires with Christ Rom. 8.17 When we duely thinke of this no afflictions can dismay us for we hold them not worthy the glory that shall be revealed in us Rom. 8.18 wee shall by this helpe our selves against heart-eating cares for we have a father and wee know it belongeth to Parents to provide and lay up for their children 2 Cor. 12 13. When we think of this that we are Gods heirs it will keepe us from grieving at and enuying the prosperity of the wicked we will be well content God should give his moveables where he please so long as the birth-right and inheritance is ours for we are begotten to a lively hope of an inheritance incorruptible and undefiled that fadeth not away reserved in the heavens for us 1. Pet. 1.3.4 Whatsoever our estate be in the world we may and ought to comfort our selves with these thoughts Which art in heaven God is described by his being in heaven not onely to shew where he is for he is a God at hand and a farre off Ier. 23.23 24. and filleth heaven and earth but as the majestie of Kings may be set out by their glorious palaces and thrones so heaven Gods most glorious throne doth here set forth his majectie and the perfection of all his infinite excellencies Whence learne Doct. 7 God to whom prayer is made who is Father to all true beleevers is an heavenly majestie invisible perfect and infinite in power goodnesse and all other heavenly excellencies one whose dwelling is in the heavens When God would set forth his owne greatnesse and goodnesse at once Isa 57.15 he saith Thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble c. The Church doth helpe her faith by casting her thoughts upon heaven the habitation of Gods holinesse and of his glory and thereby gathereth arguments of Gods perfect love to them and power for them when she saith Where is thy zeale and thy strength c. and from the same consideration doth preferre Gods
to be prayed against but not their persons except in the case following Thus David I pray thee 2 Sam. 15.31 turne the counsell of Achitophell into foolishnesse Act. 4.29 And the Apostles say Now Lord behold their threatnings Wee may therefore pray that God would restraine the malice and abate the power and defeate the plots of the adversaries but must not pray against their persons but love them for it may bee they doe belong to God as Paul did who was once a persecutor 3 The very persons of those which sinne unto death incurably may be prayed against I say not saith Iohn 1 Ioh. 5.19 that he shall pray for it And Paul wisheth that they were cut off that did trouble that Church Gal 5.12 David prayeth against the malicious enemies of Christ Psal 69.38 saying Let them be blotted out of the booke of the living and not be written with the righteous But this kind of sinners cannot be discerned by ordinary spirits this kinde of imprecation therefore must be left unto such spirits as was David's and the Apostles and must bee forborne of ordinary Christians except it be when the Church hath righly for evident and just cause cut men off by the curse of Anathema Maranatha not from the body of the Church onely but from the head Christ also as those deserve to be which are open malicious and inveterate Apostates 4 The persons of our enemies and persecutors though they doe what they can to hinder the Gospell are not to be prayed against For our Saviour prayed Father forgive them Luk. 23.34 they know not what they doe Steven said Act. 7.60 Lord lay not this sinne to their charge Yea wee are commanded to pray for them which despitefully use us Mat 5.44 and persecute us 5 Prayer may be made that God would sometimes inflict temporall judgments upon obstinate sinners but without limiting the Lord unto particulars so it be conditionally if their case require it and that it be in love to their soules and persons that they may be therby made to seeke God Thus David prayed Psal 83.16 Fill their faces with shame that they may seeke thy Name O Lord. 6 Lastly God must bee interessed in the cause else no man must be prayed against Gods dishonour not onely a mans private wrong must cause it It must proceed from holy zeale for God and not from passion and private spleene and desire of revenge These rules observed it may be knowne when and how a Christian may imprecate evill against his and Gods enemies and how and when he may not The last thing in the kingdome of grace for which praier must be made concernes the liberties and franchizes therof which are the very good commoditie Rom. 14.16 or livelihood of the subject which so farre as respects this life are freedome from the curse of the Law and dominion of sinne Rom. 6.11 a freedome in righteousnesse thence peace of conscience and joy in the holy Ghost of which the Apostle saith the kingdome of God doth consist scil In righteousnesse peace joy in the holy Ghost Rom. 14.17 The last thing of all which is considerable in this petition is the kingdome of glory Concerning which request must bee made that God would hasten it that Christ would overcome the last enemie 1 Cor. â—5 26 death and so put all enemies under his feet that he would come to judgement in his appointed time to magnifie himself in his just vengeance upon the wicked 2 Thes 1.8 1 Cor. 6.2 the Saints sitting upon them with him in judgement and that he would bestow perfect glory upon all the elect 2 Thes 1.10 whereby hee himselfe may be perfectly glorified in them at that day when also the forme of governing this kingdome by him as Mediator being determined he shall have delivered the kingdome up to the Father 1 Cor. 15.24.28 that God may be all in all to the glory of Father Sonne and holy Ghost for evermore Amen Amen Some of the particulars mentioned in this petition I doe confesse will come to be condered again in the fourth fifth and sixth petitions as the continuance of the course of nature magistracy peace of conscience and eternall glory likewise power against sinne and increase of grace yet the petitioner shall not therein tautologize or make vaine repetitions For here they are mentioned onely as meanes to set forth the glory of God in the comming of his kingdome that his Name may be hallowed but there they have respect to the good of man The Doctrine being thus inlarged the Vses will more easily follow First all such as desire not Vse 1 the comming of Gods kingdome according to the particulars before rehearsed are to be reproved As all that are enemies to civilitie and unto Schooles of learning who because of some abuse of them which will alwaies be of the best things thinke them needlesse All such as deny magistracie be they Familists or Anabaptists or any other for it is their great sinne All such magistrates themselves which turne the point of their authoritie against