hath the promise both of temporall benefits Prov. 22. 4. The reward of humility is riches glory and life and spirituall Prov. 3. 34. grace Prov. 11. 4. wisdome Prov. 22. 4. the fear of God and finally blessednesse Matth. 5. 3. And therefore let us follow the counsel of James chap. 4. 10. to cast down our selves before the Lord and he will lift us up and of Peter 1. epist. 5. 6. to deck our selves inwardly with lowlinesse of mind for God resisteth the proud and giveth grace to the humble In the examples also of the godly we may observe that the most holy men have most abased themselves when they have come into Gods presence Abraham the father of the faithfull making request to God in behalf of the Sodomites acknowledgeth himself to be but dust and ashes Gen. 18. 27. Jacob who was called Israel because by his wresting in prayer he prevailed with God confesseth himself lesse then the least of Gods mercies Gen. 32. 10. David a man according to Gods own heart in the humility of his soul desireth the Lord not to enter into judgement with him c. Psal. 143. 2. And 2. Sam. 6. 22. he professeth that he would be vile before the Lord. Isaiah the prophet at whose prayer the sunne went back being admitted into the presence of God crieth out that he was a man of polluted lips Daniel a man greatly beloved humbly acknowledgeth his sinnes and refuseth to come in his own worthinesse Dan. 9. 18. and likewise Ezra chap. 9. 6. The Centurion of whom our Saviour testifieth that he had not found the like faith in Israel Matth. 8. 8. professeth himself to be unworthy that Christ should come under his roof The woman of Syrophenicia to whom our Saviour gave testimonie that great was her faith confesseth her self to be but as a dog in comparison of the Israelites Mat. 15. 27. The repenting prodigall received to favour confesseth himself unworthy to be called a son Luke 15. 21. The Publicane who went home justified shewed great signes of humilitie Let us therefore avoiding the proud conceit of all Pharisaical Popish justitiaries who are not afraid to present themselves before God trusting in their own merits follow the advice of Paul Rom. 12. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as some expound it to go the same way with the humble so we shall come to the same end of the way which is the salvation of our souls the which unlesse we be humble even as children we cannot attein But he that is humble as a child shall be the greatest in the kingdome of heaven Matth. 14. 3 4. Now these two graces whereof I have last spoken faith and humilitie must necessarily go together For we must not be so humblâ—…d in regard of our unworthinesse in our selves but that notwithstanding we are to trust in Gods mercy accepting of us in Christ we are so to have affiance in the mercies of God merits of Christ that we disclaim all worthines in our selves Here therefore they offend 1. Who come to God in a Pharisaicall conceit of their own worthinesse for which they presume to be heard If it be obiected that the faithfull sometimes alledge their own pietie in their prayers as an argument to obtein their desires as David Psal. 86. 2. Hezekiah Isa. 58. 3. I answer 1. They alledge their own pietie as a gift of God and testimonie of his favour to confirm their faitâ—… not ascribing it to their own desert but to the favour grace of God by which they do confesse that they are what they are 1. Cor. 15. 10. For it is the nature of true faith to strip him where it is of all praise that all glory may be given unto God Psal. 115. 1. Non dignitatem suam sed dignationem Divinam allegant They alledge not their own dignitie but Gods acceptance 2. Because the promises of hearing our prayers are restrained to the godly they alledge their piety as a testimonie to their own souls that the promise belongeth to them 1. John 3. 22. Non hoc dico quin accâ—…a gratia siduciam donet orandi Sed non oportet ut in 〈◊〉 constituat quisquam fiduciam impetr andi Hoc solum conferunt haec promissa dona ut ab cadem misericordia quae tribuit haec sperentur etiam ampliora that is I do not say this because grace received doth give confidence in praying For none ought in it to place their trust of obteining But these gifts promised do onely conferre this that of that mercy which giveth these things we may also hope for greater More particularly for Davids prayer Preserve my soul for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one on whom thou hast shewed great mercie save thy servant that trusteth in thee For Gods promise is not to fail them that put their trust in him For Hezekiah The Lord had promised David That his sonnes if they walked before him in uprightnesse should not want a sonne to succeed them in the crown Whereas therefore the prophet Isaiah brought this message to Hezekiah being sick that he should die having yet no issue he desireth the Lord to remember that he had walked uprightly before him and therefore intreateth the Lord that according to his promise he might not die without a sonne to succeed him and so obteined the lengthening of his dayes for fifteen yeares in which time God granted him a sonne to succeed him 2. Those that pray ambitiously to be seen and praised of men for such hypocrites have their reward Matth. 6. 5. Nisi humilitas omnia quaecunque bene fecimus praecesserit comitetur consecuta fuerit praeposita quam intueamur apposita cui adhaereamus imposita quâ reprimamur jam nobis de aliâ—…uo bono facto gaudentibus totum extorquet è manu superbia Vitia quippe caetera in peccatis superbia verò etiam in rectè factis timenda est nè illa quae laudabiliter facta sunt ipsius laudis cupiditate amittantur Unlesse humilitie do precede accompanie and follow all whatsoever we have well done and be preposed that we may behold it and apposed that we may adhere unto it and imposed that thereby we may be repressed pride will wring out of our hand all we have done whilest we rejoyce of our doing any good deed For other vices are to be feared in our sinfull actions but pride onely is to be feared in our good deeds lest those things which are laudably done be lost by our greedie coveting of praise 3. Those that pray with spirituall pride and ostentation as the Brownists being proud that they are able to conceive as it were ex tempore a prayer unto God and with such varietie as to use no set form nor twice to use the same words 4. Those that by their prayer look to satisfie for their sinnes and to merit at the hands of God as the Papists For
