he thought of and things cast in which he sees himself to stand in great need of The like I might say of Prayer for others and of Thanksgiving 4. In Petitions the Spirit not only teacheth what to ask but how to plead And herein lies much of the Spirits assistance in furnishing a soul with powerful and prevailing arguments You may observe what sinews what strength of Argument is coucht in the prayers of the Saints in Scripture as in the prayers of Moses David Daniel Jehoshaphat Sometimes from the Nature and Attributes of God his Goodness Truth Faithfulness Sometimes from the Promises Sometimes from their own misery and helplessness yea the Spirit teacheth to make an argument of that which seems to make against them Psal 25. 11. Pardon my sin O Lord for it is great Here is an argument from the greatness of sin which might rather plead against him yet there is much sâ—rength in it Either thus Thou art a God of great mercies and therefore it is suitable to thy nature to 〈◊〉 great sin Or thus Lord I see my sin I am sensible of the hainousness of it and therefore am a fit subject for a pardon The woman of Canaan is a fit and famous Instance How doth she invert Christs arguments and makes that a plea for her which is urged against her Matth. 15. 22. Surely this holy Art is taught by the Spirit of God Amongst which arguments suitable Promises are most frequent and prevalent Promises and Prayers differing only as the figures of Hollingworth's Gods Spirit on the Throne 6 and 9 as a good man hath wittily observed the one pointing downwards towards us the other upward towards God 5. I may add here though it is the least part of this great Priviledge that the Spirit of God though it doth not guide the Tongue infallibly yet it doth sometimes carry a child of God even above himself in fulness and suitableness of expression helps him to clothe his petitions in Scripture-phrase and fills his mouth with words as well as his heart with affections But this may suffice as to the Spirits help in the matter of prayer 2. It helps not only for matter but for manner also Something to this lies in those words of the Text Groanings which 〈◊〉 be uttered which as was said in the Explication is the lowest way though not the least effectual To hint a few particulars 1. It helps by enlarging the affections Words are but the outside of prayer Sighs and groans are the language God understands and delights in The Spirit teacheth importunity draws sighs from the hearts â—ears from the eyes Parts may teach eloquence and the neat ordering of our prayers and nature it self may furnish with some flashly and spurious affections But the Spirit wings the affections enlargeth the heart This causeth reachings-forth of the soul after God and enables it to wrestle with a holy violence sheds abroad the love of God in the heart widens the desires spiritualizeth our joy grief anger zeal and the rest of the passions All which are necessary instruments in prayer 2. It helps by exciting and exercising its own grades here is its most proper work these lie as sparks under the ashes till the Spirit of God blow them up as it works grace so it must set it at work It is said Act. 5. 5. Sathan filled their hearts to lie c. So the Spirit fills the hearts of Gods people to pray Here we have need of the Spirits help to lift else our hearts and graces would lie unstirred and unexercised To instance in one or two of many leaving the rest to your own meditation 1. It fills the soul with a holy confidence teaches to cry Abba Father Rom. 8. Sometimes in the duty Psal 20. 6. Now I know that the Lord saveth his Anointed Sometimes after Hannah's countenance cleared from former sadness discovered the confidence of her soul that her Petition should be granted How often have the Saints risen off their knees with raised expectations as if the things askt were already given in 2. Yet it keeps the soul in a humble awfull frame makes it serious and full of reverence Lust would deal basely and affrontingly with God but the Spirit makes us take beed to our feet and teacheth us not to be rash with our mouths or hasty to utter any thing before God Eccles 5. 1 2. Makes us Take beed to our wayes that we offend not with our tongue Psal 39. 1. restrains petulancy and extravagancy of wit and words teaches to avoid swelling words of vanity and so far as we enjoy its assistance it helps us to utter our desires in words of truth and soberness This of much more that might have been spoken concerning the Spirits assistance with reference to the manner of the duty 3. As it helps in the matter and manner so it enables to persevere not only sets us in but carries thorow and enables us to pray and not â—aint not to let the Lord Luk. 18. 1. go till he bless us Now here there are many things to discourage and take us off against all which the Soâ—rit doth mightny strengthen and fortifie a Christian according to that prayer of Paul for the Ephesians That they might be strengthened with might by the Eph. 3. 16. Spirit in the inward man I shall briefly touch upon two or three which are most obvious and troublesome to Gods children 1. It helps us to persevere in prayer notwithstanding Exod. 31. 10 11. Gen. 32. 26. Jer. 14. 11 13. Matth. 15. 22. discouragements from God Though God bid Moses let him alone and Jacob let him go though he forbids the Prophet Jeremy to pray for the people though our Saviour gives harsh and discouraging answers to the woman of Canaan yet they follow on It teaches to answer Objections to read love and pity in Gods heart when we can see nothing but frowns in his face to catch faster hold when he seems to throw us off to interpret Gods answers by terrible things contrary to the natural import and to believe and expect contrary to our sense and experience to hope against hope c. 2. Against discouragements from our selves Unbelief short-spiritedness and the like corruptions which would make us break out as he 2 Kings 6. 33. This evil is of the Lord why should I wait upon him any longer Oh but the Spirit strengthens our faith lengthens out our patience bespeaks us in the language of David to his own soul Psal 42. ult Why art thou cast down O my soul and why art thou disquieted within me 3. Against discouragements from others from the world or from the Devil How would men scoff or jeer us out of our attendance on God What profit is it that you Mal. 3. 14. keep his Ordinances in that you walk mournfully before the Lord of Hosts What get you by all your whining prayers your creeping into corners c. Here the Spirit comes in
