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
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
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
the Church made by open enemies whereof Dauid much complaineth so doe also other Prophets 6. Cant. 1. 2. Treacheries of false-hearted brethren The Church complaineth that all her friends dealt treacherously with her and Christ complaineth that his owne familiar friend in whom hee trusted Psal 41. 9. which did eate of his bread lift vp his heele against him 7. Vnsaithfulnesse in Magistrates suffering such as beare no good will to the Church to creepe into it lodge in it and worke mischiefe against it Neh. 13. 4 c. This did good Nehemiah much complaine of Much more cause of complaint there is when Princes in the Church are roaring Lyons Zeph. 3 3. and her Iudges are euening Wolues 8. Vnfaithfulnesse in Ministers when they are insufficient idle corrupt in doctrine or life whereby the edification of the Church is much hindered Isa 56. 10. The Prophets oft complaine of such ler. 23. 14 17. 9. Desolation of Seminaries as of Schooles Colledges Vniuersities and such like 1. Sam. 22. 22. Dauid lamented the destruction of the Citie of Priests which was a Seminarie The comming of the Kingdome of God is much hindred by the desolation of Seminaries So also is it as much if not more hindred by corruption in Seminaries If fountaines bee poisoned can wholesome streames bee expected to flow from thence In corrupted Seminaries more vassals of Satan then true subiects of Christ are bred and brought vp 10. Disorder of Families When pietie findeth in priuate Families little or no entertainment if it bee not cleane thrust out of doores and such licentiousnesse vsed as houses are rather made sties for Satan then Churches of God great cause of mourning is giuen Ier. 7. 18. Ieremiah complaines that husbands and wiues parents and children were all giuen to wickednesse 11. Professors vnworthy walking It is meanes to keepe such as are not of the Church from entring into it when they see such as professe themselues to bee of the Church to walke as children of darknesse and to turne the grace of God into wantonnesse Phil. 3. 18. Saint Paul doth bitterly complaine of such 12. Reproaches cast vpon the Saints Sarah when she beheld Ismael scoffing at Isaak Gen. 21. 9. 10. was exceedingly moued thereat So was Dauid at Michols scorning of him for the manifestation of his zeale 2. Sam. 6. 20. Some weake members of the Church may be discouraged thereby and in that respect it is a matter to bee lamented 13. 1. King 19. 10. Persecution raised against the Church This did Eliah much bewaile yea it made him weary of his life A free passage of the Word and a free vse of other holy ordinances of God is much hindered thereby and many are thereby brought to deny the faith and therefore it is to be bewailed 14. 2. Tim. 4 16. Timorous backesliding of Professors This did S. Paul complaine of in his time Much doth this tend to the discouragement and disaduantage of the Church and much to be lamented 15. 1. Cor. 1. 11. 11 18. Scismes sects and dissentions in the Church These doe much hinder the growth of the Church yea they oft cause greater desolation then open oppositions of professed enemies 16. Repugnans fit vt quaeramus inseculo diu viuere qui petimus regnum dei velociter advenire Cypr de Orat. â— dom §. 14. Too much loue of life in this world and feare of death If men might liue as long they would how slowly would Gods Kingdome come That wee who desire the kingdome of God to come speedily should seeke to liue long in this world implyeth contradiction §. 56. Of the will of God here meant and doing it Q. VVHich is the third Petition A. Thy will bee done in earth as it is in heauen Q. What is here to be considered A. 1. The Thing desired 2. The Manner of performing it The substance then of the Petition is in these words Thy will be done in earth In the words following is a direction for the better performing of that which is desired Of these two points therefore we are to speake in order And first of the Petition that setteth out the rule which in all things we ought to set before vs namely the will of God Q. How doth God will a thing A. 1. a Ephes 1. 11. By ordaining and deternining it 2. b Rom. 12. 2. By liking and approuing it By this differing manner of willing things Gods secret and reuealed will may Gods will be distinguished into his Secret Counsell and Reuealed Word The former of these is that Soueraigne absolute will of God by which all things are and without which nothing can be For c Ephes 1. 11. He worketh all things after the counsell of his owne will d Psal 115. 3. And hath done whatsoeuer he pleased e Rom. 11. 34. For who was his Counseller The latter is stiled Gods good and acceptable will Rom. 12. 