obstinate to instruct his wife children and servants Gen. 9.27 But the Lord must perswade else words are but winde It concerneth all children Vse 6 and servants to consider what charge God hath laid upon their Governours learning thereby that it is as well Gods will that all under houshold governement should suffer themselves to be taught as that any householders should teach You must therefore willingly be present at times appointed to catechise or to talke of good things and being present attend and learn with all diligence yea sometimes give the father or master occasion to teach you by asking some good question as the Disciples did aske Christ saying What might this parable be Luke 8.9 and by moving him as the Disciple which said Lord teach us to pray Luke 11.1 And when you have received instruction of father or mother forsake it not for they will make you beautifull before God Pro. 1.9 being ornaments of grace to your heads and chaines about your neckes But if you be stubborne and will not bee taught by them then know that as he that will not eate is a murtherer of his body so are yee that refuse instruction murtherers of your soules for the eare that heareth the reproofe of life abideth among the wise Pro. 15.31.32 he that refuseth instruction despiseth his owne soule Therefore Our Saviour inferreth this exhortation to pray aright upon consideration that many prayed amisse whence learne Doct. 2 The more subject any duty is to be performed amisse there is the more cause that Christians doe learne and indeavour to performe it aright The more waies a good duty may be ill done the more care should be had how it may be well done Vpon this very ground the Lord directeth his Disciples to the right manner of giving almes verse 2. and of fasting verse 16. c. Our Saviour reasoneth in like manner for hearing the word aright that because many heard amisse scil some received the word as the high way doth seed not understanding what they heard some as the stonie ground the word tooke not deepe root some as the thorny ground they gave entertainement to worldly cares and pleasures together with the word and so all three sorts became fruitlesse Take heed therfore how you heare saith our Saviour Luk. 8.18 For to the pleasing of God Reason it is not enough that the matter of the thing done be good but the manner how Bonum consistit ex causis integris and the end why and all circumstances in the doing it must be good also so that failing but in one thing doth marre the action Man is subject to faile in prayer many waies Now if there be many by-waies man is in more danger of going out of his way then if there were but one And as mans nature is prone to erre and take the worst so Satan is very cunning and diligent by setting goodly apparences upon by-waies to cause man to mistake the right Wherefore the more subject man is to runne out into by-waies the more heed he should take that he doe not goe aside out of the right way of serving the Lord. Vse 1 Hereby is reproved the rashnesse of many who will rush headily into a religious exercise as into prayer preaching hearing the word receiving the Sacrament fasting c. and never looke to the right manner as if there were no way but one and that they could not doe amisse though they never wash their hands from filthinesse nor hearts from wickednesse nor yet so much as thinke before hand how they may bee rightly performed whereas they may and doe faile many waies Thus these good workes being ill done become so abhominable unto God that he saith Isa 1.12.14 Who requireth this at your hands my soule hateth them I am weary to beare them It therefore behoveth all Vse 2 that would serve God in sinceritie to bee very circumspect taking heed how they pray how they heare the word and how they performe all other exercises of religion for they may be and are performed by many in a very sinfull manner Salomons counsell should alwaies be sounding in our eares whensoever we begin any service of God Eccl 5 1.2 Keepe thy foote when thou goest to the house of God c. Be not rash with thy mouth and let not thine heart be hastie to utter any thing before God That we may the better observe this counsell sith it concerneth a preparing a mans self before he speake unto God I will shew first whether preperation be needfull Secondly what that preparation is Preparation to prayer needfull Iob 11.13 First know that preparation to prayer is needfull according to that in Iob If thou prepare thine heart and stretch out thine hands towards him c. Thou wilt prepare their heart saith the Psalmist and wilt cause thine eare to heare Psal 10.17 My heart is prepared O God Psal 57.7 my heart is prepared saith he I will sing and give praise The very first words of the Lords Prayer teaching us to begin with Our Father which art in heaven doe argue that wee should have our spirits composed and our whole man rightly disposed unto this holy duty For first God before whom Reason why a man should be pâ—epared before he pray Eccles 5.2 Hâ—b 1.13 and to whom we speake is a great God of glorious majestie and God as Salomon reasoneth is in heaven wee on earth He is most holy of purer eyes then to behold uncleanenesse Levit. 10.3 He will be sanctified in all that draw neere unto him to offer this sweet incense of prayer If we doe not sanctifie him by an holy performance of his service hee will be sanctified him selfe upon us in the just punishment of our hypocrisie superstition or prophanenesse Besides God to whom wee pray is privy to all our behaviour yea to the most secret intentions and dispositions of our hearts It concerneth us therefore that wee be prepared to come before him in sort as beseemeth the presence of his holy Majesty Were we admitted to speake to an eâ—â—thly King we would before 〈◊〉 prepare both what and how 〈◊〉 speake and how to demeane our selves in his presence much more then ought we the King of Kings not onely admitting but graciously inviting us to pray unto him Secondly prayer is a most excellent and a most holy worke of the greatest consequence that can concerne man and of great difficulty to be performed aright I come now to the second case to shew what this preparation unto prayer is This preparation is twofold A twofold preparation to prayer The one generall to be made before hand inabling and fitting a man to pray in an instant whensoever he shall be moved to pray The other preparation is particular and to be made immediately before prayer that it may the better be performed Vnto that generall preparation is required that a man be indued with the spirit