forgiveing others is expressed rather than any other The probable Reason may be 1. Because of the suitableness of this condition to the thing Petitioned for wee ask forgiveness and plead our owne forgiving others so that herein wee desire a kind of retaliation which is alwayes thought the highest equity By asking it upon this Condition wee begge to be dealt with as wee our selves deal with others that if wee shew no mercy wee may find none 2. And this possibly may be a more sensible Hoc modo voluit Christus absolutionis nostrae siduciam quasi impresso sigillo meliùs ratam facere Calvin evidence of our faith and repentance which in themselves are not so discernable and therefore not so pleadable Faith and Repentance are more hidden things 't is easy for a man to deceive himself and others about them though I would not be understood as if I thought it impossible for a man to be certain hee hath them without immediate revelation but this is easily discernable both to our selves and others wee can observe whether our hearts swell with rancour and revengefulness or whether they melt into love and reconcileableness and for the act of forgiveing others can judge Now this I may say Where there is a frame of heart prone to forgive injuries upon right grounds principally upon the sense of the soul's greater injury done to God and its greater need of forgiveness at his hands or else because God hath forgiven it there is certainly both Faith and Repentance for true grace is concatenate such a frame speakes the man renewed naturally wee are injurious 1 Tim. 1. 13. hatefull and hating one another Tit. 3. 3. malicious and revengefull And where there is a renewing work it passes over the whole man the new man hath all his members every grace though not in the same measure so that our forgiveing others being in it self more easily discernable and where it is indeed being demonstrative of the presence of Faith and Repentance in the soul may be possibly put as the condition or argument in this Petition but certainly it must be understood as in Coâ—jâ—nction with those two graces which are both principall requisites in those that are in the Covenant of Grace and conditions in order to pardon Let mee add here that there is a natural propensiâ—y to forgive and forget injuries sound even among the Heathen which being separated from true grace is no such pleadâ—ble condition because it neither arises from the same grounds nor hath the same inducements motives pattern or ends as this which wee are taught to plead Then is our forgiving others of the right stamp when wee doe it in obedience to God in imitation of God in expectation of greater mercy from God not because our forgiving others can merit it but because upon our forgiving others hee hath promised it Matth. 6. 14. or when the sense of God's greater mercy to us inclines us hereunto when wee can argue God hath forgiven mee Talents and shall not I forgive Pence Thus much may suffice in answer to the Queries Use Let us pray according to this pattern use Let us beg forgiveness as a principall mercy and beg it as wee are here taught Do I need to adde motives in a matter of such important necessity Consider Mot. 1. Sin makes you debtors as wee have seen therefore debt if not remitted will be required and Oh how great a debt is it 'T is such as all the world cannot satisfy muchless can you your selves doe it It was an impossibility that hee promised Matth. 18. 26. if wee understand the debt there to be satisfaction for sin as the imporâ— of the Parable seems to make it and indeed what will not a man promise when the knife is at his throat if his meer promise will secure him from imminent destruction Let Sinners know The price is too great for them to pay Psal 49. 7 8. Mich. 6. 6 7 8. There is no way therefore but to fall down at the feet of God in humble confession and earnest Petition fer pardon Else they are like to be delivered to the tormentors till they shall pay all that is due Matth. 18. 34. and that till will never be eternity only will be sufficient for it they shall ever be paying but never have paid it Should not this make us speedily embrace our Saviour's counsel Matth. 5. 25 2. Consider what encouragements we have the Name of God proclaimed Exod. 34. 6. his gracious promises made to him that confesseth and forsaketh Prov. 28. 13. 1 John 1. ult Isa 43. 25. c. the compleat satisfaction and the constant and â—st 4. 16. prevailing intercession of Christ if Esther would adventure upon the Kings favour though not according to Law well may wee adventure to goe to God having such so many and so great encouragements add this to the former And then 3. Consider what a precious priviledge it is that you are pressed to seek by prayer 't is the in-let to all other mercies the door into happiness Psal 32. 1 2. A pardoned Sinner may have boldness with God hath free access to God audience and acceptance peace and comfort Get this and it brings along with it all other spiritual blessings and priviledges For this end was Christ exalted Act. 5. 