the Church or at best like Gallio Act. 38.17 care not which way it goe with it well or ill All idle or unfaithfull Ministers which in stead of directing Christs spouse unto him doe smite and wound her Can. 5.7 and shame her by taking her veile from her who in stead of feeding doe starve or poyson Christs flocke All Governours of the Church which make sad the heart of the righteous Ezek. 13.22 and make glad the hearts of the wicked which censure thrust out the goodâ— and receive into the Church and hold in the bad In a word all that doe not beare good will to Sion which is indeed to be an enemy for in this case Hee that is not with us Mat. 1â— 30 is against us saith Christ and hee that doth not gather scattereth Lastly if any be open persecutors of the truth or seducers and inticers from it all these may see in this Doctrine as in a large glasse their errors and foule blemishes But he which will say Goe ye cursed Mat. 25.41 42. to all that do not prove themselves to be his friends will have to reckon with all the enemies of his kingdome How many be there that hypocritically will say Thy kingdome come and yet use all meanes to hinder it and keepe it downe And if it came in any place it is the very burden and vexation of their soules Is not this most grosly to mock God But woe be to such Pharises hypocrites which will say to God our Father Thy kingdome come and yet will as much as they can hinder the passage or power of the Gospell of his kingdome Mat. 23 13 which will not enter themselves nor by their good will suffer those that would to enter in Be wise in time It is not safe to cast off or refuse the yoke
had paid the third yeeres tithes they might pray saying I have hearkened unto the voyce of the Lord my God Deut. 26.15.16 and have done according to all that thou hast commanded mee Looke downe from thy holy habitation from heaven and blesse thy people Israel and the land which thou hast given us Hezekiah saith O Lord remember now 2 King 20 3. how I have walked before thee in truth and with a perfect heart When zealous Nehemiah had reformed abuses among the Iewes by cleansing the house of God restoring maintenance to the Leuites and standing for the sanctifying of the Sabbath day hee is bold to pray Neh. 13.14.22 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God And againe he saith Neh 13 31 Remember me O God concerning this also and spare me according to the greatnesse of thy mercy And Remember me for good Our Lord and Saviour saith I have glorified thee on earth and now O Father glorifie thou me with thine owne selfe Ioh. 17.4.5 Reason 1 God hath promised to give all good things unto all such men Psal 91.14 15. Because hee hath set his love upon me therefore will I deliver him saith God Hee shall call upon me and I will answer him Reason 2 The injoying of a good estate for body and soule is a good meanes to incourage and enable a man still to glorifie God This argueth all such men of Vse 1 high presumption which will expect that God should blesse them with all things needfull both for this life that which is to come when the time is yet to come that ever they did glorifie his Name in doing his will As if God were bound to preserve and save them and they were not tyed to serve him It shall be therefore a just thing with God to disappoint the expectations of all such men Whereas many unfained Vse 2 Christians being cast downe with a sense of their owne unworthinesse do doubt whether they should ask God any thing for themselves this doctrine may comfort them and may remove this scruple For their conscience can tell them that they desire in their very soules that Gods kingdome should be advanced and his name glorified whatsoever should become of themselves Let such be admonished of their fault and let them not wrong the Lords truth and goodnesse to thinke that he will not be gracious to them in things concerning theÌ„selves now that he hath beene already so good as to give them hearts to desire to glorifie him Vse 3 Would any man with confidence aske of God all things that may do himselfe and his neighbour good let him observe this order set downe by Christ Iesus First seeke the things that concerne God and his kingdome then they may with Gods good leave speake to him for themselves and others Nay if they do not they offend God because they do not improve that gracious leave which hee hath given them for their best advantage Be zealous for God therefore and thence take encouragemeÌ„t to pray to him for thy selfe This may be done yet no allowance is given to expect any thing of merit for here the petitioner doth onely present himselfe unto God as one capable of his further favours looking for nothing but of mercie and doth therefore begge what he would have So Nehemiah though hee remembred unto God what he had done for the honour of God yet he saith Spare me Neh 13.22 according to the greatnesse of thy mercies Give us this day our daily bread The subject of this petition or the things desired are all things needfull for this present life Whence observe It is the will of God that his children should aske of him and use all good meanes for the welfare of this naturall life David saith O my God take me not away in the midst of my dayes Psal 102.24 If any man be afflicted Iam 5.13.14 let him pray Prayer is used as a meanes of victorie in warre and to remove famine pestilence and all annoyances of the bodie 2. Chron. 6. Aske ye of the Lord raine in the time of the latter raine Zach. 10.1 Reas 1 God hath promised to give to his children temporall good things as well as spiritual Godlinesse hath the promise of the life that now is 1. Tim. 4.6 Reas 2 The necessitie of man requireth that he should have supplies for this life that he may have a right minde in a sound bodie else he can neither enjoy himselfe nor do good to his neighbour nor do the service and works which the Lord appointeth he cannot profit man nor serve his God Witnesse the condition of distracted and melancholicke of naturals of dumbe and deafe persons Also what can men diseased and in paine do in comparison of what they may do when their minds are free bodies strong and healthie Christ Iesus hath redeemed Reas 3 the bodie as well as the soule and requireth that therewith men do glorifie God 1. Cor. 6.20 therefore the good thereof in its place is to be desired That use may be made of this point take a view of the particulars They respect the principall thing here desired scil life and health also all means thereof The bodie is then in health when it is in such good plight and temper that the soule can in and by it exercise the faculties of reason sense and motion to the comfort of it selfe the benefit of man and service of God The meanes of