2. whereby he manifesteth what is pleasing vnto him Gods reuealed will here meant Q. Which of these is here especially meant A. His reuealed Word as is euident by these reasons 1. The reuealed things of God belong to vs and our children for euer Deut. 29. 29. 2. Gods reuealed Word is that rule which wee must lay before vs Non vbiquè sicut potestas sic voluntas eius bona beneplacita persecta Ber. de verb. Esa Serm. 5. and the marke whereat wee ought to haue an eye in all things Psal 119. 9. 3. This will of God may be resisted and is much resisted by the sonnes of men For saith Christ How oft would I c. And ye would not Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is There is therefore great need that wee should pray to haue this done Non vt Deus faciat quae vult sed vt nos facere possimus quae deus vult Cypr. de Orat. dom §. 11. Not that God would doe what he will but that we may be able to doe what he will As for Gods secret coâ—nsell as it is kept secret it cannot be here meant as appeareth by these reasons 1. Deut. 29 29. Secret things belong vnto the Lord our God 2. Pro. 19. 21. The counsell of God shall stand it cannot but be done so as we need not pray that it may be done 3. A desire may bee made contrarie to Gods secret will without sinne Instance the desire of Dauid to build a temple for the Lord which desire both Nathan the Prophet of the Lord 2. Sam. 7. 3. and God also himselfe approued and yet it was the determined purpose of God that Dauid should not doe that which he desired 1. King 8. 18. Yet if the foresaid counsell of God bee made knowne either extraordinarily by speciall reuelation How Gods counsell is to be yeelded vnto or ordinarily
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
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
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
they are very oft ioyned together 3. Ioh. ver 11. Now holinesse is perfected both by e 2. Pet. 1. 5 6 7. adding one grace to another and also by f 1. Pet. 2. 2. continuall growth in euery grace Eph. 4. 15. These two duties arise from the generall Summe of the last Petition 3. To be iealous ouer our selues Heb. 3. 12. 4. 1. fearing lest at any time wee should be ouercome by any temptation For we are not onely weake easie to be ouertaken and ouerthrowne by euery temptation but also very proane to yeald to Satans temptations because they are either agreeable to our corrupt humour or else we so fearefull as to thinke we shall neuer stand out against them This Christian iealousie will make vs the more instantly and constantly to seeke helpe of God 4. * See §. 192. To auoide all occasions of euill Occasions of euill are temptations to euill Should not they then who pray against temptations auoide them as much as possibly then can 5. To withstand beginnings So did the Apostle when i Gal. 2. 5. hee would not giue place to false brethren who were dangerous tempters no not for an houre Thus much also he intendeth in this exhortation k Eph. 4. 27. Giue no place to the diuell which is as if he had said If Satan at any time tempt you yeald not an inch to him let him get no aduantage at all which he cannot but get if at the beginning ye yeald any whit at all to him Much good is got by a due obseruation of this dutie and much wisedome is manifested thereby For that euill which in the beginning is easily preuented Obsta principijs serò medicina paratur Cum mala per longas conualuere moras Ouid. de Trist can hardly if at all without very much dammage be redressed after it hath found some entrance Instance poysonous and pestiferous diseases fretting and festering soares fiers breaches of water and enemies entring within the walls of a Citie 6. To watch continually l Mat. 24. 42. This is a dutie whereunto in Scripture we are much exhorted and that not without cause For our spirituall enemies are alwayes readie to tempt vs Turpius eijcitâ—â— quâ—m non admittitur hoslis narrowly prying where to get any aduantage against vs. And soone they will get too great aduantage if we be not the more watchfull Acts 20. 31. To shew that this dutie is fitly inferred out of this Petition 1. Cor. 16. 13. Christ expresly ioyneth it with prayer against temptation 2. Tim. 4. 5. saying Watch and pray that yee enter not into temptation 7. To be m 1. Pet. 5. 8. sober and n Luke 21. 34. temperate where these are not euery tempter will rule as he list For intemperancie and all excesse blind the vnderstanding and open a passage to all manner of euill desires and filthy lusts and make vs vnfit to pray to watch to fight and to defend our selues against our spirituall enemies 8. To cast off euery burden Heb. 12. 1. By burdens are meant not onely such things as are simply euill in themselues but such also as being in their nature good and may lawfully bee vsed yet through our weaknesse and inabilitie to vse them well proue impediments to vs in our spirituall combate as the riches of that Ruler whom Christ aduised to sell all that he had Luke 18. 