31. to be a Prince and Saviour even to give Repentance and Remission of sins and where this is bestowed all other benefits purchased by Christ follow after it Therefore be earnest with God for it Direct 1. Understand what is implyed and included in this Petition and here as in the former 1. Something is implied by way of acknowledgment principally three things 1. Here is a cleer acknowledgment that you are Sinners and stand indebted to the Law and Justice of God in conformity therefore to this Petition you are to confess sins not only in the generall but particularly in the severall Kinds circumstances and aggravations of them To which purpose you may borrow expressions from the acknowledgments of the Saints in Scripture who have lest their confessions upon record such as Psal 40. 12. 51. Ezr. 6. Neh. 9. c. This is a Theme frequently insisted on and the manner how sin is to be confessed is fully taught by others only to give a touch upon it our confessions must be as much as possible 1. Both universal of all sin so far as we know it and particular of every sin in its nature and circumstances 2. Cordiall and affectionate attended with a serious sense of the hainousness of sin and with shame grief self-abhorrency and detestation of the fact 3. Self judging and self-condemning we are to pass a sentence of death upon our selves that Hell is our due and everlasting destruction might justly be out portion Much more might be added But 2. Here wee are taught to acknowledg that we are non-solvent that wee are in an utter incapacity for the payment of this debt Were it possible
Reason to the over-powring light of the Word and given thee a convincing discovery of the transcendent sweetness of Communion with God and Jesus Christ in duty which impression while it continues fresh upon thy soul may wind it up to a high pitch of Natural or Artificial fervency as a Reverend Divine of ours hath well distinguished Bolton ubi supra 1 Sam. 21. 7. Or else some extraordinary tie upon thy soul may for the time put life into thy Devotion a very Doeg may be Qui se clauserat in domo Domini ut solveret votum suum Arab. sometimes detained before the Lord it is supposed in conscience of some Vow or some express Devotion The worst of men may have their devout moods but alas it is but from some outward impulse So that Try what thy state is if thou art a stranger to the Spirits converting regenerating sanctifying work it is not to be thought he doth actually stir thee up to duty The Spirit only moves to duty those whom he fits for duty He is first a principle of life within then of action without 2. But that which may more sensibly distinguish those fits of goodness from the Spirits motions are the different fruits and consequences There may be as much seeming fervour and zeal in those good fits while they continue but they are not attended with such fruits as the other To instance in some 1. When these are over the man is but what he was before while the pang is upon him Who more heavenly and devout Who speaks greater things of God and Christ the sweetness of duty the advantage of holy walking the pleasures of communion with God But alas it is but as the Morning Hos 6. 4. Cloud and as the early Dew it goeth away Quantum mutatus a illo Here he is quite another man Was he loose debauch't prophane before You 'l find him Stuppeae flamma Cato so still Was he drunken riotous voluptuous before So is he again as soon as the fit is over Alas it was but a meer blaze It is quenched as Towe as the fire of Thorns and then he neither prayes nor cares for prayer or if he keep up a form it is without conscience or affection Now where the Spirit hath furnished a soul with praying abilities it sanctifies that soul there is some care of a conversation answerable and though there may be abatements yet the soul seels and complains thereof whereas Cant. 5. 5. the other fits down contented in the neglect of duty Where the Spirit puts in his hand by the hole of the door he leaves sweet-smelling Myrrh upon the handles of the Lock which inflames the soul though for some time it may lie under indisposition with enlarged desires after his return But there are no such complaints under deadness or breathings after quicknings in the other 2. These fits are often encouragements to more loosness afterward The soul being puffed up with a high conceit of his own performances as having thereby mightily engaged God an ordinary attendant on his flashy devotion thinks he may take some liberty he hath super-crogated by his prayers and now may sin the more freely much like the Harlots speech I have peace-offerings Prov. 7. 14 18. with me This day have I payed my vows Come let us take our fill of love q. d. I have performed an extraordinary piece of devotion and now I am at liberty to begin a new score This is far from those who are endued with the Spirit of Prayer Have they found extraordinary assistance Hath the Spirit lift up their hearts and wound them to a higher pitch than ordinary This draws out thanksgivings to God Thus they think Oh what need have I to watch against sin How carefull should I be left I damp out these flames by earthly mindedness lest I take cold after such heats Yea the remembrance of what they have been enabled to confess and beg becomes a tie upon them to restrain them from committing the sins confessed and a spur to put them upon pursuit of the graces they have begged these are the genuine fruits of the Spirits enlargements I deny not but the Devil and our own corruption may make use of these as a Temptation to slacken our diligence afterwards but it is not ordinarily so Those fits and flashes ordinarily bring forth such fruits 3. Which I toucht upon in the last these good fits puff up Man is naturally a self-admirer and if he hath any thing above ordinary he prides himself in it The most civilized and moralized amongst the Heathens though they sometimes spake meanly of themselves could never get victory over that self-applauding humour It sticks very close to nature nothing but grace can subdue it nor that perfectly till we be made perfect For each to esteem others better than themselves is the hardest thing in the world Si quid in tota vitâ difficile hoc in primis Nam Regis intra se quisque animum habet c. as Galvin upon Phil. 2. 