to the highest heauen of all where the forenamed Angels and Saints are who in all things by a most free and willing choice do perfectly fulfill the will of God Q. How can they whom we see not to be a patterne for vs A. By the word we may know what is done by them For God hath thereby manifested how they do his will §. 65. Of the manner of following a perfect patterne Q. HOw can we do Gods will as they do it seeing they in all points do it most perfectly and it is impossible for vs to attaine to such a perfection A. 1. In such a manner as they do may we also do Gods will though not in so compleate a measure A candle giueth light in an house euen as the Sunne doth in the world in such a manner not in so great measure There may be in qualitie and likenesse a comparison betwixt things that are in quantitie and measure very vnequall In this respect they who haue hope in Christ are said to purifie themselues euen as he is pure 2. All the Saints euen on earth haue the beginning of that heauenly perfection wrought in them 1. Ioh. 3. 3. which beginning the Apostle stileth The first fruites of the Spirit Rom. 8. 23. Now we may be confident of this very thing Phil. 1. 6. that he who hath begun a good worke in vs will performe it vntill the day of Iesus Christ 1. Cor. 1. 8. that we may be blamelesse in that day 3. Our desire and endeauour may and must be beyond our abilitie Phil. 3. 13. as shall be proued by and by §. 66. Of the matter of Patience which the inhabitants of heauen haue Q. HOw can there be a sufficient patterne where there is no triall of Patience as in heauen there is none For the Angels and Saints in heauen are not subiect to any crosses that should trie their patience A. This patterne is especially for actiue obedience 2. Those heauenly Spirits do many things which they would not but for the will of God When it is the will of God the Angels do willingly descend from heauen to earth Gen. 28. 12. sometimes to bring glad tidings to the Church Reu. 14. 6 19. and sometimes to execute vengeance on sinners Yea the soules of the Saints which haue bene taken out of their bodies carried into Abrahams bosome that place of ioy and blisse haue bene contented at the will of God to leaue their glorie m Mat. 27. 53. and to returne againe into their bodies euen as n Ioh. 6. 38. Ioh. 11. 44. Christ came downe from heauen not to do his owne will but the will of him that sent him and as his soule o Luke 23. 43. after it had bene in Paradise p 24 5 6. returned into his body in earth Now heauen Paradise and Abrahams bosome is a place of such glorie and so conspicuously doth the brightnesse of Gods glorie there shine forth as the coelestiall spirits would neuer be willing to depart out of it but to do the will of their Lord. 3. There is a compassion in them for the afflictions of the Church in earth For the Saints in earth and in heauen are fellow members of one and the same bodie in which respect there cannot but be some sympathie and fellow-feeling of their fellow-members afflictions euen as q Mat 25. 42. c. there is in the head of that bodie Iesus Christ The maine reason why the r Reu. 6. 10. soules of the Martyrs departed desire vengeance on the enemies of the Church is for those Saints sake who were liuing and so subiect to their tyrannie and crueltie It is said that there is ioy in the presence of the Angels of God Luke 15. 10. ouer one sinner that repenteth Why not then compassion also ouer the Church that is afflicted 4. The Saints in heauen through patience inherit the promises Heb 6. 12. For through many afflictions men enter into the kingdome of God and therein we are exhorted to be followers of them Acts 14 22. Sancti similes nobis â—â—â—cre passibiles ipsi peregrinationis huius exilij dâ—ploraucre molestias c. Bâ—â—â— infest oâ—â— Sanct Serm. 1. 5. With patience they expect the resurrection of their bodies and perfect consummation of that glorie which is ordained for the whole bodie of Christ and all the members thereof When it was tould the soules of the forenamed Martyrs deceased that they should rest vntill their brethren should be fulfilled they were silent and patient they replied not againe Thus then wee see that in heauen there is a patterne of patience Reu. 6. 11. §. 67. Of well doing good Q. VVHat learne we from this direction as it is in heauen added to the Petition A. Good things are to be done after a right manner So much is noted in the summe of the Morall Law as a Mat. 22. 37 39 In sacrificijs quae Abel Cain primiobtulerunt non munera eorum deus sed corda intue batur vt ille placeret in munere qui placebat in corde Cypr. de Orat. Dom. §. 18. Christ hath set it downe The good things enioyned are to loue God and our neighbour The manner of louing God is to do it with all the heart c. The manner of louing our neighbour is to loue him as our selfe If the Scriptures be obseruantly read we shall find them as copious in prescribing the right manner as in pressing the maine matter of any duâ—ie and in declaring Gods approbation of the one more then of the other Take for example the first worke of pietie recorded to be done after mans fall In the sacrifices which Abel and Caine first offered God did not behold the offering but the heart that he might please God in his offering that pleaseth him in his heart The offering declared the worke the heart the manner of doing it For b 1. Pet. 2. 15. Gods will is manifested in the manner as well as in the matter Yea if a good thing be euilly done God will say c Isa 1. 12. who required this at your hands For a good thing is d Isa 66. 3. cleane peruerted and made euill by an euill manner of doing it It is therefore very requisite that we e 1. Cor. 11. 28. examine good things euen by the manner of doing them and not thinke it sufficient that the thing we do is for the matter and substance of it lawfull and warrantable As many if not many more transgressions are committed by failing in the manner of doing good things as by doing things which are simply euill §. 68. Of propounding a perfect patterne before vs. Q. VVHat are we taught by the kind of patterne set before vs A. The patterne which we follow must be perfect such a patterne is the example of those that are in heauen f Heb. 12. 23. They are spirits
he is the supreme Soueraigne who hath power to require this and that to be done and withall we acknowledge that what he declareth to be his will is most good For these are the motiues which are of force to draw vs on to do any ones will the Soueraigntie that he hath ouer vs that willeth this or that and the equitie of that which hee willeth We ought therefore hereby to be the more stirred vp to do Gods will because thereby his Name is hallowed §. 72. Of shewing our selues to be Gods subiects by doing his will Q. VVHat doctrine ariseth out of the relation which this Petition hath to the second A. They are the truest subiects of Gods kingdome who are readiest to do his will Hence was it that the Psalmist where he shewed that God had set vp his Sonne a King inferreth these exhortations Serue the Lord Psal 2. 6 11 12. Kisse the Sonne c. And againe vpon a like ground he saith Psal 110. 3. Thy people shall be willing in the day of thy power The Word of God which is that will of God that is here especially meant is the Scepter of his Kingdome and the law thereof All the Statutes and Ordinances of his Kingdome are comprised in his Word they therefore that doe it must needs be his best subiects This then is a true tryall of our spirituall estate Mat. 12. 49 50. whether we be indeed of his Kingdome or no. Psal 40. 8. If wee delight to doe his will and his law be in our hearts then haue we good assurance in our owne soules and giue good euidence to others that wee are true members of his Church true subiects of his Kingdome But if there be nothing but a bare profession wee are like to the Figge-tree that cumbred the ground Luke 13. 7. or like to those who said they were Gods people but indeed were the Synagogue of Satan Reu. 2. 9. Gods Kingdome commeth not by professing and saying but by performing and doing Gods will Math. 7. 