Gods childe and Christs brother Mark 3.35 Hee that doth the will of God the same is my brother sister and mother saith Christ Sixtly God will heare their prayers Ioh 9.31 If any man will doe his will him he heareth And seventhly to such belongeth the salvation of God Psalm 50.23 Be ye intreated therefore by the mercies of God to give your selves both in bodies and soules to GOD. Prove what is that good Rom. 11.1.2 that acceptable and perfect will of God Thinke thus with thy selfe It is sufficient nay too much that I have spent the time past of my life according to the will of men and of the flesh in all manner of wickednesse but now that I am quickned and professe better things now that I am redeemed from my former conversation I will therefore strive and pray that I may live according to the holy will of him that hath redeemed me Thinke thus God will have his will fulfilled by me in obedience or hee will have it fulfilled upon mee in his just vengeance Let every man therfore use all meanes to know and doe the will of God And as much as in us lyeth we must cause others to know and to doe it We have Christs example who also speaking of mans duty saith Ioh. 13.17 If yee know these things happy are yee if yee doe them Now that wee may doe the will of God Meanes inabling men to do Gods will wee must first be ingrafted into Christ and must abide in him drawing grace and vertue from him by the exercise of our faith as the branch doth from the Vine Ioh. 15.5 then wee shall doe Gods will bringing forth much fruit in him Secondly we must deny our owne wisedome and our own will Pro. 3.5 Pro. 23.4 and we must not consult with flesh and bloud but with the word of God and the inward man in which dwelleth the Spirit of God Gen. 22.3 Thus Abraham became able to doe as hard a piece of service as any man can be put unto in offering his onely sonne Isaack the sonne of his hope Rom. 4.19.20.21 who as he beleeved in God in a thing impossible to reason without reasoning against it so did hee performe a commandement of killing his sonne in naturall reason seeming unnaturall unreasonable and impious this he did by resting onely upo the word of God to which he was obedient Heb. 11.19 Thirdly wee must doe our utmost that we may know the will of God else how can wee doe it to this end wee must heare reade and meditate on the holy Scriptures which have the power of God working with them to inlighten the minde with knowledge and to incline the will to obedience Fourthly pray unto God who onely can and will informe the understanding Phil. 2 13. and give both to will and to doe at his good pleasure Thus Paul prayed that the Colossians might be filled with the knowledge of his will Col. 1.9 and that they might walk worthy of the Lord in all well-pleasing David likewise prayed saying Ps 119 8â— Quicken me after thy loving kindenesse so shall I keepe the testimony of thy mouth And the Church saith Cant 1.4 Draw mee and we will runne after thee If we will pray and seeke with all our might as we would for hid treasure Pro. 3.4 â— then shall we understand the feare of the Lord and then shall wee know Hol. 6.3 if we follow on to know the Lord. Then shall we also be able to doe the will of God Phil. 2.13 For he will worke all our workes for us and we shall be blessed in our deed Iames 1.25 As in heaven Observe here that the patterne of perfect obedience is taken from heaven whence we may collect Doct. 2 In heaven is all perfect obedience there is no failing there no not in the least circumstance 1 Cor. 13.12 Now I know but in part saith the Apostle but then that is when hee should come to heaven I shall know as I am knowne Peter speaking of the new heavens saith that therein dwelleth righteousnesse 2 Pet. 3.13 Reas 1 1 Cor. 6.9 For heauen is the holy place into which no unrighteous person can enter for when there were disobedient persons in heaven namely the divell and his Angels which kept not their first estate heaven did vomit them forth never to be burdened with them or the like againe In heaven there are no tempters Reas 2 for there are none but God Angels and the spirits of just men made perfect Heb. 12.23 therefore also no temptations unto sinne The thoughts of this will moderate griefe for those our Vse 1 friends which die in the Lord. For the place whitherto death hath made a passage for them is the heaven spoken of in the Doctrine which doth secure us that they are there where they are made perfect where they shal neither offend nor be offended Doth not the meditation Vse 2 hereof worke in Gods children not onely contentment but a longing to lay downe this tabernacle to be translated hence when the Lord shall please sith the exchange will be so happy It is but a parting with a sinfull miserable earth for this heaven wherein dwelleth perfect righteousnesse It is leaving mortality for life sinne for grace and misery for glory in that place where they shall neither bee actors nor beholders of sinne where there is no sinne either to infect or vexe them Vse 3 When we are wearied and almost fainting in our combat against sinne and this wicked world if we would but consider that ere long if we do hold out manfully a while this sinne and flesh shall annoy us no more For when death commeth it is the portall to this heaven spoken of in the text which death doth as certainely separate sinne from soule and body for ever as if doth the soule from the body for a while For our place is this heaven where are the Angels the patternes of our obedience and when we come there we shall be as the Angels Luke 20.36 and shall ever be with the Lord. As in heaven Here Christ doth send us to the best and perfect examples whence note In proposing examples for imitation Doct. 3 men must propose the best such as are perfect and heavenly The examples of Angels and those that be perfect must bee imitated of men on earth Therfore when Paul would have the Corinthians follow him it was with this condition as hee followed Christ or because he followed Christ 1 Cor. 11.1 In the following such examples Reas 1 men shall alwaies have cause to proceed on and grow better and better and shall still be going forward towards perfection for such examples are perfect Reas 2 When men looke upon these perfect copies the sight of how much they come short of what they should doe taketh downe pride which else would arise from the sense of what they haue done