3. But to the purpose Such as have only Nature elevated come off more proud whatever shew of humility they may make in the duty Whereas the genuine effects of the Spirits assistance as we shewed before are to lay the soul low in its own eyes and indeed there is not a better evidence that our enlargements are spiritual then when we are enlarged in the sense of sin and misery and thence become enlarged in our apprehensions of Gods goodness and mercy 4. These good fits are easily put off How small a Temptation will hire such from duty How easily are they discouraged How soon is their patience spent God must either come speedily or they will be ready to say with that blasphemer This evil is of 2 Kings 6. 33. the Lord what should I wait for the Lord any longer they are ready to expostulate with God as if he did them an injury Wherefore have we fasted and thou seest not Isa 58. 3. Wherefore have we afflicted our soul and thâ—u takest no knowledge A cross Providences puts a dash upon their devotion they will sometimes verifie that which the Devil falsly suggested against Job Doth Job fear God for nought Hast thou not made a hedge about Job 1. 9 10 11. him and about his house But put forth thy hand now and touch all that he hath and be will curse thee to thy face Their devotion was not so hot as their passion will be high when God crosses their wills I say thus it is sometimes with such But now where the Spirit enables the soul gathers strength by opposition follows a flying God disappointments set an edge upon his prayers and call his patience into exercise He will close in with God though he go halting away His resoultion is Though he kill me Job 13. 15. I will trust in him I will pray to him and though there may be a damp upon him his
the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved thee Upon with words Calvin puts a Question If wee restrain this to the cleansing of his body from leprosy What difference betwixt this and the other nine who were also cleansed Hee answers that Christ did otherwise esteem the gift of God than profane men are wont to doe hee looke upon it as a symbol or pledge of God's love to him The ingratitude of the other did as it were infect and contaminate their cleanness Faith only sanctifies the gifts of God that they may be pure to us but he addes in the close that together with his outward cleansing hee had obtained eternal salvation for the Samaritane is saved by his Faith how not only that hee was cured of his leprosy so were the rest but because hee was received into the number So Deodate and others of God's Children and had received this temporall cure as a pledge of God's Fatherly love to him Thus hee With whom Beza seems to concur thus glossing Christ doth good even to the unthankful but the benefits of God profit them only to salvation who are thankfull This I have hinted to shew the advantages that flow from thankfulness Hee 's thankfull for a temporall mercy Christ according to their interpretation assures him of eternall mercy Well let not your afflictions make you less thankfull for the goodness of God in vouchsafing you his Spirit to help you in prayer nay rather double your prayses for the sweetness and seasonableness of this mercy Thus much to the second fort CHAP. XIV I Have only a Third sort to address my self to in a few words and those are they who having been in the deeps have there seen the wonders of the Lord who can bear witness to this Truth and say that had not the Spirit upheld and strengthned them they had perished in their affliction the proud waters had gone over their Soul Canst thou say as Jonah I cryed by reason of my affiction Jonah 2. 2. unto the Lord and he heard mee Out of the belly of hell cryed I and thou heardest my voyce Hath God both prepared thy heart and caused his care to hear hath he both helpt the to pray and helpt thee upon thy prayer so that thou hast an undeniable Testimony of both parts of the Text. viz. that God both gives his Spirit to help our infirmities and that hee knows and accepts the desires of his Spirit because they are according to the will of God What remains but that thou be pressed and exhorted to this 4. sold duty To the doing of which thy own experience may be motive sufficient 1. Beg and use the same help in Prayse which thou hadst in Prayer If thy prayers in affliction were spiritual let not thy joy be carnall There 's a great difference betwixt prayse and gladness Then are they glad because Psalm 107. 30 31. they be quiet O that men would praise the Lord True joy which hath the Lord for its Object hath the Spirit for it's Authour you read of the joy of the Holy Ghost well Rom. 14. 17. Eph. 5. 18. 19. labour to get your hearts tuned by the Spirit Be filled with the Spirit speaking to your selves in Psalmes and hymns and Spiritual sengs singing and making melody in your hearts to the Lord The Spirit hath as I may sâ—y helpt thee into debt by enabling thee to pray and prevail now intreat that hee also may help thee out by enabling thee to give unto the Lord in some measure the glory due unto his Name and the rather because the mercy coming in a way of prayer is more then common and therefore cals for more than ordinary thankfulness the high praises of God should be in thy mouth Thou shouldstâ—â—ing that new song which is peculiar Rev. 14. 