which is chiefly required in prayer BUt the chief thing which maketh prayer effectuall is Faith whereof Fervency it self is a fruit And therefore our Saviour attributeth the earnestnesse and importunity of the woman of Syrophenicia's prayer to the greatnesse of her faith Matth. 15. 28. For that prayer which S. James chap. 5. 16. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 15. verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of faith Now in prayer there is a double faith required The one more generall apprehending the promises of the Gospel concerning salvation by Christ by which we are in some measure perswaded that we and our prayers are accepted of God in Christ Of which I have spoken before in the general doctrine Rom. 10. 14. Heb. 11. 6. Ephes. 3. 12. The other more speciall giving speciall assent to the promise made to our prayer whereby we are perswaded that our particular requests shall be granted unto us according to Gods gracious promise in this behalf Matth. 7. 7 8. John 14. 13 14. and 16. 23 24. To pray effectually therefore is to pray faithfully For what things soever saith our Saviour ye desire when ye pray believe that ye shall receive them and ye shall have them And it is usuall with our Saviour Christ to disâ—…isse his suiters with this answer As thou believest 〈◊〉 be it unto thee On the other side he prayeth not effectually who doubteth whether he shall be heard or not Wherefore as S. James saith chap. 1. 5. If any man want wisdome let him ask it of God and it shall be given him But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed to and fro Neither let that man think that he shall receive any thing of the Lord. So S. Paul 1. Tim. 2. 8. would have men pray without doubting Examples Psal. 4. 3. and 55. 16 17. And the Apostle S. John saith This is our confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him 1. John 5. 14 15. Wherefore seeing in Christ we have boldnesse and accesse with confidence by the faith of him Ephes. 3. 12. we ought as we are exhorted Hebr. 4. 16. to come boldly to the throne of grace that we may obtein mercy and find grace to help in time of need and draw near with a true heart in full assurance of faith Heb. 10. 19 22. But here a distinction is to be used In matters spirituall necessary to salvation as we are to ask them absolutely as being perswaded that God hath subordinated our salvation to his own glory so are we absolutely to believe that the Lord will grant them unto us Yea this may be added for our comfort that if God hath given us grace unfeignedly and earnestly to desire any saving grace the same grace is begun in us In matters temporall or spirituall which are not necessary to salvation as 2. Cor. 12. as we are to ask them conditionally so far forth as they may stand with Gods glory and the good of our selves and our brethren so are we to believe that he will so far forth grant them and therefore that he will either grant our desire or that which is better For which cause in such requests we are most willingly with our Saviour Christ to submit our will and desires to the will and pleasure of God Matth. 26. 39 42. who as he knoweth what is good for us better then our selves so he is most ready to give good things unto us Matth. 7. 11. and therefore we are alwayes to believe that our requests being rightly conceived shall be granted unto us I would believe that I should be heard were it not for mine unworthinesse and my wants in prayer Indeed thou mayest be such an one and such may be thy prayers as thou canst have no hope to be heard that is if thou be an impenitent and unbelieving sinner God will not heare thee or if thou pray in hypocrisie and dissimulation the Lord will not heare thy prayer But if thou art a penitent and believing sinner yea if thou dost unfeignedly desire to believe and repent and dost pray unto the Lord in truth with unfeigned lips thou oughtest to pray with assurance to be heard and this thy faith and assurance must not be grounded on thine own worthinesse or dignitie of thy prayer but on the undoubted promises of God and on the merits and mediation of Christ in whom both we our prayers are accepted of God As for the sense of thine unworthinesse if it be in truth and joyned with unfeigned desire of grace it ought to make thee the rather to pray in faith for such as I have shewed our Saviour calleth with promise to heare and help them And such he pronounceth blessed Matth. 11. 28. John 7. 37. Matth. 5. 4 5 6. Now for the helping of our faith we are in our preparation to meditate of these things especially First of the power of God who is able to do exceeding abundantly above all that we do ask or think Eph. 3. 20. Secondly of his fatherly good will who will deny us nothing that is good Matth. 7. 11. The consideration of both which our Saviour hath prefixed before the Lords prayer when he teacheth us to call upon God as our Father therein noting his love good will which is in heaven therein noting his power Psal. 111. 3. that being perswaded that God is both able and willing to grant our requests we might pray in faith and assurance that our prayer shall be heard Thirdly of his gracious promises made unto prayer as Matth. 7. 7 8. John 16. 23 24. which if we cannot find in our hearts to believe we are not to pray for in not believing we make God a liar Lastly and especially of the merits and mediation of our Saviour Christ who sitteth at the right hand of his Father making intercession for us Though our prayer must be fervent and confident yet with submission to the will of God Quid Quale Quantum Quomodo Quando Vbi what of what kind how much after what manner when and where he is pleased to give knowing that he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding abundantly We are not to limit God or to circumscribe him by circumstances It is reckoned Psal. 78. 41. among the faults of the old Israelites that they circumscribed the holy One of Israel and is effectually reproved by Judeth chap 8. 11 16. in the governours of Bethulia who appointed to the Lord the term of five dayes to deliver them otherwise they would give up their city Not that it is simply unlawfull to mention circumstances so it be done with submission to the will of God