21. §. 73. Of the particulars which we are taught to pray for in the third Petition Q. VVHat are the particulars for which by vertue of the third Petition we ought to pray A. 1. Such as concerne the Petition it selfe 2. Such as concerne the Direction added thereto Q. To how many heads may the things which concerne the Petition it selfe be referred A. To foure especially Which are these 1. The Rule it selfe in this word WILL. 2. The Restraint of it in this Particle THY. 3. The Extent of it in this phrase BE DONE 4. The Place where it is to be done IN EARTH Q. What desire we in regard of the Rule A. 1. Knowledge of Gods Word Psal 119. 16. For in and by Gods Word is his will reuealed Col. 1. 9 10. and knowledge thereof is the ground of true obedience Giue mee vnderstanding saith the Psalmist and I shall keepe thy Law Psal 119. 34. yea I shall keepe it with my whole heart Desire of obedience without knowledge is very preposterous An ignorant mans practise is like a blind mans wandring in by-wayes How can it otherwise bee but that such should fall into many dangers 2. A Conformitie of our wils to Gods or a readinesse in our will and heart to yeeld to whatsoeuer wee shall know to bee Gods will Psal 27. 8. When God said to Dauid Seeke my face his heart answered Psal 119. 36. O Lord I will seeke thy face For this was his prayer Incline mine heart vnto thy Testimonies It is a proper fruit of sanctifying knowledge to draw the will to embrace as good that which the vnderstanding discerneth to be true 3. Strength of Memory to hold fast Gods Word and that in the good directions and sweet consolations in the precepts and promises thereof Psal 103. 17 18. Where the Psalmist saith that the mercy of the Lord is vpon those that remember his commandements to doe them Doth he not imply that to remember Gods Word is an especiall helpe to the doing of it Things not remembred are as not knowne The Apostle noteth this to be the cause of the Hebrewes fainting in their troubles Heb. 12. 5. that they forgate the direction and consolation of the Word 4. Life of Conscience both to cheere vs vp in doing the will of God and also to checke vs when we swerue from the same and not to suffer vs to be quiet till we turne to it againe For these are the proper functions of a conscience quickened and sanctified The Apostle noteth that they who giue themselues ouer to transgresse 1. Tim. 4. 2. haue their conscience seared with an hot iron the life of it is taken away 5. Loue of Gods Word that our hearts be so set vpon it as we make it our ioy and delight This made Dauid so forward as hee was to doe the will of God for Gods Word was his loue Psal 119. 97 174 162 103 72 27. longing ioy delight more sweet then honey more precious then thousands of gold or siluer This reason of doing Gods will he himselfe rendereth in these words My soule hath kept thy testimonies for I loue them exceedingly Loue setteth all the power of a mans soule and parts of his body on worke to accomplish that which is loued But vnlesse our heart and affections be set vpon Gods Word very hardly shall wee be brought to doe it because it is contrarie to our naturall and corrupt will 6 Renouation of our outward parts that they may bee made instruments in their seuerall functions to execute Gods will that thus as there is a readinesse to will 2. Cor. 8. 11. so there may be a performance also 1. Thes 5. 23. and for this end to pray that we may be sanctified as in our whole spirit Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in bodie and that he would work in vs both to will and to doe All the former without this are nothing This is the maine and principall thing here intended Voluntatis vocabulum generaliter omnes virtutes inse comprehendit ac quae singulatim per bonum intelliguntur in voluntate Dei omnia anim aduertuntur Greg. Nys de Orat. The other are but preparations and helpes thereunto Here I might take occasion to reckon vp all those vertues which in Gods Word are enioyned to vs. For Gods will compriseth vnder it all those vertues yea whatsoeuer may truely be thought to bee good is comprehended in the will of God But it is sufficient thus in generall to haue pointed at this head Q. What desire wee in regard of the Restraint of the fore-named rule in this word THY A. A distinct vnderstanding of the excellencie and perfection of Gods will Psal 119. 18. that so wee may addict our selues wholly to it Pro. 30. 5 6. nor taking from it Deut. 12. 32. nor adding to it Had we
saith Micah to the Lord. When a man would haue a thing vtterly gone he will cast it into the bottome of the sea from whence there is no fetching it againe So deales the Lord with the sins which he forgiueth 7. The Psalmist pronounceth him blessed whose sinne is couered Psal 32. 1. A thing couered is not seene So sinne forgiuen is before God as not seene 8. The same Psalmist pronounceth him blessed to whom the Lord imputeth not sinne Psal 32. 2. A sinne not imputed is as not committed 9. The Prophet saith of sinne forgiuen Ier. 50. 20. that it shall be sought for and not found Is not that fully discharged which shall neuer be found neuer appeare 10. God himselfe saith Ier. 31. 34. I will remember their sinne no more Surely that which God will not remember hee hath fully discharged Finally Rom. 4. 6 7. the man is pronounced blessed whose sinne is forgiuen If the discharge were not full how could the partie discharged be by vertue thereof blessed Forgiuenesse being an Act of God it must needs be both free and full For whatsoeuer God doth he doth freely for himselfe without any former desert without expectation of any future recompence No creature can deserue any thing at his hands much lesse can sinners and rebels Neither can any creature giue any reward or recompence to him as he needeth none nor expecteth any so he can receiue nothing which is not his owne §. 131. Of Merit of Congruitie THe a Rom. 11. 6. Illis operibusquae ex fide gratta proficiscuntur fa temur nos mereri remissionem pec colorum Bellar. Indic de lib. concor Mend. 8. Idem de Iustif l. 5. c. 22. free discharge of God directly excludeth all merit of man For that which is done for merit is not freely done Meritum de congruo condigno Bellar. de Poenit. lib. 2. cap. 12. Papists who maintaine mans merit not onely for his saluation after this life but also for his iustification in this life and for remission of sinnes thinke to salue vp all by a distinction of merit of Congruitie or meetnesse and condignitie or desert and worth They say that merit of condignitie followeth iustification but merit of Congruitie goeth before it and meriteth and obtaineth both remission of sinnes and iustification * The whole Armour of God Treat 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I haue elsewhere spoken neither is it pertinent to this place For merit of Congruitie 1. Though it be taken in the fairest interpretation that can be yet can it not stand with free grace with meere mercie but it much impaireth the same 2. When they expound their owne meaning they acknowledge that remission of sins and iustification is due as a recompence or reward to the said merit of Congruitie For say they To euery merit a reward answereth as there is a merit of Congruitie so also a reward of Congruitie Omni merito respondet merces Sicut meritum est ex congruo ita merces ex congruo Bellar. de Iustif lib. 1. cap. 21. And the merit of Congruitie is rather founded in some dignitie of the worke then in the promise of God Doth not their owne exposition of Congruitie make it a plaine condignitie and desert 3. When God first acquitteth and iustifieth a sinner hee findeth in him no congruitie Fundatur meritum de congruo potius in aliqua dignitate opeâ—s quà m in promissione Ibid. to meetnesse to receiue mercie but rather an enemie-like Rom. 5. 10. and rebellious disposition against him For when we were enemies we were reconciled to God Eph. 2. 4 5. And God who is rich in mercie for his great loue wherewith he loued vs euen when we were dead in sinne quickned vs. §. 