22. and to giue it to the poore Thus if honours offices recreations companies which we frequent or any worldly thing wherein wee delight proue a burden to vs and make vs vnfit to resist temptations yea rather make vs yeald to temptations we are to cast them off to auoide and forsake them 9. To mortifie our members on the earth Col. 3. 5. The flesh that is our corrupt nature Exponded which containeth in it the masse of all sinne is stiled a b Row 6. â— 7. 24. Body This bodie is made vp of seuerall particular lusts and euill motions as a body of members And as a bodie exerciseth all functions by the members so the flesh executeth all mischiefes by particular lusts and one lust helpeth another as one member another and as deare are these lusts to the naturall man as the members of his body Those particular lusts are therefore fitly stiled members and they are said to be members on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In opposition to the spirit and the graces thereof which come from heauen and bring men to heauen 2. In their own condition which is as the earth base filthy corrupt and vaine 3. In their operation whereby they make men grouel and dote on the earth and the things therein By mortifying these the foresaid Bodie which is a dangerous tempter will in time be depriued of all strength we freed from the danger of the temptations thereof Be diligent therefore in searching them out and hauing found them spare them not as e 1. Sam. 15. 9. 33. Saul did the fat beasts but deale with them as Samuel did with Agag and f Ios 10. 26. Ioshua with the kings of Canaan 10. To beate downe our bodie This is done by forbearing to pamper our selues 1. Cor. 9. 27. and to satisfie our carnall desires that so the flesh may not waxe wanton and like a pampered iade become vnruly but that wee may liue within the compasse prescribed and limited by Gods word 11. To renounce the world The world is such a tempter as b Iam. 4. 4. the friendship of it is enmitie with God c 1. Ioh. 2. 15. If any man loue the world the loue of the Father is not in him d 2. Tim. 4. 10. Demas that old Disciple Demas by embracing the world was brought to renounce his Christian profession It is therefore most meete that e Gal. 6. 14. the world be crucified to vs and we to the world that our hearts bee cleane alienated one from another and that wee haue no more to do one with another then the liuing with the dead Thus shall wee bee sure not to bee ouertaken by the temptations of the world 12. To resist the diuell 1. Pet. 5. 9. This is the onely way to escape his temptations He is like a wolfe which fiercely pursueth and neuer leaueth such as fearefully flie from him but flieth from such as manfully stand against him Iam. 4. 7. So saith the Apostle Resist the diuell and he will flie from you 13. To put our trust in God Psal 62. 5 6 7 8. To what end do we else pray vnto God 14. m Iam. 5. 8. To suffer afflictions patiently All crosses and afflictions are temptations Reu. 2. 3. By a patient enduring of them wee keepe our selues from being ouercome by them * See the whole Armour of God on Eph. 6 15. Let patience therefore haue her perfect worke The last 12 duties
reason of the deceitfulnesse of the world which so bewitcheth many as it draweth them to those stumbling blockes and maketh them to stumble and fall thereat as Demas did Yea on this ground our loue euen too too inordinate loue 2. Tim. 4. 10. of this world is to be bewailed Iam. 4. 4. 4. The prauitie of our nature Gen. 6. 5. God himselfe doth much complaine hereof This is it that maketh all manner of temptations much more dangerous then otherwise they would be 5. Our spirituall blindnesse Reu. 3. 17. By reason hereof we cannot discerne the temptations wherewith we are assaulted but are easily led into the midst of them 2. Kin. 6. 18 20. as the Aramites were into the midst of Samaria 6. Our foolish proâ—enesse to yeeld to euery temptation Pro. 7. 7 8 c. as the fish to snatch at euery bait Thus are we oft taken 7. The rebellions of ouâ— flesh This maketh vs refuse all the meanes which are sanctified to keepe vs from temptation and to take part with the tempters and so to become captiues and slaues vnto them Rom. 7. 23. 24. This rebellion and this thraldome doth the Apostle much bewaile 8. Presumption in our strength Reu. 3. 17. This is bewailed in the Church of Laodicea Math. 26. 35. And not without cause For it is the cause of many ones fall Instance Peter and the other Disciples 9. Inabilitie to stand against temptations Of this weakenesse of the flesh doth Christ complaine where hee willeth his Disciples to pray against temptation Math. 26. 41. 10. Timorousnesse 2. Tim. 4. 