3. to the saved of the Lord which none can sing but by the Spirit of God Spiritual praises are a language too high for fools none can praise aright but they whose hearts are toucht ' and tuned by the Spirit of God Isa 43. 21. This people have I formed for my self they shall shew forth my praise Till wee are God's workmanship wee cannot righly give God glory Nor only doe wee need habituall qualifications but actuall excitations Oh desire this additionall mercy that hee who hath delivered thee at the request of his own Spirit making Intercession in thy heart would by the same Spirit raise up thy soul to a high pitch of Spiritual joy and Thanksgiving 2. Turne this experience into obedience be ready at the call of God's Spirit as God was at thy call This is Davids improvement Then I called upon the Lord I was Psalm 116. 4 6 9. brought low and hee helped mee I will walk before the Lord i. e. in obedience to the Lord in the Land of the living Be carefull therefore in hearkning to the motions and following the conduct of the Spirit under Enlargements Oh resolve through grace and beg grace that thou mayst both resolve and perform thy resolutions that thou wilt never grieve thy Comforter by slighting or sinning against him When thou art about to doe any thing which might sadden or provoke him refrain thy self upon a double account Let ingenuity hold thy hands Shall I grieve him now that was my greatest Comfort in my affliction shall I thus requite his kindness Oh I remember his quicknings his sweet enlargments wrought in my heart Oh what cordials did hee provide mee in my sainting fits how did hee stay up hands and heart and keep mee in a waiting praying posture till the Lord at last heard my cry and delivered my soul out of trouble Think thou hearest him calling and saying Is this thy kindness to thy friend did I stand by thee in thy affliction help thy infirmities support thee under thy burdens did I enable thee to pray and wrestle and prevail to be thus requited Oh doe not wound him in thy prosperity who was thy best friend in adversity 2. If Ingenuity will not let Prudence restrain thee The Tables may be turned thy present gleam may be overclouded a storm may be breeding Then mayst thou expect him as much a stranger to thee as now thou art to him I think it was Luthers saying mihi crede res delicata est Spiritus â—ita nos tractat sicut tractatur Beleeve it the Spirit of God is a very tender thing it will deal with us as wee doe with him and this know that thy former experience of his assistance in trouble will make his absence doubly afflicting Let therefore this double cord draw thee to obedience let ingenuity to the Spirit of God let respect to thy own future comfort keep thee from putting forth thy hand to iniquity and engage thee in a course of obedience 3. You that have found the sweetness of this Priviledge in a day of trouble declare it to others that they also may seek after iâ—â— Psalm 66.
therefore we are humbly bold to beg that thou whose mercies are the mercies of a God that is infinite wouldst forgive us for though all injuries done to us are incomparably less then the least injury wee have done to thy Majestie yet wee know there is as great a disproportion betwixt thy mercies and ours as betwixt the injuries done us by men and those done by us to thy Majestie Thy thoughts are not as our thoughts this is hinted in that Parable Matth. 18. 23. We may observe a two-fold disparity 1. In the Creditors there is a servant indebted to a King and a servant indebted to his fellow-servant 2. In the debts the servant owes the King 10000. Talents that is as some computit A Talent 187l 10s A Peny 7d ob 1875000. Pounds his fellow-servant owes him 100. Pence which of our money is computed to 3l 2s 6d Now as the King is exceedingly more magnificent to forgive that greater debt whereas the penurious servant will not remit that smaller debt to his fellow servant so and far more is the disproportion betwixt injuries done to God and to us and betwixt Gods mercies and ours so that you see in what sense the argument is used As wee forgive noteth not parity but similitude In short the force of it may be thus expressed Lord we experience the effect of thy grace upon us inclining us heartily to forgive offences done against us we know the same grace is infinitely more in thee therefore we are humbly bold to beg and expect forgiveness at thy hands Qust But doth not this seem to put an obligation upon us to forgive all kinds of injuries done to us and if so 't is durus sermo a hard condition indeed and may expose Christians to injuries and ruine Answ Not so we may both require Dâ—bitoreshic vocantur non pecuniae vel officii alicujus fed qui ob i'latas injurias nobis sunt obnoxii Calvin debts due to us and if necessity require we may right our selves by Law having only a desire of justice in our eye yea in lawfull warre we may kill our enemy and yet forgive Take these restrictions As wee forgive that is 1. Have inclinations rather to forgive than to right muchless revenge our selves except necessity of self-preservation or preventing our own ruine enforce us to other courses this is the lowest and absolutely necessary condition of being forgiven by God that wee have a far greater propensity to forgiveness and that wee be drag'd by meer necessary to use rigour 2. That wee doe actually forgive all injuries that may be forgiven without manifest dishonour to God wrong to others or very great injury to our selves 3. That even then when wee are necessitated to right our selves in any Kind wee doe it not out of spleen or passion or any other sinister or private respect but for Gods glory the good of others or the just reparation of our name estate person c. And for amendment of those if possible who have done us the injury so that the trespasses which we are to forgive others are not debts properly so called but injuries and offences and the forgiveness required is not absolute but with these limitations I now proceed to the Doctrin of this Petition which shall be this Doctr. 