must take those deeds for currant pay when they are but meere counterfeit stuffe if they trie their deeds by the touch of the directions before given Yet none so readie to upbraid God and hit him in the teeth as we speak with How good they are and what service they do him as these kinde of men who will challenge God like them in Isaiah Isa 58.3 Wherefore have we fasted and thou seest us not wherefore have we afflicted our soule and thou takest no knowledge No men presume that God should save them more than these They will say Lord Mat. 7.22 Lord have not we prophecied in thy Name and in thy Name cast out devils But he will answer I never knew you depart from me ye workers of iniquitie For actions which are good in the matter thereof yet do stinke and are very iniquitie in Gods account Isa 1.13 if they be not done aright For what is not done with a good conscience and in truth of heart is not done at all in Gods account for he looketh to the heart and manner how all things be performed Let it be every mans prayer Vse 2 and endevor to do good things well to fulfill Gods will in an heavenly manner viz. upon good ground with good conscience and good affections This is the heart life and verie soule of every good action And though there may happen to be some failings in the matter of what is done which also is not to bee allowed yet if the heart be upright in the manner God doth beare with much weaknesse and doth accept of truth and uprightnesse As in heaven The patterne of the right manner of doing Gods will is a perfect one taken from heaven Christ would have all men ayme at this whence note Doct. 5 Christians must ayme at perfection They must alwayes presse hard forward to attaine it Now the God of peace make you perfect to do his will saith the Apostle Hebr. 13.20 21. Let us go on unto perfection Heb. 6.1 Let us perfect holines in the feare of God saith he 2. Cor. 7.1 Naturall things do affect Reason and in their manner long after the perfection of themselves An infant is still growing in the wombe untill it come to a perfection Light bodies are not quiet if they be not above and in their place So that it may justly be doubted there is not truth of Christianity if there be not a desire and longing after perfection of Christianitie This blameth all that thinke Vse 1 they know enough and have made progresse farre enough in the race of Christianitie But what saith the Apostle 1. Cor. 9.24 Not all that runne receive the price If men fall back or stand at a stay they can never finish their course Wherefore hee would have others do as he did So run that they might obtaine and so fight that they might get the masterie and win the crowne Hee that puts his hand to the plough and looketh backe he is not apt for the kingdome of God Luke 9.62 Vse 2 Meanes of growing towards perfectiō The thoughts of heaven and of the patternes for imitation which are in heaven and the state of perfection in which we shall be when we come to heaven should be load-stones to draw us to heaven-ward and to perfection Be perfect saith Christ Mat. 5.48 as your heavenly Father is perfect in everie thing and everie way perfect The way to attaine this is first to convince the heart that we ought to bee perfect Phil. 3.12.13 then see with the Apostle that wee are not alreadie perfect Thirdly let us not look on what wee have done and what is behinde but on that which is before to bee done Fourthly 2. Cor. 7.1 be daily purging our selves from filthinesse of flesh and spirit and so perfect holinesse Fiftly that we may do all these be daily conversant in the reading hearing and meditation of the holy Scriptures for their end is 2. Tim. 3.17 to make the man of God perfect Lastly give al diligence and presse forward Phil. 3.14 as the Apostle did toward the marke and price of the high calling of God in Christ. Thus do and the rather because he that doth not ayme at perfection of degrees hath not the perfection of truth and of parts The fourth Petition Give us this day our daily bread Having dispatched the handling of the three first Petitions which did more immediately concerne God wee are now come to the other three which do more especially concerne man which are also meanes to enable a man to glorifie God by doing his will These petitions following concerne man in a double respect First in respect of the outward man for sustaining the bodie and life of nature in this fourth petition Secondly in respect of the inward man and good of the soule also scil the life of grace the hindrance whereof is sinne concerning which the Lord directeth his disciples to deprecate and pray against two things First the guilt and damnation of sinne praying for justification in the fifth Petition Secondly against the power dominion of sinne praying for sanctification in the sixt and last Petition Request for to have a comfortable naturall life and being upon earth doth follow immediately upon the request of doing Gods will on earth for the dead cannot praise God And if a man be not gathered into Christs kingdome before death there is no hope Isa 38.18.19 For there is no worke nor device nor knowledge in the grave Eccles 9.10 Wherefore because no man can doe the will of God on earth except God give him a comfortable life upon earth this petition followeth next the other in a most holy order This petition is placed before the other two which concerne the estate of the soule and of the life of grace not in order of prioritie of dignitie as if the temporall estate of the body were more needfull or more excellent than the eternall life of the soule for this latter is farre more excellent but because in order of nature the naturall life is before the spiritual and a man must have a being in nature before he can have a being in grace and a comfortable naturall life is both the fitter subject for the life of grace and fitter instrument by which grace worketh and doth the will of God upon earth therefore it is first prayed for Besides it is usuall in Scripture that the thing which is least to be insisted upon is placed first in order before that which sometimes is more excellent that having finished the lesse worthy subject in few words it might dwell more largely upon that subject which was most worthy As the histories of Iaphet and cursed Cham Gen. 10. are set before that of blessed Shem Gen. 36. and after Isaacks death the storie of prophane Esau i◠for this cause set before that of Iacob Gen. 37. So our Saviour in one petition and in few