132. Of Popish satisfactions for sinnes remitted GOds full discharge of sinne excludeth all remainder of punishment to be endured in this world or elsewhere by way of satisfaction for the sin forgiuen For it any satisfaction remaine to be done the discharge is not full Derogatory therefore to the absolute fulnesse of Gods discharge is the doctrine of our Aduersaries in this point For they hold that after sinne is forgiuen Concil Trid. §. 6. cap. 14. §. 14. cap. 12. there may remaine a guilt of punishment to be satisfied for sometimes in this life sometimes in another life namely in Purgatorie sometimes in both Bellar. de Purg. lib. 2. cap. 1. 9. de Poenit. l. 4. cap. 2. But by such punishments for sinne sinne would againe be cald to mind and memorie to view and sight to reckoning and account which cannot stand with the forementioned Scripture phrases of not remembring not imputing couering casting behinde the backe casting into the bottome of the sea blotting out c. We denie not but that Saints whose sinnes are forgiuen may notwithstanding be punished in this life as for the fiction of Purgatorie it deserueth rather to be hissed at then by arguments refuted but withall we say that those punishments are neither expiatorie nor satisfactorie nor yet vindictiue for sinne If they were Christs expiation satisfaction and suffering might be thought insufficient The punishments which are inflicted on them whose sins are forgiuen Dolor medicinalis non sententia poenalis Aug. in Psal 138. are as a medicinable corsiue but not a iudiciall reuenge §. 133. Of the comfort that ariseth from Gods free and full discharge THe free and full discharge which God giueth of sinne Deus sic ex toto indulsit tam liberaliter omnem donauit iniuriam vt iam non damnet vlciscendo nec confunâ—at improperando nec minus diligat imputando Ber. de Euang 7. pan Serm. 3 is a most sound and soueraigne ground of comfort to such as by faith rightly can apply the same to their owne soules For so freely and fully doth God remit all offence that neither by reuenging it doth he condemne vs nor by vpbraiding it confound vs nor by imputing it the lesse loue vs. A due consideration of our many hainous sinnes cannot but astonish vs and make vs ashamed to appeare in the presence of God for pardon of them but knowledge of the free grace of God who of himselfe for himselfe for his owne names sake pardoneth sinne and faith therein emboldeneth poore sinners to draw neare to the Throne of Grace and to cast themselues downe before Gods mercie-seate for pardon Dan. 9. 18. and to say We do not present our supplications before thee for our righteousnesses but for thy great mercies Againe knowledge of the desert of sinne how the least sin deserueth the wrath of God and the least degree of Gods wrath is an vnsupportable burthen cannot but affright the soule of a sinner through the apprehension of any vindictiue punishment to be endured for sinne What then can remaine to satisfie the poore sinner but faith in Gods
His inference is this If yee forgiue men their trespasses your heauenly Father will also forgiue you Doth he not thereby imply that by forgiuing men we gaine assurance of Gods forgiuing vs On this ground did Nehemiah in his prayer to God plead the kindnesse which hee had shewed to the people of God Neh. 5. 19. 13 14 22. Obiect Many Heathen and other meere carnall men who could haue no assurance of the forgiuenesse of their sinnes haue forgiuen many wrongs done to them Answ Carnall mens forgiuing is on bie respects Their forgiuing is no true forgiuing because it ariseth from bie-respects to themselues and not from his brotherly loue much lesse from conscience and due respect to God For if their kinde of forgiuing bee duely weighed it will bee found to be 1. Either in some sleight matters which doe not much prouoke wrath nor greatly need forgiuenesse 2. Or to some friend kinsman or such like person whom in some outward respect they like and loue Math. 5. 47. 3. Act. 24. 27. Or for hope of some recompence and aduantage to themselues 4. Math. 14. 5. Or for feare of greater mischiefe which might ensue if they should manifest any thought of reuenge 5. Or it may be by reason of an heauy and dull disposition which maketh them vnsensible of wrongs like him that is brought in thus speaking Pro. 23. 35. They haue stricken me and I was not sicke they haue beaten me and I felt it not True Christian forgiuing Iam. 3. 17. is a part or branch of that wisedome which commeth from aboue a fruit of that spirit that resideth in Christ Iâ—est nobis quasi a natura magis autem ab extermineo naturae affectio quaedam pessima libids nocendi vt inextinguibilis inueniatur in miseris animabus nostris malitiae delectatio Bern. in Quadr. Serm. 6. an effect of Gods forgiuing vs. For sonnes of men are by nature wrathfull and reuengefull Wrathfull in that they are very soone vpon euery small and sleight occasion prouoked to wrath as dry Tinder is ready to be fiered by the least sparke Reuengefull in that being prouoked they are as it were on fire with reuenge like Gunpowder which so soone as it hath taken any fire is instantly all on a flame The Apostle among other properties of a naturall man reckoneth these maliciousnesse enuie debate malignitie whereby all things are taken in an euill part implacablenesse and vnmercifulnesse And in another place to the same purpose he saith wee are hatefull and hating one another Rom. 1. 29 30. In regard of this wrathfull and reuengefull disposition Tit. 3 3. men are resembled to Wolues Leopards Beares Lyons Isa 11. 6 7 8. Aspes and Cockatrices Vnlesse this nature be altered it is no more possible for a man in true brotherly loue to forgiue then for one of the forenamed sauage creatures to bee quiet and doe no hurt when they are stirred vp and prouoked Nature must be altered before a wrong can be thorowly rightly passed by and forgiuen This alteration of nature proceedeth from an apprehension of Gods loue to vs in Christ and that in pardoning our sinnes For the loue of God shed abroad in our hearts by the Holy Ghost is as fire that warmeth our hearts thaughing out the hard frost of hatred and reuenge and making them plyable to Gods heart and affection to vs mercifull as he is mercifull kinde gentle and patient as hee is forbearing wrongs and forgiuing debts as hee doth Hence then it followeth that if our disposition be inclinable to forgiue and if according to that inclinablenesse we doe in truth actually forgiue we may be assured that God hath forgiuen vs euen as when we finde a cold thing hot we may inferre it hath been heated Learne hereby how to know Vses 1. Tryall of Gods minde to vs. Gods minde towards thee Thou needest not to climbe vp to heauen there to behold the face of God whether he frowne or smile whether loue or anger be seated in his eyes but diue into thine owne heart and there obserue what is thy minde towards thy brother No looking Glasse can giue a truer representation of thy face then thine owne heart a demonstration of Gods heart towards thee Wee loue 1. Ioh 4. 