in our selves then the firebrands of hell and yet withall we must relie upon Christ and his merits being perswaded that notwithstanding our manifold sinnes yet the Lord will receive us into his love and favour imputing unto us the righteousnesse of his Sonne and covering us therewith as with a garment If thus we believe in Christ we need not doubt of the pardon of our sins because Christ having satisfied the justice of his Father for all the sinnes of them which believe in him the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice 3. If we would truly make this prayer viz. in hatred of sinne have any assurance to our own souls that our sinnes are forgiven we must repent of those sinnes which we desire to be remitted and forsake those sinnes which we would have the Lord forgive Ezek. 18. 21 22. At what time soever c. Prov. 28. 13. He that confesseth his sinnes and forsaketh them c. And therefore as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way c. If therefore we would effectually crave the pardon of our sins we must have a true purpose of heart and resolution to forsake them And if we would have assurance that according to our prayer our sinnes be forgiven we must have a true endeavour to leave them and to perform the contrary duties If therefore we have neither purpose in our hearts nor endeavour in our lives to forsake our sinnes we may not look that the Lord will pardon them If in my heart I regard wickednesse c. Psal. 66. 18. For the Lord heareth not sinners that is who do not repent of their sinnes nor have a true purpose to leave them John 9. 31. Prov. 28. 13. 4. If we make this prayer in faith and truly believe in God for the forgivenesse of our sinnes this perswasion will have this effect in us to make us fear to sinne and by sinne to displease and dishonour God There is mercy with thee that thou mayest be feared Psal. 130. 4. The bounty of the Lord must draw us to repentance Rom. 2. 4. Nay further those that believe their sinnes are forgiven them and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost they cannot choose but love him much who hath forgiven them much Luke 7. 47. and shew forth their love in keeping his commandments 5. If in prayer we unfeignedly desire faith and assurance of the forgivenesse of our sinnes then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith as the hearing of the word receiving of the Sacraments c. 6. If we truly desire reconciliation with God in Christ then will we seek in all things to please him For if we please our selves in displeasing him as the very nature of sinne is to displease God how can we perswade our selves that we are reconciled unto God or desire so to be 7. If we would have any assurance that our sinnes are forgiven we must be ready to forgive our neighbours the offenses which they commit against us For if ye saith Christ Matth. 6. 14. forgive men their trespasses your heavenly Father will also forgive you but if ye do not c. But of this more in the reason Here therefore is discovered the hypocrisie of those men 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection freedome from sinne 2. who have no true hatred of sinne nor purpose to leave it 3. who please themselves in displeasing God and yet would seem to desire reconciliation with God 4. who desire faith and yet neglect and contemne the means 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant Matth. 18. 28. whom he ought to have loved for his Masters sake c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are a solemn profession unto God of our brotherly love serving both to confirm our faith in obteining pardon and also to testifie our love to God who hath forgiven us much in the love of our brethren for his sake For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne or else deceive themselves with an opinion of faith not loving him of whom they look for pardon nor their brethren for his sake but with the ungracious servant Matth. 18. 28. exact small debts of their brethren and revenge offenses committed against them as though they could love God and yet hate their brother therefore our Saviour teacheth us to adde to the petition this protestation that if we be able to make it in truth we may be assured of the forgivenesse of our sinnes and not be deceived as many are in our assurance First therefore because we are so full of infidelity and diffidence that we are hardly brought to believe in particular the forgivenesse of our own sinnes and consequently to make this prayer in faith our Saviour teacheth us to use this notable argument not so much to move God as to confirm our selves drawn from the lesse to the greater As we also forgive c. or as it is more plainly set down in Luke For even we also forgive c. And the reason standeth thus If we who have not so much pitie in regard of thine abundant mercy as is a drop of water in comparison of the Ocean sea if we I say be readie to forgive the offenses and injuries done against us then no doubt thou wilt forgive our offenses which we from the bottom of our hearts confesse unto thee with deprecation of pardon But even we Lord whose mercy is as nothing in comparison of thine are readie to remit offenses committed against us and therefore as we earnestly crave pardon so we do unfeignedly believe that thou wilt forgive us our sinnes The connexion of the proposition is necessarie For as we say Quod in minori valet valet etiam in majori That which is of force in the lesser is of force also in the greater If a drop of pity in us doth wash away the offense of our brother how much more shall the multitude of his mercies wash away our offenses And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children how much more c. If therefore our consciences do testifie unto us the truth of the assumption That we are readie to forgive them that offend us we may also be assured of the truth of the conclusion That God also forgiveth our sinnes 2. Whereas many abuse the mercy of God whereof they presume for the pardoning of their sinnes dealing unthankfully with God in cruelty revenge exercised upon their brethren and so deceive
