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.
exceedingly wronged his Ministery Gal 4. 12. saith Brethren I beseech you bee as I am for I am as ye are ye haue not iniured me at all doth he not fully forgiue the wrong euen so fully as if at all they had not wronged him Thus much doth the same Apostle require of Philemon Philem. ver 6. in regard of the wrong which his seruant Onesimus had done him Gen. 50. 17 21. So did Ioseph and Moses passe ouer the offences of their brethren Numb 12. 13. They did so accept and esteeme them as if they had done no wrong at all Q. What if by the wrong a man doth me I obserue such infirmitie yea and iniquitie to be in him Direction for cariage of our selues to wrongdoets as by experience I finde him to bee a farre other man then at first I supposed him to bee ought I notwithstanding to make such account of him as I did before A. Wee must put difference betwixt a wrong done vpon such an occasion as may afterwards be auoided and that which is done vpon an euill disposition which remaining in a man may be a meanes to make him continue to doe more and more wrongs The wrong of the former must be so forgiuen as the wrong doer be so accepted as if he had done no wrong at all As for the latter we are to try if he may be brought to sight of his euill disposition and to repentance for the same If he be then ought we to esteeme him as if hee neuer had done vs any hurt But if obstinately he persist in that euill disposition and be like on all occasions againe and againe to wrong vs though we doe as we ought fully forgiue all the wrongs done and neither take any present reuenge nor keepe them in mind and memory for any future reuenge yet may we in our iudgement esteeme him to be such an one as wee finde him to be Isa 5. 20. Woe to them that call euil good that put light for darknesse and sweet for bitter For example if I finde one of whom I haue had a very good account and thereupon vsed him very familiarly to haue no command of his tongue but on all occasions to be ready to blab out and blaze abroad whatsoeuer hee seeth or heareth if therein hee haue wronged mee I may forbeare to vse him so familiarly as I did before and take heed what secrets I communicate to him though I fully forgiue the wrong that is past Or if I haue accounted one to be an intire friend to mee but by experience finde him to bee hollow-hearted and maliciously minded against mee I ought wisely and warily to auoid his societie and to take heed of the snares which he layeth for me 1. Sam. 19. 20. For which wee haue the patterne of Dauid Ioh. 2. 24. and Christ yet so to passe by the wrongs done as if none had been done For attaining to this degree of forgiuenesse Direction for manifestation of forgiuenesse that our forgiuing may be as Gods full 1. Reuenge must be purged out of the heart The heart is the fountaine If that bee cleansed the streames will bee cleare 2. Wrong must bee put out of minde and memory so farre as possibly can be Things forgotten are as things not done 3. No needfull kindnesse must bee denied to him that hath wronged vs. 4. Occasions of doing good to wrong doers must not onely bee taken but sought Readinesse and willingnesse to doe all offices of courtesie and charitie to such as are ready to doe all the mischiefe and iniurie that they can vnto vs sheweth that no reuenge lurketh in our hearts Continuall fruits of loue cannot issue out of a reuengefull heart The seuerall points of the condition annexed to the fift Petition hauing been distinctly handled for better clearing thereof sundry questions about proper debts sutes in Law and execution of Iustice are to be resolued §. 149. Of requiring proper Debts Q. MAy a Christian require debts of money or other like things due to him A. He may For 1. The Law of God giueth liberty to a Creditor to take a pledge of the Debter for securitie of paying the debt Deut. 24. 10 11 12. in case the debter be not very poore and the Pledge such an one as he cannot spare 2. Debters are commanded to pay their debts Rom. 13. 7 8. Creditors therefore may take them 3. God did extraordinarily prouide for a poore widdow wherewithall she might pay her debt 2. King 4. 7. Had it beene vnlawfull for a Creditor to require his debt God would rather haue prouided meanes to restraine him from exacting the debt then for her to pay the debt Q. How can requiring debts and forgiuing debters stand together A. 1. Forgiuenesse here professed hath respect rather to wrongs done then to commodities due The word Debters is metaphorically by way of resemblance vsed For hee that doth wrong maketh himselfe as a debter bound to some penaltie for the wrong hee hath done Saint Mathew in his exposition of this condition vseth a word which in relation to man Mat. 16. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth offences wrongs or iniuries 2. It restraineth all reuenge in exacting due debts Whatsoeuer wrong wee conceiue to be done vs by not paying the debt must so farre be forborne as we take no reuenge thereof We may not hate reuile or euilly entreat our debters for not paying their debts 3. It keepeth our exacting of debts within the compasse of mercie Which is that in case the debter be no way able to pay the debt we rather forgiue it then by hard and cruell meanes vtterly vndoe him as by laying executions vpon all he hath or keeping him vnder perpetuall imprisonment Obiect Luke 6. 35. It is Christs expresse charge to lend hoping for nothing againe How then may a debt be required if it may not be looked for againe A. 1. That as other like precepts in Christs Sermon on the Mount is not simply but comparatiuely to be taken that we shold be so farre from the cruell Vsurers mind who is resolued to haue both principall and interest or rather then faile of either to do what he can in strictest rigour of Law against principall and suretie we should I say be so farre from such a mind as not to looke for any thing no not for the principall againe 2. That precept is laid downe as a rule of loue and according to the rule of loue to be taken Now loue requireth mercie to be shewed to him that needeth The rule of loue is on the one side my brothers necessitie and on the other mine owne abilitie 1. Iohn 3. 17. which the Apostle implyeth in this instance Who so hath this worlds goods there is a mans abilitie and seeth his brother hath need here is his brothers necessitie On this ground when a man lendeth he must be so mercifully minded as if
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
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
indeed as good an opinion and as high an esteeme of Gods will as Dauid had we would cleaue as close to it as he did 2. A right discerning of the vanity and corruption of the creatures will especially when it is not agreeable to Gods but swerueth from it Psal 94 11. In this respect it is said The Lord knoweth the thoughts of man that they are but vanity Iob 5. 13. and He taketh the wise in their craftinesse If we could truely and thorowly discerne as much would wee be so blockish as to preferre the will of any man before Gods 3. A deniall of our owne will a point which the wise man much presseth Pro. 3. 5 7. in these and such like prohibitions Leane not to thine owne vnderstanding Be not wise in thine owne eyes Seldome or neuer are selfe-conceited men brought to yeeld simple obedience to Gods will They will bee so inquisitiue into the ground and reason thereof that if they be not satisfied therein their owne will Pro. 26. 12. and not Gods shall be done There is more hope of a foole then of such an one 4. Mortification of the flesh Gal. 5. 17. For the flesh lusteth against the Spirit so that wee cannot doe the things that we would When we would doe the will of God Rom. 7. 28 c. yea and delight in the Law of God after the inner man wee shall finde the flesh warring against that Law of the minde and bringing vs into captiuitie to the law of sinne This made Saint Paul with so bitter an exclamation to say O wretched man that I am who shall deliuer me from the body of this death Q. What desire wee in regard of the extent of the fore-named Rule be done A. 1. An accomplishment of whatsoeuer God hath determined That what God willeth to be done may accordingly bee done whether the creature will it or nill it For we ought to beleeue that God wisely willeth all things to the best and thereupon to desire that his counsell and purpose may stand and euen from our hearts to say m Act. 21. 14. The will of the Lord be done n 2. Sam. 15. 26. Let him doe as seemeth good to him 2. A contented submission to euery thing which God bringeth to passe Hereof we haue worthy patternes in the examples of o Iob 1. 21. Iob p 1. Sam. 3. 18. Eli q 2. Sam. 16. 10. Dauid r 2. King 20. 19. Hezekiah and other Saints Wee can not be ignorant that euents doe declare the determined purpose of God When such and such a thing is falne out we may then conclude that God had so and so purposed it For as Gods Word declareth his approuing will what he would haue so euents declare his peremptory will what hee will haue Our submission therefore to Gods will is tried in both This is to bee applyed to all manner of crosses and losses whether of goods children or other friends to death it selfe or to any other thing that may seeme bitter to vs. Q. What desire we in regard of the place here specified for doing the will of God In earth A. 1. Grace well to vse the time of this mortall life For the time while wee abide on earth is f; Ioh. 9. 4. the day wherein wee may worke and t Gal 6. 10. the time of doing good n Ioh. 9. 4. Christ tooke the aduantage of the day and x 1 Phil. 2. 