19. because hee first loued vs and we forgiue because he first forgaue vs. Well may we hereby comfort our soules in the day of temptation 2. Comfort in time of temptation when the conscience is perplexed with doubting of pardon If thou findest in thy selfe a readinesse to forgiue thy brother thou maist conclude that God hath forgiuen thee To strengthen thy faith herein duely weigh the infinite disparity betwixt Gods goodnesse and thine This is as an Ocean that hath no bottome no bounds thine but as a drop If then thou for his sake out of thy drop of goodnesse canst afford forgiuenesse answerable to the wrongs done to thee Exiguam humanitatem ego exhibui Non enim amplius capicbat natura Tua vero munificentia exiguitate potentiae non prohibetur quin quantum velis tantum largiaris Greg Nyss lib. de Orat. maist thou not inferre that God out of his bottomelesse Ocean will affoord forgiuenesse answerable to the sinnes which thou hast committed against him When thy conscience is burdened with the heauy weight of thy sinnes thinke of thy willingnesse to forgiue thy brother and from thence as from a signe or effect or euidence learne to quiet thy conscience and settle thy faith and in faith say Forgiue mee as I forgiue or forgiue mee for I forgiue It is indeed but little mercy that I haue shewed for my nature was capable of no more But thy bounty is not hindred by want of power 3. Motiue to forgiue Thou canst grant as much as thou wilt Thus may the heart be enlarged in crauing pardon Si Dâ—o pro misericordia atque venia preces oblaturi simus coâ—scientia fiduciam nobis paremus vt vitam nostram aduocaâ—am patronam huic voci praeficiamus verè dicamus Et nos remisimus debentibus nobis Greg. Nyss loc citat and faith setled in obtaining it And because this is such an especiall meanes to resolue thy soule of the pardon of thy sinnes bee the rather moued to subdue thy passion when thou art prouoked to cast out wrath and readily to forgiue Seeing it is requisite that wee offer vp prayers to God for mercy and pardon let vs by the testimonie of our conscience get to our selues that we may make our cariage an Aduocate to our prayers and truely say We also forgiue our debters They who feele the weight of sinne would giue all they haue and doe what possibly they could to bee eased thereof If thou neuer felt'st the burden of sinne on thine owne soule enquire after such as are wounded in conscience and because things seene are more sensible and make a deeper
impression got to them marke their agonies and their outcries thereby iudge what an heauy burden sinne is when the soule feeles the burden of it If once thou feelest the weight of it I make no question but that if Christ should aske thee as once he asked a blind man Mar. 10. 51. What wilt thou that I should doe to thee thou wouldest answer Lord that I may be eased of the burden of sinne Behold here how thou maist be eased As any occasion is offered Forgiue Thus in doing goodnesse to man thou doest the best and greatest goodnesse to thy selfe in that God whose goodnesse infinitely surpasseth thine is moued thereby to doe good to thee This is a great encouragement a ground of much comfort to such as can and doe forgiue men Though they haue no recompence from man though they be laughed at for it yea though they be worse dealt withall as a Psal 35. 12. 120. 7. Dauid was and more wronged because they are so ready to forgiue yet Gods gracious acceptation thereof his mercifull dealing with them for it is recompence enough §. 155. Of the reuenge which reuengefull persons bring vpon themselues Q. VVHat doctrine followeth as a iust consequence from the forenamed condition A. Placatum habert Deum non potest qui cum fratre pacem per zeli discordiam non habet Cypr. de â—nit Eccl. §. 11 They who forgiue not men are not forgiuen of God Bring that which is here intended by Christ into a true Logicall Syllogisticall forme and the consequence will appeare to be most iust The forme is this Forgiue vs as wee forgiue others But we forgiue not others Therefore forgiue not vs. The proposition is expressed in the Lords Prayer The assumption is deducted out of the inward disposition and outward practise of the reuengefull person The conclusion floweth from the Premisses by iust and necessarie consequence Yet further to confirme this conclusion and to shew that it is not wrested let it bee noted how Christ immediately after this prayer expressely inferreth as much in these words Mat. 16. 15. If yee forgiue not men their trespasses neither will your Father forgiue you your trespasses In the Parable ye finde as much verified For the Lord deliuered that seruant that would not forgiue his fellow-seruant Math 18. 34 35. to the Tormenters till he should pay all that was due to him Thereupon Christ maketh this Inference So likewise shall my heauenly Father doe also vnto you if yee from your hearts forgiue not euery one his brother their trespasses It is Gods vsuall manner to deale with men according to their dealing one with another These prouerbiall speeches import as much Math. 7. 1. With what measure you mete it shall be measured to you againe Gal. 6. 7. Whatsoeuer a man soweth that shall he reape Hee shall haue iudgement without mercy that hath shewed no mercy Iam. 2. â—3 Diues Luk. 16. 21 24. that denied to Lazarus the crummes that fell from his Table was denied a drop of cold water to coole his tongue For man is to man in Gods stead By our cariage to man God taketh tryall of our disposition to him Whereupon Saint Iohn saith 1. Ioh. 3. 17. Who so hath this worlds goods and seeth his brother hath need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him For hee that loueth not his Brother whom hee hath seene 4. 20. how can he loue God whom he hath not seene Gods mercy is operatiue as fire it warmeth that heart in which it abideth and worketh mercy therein Where therefore no mercy to man can be found there is iust cause to suspect no mercy of God hath been shewed The soule of an vnmercifull man is no fit receptacle of the mercies of God It abuseth it peruerteth them Behold here the folly of cruell hard-hearted and reuengefull persons Folly of reuengefull persons who like the vnmercifull seruant deny that to their brother which they craue of God What can they looke for of God k Math. 18. 3â— but such measure as was meted out to the said seruant and to l Luk. 16 24. 25. Diues They therefore that deale vnmercifully with others doe most hurt to themselues because thereby they prouoke God to deale vnmercifully with them Consider this O wrathfull reuengefull persons The time may come when you will as earnestly desire one drop of Gods mercy as Diues desired a drop of water to coole his tongue and yet you shall haue your desire no more satisfied then his was This consequence of Gods retaining their sinnes who forgiue not their brethren Motiue to forgiue doth much enforce the a fore-mentioned * 154. exhortation to forgiue As there was shewed the great aduantage of forgiuing others which is assurance of Gods forgiuing them so here is declared the great damage of not forgiuing which is a strict exaction of the vttermost penaltie for all that debt wherein we stand bound to Gods iustice He that from his heart forgiueth not his brother that hath offended him Quisquis in se delinquenâ—i fiatri non ex corde dimiserit non indulgentiam sed condemnationem deprecatione hac sâ—â—imet impetrabit suaque profâ—ssione semetip sum dirius iudicaâ—i Ab. Isaak de Orat. cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Petition procureth to himselfe not absolution but condemnation and by his owne profession causeth himselfe to be more seuerely iudged For he turneth his Petition for himselfe into a fearfull imprecation against himselfe and whatsoeuer his words be in effect he prayeth that God would not forgiue him He turneth the sence of this word Forgiue to be Forgiue not Is not this the ready way to pull vengeance vpon his owne pate for all the sinnes whereof in any kinde hee standeth guiltie before God Wofull in this respect is their plight whom reuenge doth so possesse as they cannot forgiue How vnsensible of their good or hurt are they on whom these motiues worke nothing at all Oh be moued euen for auoiding this great mischiefe to forgiue and take heed that by not forgiuing thy neighbour some small and light wrongs against thee thou keepe thy selfe from obtaining pardon of thy hainous sinnes before God Cyril Catech. Myst 5. §. 156. Of deprecation against euill Q. VVHat is to bee obserued about the order of the fift Petition A. 1. That which it hath common with the sixt 2. That which is proper to it selfe Two things are common to them both 1. The distinct kinde of them both is the same 2. The generall matter The distinct kinde wherein these two last Petitions differ from all the rest is Deprecation that is Prayer for the remouall of euill In the fift Petition we pray to bee freed from the guilt and punishment of sinne In the sixt from the power and bondage of sinne Q. What doe we hence learne A.