who are like himself But the faithfull who are at peace with God have also joy in the holy Ghost whereby they do rejoyce in God in all estates not onely in time of peace prosperity but also in time of adversity Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly not onely meekly and patiently but also comfortably and thankfuly For 1. as God in all his judgements remembreth mercy so must our faith apprehend his mercy as well as our sense apprehendeth his judgements And therefore we ought to say with Job chap. 13. 15. Though he kill me yet will I trust in him 2. Because the faithfull have this priviledge that as nothing can hurt them Isai. 54. 17. so all things even their afflictions do work together for their good Rom. 8. 28. 3. Because God afflicteth them for their good whether by triall or chastisement 4. Because with the outward affliction he vouchsafeth inward comfort 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19. 5. Because the afflictions of the faithfull though for sinne are under their desert and in them the anger of God is carried not against their persons but against their sinne 6. Because of those other favours of God which in their afflictions they do enjoy Desinentes contristari propter ea quae non habemus de rebus praesentibus gratias agere debemus Ceasing to grieve for those things we have not we are to give thanks for things which we presently have 7. Because though positive blessings are wanting yet there are alwayes innumerable privative blessings for which we are to give thanks Consider the evils we have deserved and the dangers whereunto we are exposed Consider that by our sinnes we have deserved all the plagues denounced in the law Deut. 28. 15. not onely in this life but also in the world to come Whilest therefore our condition is better then those in hell we have cause to prayse God who hath not dealt with us after our sinâ—…es nor rewarded us after our iniquities Psal. 103. 10. Lam. 3. 22. Now if they are bound to prayse God that are not consumed how much more have we cause to prayse God whom he hath not onely not consumed but hath heaped and multiplied his mercies upon us both privative and positive And as at all times we are to prayse God so in solemn festivalls ordained to that end such as was that of Purim Esth. 9. and ours of the Fifth of November for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason FINIS A GODLY AND FRUITFULL EXPOSITION OF THE LORDS PRAYER Shewing the meaning of the words and the duties required in the severall Petitions both in respect of prayer it self and also in respect of our lives PHIL. 4. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God ¶ Printed by Roger Daniel Printer to the Universitie of Cambridge Ann. Dom. MDCXL MATTH 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO call upon the name of God by hearty and effectuall prayer is a duty in it self most excellent to God most glorious to our selves most profitable and necessary But such is the blindnesse and ignorance of our minds the dulnesse and hardnesse of our hearts that we know not either how to pray or what to ask Like to Zebedee's children Matth. 22. 20. We ask we know not what and as Paul speaketh Rom. 8. 26. We know not what to pray as we ought Wherefore our Saviour Christ in abundant mercy towards us that he might relieve our wants in this behalf hath set down a prescript form of prayer whereby we are to frame ours commanding us when we do pray to pray thus In which words as he forbiddeth us not to use this prayer so he doth not alwayes bind us to use the same words For here two extremities are to be avoided the first of the Brownists who think it unlawfull to use the prescript form of these words the second of the Papists who superstitiously insist in the very words and syllables themselves As touching the first Our Saviour commandeth us thus to pray and more plainly Luke 11. 2. When ye pray say Our Father c. Therefore unlesse it be unlawfull to obey the expresse commandment of our Saviour Christ it is lawfull to use these words Secondly the book of Psalmes doth prove that we may have set forms of prayers Psal. 86. is a form of prayer to be used in affliction The 92 is Psalmus in diem Sabbati A Psalme for the Sabbath The 102 Oratio pro paupere A Psalme for a poore man The 136 A solemn form of thanksgiving 2. Chron. 7. 6. and 20. 21. For the second when Christ commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are conteined with such affections as are herein prescribed For we must understand that our Saviour Christ propoundeth this prayer as a brief summe of all those things which we are to ask For as the Creed is summa credendorum the summe of things to be believed the Decalogue summa agendorum the summe of things to be done so the Lords Prayer is summa petendorum the summe of things to be desired But as all things particularly to be believed are not particularly expressed in the Creed nor all things to be done in the Decalogâ—… so neither are all things particularized in the Lords prayer for which we are to ask And therefore it is lawfull nay expedient and necessary often to descend into the particulars themselves For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word For though all of them may be referred to this prayer or some part thereof yet none of them are conceived in the same words And moreover Matthew and Luke in setting down this prayer are not curious in observing the same words And therefore superstitious is the opinion and practice of the Church of Rome who think that the bare repetition of these words in an unknown tongue without understanding or faith is ex opere operato meritorious as though our Saviour Christ had prescribed these words to be used as a charm c. First whereas our Saviour Christ propoundeth this form we may be assured that it is a perfect pattern of prayer that nothing ought to be asked which is not in it conteined For in him are all the treasures of the wisdome and knowledge of God Col. 2. 3. He knoweth what is acceptable unto God what is needfull for us therefore in this prayer is conteined whatsoever is either fit for God to grant or for us to ask By this then as a pattern we are to form our prayers and as by a rule we are to examine them