5. we ought to bee of the minde of Christ Thus shall wee shew that wee haue as great respect to Gods honour as to our owne happinesse and as great a desire to doe the worke appointed as to receiue the reward promised 2. Vniuersall subiection to Gods will throughout this world For this indefinite phrase in earth sheweth that our desire ought to bee extended to all that are on the face of the earth We pray not that Gods will be done only in our own house or in our owne countrey or in the countries neere adioyning to vs but in earth x 1 Psal 67. 2 c. All the graces therefore before mentioned to be craued for our selues must also bee craued for euery member of the militant Church §. 74. Of the things to be prayed for in the direction of the third Petition WHat are we taught to pray for in regard of this direction Quid est aliud dicere Fiat volâ—â—tas tuâ— in coelo sicut in terra quam vt sint homines similes Angelis c. Abb. Isa de Vrat c. 20. as it is in heauen A. In generall a conformitie of the Church militant to the Church triumphant That though these two parts of Gods Church be in one place distant one from another yet they may bee of like minde and disposition towards God and his will In this respect we are said to be partakers of the heauenly calling and our conuersation to be in heauen Heb. 3. 1. 2. In particular such a manner of obedience as is performed by the Saints and Angels in heauen Phil. 3. 20. §. 75. Of the distinct heads of the manner of doing Gods will in heauen Q. TO how many heads may their manner of obedience be reduced A. To sixe especially which are these that follow 1. Sinceritie 1. Sinceritie Whatsoeuer those heauenly spirits make shew of Reu. 14. 5. they doe it from the heart In their mouth is found no guile for they are without fault before the Throne of God 21. 27. None that maketh alye can enter into that pure place 22. 15. They are without whosoeuer loue lies All in heauen shine as the Sunne They are transparent Mat. 13. 43. there is no couer for hypocrisie This sincerity did Dauid desire where he prayed that God would take from him the way of lying Psal 119 29 36 80. and encline his heart to his Testimonies and let it be vpright in his Statutes 2. Integritie 2. Integritie Reu. 14. 4. which is an vniuersall subiection to euery part of Gods will The heauenly spirits follow the Lambe whether soeuer he goeth In all places they attend vpon their Lord and alwayes behold his face Mat. 18. 10. to know what his will is that they may doe it They are therefore by a kinde of excellency said to doe his commandements Psal 103. 20 hearkening to the voice of his Word Neuer was there any stop or stay in any that euer entred into heauen at any thing that God willed to be done This integritie also did Dauid desire where he said Oh that my wayes were directed to keepe thy Statutes Psal 119 5 6. then shall I not be ashamed when I haue respect to ALL thy commandements Deut. 5. 29. yea this did God himselfe earnestly desire for his people 3. Alacritie 3. Alacritie There is nothing wherein the heauenly spirits shew more cheerefulnesse then in doing Gods will It is musicke and
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
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
the Sonne of God and yet did hee venter to set vpon him Math. 4. 3. Now when God hath giuen vs vnderstanding of his owne power of our owne weakenesse and of Satans might and malice then shall wee see iust cause to pray to God to rebuke Satan 7. Assistance from God for though Satan be restrained yet cannot wee stand of our selues but shall fall euen thorow our owne weakenesse Psal 109. 23 26. The consideration of his owne weakenesse made the Psalmist seeke helpe of God Rom. 8. 31. For If God be for vs who can be against vs Great reason there is therefore to seeke assistance of God 8. Confidence and courage in God This is it which the Apostle intendeth Ephes 6. 10. where he exhorteth to be strong in the Lord. For nene of them that trust in God shall be desolate Psal 34. 22. 18. 30. He is their buckler Hee saueth them It is therefore most requisite to pray for affiance in him 9. Sufficient grace to beare out assaults when wee are tempted For sometimes it is needfull for vs to be tempted Then our request ought to bee that that which is needfull may proue vsefull and profitable 2. Cor. 12. 9. which cannot be without Gods grace This therefore God gaue in the time of temptation to his Apostle Primus hostis caro est aduersus spiritum concupiscens Hostem hunc crudelissimum nec fugere possumus nec fugare circumâ—erre illam necesse est quoniam alligatus est nobis Nam quod est mâ—serabilius hostem nostrum ipsi cogimur sustentare perimere eum non licet Bern. de Euang. 