had paid the third yeeres tithes they might pray saying I have hearkened unto the voyce of the Lord my God Deut. 26.15.16 and have done according to all that thou hast commanded mee Looke downe from thy holy habitation from heaven and blesse thy people Israel and the land which thou hast given us Hezekiah saith O Lord remember now 2 King 20 3. how I have walked before thee in truth and with a perfect heart When zealous Nehemiah had reformed abuses among the Iewes by cleansing the house of God restoring maintenance to the Leuites and standing for the sanctifying of the Sabbath day hee is bold to pray Neh. 13.14.22 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God And againe he saith Neh 13 31 Remember me O God concerning this also and spare me according to the greatnesse of thy mercy And Remember me for good Our Lord and Saviour saith I have glorified thee on earth and now O Father glorifie thou me with thine owne selfe Ioh. 17.4.5 Reason 1 God hath promised to give all good things unto all such men Psal 91.14 15. Because hee hath set his love upon me therefore will I deliver him saith God Hee shall call upon me and I will answer him Reason 2 The injoying of a good estate for body and soule is a good meanes to incourage and enable a man still to glorifie God This argueth all such men of Vse 1 high presumption which will expect that God should blesse them with all things needfull both for this life that which is to come when the time is yet to come that ever they did glorifie his Name in doing his will As if God were bound to preserve and save them and they were not tyed to serve him It shall be therefore a just thing with God to disappoint the expectations of all such men Whereas many unfained Vse 2 Christians being cast downe with a sense of their owne unworthinesse do doubt whether they should ask God any thing for themselves this doctrine may comfort them and may remove this scruple For their conscience can tell them that they desire in their very soules that Gods kingdome should be advanced and his name glorified whatsoever should become of themselves Let such be admonished of their fault and let them not wrong the Lords truth and goodnesse to thinke that he will not be gracious to them in things concerning theÌ„selves now that he hath beene already so good as to give them hearts to desire to glorifie him Vse 3 Would any man with confidence aske of God all things that may do himselfe and his neighbour good let him observe this order set downe by Christ Iesus First seeke the things that concerne God and his kingdome then they may with Gods good leave speake to him for themselves and others Nay if they do not they offend God because they do not improve that gracious leave which hee hath given them for their best advantage Be zealous for God therefore and thence take encouragemeÌ„t to pray to him for thy selfe This may be done yet no allowance is given to expect any thing of merit for here the petitioner doth onely present himselfe unto God as one capable of his further favours looking for nothing but of mercie and doth therefore begge what he would have So Nehemiah though hee remembred unto God what he had done for the honour of God yet he saith Spare me Neh 13.22 according to the greatnesse of thy mercies Give us this day our daily bread The subject of this petition or the things desired are all things needfull for this present life Whence observe It is the will of God that his children should aske of him and use all good meanes for the welfare of this naturall life David saith O my God take me not away in the midst of my dayes Psal 102.24 If any man be afflicted Iam 5.13.14 let him pray Prayer is used as a meanes of victorie in warre and to remove famine pestilence and all annoyances of the bodie 2. Chron. 6. Aske ye of the Lord raine in the time of the latter raine Zach. 10.1 Reas 1 God hath promised to give to his children temporall good things as well as spiritual Godlinesse hath the promise of the life that now is 1. Tim. 4.6 Reas 2 The necessitie of man requireth that he should have supplies for this life that he may have a right minde in a sound bodie else he can neither enjoy himselfe nor do good to his neighbour nor do the service and works which the Lord appointeth he cannot profit man nor serve his God Witnesse the condition of distracted and melancholicke of naturals of dumbe and deafe persons Also what can men diseased and in paine do in comparison of what they may do when their minds are free bodies strong and healthie Christ Iesus hath redeemed Reas 3 the bodie as well as the soule and requireth that therewith men do glorifie God 1. Cor. 6.20 therefore the good thereof in its place is to be desired That use may be made of this point take a view of the particulars They respect the principall thing here desired scil life and health also all means thereof The bodie is then in health when it is in such good plight and temper that the soule can in and by it exercise the faculties of reason sense and motion to the comfort of it selfe the benefit of man and service of God The meanes of this good estate are wholsome aire meats drinkes apparell houses and whatsoever will keepe from bodily infections and inconveniences whether they serve to quench thirst or satisfie hunger or preserve from extremities of heat and cold or to restore defects in nature Now because these things cannot be except the Lord give fruitful seasons by causing the heavens to be wel disposed and the earth to be fruitfull request must be made that God would heare the heavens that they would heare the earth Hos 2.21.22 and the earth the corne and the winâ— and the oyle and that they all would heare and satisfie the necessities of man And when all these things are granted yet such is mans frailtie that if he have not a â—ill to make use of corne woâ—â—l physicke and so in other things he shall yet remaine destinâ—â— of their use Therefore requeâ—â— is to be made that God would give gifts and skill to men to that end Lastly if a man be furnished with all things before named yet if he lie open to the furie of enemies his life and welfare cannot consist Wherefore a good Commonwealth consisting of wise just and valiant governours and of numerous peaceable loyall and valorous subjects is to bee desired and the contrarie to all these is to be deprecated All therefore that shall debarre Vse 1 themselves of the temporall use of the comforts of this life except for a time when