against God some against our neighbours and some against our selves In respect of all and every whereof we are every of us debtours unto God and therefore had need to pray that he would forgive us all and every of our debts Psal. 51. 9. which how many and great they are we may easily know if we will diligently look into our obligation and examine our lives by the law of God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our In this word confession of sinne is included For it is in effect thus much O Lord we have sinned against thee have mercy therefore on us O Lord according to thy goodnesse and according to the multitude of thy mercies do away our offenses Wash us from our iniquities and cleanse us from our sinnes For we acknowledge our transgressions and our sinnes are alwayes before us Psal. 51. 2 3. Therefore with asking of pardon confession of sinne is conjoyned And this form of prayer is prescribed to be used of the perfectest men in this world as of the Apostles because there is no man that doth good vpon the earth and sinneth not Eccles 7. 20. If we say saith the holy Apostle John that we have no sinne we deceive our selves and there is no truth in us If we confesse our sinnes he is faithfull and just to forgive us our sinnes and to 〈◊〉 us from all iniquity If we say that we have not 〈◊〉 we make him a lâ—…ar and his truth is not in us 1. John 1. 8 9 10. Here therefore both the Catharists which dream of perfection in this life and also the Pelagians and Papists which hold that a man may fully and perfectly keep the law of God in this life are confuted For such cannot make this petition except they will mock God as all those do that have a conceit of their own perfection Which conceit is in not onely the Catharists and Papists but also in the greatest part of ignorant and securâ—… men who affirm that they love God with all their heart and their neighbour as themselves they never did any man hurt they never doubted of their salvation For howsoever the Scripture speaketh of perfect men and such as walked in all the commandments of God yet certain â—…t is that thereby is meant the uprightnesse of their will and endeavour not the perfection of their obedience which uprightnesse notwithstanding the Scripture calleth perfection the Lord accepting the will for the deed so that upright men may indeed be said to be perfect but in affectu potiùs quà m effectu in their affections rather then their actions Forgive The Lord in forgiving sinnes as he is mercifull so is he just 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them washing away our sinnes in his bloud covering them with his righteousnesse imputing our sinnes to Christ and his obedience to us so that we howsoever sinfull in our selves appear righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes we do not so desire him to be mercifull as that we would have him forget his justice but we come unto him in the name and mediation of Christ in whom he is well pleased beseeching him to accept of his obedience sufferings as a full satisfaction for our sinnes For remission of sinnes as it is a free work of mercy in respect of us who neither can deserve pardon nor satisfie his justice so in respect of Christ who hath satisfied for us it is a work of justice Now whereas our Saviour Christ doth teach every one of us every day to ask forgivenesse with assurance to be heard we are put in mind both of our misery and Gods mercy Our misery who day by day commit sinne and therefore have need every day to crave remission of our sinnes Gods mercy and long suffering who though he be offended every day yet he is ready to forgive their sinnes who come unto him by hearty and earnest prayer confessing their sinnes and craving pardon of them But this mercy and long-suffering of God must not encourage us to presume but invite us unto repentance Rom. 2. 4. and 6. 1. Ecclus 5. 4 5 6. Psal. 130. 4. There is mercy with thee that thou mayest be feared Joel 2. 13. and encourage us to call upon him This long-suffering of God is to be imitated of us For if he be content to forgive us that sinne against him every day then ought we freely to forgive them that offend us c. though it be to seventy times seven times Again if every one of us be he never so righteous is bound to make this prayer that God would freely remit our sinnes then it followeth that none of us can discharge the debt or by any thing which we are able to perform satisfie for our sinnes but either they must be freely remitted for Christs sake or else we must suffer the punishment due for them Divine remission and humane satisfaction cannot stand together We must crave remission therefore we cannot satisfie Remission of sinnes and justification are free Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is recompense Therefore those that trust to their own merits and use this prayer they mock God and condemn themselves They mock God because they desire him to forgive their sinnes which they do not desire should be forgiven them but trust to satisfie for them They condemn themselves because they confesse themselves to be debtours unto God unlesse he remit their debt and yet stand not to his remission but to their own satisfaction by which they appeal to his justice rather then implore his mercy And that no man can satisfie by any works of obedience the justice of God for his sinnes it may further appear by these reasons 1. Because our best obedience is unperfect and our righteousnesse like unto a polluted â—…lout and therefore if God should enter into judgement with us he might justly condemn us for our best actions as being not performed in that manner and measure which his law requireth and therefore every one had need to pray as Psal. 143. 2. Enter not into judgement c. Secondly because whatsoever obedience we can perform it is a debt and duty Luke 17. 10. When we have done all that is commanded we must say that we are unprofitable servants we have done that which was our duty to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot satisfie debt with debt but notwithstanding our latter obedience we shall be debtours in respect of the former debt unsatisfied Seeing therefore we are not able