this good estate are wholsome aire meats drinkes apparell houses and whatsoever will keepe from bodily infections and inconveniences whether they serve to quench thirst or satisfie hunger or preserve from extremities of heat and cold or to restore defects in nature Now because these things cannot be except the Lord give fruitful seasons by causing the heavens to be wel disposed and the earth to be fruitfull request must be made that God would heare the heavens that they would heare the earth Hos 2.21.22 and the earth the corne and the winâ— and the oyle and that they all would heare and satisfie the necessities of man And when all these things are granted yet such is mans frailtie that if he have not a â—ill to make use of corne woâ—â—l physicke and so in other things he shall yet remaine destinâ—â— of their use Therefore requeâ—â— is to be made that God would give gifts and skill to men to that end Lastly if a man be furnished with all things before named yet if he lie open to the furie of enemies his life and welfare cannot consist Wherefore a good Commonwealth consisting of wise just and valiant governours and of numerous peaceable loyall and valorous subjects is to bee desired and the contrarie to all these is to be deprecated All therefore that shall debarre Vse 1 themselves of the temporall use of the comforts of this life except for a time when
Hos 2 9. Whose money or goods was it vvherevvith vvee bought any thing vvas it not Gods And vvho gave us vvit to invent and strength to labour vvas it not that God vvho doth also teach our hands to vvarre and singers to fight 2 Cor. 9.10 Who ministreth seed to the sower and bread for food and doth multiply the seed sowne All these things are of him to whom bee praise and glory for ever Amen Let no man say in his heart Deut. 8.17 my power or might of my hand hath gotten this wealth and let not any ascribe praise for his maintenance unto friends false gods or any other meanes but to the true God lest hee teach them to acknowledge that by his taking away of their wealth vvhich they vvould not acknowledge by his bestowing it upon them For thus hee dealt vvith Israel to vvhom he said She did not know or acknowledge that I gave her corne Hos 2.8.9 and oyle and multiplied her silver and her gold Therefore will I returne and take away my corn in the time thereof saith God and my wine in the season thereof and will recover my wooll and my flaxe given to cover her nakednesse Let us therefore say with David All things are of thee and if vvee give him any thing 1 Chro 29 12.13 vve must say Of thine owne have we given thee Both riches and honour come of thee in thine hand is power and might and in thine hand it is to make great and to give strength to all now therefore our God we thank thee and praise thy glorious Name Vs that is our selves and brethren vvhence learne It belongeth to every Christian to desire and procure the bodily welfare of his neighbour Abraham Doct. 4 prayed for Sodome Gen. 18. Psal 35.13 Act. 12.5 David praied for his enemies when they were sicke The Church prayed for Peter vvhen he was in prison This duty is expresly commanded in Iames vvhere he saith Pray one for another Iames 5.14.15.16 The law of charitie doth Reas 1 binde a man to love his neighbour as himselfe therefore hee must pray for him and procure his good as hee vvould his owne They have need as vvell as Reas 2 vve and the supplying of their vvants doth make for Gods glory as vvell as the supplying of our owne Reas 3 We are to hope they are or may be members of the same body of Christ with us in so much that their vvelfare is ours because vve are members one of another Reas 4 A mercifull and conscionable care of our brethren is a true proofe that we our selves are truely religions Iam. 1.27 Vse 1 This confuteth this divellish proverbe in the world which most men follow viz. every man for himselfe This doctrine teacheth that every man must be for his neighbour as for himselfe Vse 2 This likewise condemneth those vvhich vvant bowels and compassion tovvards their brethren vvho never doe lay their sicknesse poverty or imprisonment so to heart as to send forth one hearty prayer unto God in their behalfe While all is vvell with themselves they forget the distressed Amos 6.6 and doe not grieve for the afflictions of Ioseph nay they do afflict them rather 1. Ioh. 3.17 but how dwelleth the love of God in these men For we may well assure our selves that those that will not lend their neighbours a prayer in their need will not give them wherewithall to supply their need There are many so farre from wishing their neighbours welfare that having evill eyes they envie their prosperitie and do seeke their hinderance by pilfering purloyning cheating and oppressing of them desiring if they knew how to bring them to a morsel of bread yea some grow to that height of malice that they do imprecate curse and pray I tremble to name it that a mischiefe and the plague of God or some untimely death may seize upon them yet all these will sometimes in words of prayer say Give us this day our daily bread What horrible impietie is this to say nothing of their unmercifulnesse and injustice They do herein shew themselves to be most abhominable hypocrites and mockers of God When the unmercifull man shall say Lord relieve the poore but will not himselfe give him any reliefe though he have wherewith to give when the envious shall say Lord prosper them yet fret at it when they do prosper when the malicious shall say Give health and at the same time entertaine murtherous purposes against them when the persecutor shall say Lord give them liberty yet plot how to lay them up and keepe them in durance when the unjust man shall pray Lord give them bread house and all other good meanes of life yet at that time intendeth to steale their goods or detaine wages and other dues or to circumvent them by some cunning device or other or by depopulating inclosure and laying downe tillage do bereave them of houses and corne turning them and theirs a grazing for ought they care into the wide world to learne new trades and meanes of living If all this be not palpable hypocrisie manifest mocking of God to his face what is But know that tongue is set on fire of hell Iam. 3.6 which can pray to God for their neighbours in word and yet at other times curse wrong them both in word and deed All ye that do thus abide in death saith 1. Iohn 3.14 and have not eternall life abiding in you ver 15. And if Christ will say to all hypocriticall unmercifull men Mat. 25.41 Go ye cursed into everlasting fire for I was hungrie and ye fed me not where and how shall all hypocriticall unjust persons appeare Vse 3 This should enforce all men to commend the estates of