10. Remâ—ssion of sins is to be sought of God and may be hopefully expected when it is in the frame of our hearts to forgive others it is needless to insist upon the proof of this so plain and pregnant Truth which shines in its owne light and hath the concurrent testimony of all the Saints in their practise That it is to be ask't of God and him only is plain Mark. 2. 7. I shall briefly answer two Queries Quest 1. Why is forgiveness to be sought by prayer Reasons might be multiplyed Take two of many 1. Reas God hath made humble confession and Petition a condition upon which though not a cause for which hee will forgive Sinners Prov. 28. 13. hee that hideth his sins shall not prosper but hee that confessâ—th and forsaketh shall find mercy 1 John 1. ulâ— Psal 32. 4. there David declares his owne experience that when hee purposed to confess his transgression God forgave the iniquity of his sin and then Verse 5. For this every one that is Godly shall pray unto thee c. q. d. This my experience shall be others encouragement and what lower terms can we imagine should God condescend to Should not a Rebell before hee be taken into favour humble himself in the acknowledgment of his fault and beg pardon Now upon this condition next to faith in Christ God hath promised forgiveness 2. Prayer is the generall Condition of obtaining that and every other mercy and this is one of the speciall mercies of God therefore to be sought in this way The rule is If any man lack let him ask Jam. 1. 5. Now forgiveness is the first mercy in the Gospel-Covenant and that without which nothing else can be mercy This turns all into mercy or takes away the sting of every affliction Isa 33. ult The Inhabitants of Sion shall say I am not sick the people that dwell therein shall be forgiven their iniquity the import may be this being forgiven their iniquity sickness shall not be sickness to them they shall be in a manner insensible of it so that sin being the grand evill the guilt the saddest burden and consequently pardon the greatest mercy at least the leading mercy 't is fit we should seek that in the same way as wee doe all other mercies Quest 2. But why is the condition of forgiving others urged rather than any other 'T is certain that faith and repentance are necessary conditions in order to pardon why then is it not As wee beleeve or as wee repent Our answers here can be but probable Take two Answ 1. Those conditions doubtless are included though they are not expressed As for Faith that is a previous condition to the acceptable performance of any duty Hebr. 11. 6. and more peculiarly requisite in prayer Jam. 1. 7. So that this condition of beleeving in order to remission is sufficiently implyed in that we are taught to seek it by prayer since every prayer must be the putting in suit of some promise and no promise can be pleaded aright without faith exercised in it the very asking then doth import Beleeving and for Repentance that 's included in the implicite confession of sin made in this Petition since confessing and forsaking which are the summe of true Repentance must goe together in that soul that hopes to find mercy Prov. 28. 13. These conditions therfore are included as previous qualifications in him that begs pardon besides that they being means in order to forgiveness as their end are together with it included in the Petition according to the third of those propositions I layd downe before I came to speak to the Petitions in particular But. Answ 2. Why this of
though it is most â—ertain that God neither seduces nor intends 〈◊〉 seduce any into sin Jam. 1. 13. yet God 〈◊〉 present those occasions good in themâ—elves which may draw out our corrupâ—â—ons and may be stones of stumbling to us â—o that as to these temptations the sense 〈◊〉 be thus much O Lord I beseech thee either to deliver me over to Sathan and his â—nstruments or my owne heart to be temptâ—d and overcome by them nor to present 〈◊〉 my corruptions those things and occasions which thou knowest will draw me into sin which will be as sparks to the tinder or â—â—tch to the powder especially when we 〈◊〉 in a posture fit to take fire at them 'T is 〈◊〉 of Augustin that he used to bless God â—â—at when he had a heart to sin he had no â—â—mptation or occasion and when he had a â—â—mptation he had no heart so we are to 〈◊〉 that the fire and Sulphur may be kept â—under left all be in a flame Add this more 〈◊〉 reference to all the kinds of Temptation â—â—at we are not absolutely to pray against 〈◊〉 very temptation that we may be kept from it but that we may not be hurt oâ— overcome by it To be without Temptation while on earth is impossible never to be overcome by temptations is to be desired but can scarcely be expected but though we be often tempted and sometimes foiled by it yet that we may finally overcome that we may not so fall by or under a temptation but that we may rise again and recover our selves is and should be the request and carnest Petition of every pious soul in compliance with this more will be said to this in the Application But deliver us from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pull or pluck us from it the word imports strength and violence 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was delivered violently pulled out of the mouth of the Lyon the word may intimate both a forcible holding of us by some external power and an unwillingness in us to come out of temptation without pulling like that Jude 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulling them out of the fire with haste and violence as being of themselves unable or unwilling to come out From evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s not worth the enquiring whether it be meant of the 1 John 5. 