life and in the world to come In all which respects we must esteem our sinnes as a most heavy burden and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof Matth. 11. 28. Neither are we to bewail our sinnes alone but as we are to pray for the pardon of other mens sinnes so are we also to mourn for the iniquities of the place and time wherein we live Ezek. 9. 8. Psal. 119. 136 158. 2. We are to bewail the hardnesse of our hearts that we cannot so bewail our sinnes as we ought 3. Our want of faith and assurance of the remission of our sinnes The graces which we desire are 1. Remission of sinnes and justification viz. that God would cancell the bill of debt Col. 2. 14. that he would take away our sinnes and cast them into the bottom of the sea Mich. 7. 18 19. that he would impute the merits and obedience of Christ unto us And secondly because we receive remission of sinnes and are justified by faith by which we apprehend the righteousnesse of Christ to our justification and without which the merits of Christ are not communicated unto us therefore we desire not onely that he would forgive us our sinnes but also that he would work in us a true faith whereby we may have assurance of the pardon of our sinnes and peace of conscience 3. Because our faith is weak therefore we are to pray for the increase thereof Luke 17. 5. and also that God would blesse unto us the means of the begetting and increasing of our faith 4. Because reconciliation and adoption are unseparable companions of justification we therefore must also pray that he would receive us unto his love and favour and give us his spirit of adoption that howsoever we be by nature the children of wrath yet being reconciled unto him in Christ we may have the testimony of his Spirit testifying to our spirits that we are the children of God 5. We pray not onely for righteousnesse and assurance of justification and peace of conscience arising from thence Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both Rom. 14. 17. Now that we may with fervencie beg these graces of God we must besides the sight and sense of our sinnes and the misery which they bring upon us consider the necessity of these graces First of remission of sinnes because sinne maketh a separation between God and us Isai. 59. 1. and maketh us subject both to the curse of God in this life and after and therefore above all things in the world we are to desire freedome from our sinnes without which our estate is most miserable c. and without which we cannot be saved Contrariwiâ—…e in remission of sinne consisteth happinesse Psal. 32. 1 2. Secondly of faith without which the benefits of Christ are not effectuall to our justification sanctification or salvation By it we are made partakers of all the benefits of Christ to our justification and salvation In which respect the same benefits in the Scriptures which proceed from Christ are also ascribed unto faith Upon which follow reconciliation peace with God and joy in the holy Ghost and the beginning of eternall life it self in this life As we must pray for the forgivenesse of our sins in fervencie so also in faith that as we unfeignedly desire pardon of sinnes reconciliation with God so we are truly to believe that the Lord will heare our prayer that he will receive us unto mercy and at the length grant unto us the certificate of his Spirit the Spirit of adoption For that which he hath commanded us to ask he hath promised to give He commandeth us to ask remission of sinnes justification the Spirit of adoption c. therefore consequently we are stedfastly to believe that we shall obtein them The forgivenesse of sinnes is a chief part of the covenant of grace Heb. 10. 17. The Spirit of adoption is expressely promised to those that ask him Luke 11. 13. There remaineth that we pray with perseverance never ceasing day by day to call upon God for the forgivenesse of our sinnes and certificate of the holy Spirit assuring us thereof untill the Lord say unto our souls I am your salvation and shed abroad his love in our hearts Neither are we then to cease from this prayer but as we sinne daily so are we daily to crave forgivenesse and as our faith is weak and mixt with doubting so daily to desire the increase thereof c. Duties to be performed in our lives If we would make this prayer with upright hearts or would either hope to obtein this request or assurance that our prayer is heard I. We must be adorned with humility 1. Pet. 5. 5. whereby we must acknowledge our selves so deeply indebted unto the Lord by reason of our manifold sinnes that he may most justly glorifie his name in our endlesse confusion and that in respect thereof we are not worthy to look up unto heaven or to breathe in the aire or to live upon the earth and that therefore it is the great mercy of the Lord that we are not consumed For if we have humble and contrite hearts the Lord will be ready to heare our prayer and to pardon our sinnes The Lord resisteth the proud but he giveth grace to the humble Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a contrite spirit a contrite and c. Psal. 51. 17. Psal. 34. 18. Example in the humbled Publicane Luke 18. 14. For Christ came not to call the righteous but sinners to repentance Matth. 9. 13. Luke 4. 18. Matth. 11. 28. Whom doth he call with promise to ease them of the burden of sinne but those that trâ—…vail under the burden of sinne and are weary thereof If therefore God hath given thee an humble heart thou mayest be encouraged to come unto him for grace and pardon of sinnes For as it was said of the blind man so it may be said of every one that is poore in spirit Be of good comfort he calleth thee But as humility maketh us fit to receive Gods grace in the pardoning of our sinnes so is it also a good signe that our sinnes are pardoned For they onely are happy whose sins are forgiven but those that are poore in spirit are happy Matth. 5. 3. therefore their sinnes are forgiven Whereas contrariwise if we be proud and have a Pharisaicall câ—…ceit of our selves it is a fearfull signe that we remain in our sinnes John 9. 41. Luke 18. 14. II. If we would have forgivenesse of our sinnes we must believe in Christ. For by faith alone we have justification and remission of sinnes Acts 26. 18. because faith alone apprehendeth the merits and righteousnesse of Christ whereby we are justified Now this and the former must go together We must be cast down in our selves acknowledging our selves that we are no better