their brethren unto God in prayer And that it may appeare that they are unfained in their requests let them distribute and communicate to them that need giving more or lesse according as God hath made theÌ„ able and as their brethrens necessities do require If they hunger feed them if naked clothe them if in debt give and lend unto them if in prison visit them we must do good to all especially to the houshold of faith Gal. 6 10. It must be done with our own goods Pro. 5.17 Gal. 6 9. it must be done in season while wee live and have wherewithal and while it may do them good In giving be liberall 2. Cor. 9.7 also chearfull and constant Let us remember them that be in bonds Heb. 13.3 as if we were bound with them and them thâ—t suffer adversitie as if we were in their case If we joyne almâ—â— with prayers Heb. 13.16 they are excellent sacrifices well pleasing unto God Humanitie and Christianitie both do call for mercie at our hands yea spirituall self-selfe-love for we do our selves good in relieving our brethren Is not the hand a gainer when it hath made hosen for the legges and shooes for the
upon Atheists which in their hearts say there is no God Psal 14.4.6 They call not upon the Lord saith he You shame the counsell of the poore because God is their refuge But know ye the Lord looketh from heaven and doth behold and punish such impiety and prophanenesse In concerneth all Christians Vse 2 therefore to make all the petitions in this Lords Prayer either in this same forme or in other words to the same effect every day It was Christs practise and hath beene the manner of the faithfull in all ages Then shall we hold a gracious familiaritie with God our Father Then will he heare us alwaies and we shall ever have our requests granted when it shall be best for us The case touching how oft in a day wee must pray If it be asked how often in one day prayers are to be made I answer ejaculations and short liftings up of the heart should be very often according as sudden occasions shall minister cause more set and solemne prayers should be made ordinarily at morning at meales and at evening These times doe alwaies minister due cause of solemne prayer and may ordinarily without necessary lets be performed Also at other times prayer must bee made as there shall fall out speciall cause 1 Thes 5.17 For wee must pray continually that is in every state and condition and upon every good occasion when there is opportunity then pray and also praise God No certain rules can be given for any set number how oft this is left unto a mans Christian discretion as his necessities and as his opportunities doe vary But to keepe canonicall houres and to pray by stinted numbers upon beades or otherwise as Papists doe is ridiculous and too too superstitious It will rejoyce a Christian Vse 3 heart to consider that hee hath leave to come to God to preferre his suits unto him every day We are loth to put up petitions unto men too oft lest they should grow weary of us but it should not be so between Christians and the Lord for he is best pleased with those that come oftenest to him In Courts of Requests amongst men there are certaine dayes in which one mans suit is heard at which time other mens suits must be put off to other dayes of hearing Every man cannot have his suit sped every day no not every Terme But all Gods people may come to him by Christ Iesus and have their requests heard and granted in the Court of heaven every day yea seven times and if need be seventie times seuen times in one day Our that is such bread wherto we have true right and proprietie Hence we are taught Doct. 7 The maintenance wherupon a Christian may desire to live must be his owne He must have right both before GOD and man Drinke waters out of thine own cisterne Pro. 5.15 The Apostle commandeth that men should eate their owne bread 2 Thes 3.12 If they have not a spirituall Reas 1 right to their maintenance by their marriage with Christ it will be impure unto them for to the unbeleeving and defiled is nothing pure Tit. 1.15 To desire to live upon that Reas 2 which is another mans were to go about to draw the just God into copartnership of their injustice towards man With what face then can Vse 1 idle persons which have no calling or will not with quietnesse worke that they might have bread of their owne to eate say Give us our bread 2. Thes 3.10.12 the Apostle saith such should not eat untill they have laboured and gotten wherewithall by honest meanes But more especially how dare those that get their living and raise their estates by indirect and unlawful courses such as lying stealing defrauding gaming oppression usurie and such like meanes how dare I say these pray to God that hee would give and blesse to them their own bread when what they have to eate is the meat of wickednesse and what they have to drinke is as the wine of violence But wee unto him that increaseth that which is not his Pro. 4.17 Hab. 2.6 Vse 2 Would any man make this prayer in sinceritie so that he may expect a blessing from God let him be sure that hee have a good title unto that which he would have God to blesse unto him so that he can truly call it his owne There is a twofold right to the things of this life one common to all the other speciall and peculiar to the children of God The common right is founded in Gods goodnesse and bounty to man as he is his creature and is conveighed to man by such acts of Gods providence as do give unto a man a true proprietie amongst men in the things which they possesse this is called a civill right The speciall right is founded in Gods speciall love to his children in and through Christ which is added to their common right namely a right of inheritance which giveth not onely a right to the things themselves but to the blessing and comfortable use of the same this is a spirituall right derived to a beleever through Christ The want of this right is the cause why to the wicked even the things which they lawfully possesse are in their use impure Tit. 1.15 Hence it is that wicked men have not so good and so full a right to the good creatures of God as true beleevers have nor yet can have so comfortable and so sanctified a use of them as the godly may have they never partake of the good creatures of God but hee hath to except against them though not alwayes for the having yet for the abusing and for the unsanctified use of them For God giveth meat and so I may say of other things to them that beleeve 1. Tim. 4.3 and know the truth to be received with thanksgiving Though men may have a common right to the creatures of God without Christ yet they cannot have the speciall right or blessing in the use of them but by Christ For this cause it concerneth us to do two things First make we sure to bee ingrafted into Christ the heire of all things that through him it may bee said 1. Cor. 3 22. All things are ours Secondly we must live in an honest calling Eph. 4.28 and therein labour with our hand or head the thing that is good we must worke that wee may eate our owne bread having a civill right to what we possesse as well as a spirituall We must not thinke to be maintained being in a fruitfull land with Manna and Quailes from heaven for God will not allow his servants to eat either the bread of idlenesse or wickednesse Our bread Here God giveth his children leave to call bread their bread whence observe Everie childe of God hath a Doct. 8 true right to those temporall goods which hee doth lawfully possesse The meeke have right of inheritance unto the earth Matth. 5.5 They have right in the right