to their remembrance and doe so affright their conscience that their soules are much perplexed through despaire All these inconveniences would be avoided if they had asked forgivenesse of every dayes sinnes every day But of all men they are most too blame that make no care of obtaining forgivenesse till age death when often times death giveth them no warning or if it doe paines and sicknesse take up the whole man that as for the most part they have no heart because their hearts are hardened through long custome of sinne so they have time little enough then to attend and seeke ease and health for the body which is in the sense of miserie And then it shall be just with God to reject them in sicknesse and old age which in their health and youth would not accept of forgivenesse when he offered it Wherefore it shall be every Vse 4 mans greatest wisedom to aske pardon and to make his peace with God every day It is not safe to suffer sinnes to lye long unconfessed and unpardoned lest it fester Greene wounds are soonest cured with most ease to the Patient if David had â—akeâ— pardon for his adulterie that day he did 〈…〉 it he had not murthered Vriah for sinnes lying unpardoned beget other sins daily And if he had relented at the bloudie fact of killing Vriah and presently repented it would not have cost him so much horror of conscience as it did Aske pardon therefore every day then wâ— sinnes bee more particularly confessed and more distinctly and earnestly prayed against and pardon will bee sooner granted and that with lesse horror of conference Vse 5 Whereas committing of sin after knowledge and Falling oft into the same sinnes doth much affright and burden the heart of many of Gods deare children in so much that they are affraid to come so oft to God for pardon of the same sinne yea sometimes they doubt whether they be in state of grace This Doctrine doth serve to remove this doubt and these feares This salve which Christ hath prescribed to cure such sores sheweth that it is incident to his owne Disciples to have need of it And sith hee hath appointed a remedie for sinnes committed after conversion namely every day to aske forgivenesse more assurance of his favour let us daily use this remedy assuring our selves that this daies sinnes confessed and prayed against shal be forgiven as well as any committed and forgiven heretofore As the body hath relapses into the same diseases and the same physicke may be used to recure them so the soule hath relapses and the same remedy which before hath done good may and must be used againe to recover them Vs that is all such who in judgement of charitie now are or may bee Gods children Hereby our Saviour teacheth Doct 6 Every Christian ought to desire and indeavour that others may have their sinnes pardoned and their soules saved as well as their owne Our Saviour saith Father forgive them Luke 23.34 If a man see his brother sinne a sinne which is not unto death he shall aske and hee shall giue him life for them 1 Ioh. 5.16 Daniel he prayed for forgivenesse of the sinnes of the people Dan. 9.19.20 Reas 1 The like glory of Gods free grace doth manifest it selfe in their salvation as in the salvation of ones selfe Reas 2 Herein they shall shew their greatest love unto them by praying for the greatest good unto them namely forgivenesse of sinne and peace with God Love to the Church common Reas 3 wealth doth require it for while the sinnes of Gods people remaine unpardoned they doe decline and grow worse and worse and the whole Church and State is exposed unto Gods judgements This moved Ezra to pray for the people fearing lest God should bee angry with them till he had consumed them because they had married strange wives Ezra 9.10.14 Wherefore all that hinder Vse 1 those meanes of salvation which should worke in their neighbours a sight of sinne griefe for it and faith in Christ are much to be blamed whether they withstand the preaching of the Gospell that it cannot bee preached in the places where they dwell or whether they use all devices to keepe them from hearing the word where it is preached or doe use any inticing or compulsive meanes to draw them into sin Thousands there be of this sort grosse hypocrites as they are for they will say Forgive us when yet they take all courses to clogge others with the guilt and make them obnoxious to the temporall and eternall punishment of many sins if ever they had obtained pardon themselves they would not thus hinder the meanes of forgivenesse of the sinnes of their neighbours Vse 2 Let all that professe the name of Christ do what in them is to procure the salvation of their brethren pray for them shew them their miserie shew them Gods mercie use all meanes that they may beleeve and as for such as doe beleeve but yet are full of doubtings pray unto God that he would say to their soules that he is their GOD. Thus doing you shall honour God and give good proofe that your owne sinnes are pardoned you shall shew love to your neighbour and you shall be a meanes to convert a sinner and comfort a distressed soule Lastly whereas the sinnes of Vse 3 many fearefull and tender hearted Christians doe oppresse them that they as they think cannot pray for forgivenesse they onely can grone and sigh out requests but cannot expresse them such as these may take comfort and raise up their spirits by thinking on this Doctrine What though they cannot satisfie themselves in their owne prayers they must not be so uncharitable as to thinke that others cannot pray Yes they can pray and must and doe pray for the forgivenesse of your sinnes Live upon their stocke when yee have little of your owne The Papists talke of a Treasury of the Church wherein