that offendeth will never forgive But these men that will not forgive them whom they have offended of all others are farthest from pardon because they be farthest from repentance Now let us consider how we are to behave our selves towards them that offend us Our duty standeth on foure degrees First if the offense be not notorious to take no notice of it but to dissemble it and to passe by it For as Solomon saith Prov. 10. 12. Hatred stirreth up contention but love covereth the multitude of offenses and Prov. 19. 11. The discretion of a man maketh him slow to anger and it is his glory to passe by an offense Examples in Saul 1. Sam. 10. 27. and David Psal. 38. 13 14. Our first duty therefore when we are wronged is not to fret and fume storm and chafe and much lesse to proceed to brawling or blows For as Solomon saith Indignation resteth in the bosome of fools Eccles 7. 10. but he that is slow to anger is wise Prov. 14. 29. And to moderate our anger and desire of revenge let us consider these two things 1. That thy brother which offendeth thee is the rod of God c. 2. That as thou forgivest so thou must look to be forgiven If when thou art wronged thou chafest and stormest and presently revengest thy self when thou makest this prayer thou dost desire the Lord so to deal with thee that is when thou offendest presently to be revenged of thee The second duty is when we have been offended not to retein anger purpose or desire of revenge but freely and from our hearts to forgive one another Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly if he acknowledge his fault and repent and that so oft as he seeketh reconciliation though it be seven times a day Luke 17. 3 4. If he do not ask forgivenesse but rather persist in hating and wronging us yet are we in our hearts to forgive him and to desire his good and to pray for his amendment Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments First if we will not forgive our neighbour the Lord will not forgive us Matth. 6. 15. Mark 11. 25 26. 2. If we retein anger and desire of revenge with what face can we pray unto the Lord to forgive us our great debts that will not for his sake remit those pettie debts of our brother And to this purpose notable is that saying of the sonne of Sirach Ecclus 28. 1 2 3 4 5. He that revengeth shall find vengeance from the Lord and he will surely keep his sinnes in remembrance For give thy neighbour the hurt that he hath done unto thee so shall thy sinnes also be forgiven when thou prayest One man beareth hatred against another and doth he seek pardon from the Lord He sheweth no mercy to a man which is like himself and doth he ask forgivenesse of his own sinnes If he that is but flesh nourish hatred who will intreat for pardon of his sinnes Therefore Paul exhorteth us to pray lifting up pure hands without anger 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer 1. Pet. 3. 7. 3. If we do not forgive our brother in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse c. For this cause as Augustine exhorteth we are above all other sinnes to lay aside anger and hatred when we come to pray For this prayer obteineth pardon for other sinnes but for this sinne it doth not but rather pulleth down vengeance upon him that desireth revenge As for those reasons which we pretend for our anger hatred and desire of revenge they are most vain especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge The offenses which he hath committed against me are great and I cannot put them up But they are nothing to those sinnes which thou hast committed against God 2. Yea but he hath touched my good name And thou by thy sinnes hast dishonoured God and hast caused his holy name to be blasphemed 3. Yea but he is mine inferiour c. And what art thou to God 4. Yea but the offenses which he hath committed against me are many and he never maketh an end of doing me wrong But nothing so many as thy sinnes are against God neither dost thou put an end to thy sinning 5. Yea but I have deserved well of him But not so well as God hath deserved of thee 6. Yea but I have sought to win him with kindnesse And hath not the Lord by his mercies invited thee to repentance 7. Yea but he hath been often admonished of his fault Not so oft as thou Furthermore as thy brother offendeth against thee so for the most part thou offendest against him either by giving him occasion of evil or by anger and impatience conceived against him therefore the debt being mutuall thou shouldst be ready to strike off thine own debt by pardoning of him And although perhaps thou hast not deserved so ill of him yet thou hast deserved worse of the Lord who by him as his instrument correcteth thee and therefore must say as Mich. 7. 9. I have sinned and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetfulnesse That we should not onely forgive but also forget the offenses done against us as we desire that the Lord would forget the sinnes which we have committed against him And therefore this art of oblivion which Themistocles wished we are to beg of the Lord. The fourth is by Christian charity to labour to win him and to overcome evil with goodnesse Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill Psal. 25. 21 22. for thereby also we shall resemble the goodnesse of the Lord who although he hath been diversly offended yet first seeketh reconciliation with us 2. in commending them to God in our prayers Matth. 5. 44. II. The second use is consolation to them who are ready to forgive the offenses of their brethren For if we do forgive we may be assured that we are forgiven Matth. 6. 14. If ye forgive men their trespasses your heavenly Father will forgive you For which cause our Saviour Christ pronounceth the mercifull to be blessed because they shall obtein mercy Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause which is especially to be seen in forgiving offenses is an evident argument of the love of God The love of God is a fruit of faith for we love him because we are perswaded that he loved us first and where faith is there is justification and remission of sinnes by imputation