to their remembrance and doe so affright their conscience that their soules are much perplexed through despaire All these inconveniences would be avoided if they had asked forgivenesse of every dayes sinnes every day But of all men they are most too blame that make no care of obtaining forgivenesse till age death when often times death giveth them no warning or if it doe paines and sicknesse take up the whole man that as for the most part they have no heart because their hearts are hardened through long custome of sinne so they have time little enough then to attend and seeke ease and health for the body which is in the sense of miserie And then it shall be just with God to reject them in sicknesse and old age which in their health and youth would not accept of forgivenesse when he offered it Wherefore it shall be every Vse 4 mans greatest wisedom to aske pardon and to make his peace with God every day It is not safe to suffer sinnes to lye long unconfessed and unpardoned lest it fester Greene wounds are soonest cured with most ease to the Patient if David had â—akeâ— pardon for his adulterie that day he did 〈…〉 it he had not murthered Vriah for sinnes lying unpardoned beget other sins daily And if he had relented at the bloudie fact of killing Vriah and presently repented it would not have cost him so much horror of conscience as it did Aske pardon therefore every day then wâ— sinnes bee more particularly confessed and more distinctly and earnestly prayed against and pardon will bee sooner granted and that with lesse horror of conference Vse 5 Whereas committing of sin after knowledge and Falling oft into the same sinnes doth much affright and burden the heart of many of Gods deare children in so much that they are affraid to come so oft to God for pardon of the same sinne yea sometimes they doubt whether they be in state of grace This Doctrine doth serve to remove this doubt and these feares This salve which Christ hath prescribed to cure such sores sheweth that it is incident to his owne Disciples to have need of it And sith hee hath appointed a remedie for sinnes committed after conversion namely every day to aske forgivenesse more assurance of his favour let us daily use this remedy assuring our selves that this daies sinnes confessed and prayed against shal be forgiven as well as any committed and forgiven heretofore As the body hath relapses into the same diseases and the same physicke may be used to recure them so the soule hath relapses and the same remedy which before hath done good may and must be used againe to recover them Vs that is all such who in judgement of charitie now are or may bee Gods children Hereby our Saviour teacheth Doct 6 Every Christian ought to desire and indeavour that others may have their sinnes pardoned and their soules saved as well as their owne Our Saviour saith Father forgive them Luke 23.34 If a man see his brother sinne a sinne which is not unto death he shall aske and hee shall giue him life for them 1 Ioh. 5.16 Daniel he prayed for forgivenesse of the sinnes of the people Dan. 9.19.20 Reas 1 The like glory of Gods free grace doth manifest it selfe in their salvation as in the salvation of ones selfe Reas 2 Herein they shall shew their greatest love unto them by praying for the greatest good unto them namely forgivenesse of sinne and peace with God Love to the Church common Reas 3 wealth doth require it for while the sinnes of Gods people remaine unpardoned they doe decline and grow worse and worse and the whole Church and State is exposed unto Gods judgements This moved Ezra to pray for the people fearing lest God should bee angry with them till he had consumed them because they had married strange wives Ezra 9.10.14 Wherefore all that hinder Vse 1 those meanes of salvation which should worke in their neighbours a sight of sinne griefe for it and faith in Christ are much to be blamed whether they withstand the preaching of the Gospell that it cannot bee preached in the places where they dwell or whether they use all devices to keepe them from hearing the word where it is preached or doe use any inticing or compulsive meanes to draw them into sin Thousands there be of this sort grosse hypocrites as they are for they will say Forgive us when yet they take all courses to clogge others with the guilt and make them obnoxious to the temporall and eternall punishment of many sins if ever they had obtained pardon themselves they would not thus hinder the meanes of forgivenesse of the sinnes of their neighbours Vse 2 Let all that professe the name of Christ do what in them is to procure the salvation of their brethren pray for them shew them their miserie shew them Gods mercie use all meanes that they may beleeve and as for such as doe beleeve but yet are full of doubtings pray unto God that he would say to their soules that he is their GOD. Thus doing you shall honour God and give good proofe that your owne sinnes are pardoned you shall shew love to your neighbour and you shall be a meanes to convert a sinner and comfort a distressed soule Lastly whereas the sinnes of Vse 3 many fearefull and tender hearted Christians doe oppresse them that they as they think cannot pray for forgivenesse they onely can grone and sigh out requests but cannot expresse them such as these may take comfort and raise up their spirits by thinking on this Doctrine What though they cannot satisfie themselves in their owne prayers they must not be so uncharitable as to thinke that others cannot pray Yes they can pray and must and doe pray for the forgivenesse of your sinnes Live upon their stocke when yee have little of your owne The Papists talke of a Treasury of the Church wherein are reserved the overplus of the merits of Saints that when men lacke merits of their owne the Pope may furnish them with some merits of others This treasurie is but a fiction but this doctrine commendeth unto you the true Treasury of the Church First Christ Iesus who commanded all Christians on earth to pray one for another he did pray for you Ioh. 17. and he ever liveth to make intercession for you Heb. 7.25 Next him all faithfull Christians doe according to the will of God pray for you which prayers of theirs are daily offered up by Christ for you Out of this treasurie of others prayers you shall assuredly obtaine pardon for all their fervent prayers cannot but availe with the Lord because they pray for you by his appointment as you see in this text Vs that is such as were mentioned in the former petition for whom they aske bread namely their living neighbors whence note Forgivenesse of sinne is to be Doct. 7 asked for the living not for the dead If it were a