is an especiall kinde of glorifying God Great cause haue wee so to doe For hereby all the vertue and efficacy of Christs sacrifice is applyed to vs. 8. The Gospell whereby all the forenamed blessings are reuealed Col. 1. 3 5 6. Expressely doth the Apostle giue thankes for this All the rich treasures of the mysterie of Godlinesse would be of no vse to vs if by the Gospell they were not opened to vs. 9. The Sacraments whereby remission of sinnes is sealed vp Acts 8. 39. 16. 33 34. and so ratified and assured vnto vs. When the Eunuch and the Iayler were baptized they reioyced which being done spiritually in the Lord it includeth a praising of God And to shew that the holy communion is a matter of thanksgiuing the Apostle stileth it 1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing And from the Primitiue times of the Church vnder the Gospell it hath beene called the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grata beneficij recordatio that is A gratefull commemoration of a thing 10. Sight and sence of sinne and sorrow for the same These are preparing graces needfull for such as expect pardon of sinne 2. Cor 7. 9. The Apostle reioyced and thanked God for these graces in the Corinthians a Luke 7. 47. They are euidences of remission 11. Vnderstanding of the mysteries of the Gospell The Gospell is a light that reuealeth those mysteries But what is light without sight A blind man in the brightest sun-shine receiueth no benefit by the Sunne The Apostle therefore that preached the Gospell to the Corinthians 1. Cor. 1. 4 5. thanked God that they were enriched in all knowledge 12. Faith in the Lord Iesus m Luke 7. 50. By it pardon is obtained Concerning it thus saith the Apostle Ephes 1. 15 16. After I heard of your faith in the Lord Iesus I cease not to giue thankes for you 13. The fruits of faith as a quiet conscience a ioyfull heart and comfortable spirit and such like 2. Cor. 1. 4. These being kindely wrought giue euidence of our discharge of sinne 14. Meanes and euidence of pardon giuen to others As wee pray for the pardon of others sinnes so wee must be thankefull for the euidences which wee see thereof In this respect the Church of the Iewes glorified God for repentance to life granted to the Gentiles Acts 11. 18. This their repentance was an euidence of Gods mercy in pardoning their sinnes These are good things for which God is to be praised by vertue of the Fift Petition §. 165. Of the things for which thankes is to be giuen by vertue of the condition annexed to the Fift Petition Q. VVHat are the particular good things for which thankes is to be giuen to God by reason of the condition annexed to the Petition A. 1. All the euidences of Gods indulgences towards vs in pardoning our sinnes For to this end is our profession of forgiuing others heere expressed where therefore there is such an euidence as we may boldly make profession thereof wee ought to be thankefull for it Thus doth S. Paul giue thankes as for faith in the Lord Iesus Col. 1. 3 4. so for loue to all the Saints an euidence thereof 2. The meanes whereby wee are kept from taking reuenge Thus did Dauid blesse God for sending Abigail to keepe him from auenging himselfe with his owne hand 1. Sam. 25. 32 33. 3. The alteration of our wrathfull and reuengefull nature We could not in truth make this profession Rom. 6. 17. We forgiue if our nature were not altered 1. Tim 1. 13. 4. That measure of brotherly loue which we haue 2. Thes 1. 3. Without loue all shew of forgiuing is but a meere shew 5. A spirit of meekenesse Iam. 3. 17. and patience These and other like graces make vs readie and willing to forgiue This Spirit commeth from aboue Eph. 1. 3. and is one of those spirituall blessings for which God is to be blessed 6. An heart seasoned with truth 1. Chro. 29. 13 17. By vertue thereof we are emboldned euen in relation to Gods forgiuing vs to say As we forgiue Hitherto of the matter of Thanksgiuing which the fift Petition affordeth §. 166. Of Duties required in regard of desire of pardon of our owne and others sinnes Q. VVHat Duties are we to endeuour after by vertue of the fift Petition A. Both such as concerne the Petition it selfe and also the Condition annexed to it In regard of the Petition we ought 1. To acquaint our selues with the Law of God This is needfull because 1. a Rom. 3. 20. 7. 7. By the Law is the knowledge of sinne See the whole Armour of God in Eph. 6. 16. Thereby therefore wee shall know what sinners we are and in how great need we do stand of pardon 2. b 2. King 22. 19. Acts 2. 37. 24. 26. By the Law is mans soule humbled Treat 2. part 6. § 20. pricked and broken and thereby prepared to seeke pardon 3. By the Law man is stript of all selfe-conceipt c Rom. 3. 19. Euery mouth is stopped and all the world made guiltie thereby 2. To be well instructed in the Gospell and in the promises thereof as d Luk. 1. 4. Theophilus was For 1. e Acts 26. 18. by the Gospell the grounds of pardon are reuealed 2. f Rom. 10. 8. Eph. 1. 13. By it faith is wrought 3. g Rom. 10. 15. Eph. 6. 15. By it the conscience is quieted 3. To partake of the Sacraments For h Rom. 4. 11. they are seales of our discharge 4. To confesse our sinnes to God For i 1. Ioh. 1. 9. if we confesse our sinnes God is faithfull and iust to forgiue vs our sinnes 5. To aske pardon This is the dutie here expressely set downe 6. To beleeue pardon For k Mar. 1. 15. faith is a dutie required of all to whom the Gospell is Preached These are duties that concerne the pardon of our owne sinnes Duties required in regard of the extent of this Petition for the pardon of others sinnes as well as our owne are these that follow 1. To take notice of the sinnes of others That so we may the better discerne what great cause there is to pray for them For this end they which espied the great sinnes of the Iewes told Ezra thereof Ezr. 9. 1. 2. To make knowne to other men sinning their sinnes Thus may they be brought to be humbled and to find mercy for them as Dauid was humbled and found mercy 2. Sam. 12. 7 8. 3. To make confession of them to God Exo. 10. 6. As Ezra Daniel and others did and procured pardon 4. To pray for pardon for them Dan. 9◠As the forenamed Saints did For by a faithfull and feruant prayer of the righteous if one haue committed sinnes they shall be forgiuen him
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
to haue their hearts turned from it as the heart of Amnon was from Tamar so that the hatred wherewith they hate it 2 Sam. 13. 15. may bee greater then the loue wherewith they loued it This wee ought to pray for in regard of lewd company vnlawfull games vndue honours vniust gaine immoderate pleasures or any other like thing wherewith wee haue beene bewitched Till our hearts bee alienated from the world we shall neuer bee throughly deliuered from the euill of the world 4. Suppression of all the lusts of the flesh after they are risen vp Preuention of them is implied in the former part of this Petition If that be not obtained but that the flesh doth rise vp lust and rebell against the Spirit our desire ought to bee to haue those lusts beaten downe againe and we freed from the thraldome of them Saint Paul reckons vp 17. particular lusts of the flesh together Gal. 5. 19 20 21. Those and other like to those are all simply euill such euills as if they be not beaten downe and we deliuered from the bondage of them will bring vs to eternall death 5. Remouall of iudgements Such afflictions as come from the wrath of God and so long as they lie vpon vs manifest his indignation against vs are as euills to be prayed against In which respect thus prayeth the Church Turne vs againe O God and cause thy face to shine Psal 80. 3 4. O Lord God of Host how long wilt thou be angry Such a iudgement was that Plague for the remouall whereof Dauid built an Altar 2 Sam. 24. 