18. Evil one who is called some where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the Divel or the evil thing Sin both may well be understood Augustin understands it de omni malo praesenti future of all evill present and future And in so short and comprehensive a prayer 't is rational to take the words in their greatest latitude yet the evill of punishment being deprecated in the former Petition we may most properly understand here the evill of sin to which â—he evill one Sathan doth tempt and enâ—ice us and especially the malignity of tempâ—â—tion and the poyson and tincture of it Now for the Doctrine Doctr. 11. To be kept from or delivered out of temptation and preserved from the evill of it is a mercy to be earnestly beg'd of God by prayer To enlarge in proof is unnecessary we have our Saviour's precept Matth. 26. 41. Watch and pray that ye enter â—ot into temptation and David's prâ—ctâ—se Psal 19 13. Keep back thy servant from presumpâ—uous sins let them not have dominion over me A Reason or two will be sufficient 1. Reas This is therefore to be prayed for 〈◊〉 having respect to and influence upon all the foregoing Petitions Can we sanctify Gods name while we are under the power of Sathan Or what more ordinary temptations doth Sathan manage against us than to dishonour blaspheme or some way or other blemish the Name and honour of God or what greater occasion have we of hallowing Gods name than when we are kept from or enabled to withstand Sathan's temptations How did God glorify himself by supporting and delivering Job when the Divel was let loose upon him Again When doth Gods Kingdom come but when we are delivered from Sathans power who exerts his power mainly by temptations So that in praying for deliverance from Temptations we pray in effect for the coming of Gods Kingdom Moreover as to the doing of Gods will how can it be done while we are led captive by Sathan at his Will Luk. 1. 75. When we are delivered from the hands of our enemies then shall we serve God in righteousness and holyness And as to our dayly bread and all outward comforts and enjoyments having beg'd them what need have we to subjoin and lead us not into temptation since we find by sad experience that our corrupt hearts are apt to make them fuel for lust and that the Dâ—vel often lies in ambush behind our lawful enjoyments making our Table a snare and that which should be our welfare a trap Each condition hath its temptations Prov. 30. 8 9. we have need therefore to fear and pray against them David and Salomon and Hezekiah were ensnar'd by prosperity c. Then how suitably this is subjoyned to the foregoing Petition is easily discernable for what good will pardon of sin past do us without power against it for the future how soon shall we run upon a new score when God hath said to the pardoned soul as to the impotent man John 5. 14. when cured Go thy way sin no more lest a worse thing come unto thee what need have we to pray for grace that we may not return to our vomit that we may be kept back from presumptuous sins Thus we see how necessary this Petition is as a supplement to all the former 2. We are therefore to seek this mercy at Gods hand by prayer because who ever the Instrument be whether man or Divel or our own hearts that manage the temptation against us God is the suprem orderer of it he lets out or restrains he enables us to conquer or suffers us to be conquered no temptation befals us but for the kind manner time and all other circumstances it is disposed by God The Divel could not tempt Job David or Judas without Gods permission or commission not could he overcome any if God did not in Justice leave them in his power To whom therefore should we address our selves in this case but to that God who is both able and merciful and faithful He hath the key of mans heart and can so shut and fortify it that the Divel with all his batteries or flatteries can make no entrie or impression Nothing in this case can be done without his permission and ordination Vse Pray according to this pattern Be humbly importunate to be kept if not from temptations yet from the evil of them make this as well as the former Petitions your earnest suit to God Mot. 1. Temptations will certainly and unavoidably come 't is impossible to be in the world and not be tempted he that thinks if any be so sottish to
of God For we must every day say Give us this Day c. Which doth allow moderate care or Provision for the future but â—frbids trusting in either 9. Prayer is a singular means to procure a supply of all necessaries for this life Else our Saviour would not have taught us this Petition V. PETITION 1. THough temporal things may be asked yet we are not to dwell upon them but to arise from them to spiritual things Therefore hath our Saviour couch't the infinite necessities of this life in one single Petition 2. Pardon of sin is a mercy attainable and one of the first and choicest we should ask of God 3. Confession of sin is a requisite condition in order to Pardon for therefore are we taught to pray thus that in so praying we may acknowledg and pass sentence upon our selves 4. Man by sin becomes a debtour to God and stands bound to satisfy his justice For in Matthew sins are called debts and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgive imports releasment cancelling a debt dismissing a Prisoner 5. Satisfaction for sin is an impossibility as to a mans self For could satisfaction be made by any this Petition as to such would be unnecessary whereas it is to be put up by all see Gal. 3. 