are reserved the overplus of the merits of Saints that when men lacke merits of their owne the Pope may furnish them with some merits of others This treasurie is but a fiction but this doctrine commendeth unto you the true Treasury of the Church First Christ Iesus who commanded all Christians on earth to pray one for another he did pray for you Ioh. 17. and he ever liveth to make intercession for you Heb. 7.25 Next him all faithfull Christians doe according to the will of God pray for you which prayers of theirs are daily offered up by Christ for you Out of this treasurie of others prayers you shall assuredly obtaine pardon for all their fervent prayers cannot but availe with the Lord because they pray for you by his appointment as you see in this text Vs that is such as were mentioned in the former petition for whom they aske bread namely their living neighbors whence note Forgivenesse of sinne is to be Doct. 7 asked for the living not for the dead If it were a
hence we may conclude that wee may stand when we pray but yet cannot conclude that we must stand alwaies when we pray And the like must be understood of all other indifferent actions of his except some true cause come betweene which to us may take away the indifferencie as commandment of the Magistrate or offence of the godly or stumbling blocke to the wicked or the like The necessary actions which he did that came under some commandement were either ceremoniall which concerned him as he was a Iew borne of the Virgin Mary or morall which concerned him as hee was a man made under and subject to the morall Law Gal. 4.4 though not by nature for so he is above all law but by voluntary subjection as in our stead to which also he was designed The ceremoniall actions which he did are not to be followed because he did put an end unto them all Col. 2.14 when he nayled them on the crosse The Morall actions viz. such as obedience to his Parents and love to his neighbour patience in bearing and forgiving injuries c. are all left us for examples 1 Pet. 2 21 that wee should follow his steps Of this sort is his care to instruct his people and familie under his charge All his actions in this kinde are exemplary rules and doe adde a double force to a commandement both shewing what ought to bee done and what is possible to bee done wherefore from his example of teaching his Disciples who were as his familie upon all occasions both publikely and privately as hee had opportunity I conclude Doct. 1 All that have a familie and charge of people belonging unto them must teach them necessarie points of godlinesse such as prayer faith repentance new obedience c. There is a like reason of all as of one The Lord saith of his commandements They shall be in thine heart Deut. 6.6.7 and thou shalt teach them diligently to thy children c. The Apostle doth charge fathers to bring up their children in the nurture and admonition of the Lord. Eph. 6 4. And masters have the same charge given them over their servants for matters of religion which Parents have over their children for governours are charged to have care of the man-servants and maid-servants as well as of sonnes and daughters Exod. 20.10 The examples of Abraham Iosuah Gen 18.19 Iosh 24.16 Pro. 3â— 1 and Bathsheba are recorded in Scripture for their commendation and for the good example of all that be called to the like condition 1 For this is a meanes to convert to confirme Reason 1 Thes 5. 11.14 and to edifie their people in their most holy faith and to propagate and inlarge the Church of God which will bring much glory to his name for it is the honour of a King to have many and those both strong and loyall subjects 2 Their people have need to be taught the grounds of religion and to have them often whetted upon them It will do them more good then meate drinke apparell physicke and all other necessaries of nature by as much as the soule is better then the body and eternall life better then that which is but for a moment in compassion therefore and love unto them they are bound to teach them 3 Sinne is so abhominable and mischievous and is a common enemy that as wee doe with serpents and ravenous beasts every one must smite at it to kill it wheresoever he doth meete it especially when it is poysoning and worrying the lambs of his owne familie 4 Grace and godlinesse is so sweet and amiable and so profitable whersoever it groweth that it were an happinesse if it grew every where more especially if it grew so neare as in the familie 5 True respect to a mans selfe doth binde him to the dutie of instructing and teaching his charge For he is accountable to God and must himselfe answer for the sinnes of his familie as one accessarie if he by instruction and admonition have not reclaimed or restrained them Besides the sinnes of wife children yea of servants also are infectious a master may catch the plague even of his servant Also while the familie remaineth wicked it is a daily vexation to a righteous soul to behold their ignorance and to see their ungodly deeds As were the soules of Isaac and Rebecca with their uninstructed daughters in law Gen. 26.35 the wives of their prophane sonne Esau Gen. 37.46 And as was the soule of David for the deeds of his too much cockered sonnes Ammon Absolon and Adonijah And when guiltines of not teaching them when hee might have done them good shall come daily to remembrance this bringeth bitter griefe indeed Wherefore to avoid these evils every man in verie providence for himselfe should instruct his people Which if he do it will be a good assurance to himselfe of his owne conversion he shall have benefit by their goodnes it will rejoyce his heart to see his children walke in the faith hee shall taste the fruit of his owne grafting in his owne orchard they will pray for him and give good example good advice whereof the strongest Christians have sometimes need his whole house shall be a blessing If his paines take no good effect yet hee shall have peace of conscience and his worke is with the Lord. Lastly parents and governours have advantage above other men by reason of their domesticke authoritie which will cause the inferiours either for feare or love to regard instructions Also their daily presence giveth them often opportunities to instill knowledge by drops according as their narrow capacities