1. 28. to commit sinne with greedinesse But contrariwise That he will give unto us his sanctifying spirit not onely to fight against the flesh but also to mortifie our earthly members Col. 3. 5. as our inordinate affections and evil concupiscence and to crucifie the flesh with the lusts thereof Gal. 5. 24. and that being renewed by his spirit we may no longer be carnall men but spirituall walking not after the flesh but after the spirit Rom. 8. 1. 2. As touching the world We also pray That we may not be carried away with the world or overcome thereby but that by faith we may overcome the world 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world and whereas the men tempt either to evil of punishment and danger by captious questions or to evil of sinne either by bad speeches inticing incensing counselling or lewd examples We therefore against their captions desire the spirit of wisdome that we be not insnared and against their offenses and scandals either in word or deed constancy perseverance that we do not stumble or fall nor be conformed to the world Rom. 12. 2. As for the things of the world they are either the desires thereof or the terrours and crosses In respect of the desires of the world which are the lust of the flesh the lust of the eyes and the pride of life 1. John 2. 16. the world is said especially to tempt they being the baits of sinne and snares of the devil Against these we pray That we may have grace from above to renounce all worldly lusts Tit. 2. 12. to be wained from the world to use it as though we used it not 1. Cor. 7. 31. to be crucified to the world and the world to us Gal. 6. 14. to live as pilgrimes and strangers upon earth and citizens of heaven minding heavenly things and contemning all the desires of the world as mere vanities in comparison of heavenly joyes As touching the crosses and afflictions of this life which are worthily called tentations We are to pray That God will not suffer us to be tempted above our power c. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part or else arm us with patience to bear whatsoever he shall lay upon us that we may endure tentation and being found approved we may receive the crown of life Jam. 1. 12. whereof the afflictions of this life are not worthy Rom. 8. 18. 3. As concerning the tentations of the devil We desire that the Lord would tread Satan under our feet Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God that we may be able to stand against the cunning sleights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devil Ephes. 6. 11. and especially with faith whereby we may quench all the fiery darts of the devil Ephes. 6. 16. Now in all these we are to pray as our Saviour teacheth us both by his example John 17. 15. by his precept in this place O Lord we do not desire not at all to be tempted but that we may be delivered from evil that is from the tyranny of the flesh that it hold not us captive unto sinne from the allurements of the world that they do not draw us unto sinne from the assaults of the devil that he prevail not against us from the punishments of sin and judgements which by sinne we deserve so farre as our deliverance therefrom may stand with Gods glory and our good and lastly from the corruption of sinne it self in regard whereof we desire the Lord would endue us more and more with the Spirit of sanctification applying unto us the merits and efficacy of Christs death to mortifie our sinne and of his resurrection to restore us to newnesse of life wherein we are to proceed from faith to faith and from one measure of grace to a greater untill we come to a perfect man in Christ. And as there are two degrees of our deliverance from these our spirituall enemies the one begun and imperfect by sanctification in this life the other full and perfect in the life to come which is our full redemption and glorification So we pray not onely that we may be freed from our corruptions in part but also may be fully conformed to the glorious image of the Sonne of God and therefore pray that we may be delivered from every evil thing and be preserved to his heavenly kingdome 2. Tim. 4. 18. whereby it appeareth that as in the fifth petition we desired pardon of sinne and justification by faith so here we craâ—… strength against sinne freedome from the corruption and sanctification by Gods Spirit and finally the end of our faith which is the salvation of our souls For when we pray to be delivered from evil we desire deliverance also from hell and consequently salvation in heaven Now as these graces are to be asked in fervencie and affection so also in assurance of faith that we shall be heard For as the Apostle James chap. 1. 5 6. teacheth If any man desire wisdome of God wisely to endure tentation he must ask it in faith And to this faith the holy Ghost doth most notably encourage us in the Scriptures Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth unto it in edito collocatur and is placed on high The Lord saith Peter 2. Epist. 2. 9. knoweth to deliver the godly out of â—…entation And of our Saviour the Apostle saith Heb. 2. 18. In that he suffered and was tempted he is able to succour them that are tempted Christ hath overcome our enemies the devil Col. 2. 15. the world John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spirituall enemies He that is in us is stronger then he that is in the world 1. John 4. 4. Neither shall any be able to pull us out of his hands John 10. 28. Christ whose prayer is alwayes heard John 11. 42. hath prayed for us that our faith shall not fail Luke 22. 32. and that we may be kept from evil John 17. 15. The Lord hath promised and is faithfull to perform that he will not suffer us to be tempted above our power but with the tentation will give an issue that we may bear it 1. Cor. 10. 13. And finally Joel 2. 32. he hath promised that whosoever shall call upon the name of the Lord shall be saved Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthinesse but on the power mercy faithfulnesse and truth of God in his promises and on the mediation and intercession of Jesus Christ. Duties to be performed in our lives I. Generall 1.