prodigall sonne saying Father Luk. 15.18.19 I have sinned against heaven and against thee and am no more worthy to be called thy sonne Such was the confession of the honest Publican who with a dejected countenance and humble gesture said Be mercifull unto me a sinner Luk. 18.13 5 It must be entire and unpartiall one particular must leade to the confession of originall sinne so did David Psal 51.5 And from originall sinne wee must ascend to particular actual sinnes and as neare as we are able unto all particulars be they secret or open among which bee sure that thou conceale not those sinnes to which thou art most inclined yea thy best beloved sinnes especially 6 Lastly confession of sinnes must be made with full purpose and resolution of heart to forsake them Whosoever shall in this sort confesse their sinnes shall assuredly be forgiven For he that confesseth and forsaketh his sinnes shall have mercie Pro. 28.13 Debts Sins are called debts because of the resemblance they have to debts by forfeit for not keeping the condition of the obligation Whenâ— note Doct. 9 Sinnes do cast men into debt and into arrerages with God Those that are called sinnes 〈◊〉 Luk. 11.4 are here called debâ— by Matthew And sinne is likened unto the debt of ten thousand talents Mat. 8.24 Sinne is a breach and forfeiture Reas 1 of that bond of obedience wherein man doth stand bound to God by the Law The consequences of sinne Reas 2 do argue it for when sinne is committed either paiment and satisfaction must bee made by the suretie Christ Iesus or else a man is lyable to the arrest of his own conscience and in certaine danger to be cast into the prison of hell untill hee have payd the utmost farthing that is for ever and ever This serveth to discover unto Vse 1 all sinfuâ— men that they are much in debt and in the state of bankrupts they are more in debt than themselves and all their friends they can make in this world can satisfie yet foolish men if they be so wealthie and withall so civilly honest as to owe no man any thing they are then proud and insult over their neighbours when yet they make no bones of any sin that may make for their pleasure profit or credit This doctrine doth give these foolish ones to understand that there is a debt of love to be payd to their neighbour and a greater debt of love and obedience to God which debt they must pay or else if it be not answered for they do forfeit their bodies and soules to the wrath of God to be tormented in flames of brimstone for ever Wherefore I wish all such to consider they are farre in debt it may be not of money but in a debt which is ten thousand times worse they are in debt to Goâ— into whose hands of justice it is a most fearfull thing to fall Heb. 10.31 If they were in debt to man it may be they have or may have wherewith to pay it or might by bribes or favour or cunning de vices or by hiding themselves or by running away or lastly by death quit themselves of their adversaries But this debt of sinne no man can pay for what shall a man give for exchange for his soule Mat. 16.26 What is the whole world to it it cannot buy out one soule Here is no shifting of the arrest of conscience sooner or later it will serve them with a writ to appeare and answer at the great Assises before Gods judgment seat there is no hiding of themselves though they call to the mountaines to cover them there is no running away Rev 6.16 Luk 23.30 Psal 139.7 for whither can they runne from Gods presence And whereas death freeth other debters this debt into which sinne hath cast them is most called for and most terrible after death when within a little while they must come to judgement where Gods justice is so exact and infinite that every particular sin with every aggravation thereof must be put into the inditement and into the plea and be proved against them then hee must passe sentence against them and then except it can be pleaded for them that Christ Iesus hath satisfied for them and unlesse they can shew an acquittance sealed by the Spirit of God in their life time before their death which seale leaveth alwaies an impression of holinesse in him that is sealed if they cannot doe this the exeâ—tion of eternall damnation is served upon them Oh fearâ— execution and oh miserable men that are in continuall daâ—ger of it yet make no care 〈◊〉 prevent it Vse 2 This should stop the mouthâ— of those that scoffe at such 〈◊〉 feare God for being so 〈◊〉 and so nice as they will ca◠〈◊〉 because they tye themselves so strictly to heare every Sermon which they can with any convenience and because they will not let a day passe without prayer nor will eate a meale but with prayer before and thankes after meate they will not sweare an oath nor runne to Wakes and dancing on the Sabboth day they will not drinke with good company as they call themselves nor be familiar with those that are not so precise as themselves for this they count them fooles and call them Puritans and any thing that may disgrace them This Doctrine giveth these scoffers to know that if these should not doe the things for which they twit them they should runne into the debt before spoken of and what though the omission of some things they doe be but a small sinne as they will account it yet many of these will make a great debt besides the least debt without forgivenesse will damne a man These men therfore might be wiser and should forbeare their scoffes and it were much safer for them to doe as the strictest Christians doe Vse 3 This putteth an apology into the mouthes of those who are excepted against for their precisenesse Are those things ye doe commanded and are the things you forbeare forbidden in the word of God you must looke to that then you have to answer your conscience and all that shall except against you and may say sinne 〈◊〉 a debt you are loath nay you dare not come into that debt which may forfeit your right and comfort in God and may cost you the losse of your soules If this answer may not be taken it is because they want grace true wisedome But howsoever let this comfort and confirme your owne hearts in well doing Let this provoke all men to Vse 4 avoid sinne and if it were possible not to commit it at all But because in many things wee sinne all therefore when wee have sinned let us conceive of it as of the forfeiture of our soules that it may humble us and cause us to seeke in time to get this forfeit wiped out of Gods booke by such meanes as are appointed by God himselfe in his word which are by beleeving and resting