25. and offered Sacrifice Among these spirituall iudgements are most earnestly to be prayed against such as were mentioned in the end of the last § If the preuention of them be to be prayed son much more deliuerance from them For they are doubly euill 1. As they are sinnes 2 As they are punishments of sins and effects of Gods wrath To this head may be also referred all manner of crosses as a Psal 46. 9. war b Ioel. 2. 19. famine c 2 Sam. 24. 25. plague d Pro. 30. 8. pouerty e Dan. 9. 17. captiuity f Act. 12. 5. imprisonment g Psal 119. 22. reproach h 2 King 20. 3. sicknesse i Psal 38. 1 c. paine and such like afflictions for remouall whereof we may pray as was shewed * §. 124. before 6. A blessed departure out of this world So long as wee are in this world we are subiect to many euills which lie and presse sore vpon vs. But by death we are deliuered from them all at lest if our death be in the Lord. For they only are blessed that die in the Lord. They which die not in the Lord are not deliuered from euill but like the fish which leapeth out of warme water into flaming fier Reu. 14. 13. go from the lesse euill into the greater by many degrees Q. May a man then pray for death A. Not simply and absolutely with desire to haue the time appointed by God preuented but with submission to the good pleasure of God Concerning our departure out of this world two things are here intended 1. That we be willing no depart 2. That our departure be in the Lord. Both these are manifested in old Simeons swanlike-song where hee sheweth his willingnesse to depart Luke 2. 29. and his desire to depart in peace So much also is euident in Saint Pauls desire Phil. 1. 23. I haue saith he a desire to depart This was not an absolute prayer for death It was a manifestation rather of what he could willingly haue wished Votum affectus non effectus in his owne behalfe then of what he peremptorily or absolutely would desire Now where hee addeth and to bee with Christ hee sheweth what kinde of death hee desired And this we must absolutely desire that when we dye we may dye the death of the righteous an happy death which is a finall deliuery from all the euill whereunto in this world wee are subiect 7. Resurrection of the body For death in it selfe is an euill holding the body in the graue as in a prison where it rotteth and consumeth The resurrection of the body is it that maketh a mans dissolution to be a blessing Thus is his body by death as seede sowne in the ground which bringeth forth an haruest This Christ hath promised Ioh. 5. 28. this therefore wee may and must pray for 8. Absolution at the day of iudgement When our bodies are raised they together with our soules shall be presented before Christs tribunall seate There to bee condemned for our sinnes is a farre greater euill then any that in this world can befall vs. And better it were that our bodies should neuer be raised then bee raised to condemnation Oft therefore doth the Apostle pray for the Saints that they may be kept blamelesse vnto the comming of Christ 1 Thes 3. 13. 5. 23. 9. Aeternall glory in heauen They who are aduanced thereunto are fully deliuered from all euill and from all feare of all euill Reu. 21. 4. In which respect it is said that God shall wipe away all teares from their eyes that is hee shall take away all occasions of mourning therefore by way of explication it is added There shall be no more death neither sorrow nor crying c. This was it that the penitentiary thiefe prayed for in these words Lord remember me when thou commest into thy Kingdome Luk. 23. 42. Thus we see how this prayer directeth vs to pray for al things that are needfull for vs from that corruptible bread whereby our mortall bodies are nourished to that glory of soule and body which endureth for euer Quando dicimuâ— libera nos à malo nihil remanet quod vlâ—ra adhuc debeat postulari Cypr. de Orat. Dom. §. 19. For when we say Deliuer vs from euill there remaineth nothing that further we may aske §. 197. Of the things for which we ought to giue thankes in the last Petition Q. VVHat are the things for which thanks is to be giuen by virtue of the last Petition A. 1. Euery sanctifying Grace 2. Freedome from the power of darknesse For both these we haue the expresse patterne of the Apostle 1 Cor. 1. 4. In regard of the former hee saith I thanke my God for the grace of God 5. Vnder this indefinite word Grace he compriseth euery particular sanctifying grace Wherefore hee addeth In euery thing that is in euery grace ye are euriched 7. And yee are not destitute of any gift Col. 1 12 13. In regard of the latter he also saith I giue thankes to the Father who hath deliuered vs from the power of darknesse We heard * §. 169. before that Sanâ—lification was the Summe of this Petition But particular sanctifying graces whereof nine are reckoned vp together Gal. 5. 22 23. are the parts
properly giue a being to things Math. 23. 9. whereupon Christ saith of him There is but one your Father 1. Cor. 8. 6. which is in heauen and the Apostle to like purpose There is but one God Ephes 4. 6. the Father and among other vnities hee reckons this One God and Father Now God is stiled Father both in relation to his Sonne the second person in Trinitie Whose father God is and also in relation to his creatures In the former respect it can be applyed onely to the first person in Trinitie Iohn 3. 16. whose onely begotten Sonne the second person is and that by reason of his eternall generation Prou. 8. 24 25. and of the hypostaticall vnion of his two natures in one person Luke 1 35. In the latter respect it may be applyed to all the three persons in Trinitie Iohn 1. 14. For not onely the first Math. 28. 19. but the second person also is expresly called Father and we are said to be borne of the Spirit Isa 9. 6. which is a worke of paternitie Iohn 3. 5. All the three persons then are included vnder this title Father And Prayer may be made to them all ioyntly as one in substance and to any of them expresly by name yet so as when one onely is named neither of the other be excluded For the Father is alwayes to be called vpon in the name of the Sonne by the assistance of the Spirit Rom. 8. 26. Else we know not what to pray as we ought This one God distinguished into three persons Iob 38. 28. is said to be the Father of his creatures first generally as he hath giuen a being to them all secondly specially as he hath set his image on some of them aboue others His Image is set on his creature two wayes 1. By that excellencie wherein he created them 2. By renewing an excellencie in some of them after their fall By reason of that primarie excellencie Luke 3. 38. Adam and Angels are stiled sonnes of God Iob 1. 6. for in regard of those diuine qualities and that glorious estate wherewith he adorned them aboue other creatures at the beginning they are said to be made after the Image of God The Image of God which is a kind of diuine excellencie is renewed onely in some of the sonnes of men and that in a ciuill and spirituâ—ll respect In a ciuill respect as they haue dignitie and dominion giuen to them ouer others as all Magistrates Gouernours in whom there is a resemblance of Gods Soueraigntie in which respect they beare Gods Image Psal 82. 6. and are stiled Gods and Sonnes of the most High In a spirituall respect Rom. 8. 15 16. as God through his grace hath adopted some to be his sonnes and by his Spirit begotten them anew Ioh. 1. 12 13. Though out of the fatherhood of God here meant that relation which the first person in Trinitie hath to the second may not be excluded for they who apprehend not God to be a Father of Iesus Christ cannot in faith and with comfort call vpon him yet it hath especiall relation to his creatures who say Our Father and among them to sonnes of men since their fall who say Deum patrem esse voce propria consitentes de conditione seruiâ—â— in adoptionem fiâ—ioâ—uâ—â— nos profitemur ascitos Forgiue vs our trespasses and among the sonnes of men to such as are adopted of God and borne anew after his Image who onely in truth say to God Hallowed be thy name c. Thus we who with our owne voyce confesse God to be our Father do professe our selues to be taken from seruile condition into the adoption of sonnes Many other more magnificent titles might haue bene attributed to God 〈◊〉 Isa de Orat. Cap. 18. but none more pertinent to Prayer then this title Father Christ therefore vsually in his * Math. 11. 