16. or immoderate feare of man This is the cause that by persecution yea by threatnings and reproaches many are drawne from their holy profession 11. Impatiencie Many crosses which might easily bee borne by a patient spirit thorow impatiencie proue very hurtfull temptations 12. Prouocations of Gods wrath Our onely hope and confidence of being freed from temptations or so helped against them as they shall not ouercome vs is in God If God then be prouoked to wrath and so moued to deny vs his assistance and to giue vs ouer to the power of Tempters how can wee stand Vnder this head Act 7. 52 52. as all manner of sinnes so abusing his mercies grieuing his Spirit despising his Messengers and such like are comprised These twelue are most directly against the first part of the last Petition The other that follow are against the other part 13. a Reu. 2. 4. Losse of first loue 14. b 2 Pet. 2. 18. c Back-sliding from the truth These two and others like to these are directly contrary to the maine intent of adding the latter clause of the last Petition to the former which is Recouerie from euill If recouerie from euill be to be prayed for is it not a matter much to be bewailed that such as are recouered should relapse and make c Luke 11. 26. their last estate worse then the first 15. d Mar. 3. 5. Hardnesse of heart 16. e Isa 53. 1. Infidelitie 17. f Ezek. 2 5. Impenitencie These three and others like vnto them make men vncapable of recouerie So much the more therefore to be bewailed Q. What other particulars are to be bewailed vnder the last Petition in relation to others A. 1. g Prou. 7. 21. Inticing others to sinne 2. h Ier. 23 14 17. Encouraging them in sinne 3. i Ezek. 34. 4. Discouraging the weake 4. k Gen. 21. 9. Scoffing at grace By these and such like meanes men are sorely tempted Gal. 4. 29. Now if wee ought to pray for others that they be not led into temptation to leade others into temptation giueth iust and great cause of humiliation 5. l Iob 19. 13. 14 15. Leauing them that are fallen 6. m Luk. 7. 39. c Reiecting the penitent These two branches of vnmercifulnesse are contrarie to the desire and duty of recouering others intimated in the last Branch of the last Petition and on that ground to be bewailed Q. What doth the inference of this Sixt Petition vpon the Fift shew to be bewailed A. 1. A dead and naked faith Iam. 2. 14 c. In the former Petition faith in Christ for pardon of sinne is professed In this Petition a manifestation of the truth of that faith by forsaking sinne and by performing all duties of righteousnesse is intimated To professe faith and not to declare it by the fruits thereof is much to be lamented as a thing dishonourable to God disgracefull to the Gospell of Christ aduantageable to Satan and damageable to the soules of such vaine Professors S. Iude doth much bewaile them Iude. verse 4. 12 13. 2. n 1. Ioh. 1. 8 A vaine-glorious conceit of perfection o Luke 16. 15. Christ doth oft vpbraid this to the Pharisies This Petition is in vaine prescribed to such 3. Vngratefulnesse When they who dayly seeke mercy of God take part with the enemies of God like p Hos 2. 2 c. Israel of whom the Prophet Hosea much complaineth Hitherto to the first part of the substance of Prayer which is Petition in the sixe branches thereof hath beene handled The second followeth which is Praise §. 203. Of pressing Prayer with weighty Reasons Q. VVHich is the forme of Praise A. For thine is the Kingdome and the power and the glory for euer Q. How are these words to be considered A. 1. In relation to the Petitions 2. Singly by themselues In relation to the Petitions this clause respecteth him who maketh the Petitions to strengthen his faith and to enlarge his desire But singly considered by it selfe it respecteth God to whom the Petitions are directed to set out the glory of his name Q. How is the forenamed relation manifested A. By this Particle of connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia FOR or BECAVSE which implyeth a reason of all the Petitions Not as if God were drawne by reasons to yeeld to that which otherwise hee would not yeeld vnto For what God doth he doth of himselfe because he will do it b Exod. 33. 19. I will be gracious saith the Lord to whom I will be gracious and I will shew mercy on whom I will shew mercy c Ephes 1. 11. He worketh all things after the counsell of his owne will For our sakes therefore is this reason added to the Petitions and that partly to put an d Ioel. 2. 13. edge vnto our Prayers and to sharpen them and partly e 2. Chro. 14. 11. to put strength vnto our faith and to make vs without doubting to expect a gracious grant of them Q. What doctrine may bee raised from the addition of this reason A. Prayer is to be pressed with reasons Take a view of the Prayer of Saints recorded in Scripture and you shall find this aboundantly proued for example read the Prayer of f Exo. 32.