keepe a good conscience holding it cause sufficient why they should speake evill of them and persecute them because they runne not with them to the same excesse of riot 1 Pet. 4.4 5. which persons not only do evill themselves but desire that others may be as bad as themselves and doe delight in those which are most wicked Doth not God say that these shall give an account to him who is ready to judge the quick and the dead to which judgement if by no meanes they will bee reclaimed I doe leave them Vse 2 Whosoever would approve himselfe a lover of God of grace of his country of his neighbour and of himselfe and would approve himselfe to bee an hater of sin and would prove that he is an unfained Christian that hee is no hypocrite when he maketh this petition then let him bee earnest with God in hearty prayer that hee would sanctifie and give grace with the encrease thereof daily unto all his neighbours and brethren Also as God giveth unto any man a calling either by vertue of his place of authority or by that familiarity and speciall interest he may have in his neighbour or by any other good opportunity let him exhort admonish 1 Thes 5.11.14 and encourage his neighbour that hee may come out and keep out of the wayes of evill and may enter in and walk on in the wayes of godlinesse For whatsoever we must pray for we must do what in us lieth to procure it Wherefore except our neighbours shew themselves swine Mat. 7.6 by open and often trampling these pearles under their feet and except they shew themselves dogs by snarling at us and flying in our faces wee must never neglect this office of exhorting and instructing one another And let this bee remembred that even then when without breach of charity wee may count them as swine and dogs yet wee must never give over praying for them David did fast and pray for his enemies hee shed rivers of waters because men kept not Gods Law Ps 119.136 Samuel professeth 1 Sa. 12.23 hee will never cease to pray for Israel Ieremiah speaking of Gods judgements coming towards the Iewes saith But if ye will not heare it my soule shall mourne in secret for your pride Ier. 13.17 If a man shall first reforme his owne wayes by pulling the beame out of his owne eye Mat 7.5 if he be wise to observe the fit times and places wherein he doth admonish if when he doth endevour to restore his brother he do it with the spirit of meeknesse Gal. 6 1◠hee may boldly and with hope of good successe instruct his neighbors If this duty were thus performed oh how should one neighbour enrich another with these holy pearles and there would not bee the thousandth part of that sinne committed that now is if every man would in wisedome and love be his neighbours remembrancer Set upon this duty therefore I confesse it is a thanklesse office amongst most men but it is most profitable to men and most praiseworthy with God and whatsoever effect it take with men thy work is with God and thou shalt shine in the end as a starre in the firmament Do Christians pray one for another Vse 3 that they may not be led into temptation but delivered from evill why then should any Christians discourage themselves because they cannot pray so earnestly aga nst the temptaons of sinne and Satan nor yet can resist them as they would Bee of good comfort notwithstanding onely persevere and never give over to pray and resist according to thy power for you must consider you have the benefit of other mens prayers yea of the prayer of Christ who did not only pray that Peters faith should not faile him when Satan should sift him but hee prayed that his Father would keepe from evill not only those which did then beleeve but those also which should beleeve Ioh. 17.15.20 of which number you are Vse 4 If it bee a Christian duty to desire and use all good meanes to preserve a neighbour from sinne then it is an unchristian part in any that shall take it ill when his neighbour doth exhort and admonish him which is the manner of most men who as if it were not fault enough to refuse good counsell returne him evill for his good giving him scornfull language saying Who made thee ruler over mee Looke to your owne selfe Exod 2.14 you shall not answer for me Who made you a controller You may meddle with your owne matters you take too much upon you and such like But know ye O ignorant unthankfull and foolish men God hath made every one a controller of another if to instruct and to admonish in love be to be a controller and tell me if the same man should acquaint you with your enemies purpose of taking away your life and should disswade you from going that way in which he lay in waite to kill you or should offer you his cōpany to assist you if he should tell you of your bodily disease and withall give you wherewith to cure you or should help quench the fire that is begun upon your house if he should but helpe your beast out of the ditch Exod. 23.45 or should but untangle your sheep caught in the brambles would you answer him with What is that to you or I need none of your helpe or Who sent for you or Who gave you authoritie to meddle with me or mine I presume you would not but meere common sense and civilitie would move you to hold these proffers to have proceeded from good neighbourhood and therefore you will accept his good will you will thanke him and will requite him with the like kindnesse if he need Grace and religion should teach you that Christian good counsel is a better fruit of Christian brotherhood and is a certaine evidence of a better love to you by as much as your soules are to be preferred before your body and your goodnesse before your goods He is a miserable foolish man who is wise in all things except in the case of his soule Let all men therefore be as readie to suffer wholesome words of instruction and admonition as any shall be willing to offer them It is their love to performe it but it shall be your benefit to accept and follow it Be of Davids minde he saith Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake my head And let us when any Abigal shall disswade us from sinne 1. Sam. 25.32 33. do as David did Blesse God first for sending them then blesse the advice and follow it and forget not in the last place to blesse the persons which advise us and labour to keepe us from sinning against God Whosoever shall receive instruction in this sort shall never want good counsellers nor good counsell nor