will receive they may often whet the same things upon their dull understandings which no other person no not a Minister hath opportunitie to do In all these respects hee that is willing to imitate Christ may see that if hee have people under his charge he must teach them the needful points of religion such as prayer and the rest I have beene large in the proofe of this doctrine because many will not be convinced and few are so convinced as to be perswaded to put it in practise The use followeth Vse 1 This is to convince all which make question whether they stand charged to teach or catechise their children servants They think that if they provide for them maintenance if they teach them good manners and civill behaviour and if they traine them up in some honest trade of life whereby they may live like men another day they have done all that can be required of them But in all this what singular thing do ye Do not the very Pagans and Infidels as much Thou wilt feed and cloathe thy beast If thou wilt teach them manners that they may not shame thee when they converse with men then teach them the manner of praying and good behaviour towards God that when they meet with him and speake to him daily they may not shame thee much
knowledge and care of them above the knowledge and care that Abraham could have of them saying Isa 63.15.16 Doubtlesse thou art our Father though Abraham bee ignorant of us c. Thou ô Lord art our Father our Redeemer thy Name is frō everlasting The Apostle calleth him King eternal 1. Tim. 1.17 immortall invisible only wise God And he doth call Christ who is one with the Father Blessed and onely Potentate the King of kings Lord of lords 1. Tim 6.15.16 who onely hath immortality dwelling in the light which no man can approach unto that is in heaven to whom be glory and power everlasting These places shew plainly that Gods being in heaven doth set out his purenesse of being his soveraigntie his infinite power goodnesse omniscience truth mercie justice and all other his infinite excellencies His dwelling in heaven Reason and declaration of his power from thence both by his word and works of creation preservation and redemption of man do prove that he is God and in these works his majesty power and all other excellencies of God are written in such great letters that any one may runne and reade them How can any thinke of this Vse 1 God and not be ravisht in his soule with a most high admiration of his glorious and most excellent heavenly majestie Likewise it should cause al men to reverence feare love and obey this Almighty this infinitely good and glorious God whose throne is in heaven who is our heavenly Father Also it should cause us to the utmost of our power whensoever we draw neare to him in any of his ordinances to come in sort beseeming his holy and heavenly majestie putting off all earthly mindednesse and putting on of heavenlinesse lifting up our hearts to God in the highest heavens How doth this discover the Vse 2 sinfulnesse of those that call Gods omniscience providence and power or any other his attributes into question as they in the Psalme saying Psal 94.7 The Lord shall not see c. And as those that said Psal 78.19 Can God furnish a table in the wildernesse c. Can he give bread Can he provide flesh for his people The Psalmist calleth these brutish men and foolish and the Lord did shew that he could send them bread and flesh Psa 105.15 Num. 11.33 and withall leannesse into their soules so that they were not better but worse by it And he could furnish a table and also while the meat was in their mouthes he could in his wrath smite the fattest of them Psal 78.31 Make no question therefore what God can do for he can do any thing but this one to deny himselfe and ceasse to be infinite this he cannot do Vse 3 How terrible should the apprehension of Gods heavenly majestie be to all that live in any knowne sinne willingly For they live in the hatred and displeasure of him who shall send his Sonne in the glory of his majestie Mat. 16.27 who shall come in flaming fire to execute vengeance upon all those that know not God 2. Thes 1.8 and obey not the Gospell Mat. 10.28 who is able to destroy both body and soule in hell fire Vse 4 The consideration of the heavenly majestie omnipotencie and all the other most excellent attributes of God as also the consideration of heaven the place of his speciall habitation doth teach us many lessons concerning prayer First that we should not be rash with our mouthes or our hearts hastie to utter any thing before God Eccles 5.2 For God is in heaven we upon earth saith Solomon A man therefore must be considerate and well prepared before he speake unto him according as I have shewed at large page 30. Secondly this invisibility and incomprehensiblenesse of God our heavenly Father doth teach us that he is not imaginable so as to be likened to any visible thing Wherefore he that prayeth must not represent God not so much as in his thought and phantasie much lesse to his eye in the likenesse of a man or of any other creature The Orthodoxe Christians in all times have beene opposite to the making of any image of God the Father Sonne and holy Ghost either severally or of the Trinitie joyntly but especially to the setting up of any image of God in any place where God was to be worshipped knowing that the beholding of the image doth readily and unavoidably beget a false and carnall conceit of God misleading the imagination turning God into an idoll Rom. 1.23 changing the glory of the incomprehensible and incorruptible God into the image of a finite and corruptible man For indeed by reason of mans pronenesse to idolatry and of Satans deceiveable cunning suggestions and instigations as also for that an image cannot possibly set forth the incomprehensible Being and glory of God but yet leaveth a strong impression that God is present in the image and that he is like unto it therefore it is impossible for any man to represent God to himselfe by an image though it be but to put him in remembrance of God but that he shall quickly become an idolater According to the doctrine of our Church namely Idolatry is to images Hom. Tom. 2. pag. 4◠especially in Churches an inseparable accident God saith that the children of Israel saw no manner of similitude on the day that he spake to them