21 22. 6. Christ's satisfaction is no Contradiction to a free Pardon of sin but the Foundation of it no Contradiction for even he that made the satisfaction hath yet taught us to pray Forgive us c. The foundation of it for though it be not mentioned in the Petition it is necessarily implyed 1. In that we pray for pardon in subordination to Gods glory but it cannot consist with the glory of his Truth Gen. 2. 17. to pardon without compensation 2. We pray for pardon in a way agreeable to Gods will but this is by faith on Christ's satisfaction Hebr. 10. 10. 3. The Remission which is here begged includes Reconciliation Justification and Adoption which Divines call the Relative Ames Medull Lib. 1. C. 27. change according to that general Rule layd down in our Entrance upon the Petitions Now 't is certain all these are procured by the Death and satisfaction of Christ See Rom. 5. 10. Phil. 3. 9. Gal. 4. 4 5. 7. All Christians even of the highest attainments have need to pray dayly for the Pardon of sin For this Petition as the whole is of general concernment The grounds of this you may see in the exposition 8. Men while upon earth will have need to forgive and be forgiven mutual Trespasses and offences So much is imported in that as we forgive c. 9. It is Gods good pleasure that they that expect mercy from him should shew mercy to others 10. A merciful reconcileable frame is singularly pleasing to God and may be an encouragement to beg and hope for pardon at the hands of God These two are plain from the words VI. PETITION 1. WE have need to pray as well for preservation from sin as the pardon of it Therefore is this Petition added to and conjoyned with the foregoing 2. Temptations are the great means whereby sin is propagated in the world i. e. whereby men are drawn into sin and their corruptions are drawn out Therefore when we should pray to be kept from sin we are taught to say Lead us not into Temptation 3s Man cannot be brought into a Temptation without Gods permission and Ordination For by Leading is imported both the permissive and ordering Providence of God See the Exposition 4. The best of men cannot keep themselves out of Temptation without Gods keeping for Lead us not into Temptation is as much as Keep us that we be not drawn into it or run upon it 5. However we may not absolutely pray to be kept out of Temptation yet we should be earnest with God to keep us from the evil of it for thus the later clause seems to respect the former q. d. Lord if thy will be keep us out of Temptation but however keep us from the evil or hurt of it 6. To be preserved from the evil of a Temptation it is sometimes necessary that we be pul'd out by violence 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pull us out See the Exposition 7. To be kept from Temptation or from the evil of it well deserves the name of a Deliverance So we translate it Deliver us 8. Prayer is a singular means to keep us from Temptations or from the evil of it Matth. 26. 41. 9. God is the great and only Saviour and deliverer of his people from all kind of sinful or sorrowful evils for though evils of sin be especially meant here yet I doubt not but all other evils are also to be referred to this Place 10. The summe of what we can desire in order to eternal happiness is to be delivered from the Guilt and Power of sin to be justified for in these two last Petitions are comprized all the spirituall good things which are necessary to fit us for glory and all these though they are comprehensive of many Particulars are coucht ' in these two things viz. Forgiveness of sin and Deliverance from Temptation THE CONCLUSION 1. PRayer and Praise are fitly conjoyned Psal 116. 13. I will take the Cup of Salvation and call on the Name of the Lord. 2. To praise God aright is to acknowledg what belongs to him For thine is the Kingdom 3. Gods Kingdom is peculiar supreme and absolutely independent .. For so we are taught to acknowledg it Thine q. d. wherein there is no Corrival The Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Such a Kingdom so absolute as none like it 4. Power indeed and in the proper notion of it belongs only to the Lord Psal 62. 11. 5. Glory is peculiarly eminently and ultimately due to God alone 6. The Kingdom power and glory belonging to God are eternal For ever 7. 'T is but reasonable to pray and desire that the Name of God may be sanctified 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because his Kingdom may come his Will may be done This Doxology being joyned to the Body of the Prayer with the Particle for which is Illative and Aetiological gives sufficient Reason for all those Petitions 8. Because Kingdom Power and Glory is the Lord's therefore 't is fit and reasonable and necessary that we should go to him by prayer for whatever good thing we need whether for soul or body This stands upon the same foundation with the former 9. Though in a proper sense God is not Vid. Ursin in Clausulam Precationis Dominicae moved with arguments i. e. perswaded to do that which otherwise he would not yet he both allowes and requires us to use argument in Prayer Thus the Doxology is brought in as an Argument why God should grant the Petitions 10. Our strongest arguments in Prayer are drawn from God himself and from his attributes Here 's nothing but Thine is the Kingdom c. 11. Our Prayers should be the breathings of our fouls and not only the expressions of our Lips So much Amen imports being as it were a hearty wish in the close q. d. Be it so Lord grant what we have here desired 12. Faith should follow our prayers and wait for a gracious answer of them So Amen also imports q. d. So it is or shall be I beleeve that it shall be even as I have asked FINIS