adversaries that presume upon their owne strength shall faint but they that waite upon the Lord shall renew their strength Asa did confirme himselfe against an hoast of more than a thousand thousand enemies by this point in hand saying to the Lord 2. Chron. 14.11 It is nothing with thee to helpe whether with many or with them that have no power And whereas Gods children are many of them little and weak and their adversaries mightie and strong yet if they lay hold on the power of Gods might they shall stand in the evill day and bee sure to overcome Thus John encourageth all Gods children saying Ye are of God 1. Ioh. 4.4 little children and have overcome them because greater is he that is in you than he that is in the world Paul comforteth himselfe in this when persecutours went about to take away his life 2. Tim. 2.12 saying I know whom I have beleeved and I am perswaded that he is able to keepe that which I have committed unto him And hereby we know that our vile body shall be made like Christs glorious body Philip. 3.21 because of that mighty working whereby Christ is able to subdue all things to himselfe And we are assured of that inheritance incorruptible in the heavens because both it is reserved for us and we are kept for it by the power of God through faith unto salvation 1. Pet. 1.4.5 And thine is glory In that glory is appropriated unto God we learne All glory and praise primarily Doct. 5 and properly belongeth unto God Therefore the foure and twenty Elders ascribe glory and honour unto him Revel 4.11 Likewise all creatures in heaven and in earth and under the earth and such as are in the sea and all that are in them are brought in giving glorie and honour to him that sitteth upon the Throne and unto the Lambe for ever and ever Revel 5.13 This is Reason because God onely is of himselfe excellent and glorious If any other persons or things have any excellencie or goodnesse they have it of God for of him Rom. 11.36 through him and to him are all things saith the Apostle to whom bee glory for ever Amen Who so would be further confirmed and would see what use he should make of this Doctrine let him look back into the first Doctrine of the first Petition For ever Here it must be observed that Doct. 5 All divine prerogatives and properties that are in God are everlasting His soveraigntie power and glorie and all his attributes had no beginning and shall have no ending Moses in the Psalme saith From everlasting to everlasting thou art God Psalm 90.2 The Apostle saith To the King eternall immortall c. be honour and glory for ever 1. Tim. 1.17 who also speaking of God in another place saith Who onely hath immortality c. to whom bee honour and power everlasting 1. Tim. 6.16 The nature of God is perfect and absolute without mixture Reason or composition of things contrary or divers so that there cannot be in him any internall cause of corruption and ending Also God is independant and above all other things that there can be no externall cause and therefore no cause that can cause any alteration in him or can put an end to his being therefore God must needs be the same yesterday to day and for ever Is God everlasting in everie Vse 1 one of his properties then let the wicked feare and tremble for the truth of all Gods threatnings in his word is everlasting heaven and earth shall passe but no jot of the truth of his Word shall be unfulfilled Hereby they must assure themselves that the intolerable torments of hell that are appointed for them are everlasting If there might be an end of Gods justice power and glorie there might be an end of torment but so long as God whose breath as a streame of brimstone Isa 30.33 doth kindle hell-fire is everlasting Mark 9. the gnawing worme and scorching fire made to torment every sinner must needs be everlasting Ah how can they endure this everlasting burning Isa 33.14 The thoughts of the eternitie Vse 2 of Gods properties are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ for his truth his grace and love and his power to save them 1. Thes 4.17 Psal 16.11 is everlasting By this we may assure our selves that after the day of judgement we shall both in body and soule ever be with the Lord in whose presence is fulnesse of joy and pleasures for evermore because he that hath promised and purchased and which hath prepared and reserved an eternall inheritance in the heavens for us 1. Pet. 1.4 ever liveth to fulfill and continue it to us Sith all Gods excellencies are Vse 3 everlasting we must daily and constantly for ever ascribe unto him glory everlasting Amen This is the second part of the Lords Prayer whereby is expressed the right disposition of the minde and heart of a man when he prayeth which is indeed the very life of prayer This Hebrew word Amen remaineth for the most part untranslated in Greeke Latin English and in all other languages It is used either in the beginning or ending of a speech In the beginning of a speech it importeth an earnest asseveration whereunto our saying verily or indeed or in very truth doth answer in this sense it is often used by Christ in the Gospell When it is in the latter end of a speech as here and in divers other places it signifieth two things either a wish of the heart to obtaine what is proposed or else a perswasion of the heart that it shall obtaine that which was proposed Oft times it signifieth both That Amen is a wish and desire of what was before spoken of it appeareth by Benaiah's answer to David when he had appointed Solomon to be ruler over Israel and over Iudah saying Amen which he doth explane by these words The Lord God of my Lord the king say so too 1. King 1.36 That Amen sheweth a perswasion of faith touching the thing before spoken of see Rom. 9.5 where when Paul had said of Christ that he was over all God blessed for ever he addeth Amen that is he was assuredly perswaded that it was so Amen in this place signifieth both the assent and wish of the heart as also assurance of faith and expectation of the petitions before mentioned These different acts of the soule scil a heartie wish and expectation of what is wished are not so different but that they may in one instant be acted at once in the heart and therefore may fitly be expressed in one word so long as the word Amen doth signifie both those acts of the soule As it expresseth the assent and desire of the heart it implieth knowledge truth of heart and fervor in asking As it expresseth faith of the heart it implieth an assured expectation to obtaine