25. Iohn 12. 27. Iohn 17. 1. Math 26 39. Luke 23. 34 46. Prayer vsed it §. 8. Of the instructions which the title Father applied to God import Q. VVHat instructions may be gathered from this title Father applyed to God in Prayer A. 1. God is to be called vpon in the mediation of Christ In Christ onely is God a Father Galat 4. 4. and in Christ onely are we adopted and borne againe 1. Pet. 1. 3. Out of Christ God is a terrible Iudge and a consuming fire This title therefore includeth Christ and faith in him 1. Pet. 1. 3. Thus Saint Peter first had an eye to Gods fatherhood in relation to Christ his onely begotten Sonne and then in relation to the Saints his adopted sonnes 2. They onely haue this priuiledge to approach by Prayer into Gods presence who can in truth call him Father which none can do but they that beleeue in Christ For as many as receiued him to them he gaue power to become the Sonnes of God euen to them that beleeue in his Name Iohâ— 1. 12. To them onely will God reach out his golden Scepter of Grace Ester 5. 2. as Ahashuerosh did to Hester 1 Cor. 1. 2. They therefore by a kind of propertie are said to call vpon God Acts 9. 14. 3. Prayer must be made in confidence of Gods fatherly loue Attolle â—culos ad patrem qui te per lauacrum genuit qui te per filium redemit dic Pater noster Aug. in Serm. 28 de verb. Dom. How shall they else call him Father d Gal. 4. 6. Because ye are sonnes saith the Apostle God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Now the ground of this confidence resteth onely in Gods Fatherhood For here are no other motiues either from our selues or from others But e Math. 7. 11. Paternitie promiseth all blessings 4. There is ground of returning to God after we haue gone from him For a father is readie againe and againe to receiue f Luk. 15. 18. c. I will rise and go to my FATHER saith the Prodigall and when that Father saw his sonne yet a great way off he had compassion After that Dauid had iustly banished his sonne Absolom 2. Sam. 13. 39. he longed to goe forth vnto him As Fatherhood promiseth all blessings so all forbearance It maketh one readie to giue and forgiue A fathers loue is of all others most constant and immutable Psal 103. 13 Though he be prouoked to correct Heb. 12. 5 6. yet will he not forget to loue 5. There is sufficient encouragement against euery thing 1. King 19. 12. 13. that may any way dishearten vs from approaching into Gods presence whether it be excellencie in God or infirmitie in our selues A father will lay aside in his childes presence Quando patrem deum dicimuâ— quasi filij Dci agere debemus Cypr. de Orat. Dom. §. 8. whatsoeuer may
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
of all we haue to him 4. d Prou. 3. 9. To honour him with our substance 5. e Hos 2. 5. To ascribe nothing that we haue to any false gods as the idolatrous Israelites did 6. f Deut. 8. 17. Nor to our owne power as g Dan. 4. 30. proud Nebuchadnezzar 7. h Act. 24. 2 3. Not to other men as flattering Tertullus §. 91. Of Gods free-giuing the things of this world Q. ON what ground doe we aske bread of God A. Meerely on the free grace of God This word GIVE doth import as much For what is more free then gift Q. What doth Christ hereby teach vs A. All that wee haue commeth from the free gift of God Rom. 11. 35. For who hath giuen to him first We neither can deserue any thing of God nor repay any thing to him Well did Iaakob vnderstand this lesson Gen. 32. 10. which made him acknowledge himselfe lesse then all Gods mercies and vnworthy of the least of them We ought hereby to be stirred vp to more thankfulnesse 1. Chro. 29. 13 14 15. as Dauid was For the freer a gift is the better it is the more acceptable to him that receiueth it and the more worthy of praise to be rendred to him that giueth it §. 92. Of praying both for our selues and for others Q. VVHat persons are comprised vnder this particle V s A. All they whose Father God is For OVR in the Preface and V s in the three last Petitions import the very same persons Q. What learne we from this manner of expressing the parties prayed for in the first person and plurall number V s A. In Prayer we must be mindfull both of our selues and of others also It is vsuall with the Saints so to expresse their desires as they shew thereby they haue respect to themselues and to others too Sometimes therefore hauing in the singular number prayed distinctly for themselues they adde thereto Petitions for others as where Dauid thus in particular prayed for himselfe Keepe my soule Psal 25. 20 22. and deliuer me he addeth Deliuer Israel O God c. For our selues we must especially pray on these grounds 1. Euery one is nearest to himselfe And this is the tenour of the law Math. 22. 39. Thou shalt loue thy neighbour as thy selfe If then thou prayest for any oughtest thou not much more for thy selfe 2. Euerie one if at least he be not blinded in his minde best knoweth his owne needs and is most sencible of his owne wants according to the Prouerb The foote best knoweth where the shooe most pincheth Not vnfitly to this purpose may this principle be applied what man knoweth the things of a man saue the spirit of a man which is in him Who can beter know when a man is hungrie or thirstie or what he best rellisheth then himselfe 3. Euery ones prayer is most effectuall for himselfe No faithfull prayer made for ones selfe will God reiect but Moses and Samuel Ier. 15. 1. or Noah Daniel and Iob may pray for others and yet deliuer but their owne soules Ezek. 14. 14. * See the whole Armour of God on Eph. 6. 18. Treat 3 § 36. Of praying for others see before in § 14. the fourth dutie This of the generall Doctrine gathered out of this particle v s being common to the three last Petitions made for mans good The persons here intended are further to be considered in a more particular relation to this fourth Petition §. 93. Of praying for others outward well-fare Q. VVHat doth the mention of others besides our selues in this Petition for temporall blessings teach v s A. We must as truly desire the outward wel-fare of others Ier. 29. 7. as our owne This precept of the Prophet Seeke the peace of the Citie and pray vnto the Lord for it is very pertinent to this purpose For by peace he meaneth especially outward prosperitie So doth the Psalmist Psal 122. 6. where he saith Pray for the peace of Ierusalem for he addeth Peace be within thy walles and prosperitie within thy palaces This might easily be exemplified by a particular enumeration of all those temporall blessings which we may pray for in our owne behalfe applyed to prayers for others Others are of the same mould whereof we are and subiect to the same infirmities they are supported and sustained by the same meanes that we are and they stand in need of temporall blessings as well as we These therefore must be prayed for in their behalfe This is the rather to be noted because many who can be well content to pray for others spirituall wel-fare faile exceedingly in praying for their temporall wel-fare which ariseth from too much loue of themselues and of this world Men ordinarily are so addicted to this world as if it were possible they would wholly haue it to themselues They desire not therefore to haue it much communicated to others As for grace they obserue it to be as communicable as light No man hath the losse by the abundance of another It rather encreaseth by communication and participation They care not therefore how much others haue thereof But the things of this world are of another nature The more of them is giuen to some the lesse remaineth for others This maketh many the lesse forward to pray for the temporall estate of others Let these two pestiferous rootes Loue of our selues and loue of this world be rooted out of our hearts and the forenamed dutie of praying for the temporall wel-fare of others will be much more readily and heartily performed From hence by necessarie and iust consequence it followeth Others to be releeued with the bread that wee haue that we ought to succour one another with the goods of this world according to the rule of loue which is our brothers necessitie and our owne abilitie For what we pray for in the behalfe of others wee must to our power endeauour to do for them This is also the rather to be noted because many who are readie to minister spirituall comfort to others as to instruct them to encourage them to strengthen them in grace and godlinesse and by Christian reproofe to pull them out of the way of perdition yea and to exhort others to be mercifull and bountifull in distributing to the poore are very backwards themselues to giue of the goods of this world which they haue Iam. 1. 