7. Pan. Ser. 3. teaching vs thereby in the like case to pray for the like grace 10. Power ouer the flesh The flesh is a secret inward tempter whereby Satan gets great aduantage It continually lústeth and fighteth against the Spirit If it preuaile we are gone Now in that this flesh is euer in vs so long as we retaine flesh vpon vs who hath not cause to pray and cry as the Apostle did O wretched man that I am who shall deliuer mee from the body of this death Rom. 7. 24. We can neither fly from nor put to flight this cruell enemy Wee cannot but carry it about with vs because it is bound to vs. And which is more miserable wee are forced to nourish this enemy destroy it we cannot 11. Contempt of the world The world is another tempter which hath sundry baits of pleasures profits and promotions to allure vs vnto it and thorow fiue gates the fiue sences it woundeth vs. Praesens seculum per quinque portus quinque viz. corporis sensus â—aculis suis vulnerat â—e Et â—ors intrat per senestras meas Ibid. If they be opened and our hearts attentiue to the allurements thereof wee are in great danger to bee ouer-taken therewith death may enter by those windowes So as there is great need we should pray as the Psalmist did Incline not my heart to couetousnesse Turne away mine eyes from beholding vanity Psal 119 36 37. 12. Patience vnder all crosses Crosses are a kinde of tryall and temptation By impatiency wee are brought to faint and sinke vnder them which is to be ouercome This is it which Sathan watcheth for For so soone as hee obserueth any to faint and fall hee presently seazeth vpon them Not without cause therefore did the Apostle Pray for the Colossians that they might bee strengthened with all might vnto all patience Col. 1. 11. Vnder this head are comprised Hope Comfort Ioy and Glory in afflictions all to bee prayed for Act. 4. 29. and withall an inuincible courage against persecution for the Name of Christ 13. Moderation of all afflictions Though we haue some patience yet if afflictions increase they may so try our patience as to bring it to naught For they which haue the greatest measure haue but their measure and afflictions by continuance and increase may exceed that measure Ier. 10 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Prophet well knew when he thus prayed O Lord correct me but with iudgement By iudgement is not there meant vengeance and indignation for it is opposed to wrath In modo Castiga me Iehoua veruntamen modicè Tremel Iun. But wisedome discretion and moderation Hereby we are kept both from fainting when we are chastened and also from murmuring against the rod. 14. Preseruation from a reprobate sence For if we be once giuen vp thereto then hath Satan fast hold of vs. God hath vtterly forsaken such Euery temptation is to them as a snare to hold them fast and as an hooke to pull them downe to destruction Most fitly may that which the Apostle saith of them that will be rich be applyed to such as are of a reprobate sence 1. Tim. 6. 9. They fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction For men of a reprobate sence are such as being depriued of all iudgement and conscience runne headlong into such euils as are against the instinct of nature Because blindnesse of mind hardnesse of heart deadnesse of conscience peruersnesse of affection pride presumption selfe-conceitednesse idlenesse carelesnesse securitie and such like vices are fore-runners vnto a reprobate sence wee ought also earnestly to pray against them all §. 196. Of the particulars for which we are to pry by vertue of the second part of the last Petition Q. VVHat are the particulars to be prayed for vnder the second part of the Sixt Petition A. 1. Recouerie from sinne being fallen into it Psal 51. 10. This is one maine point desired in Dauids penitentiary Psalme especially in this phrase Renew a right spirit within mee Repentance is that grace whereby such as are fallen recouer themselues as is euident by this aduice which Christ giueth Remember from whence thou art fallen Reu. 2. 5. and repent Repentance therefore is heere to be prayed for Satan is as much disappointed by repenting of sinne as by not yeelding to sinne 2. Dispossession of Satan Satan is that Euill one that hath his finger in euery euill thing So long as hee abideth any where freedome from euill cannot he expected If hee therefore haue really entered into any Mat. 15. 22. as he did into the woman of Canaans daughter we must pray as she did to haue him dispossest For by prayer and fasting he may be cast out Mar. 9. 29. If otherwise hee seaze on vs by putting into vs euill thoughts or stirring vp corrupt humours or setting before vs euill obiects or affrighting vs or vexing vs any way in soule or body we are taught to pray for deliuerance from him 3. Alienation of heart from the world They who haue beene bewitched by the world so as they haue loued the same and haue beene entangled therein which is a great euill ought to pray to bee pulled out of it and