26 27. 2. 14. c. to such as need Surely such mens religion is vaine and their pretence of faith and loue a meere pretence 1. Ioh. 3. 17. the loue of God doth not dwell in him §. 94. Of resting contented with our present estate Q. WHy is our desire here limited to THIS DAY A. 1. We do euery day stand in need of the bread which we are here taught to pray for For it nourisheth but a day a Ioh. 4. 13. He that on one day eateth as much as
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
it may aime at the good of the partie punished yea and turne to his good also A malefactor may be accused condemned and punished with stripes fine imprisonment banishment excommunication death or otherwise and yet the bonds of mercie and loue not transgressed Thus may suites of law be made and willfull or negligent debters cast into prison as these are parts of publicke iustice and yet the condition of the fift Petition not be violated if anger hatred malice reuenge and such like corruptions taint not the foresaid execution of Iustice The distinct points of the forenamed Condition hauing beene all handled The maine scope and iust consequence thereof is further to be considered §. 152. Of imitating God in forgiuing wrongs Q. VVHy is the Condition annexed to the fift petition A. 1. Exemplo ineffabilis misericordiae Dei nos etiam ad dandam peccantibus in nos veniam cohortatur Chrys Hom 20. in Mat. 6. Math. 6. 14 15. To moue vs to forgiue one another 2. To giue vs assurance of Gods forgiuing vs. A strong motiue it must needs be in that all the euidence that we can haue of Gods mercie in forgiuing vs ariseth from our readie mind and forward disposition to forgiue others If we forgiue men God will forgiue vs. If we forgiue not men God will not forgiue vs. Our Lord therefore enioyneth vs to make this profession As we forgiue that we knowing and beleeuing Gods indulgencie and readinesse to forgiue vs might be moued to do the like for others and might not dare to approach to the mercie Seat of God to craue pardon of him vnlesse our conscience can and doe beare witnesse for vs that we are on all occasions ready to grant pardon to such as wrong vs. Q. What doctrine doth the first end of the condition added to the fift Petition afford A. Gods mercie to man is a forceable motiue for man to shew mercie to man Gods patterne a weightie motiue Therefore Gods practise is oft set as a patterne before men Lege Chrys loco citato Forgiue one another as God hath forgiuen you Be mercifull as your Father is mercifull Walke in loue as Christ hath loued vs. Eph. 4. 32. Be followers of God Luke 6. 36. Be perfect Eph. 5. 1 2. as your Father in heauen is perfect Mat. 5. 48. Two especiall things there be in Gods patterne which are of great force to moue vs to imitate him 1. That infinite difference which is betwixt him and vs. 2. That infinite debt wherein we stand bound to his iustice Such is the surpassing excellencie of God Infinite difference betwixt God and man such the brightnesse of his Maiestie such the absolute supremacie of his Soueraigntie such the omnipotencie of his power such his all-sufficiencie as man compared to God is f Gen. 18. 27. but dust and ashes g Iob 40. 4. vile h Reu. 3. 17. wretched and miserable yea i Isa 40. 17. All nations before him are as nothing and they are counted to him lesse then nothing What man is he is of God God is our Creator we the worke of his hands He our Soueraigne Equalitie betwixt man and man we his subiects Betwixt man and man there is no such difference All in relation to God the high Lord are fellow seruants Though in a mutuall relation one to another there be some differences as betwixt Magistrates and Subiects Maisters and Seruants Parents and Children yet are those differences but externall and temporall Externall in the affaires of this world for outward order and gouernement k Gal. 3. 28. In Iesus Christ all are one Temporall for the time of this world After this life l Iob 3. 19. the seruant is free from his Maister m Mat. 22. 30. All are as Angels yea all children of Adam as in the points of their humiliation they are from the same mould of the same corrupt nature subiect to the same infirmities at length brought to the same end so in the points of their exaltation they are all I speake * De generibus singulorum non singulis generum Vâ— distinguit August in Eâ—chir c. 103. de correp Grat. c. 14. of the seuerall sorts and kinds of men not of euery particular person they are all made after the same Image redeemed by the same price partakers of the same grace and heires of the same inheritance If then God the Creator of all and Supreme Lord ouer all who standeth in no need of any thing that man can do nor can reape any benefit from man who neuer wronged any nor needeth forgiuenesse if God forgiue man Ille qui nihil nos laesit non vult se vindicare de nobis nos quarimus vindicari qui penè quotidie deum offendimus Aug. Hom. 42. in l. 50. Hom. shall not man forgiue man one creature another one fellow-seruant another man who needeth mans helpe and may reape much good by mutuall agreement and reconciliation with man who oft wrongeth another and needeth to be forgiuen of others shall not man forgiue man man that daily sinneth against God As the difference betwixt God in relation to man and man in relation to other men is beyond comparison so also is the debt which man oweth to God and that which one man oweth to another Mat. 18. 24 28. In the Parable the debt due to the Lord is said to be ten thousand Talents and the debt due to the seruant an hundred pence Amongst men some difference there is betwixt Talents and Pence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. myst 5. and betwixt tenne thousand and one hundred so that as in a Parable that setteth out a great difference betwixt the debt wherein we stand bound to God and that which one man oweth to another And this difference doth much enforce the motiue taken from Gods example If God forgiue Talents shall not we forgiue Pence If God forgiue ten thousand shall not we forgiue one hundred But this difference is onely in a Parable In truth there is infinitly more difference betwixt the sins which we commit against God and the wrongs which one man doth to another in weight then betwixt Talents and Pence and in number then betwixt ten thousand and one hundred Our sinnes for weight are infinite being committed against an infinite Maiestie The penaltie due to them is Gods infinite wrath the infinite curse of the Law eternall damnation No such wrong can possibly by done to man As for the number of our sinnes it is innumerable Psal 40. 12. They are moe then the haires of our head No man can do so many wrongs to vs as we doe daily commit sinnes against God On these and other like grounds might the Lord well say to his hard-hearted seruant Mat. 18. 32. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I forgaue thee Shouldest not thou also haue had compassion on thy fellow-seruant euen as