in Horeb Deut. 4.15 16. c. out of the midst of the fire Isa 40.18 And to whom will you liken God or what likenesse will you compare unto him saith the Spirit by the Prophet Isaiah Wherefore when we pray we must not conceive of him in the likenesse of any thing but as an incomprehensible Spirit Father Sonne and holy Ghost from whom by whō through whom and to whom are all things God blessed for ever one alwayes to be admired and adored but not possible to bee delineated or comprehended by any imagination of man What though God did sometimes manifest his presence by things visible as to Moses in the burning bush Exod. 3.2 Exod. 24.15.16.17 and to the children of Israel in the cloud and in the likenesse of devouring fire Gen. 3.8 1. Sam. 3.4 1 Kin. 19.12 as also he did to Adam to Samuel and to Eliah by the sound of a voice And what though in a mentall vision God appeare as a majesticke * 1. King 22.19 judge sitting upon a throne in such appearances as might set forth to Micaiah Dan. 7.9 to Daniel and to Iohn Rev. 4.2 3 the soveraigntie eternity puritie severitie and all-sufficiencie of God And what though the holy Ghost descended upon Christ like a * Mat. 3.16 Act. 2.3 dove and upon the disciples in cloven tongues like fire These were onely acts of particular dispensation usefull for the present occasiōs but not to be patterns to set forth God thereby for our imitation For notwithstanding that God appeared in divers
fashions to the Patriarches before the Law yea the second person in Trinity appeared to Abraham Gen. 18.1.3.22 Gen. 32 24. and to Iacob in shape of a man yet in the * Deu. 4.16 law God expresly forbiddeth the representing of him by any similitude whether of man or of any other thing Wherefore neither can any act of Gods particular dispensation in his apparitions to man since the Law bee a dispensation to us who are bound to keepe the Law For it is our duty to obey Gods Law not to follow the examples of Gods owne particular dispensation he being a Law to himselfe and under no Law It is true Christ Iesus was a very man in all things like to us sinne onely excepted was crucified upon a material crosse capable of portraiture yet no image can set forth Christ as he is our Saviour and as he is to be worshipped For an image can onely set forth his bodily shape and his outward state of humiliation These images therefore debase Christ who now is glorified And who so shall now represent Christ to his mind according to the likenesse of an ordinary man or in the likenesse of Christs manhood as it was in his state of debasement the same turneth Christ into an idoll For he is to be conceived of in the minde and to be worshipped not as a meere man whose body onely the image can but uncertainly represent but as God and man and as man now glorified subsisting not as other men do but in the second person of the Deitie Faith apprehendeth more of Christ than the eye can represent or if an image could represent more than it doth yet we have not Gods institution for it but against it Thirdly sith God is in heaven wee learne that we must not needlesly multiply words before him when wee pray but that our words be few This same thing the Holy Ghost inferreth saying God is in heaven and thou upon the earth therefore let thy words bee few Eccl. 5.2 The meaning is bee not rash and inconsiderate but ponder as well your words that you may know how to utter your minde to God as to consider the matter what to speak unto him namely you must use such words and so many as may aptly and sufficiently expresse your desires to God without superfluity of speech and without needlesse and heartlesse repetitions and unnecessary digressions This vain repetition of words babling Mat. 6.7 our Saviour forbiddeth Against this rule Papists doe grosly offend in measuring out their prayers not by weight but by number as they will say so many Pater-nosters so many Avie-maries so many Dirges c. to obtaine their desires of God according as they are prescribed in their Rosaries and they presume to be heard by the merit of their much babling In like manner do offend all those which utter their minde to God with affectation of fine words as if they would court God or on the other side in a loose and carelesse expression or though using apt words yet they utter them without understanding or affection Quest But may we not at all make long prayers nor repeat the same petitions which will require many words Answ The case touching long prayer When there is cause wee may use long prayers we may use repetitions and therefore many words in some prayers namely when the matter of our prayer is large and when in repetition of the same things we do indeed renew and double our desires and do withall expresse a farther degree of seriousnesse and earnestnesse of our heart in putting up the said desires The examples of the prayers of David of Salomon Psal 51. Psal 119. 1 Kings 8.22 to 53. Dan. 9. Luke 6.12 of Daniel and of our blessed Saviour Christ Iesus who spent whole nights in prayer and therefore must needs use many words do give us a sufficient warrant But words in prayer without matter many words and repetitions without understanding and without new affections Mat. 6.7 and when men think they shall the rather bee heard for their Oratory or much speaking or when men make long prayers that they may bee thought to have a large gift in prayer or when they do it under any colourable pretence to serve their base ends Mat. 23.14 in these and in like cases long prayers and many words in prayer are unlawfull Fourthly the consideration of this infinite heavenly Majesty and goodnesse of our God and father doth teach us that when we pray unto him wee must performe it with holy adoration and devotion with all holy reverence alwayes inwardly in our hearts as also outwardly when time place and ability serveth with reverent and apt gestures of the body Reason 1 For Christ hath redeemed both our soules and bodies therefore wee must serve him and glorifie him in and with our body and spirit 1 Co. 6.20 which are Gods Reason 2 Though the essence of prayer consisteth in the desire and lifting up of the heart which must therefore be looked unto that it be rightly affected and though God be a Spirit and is not moved with bare bodily gestures Vse of befitting gestures in prayer yet befitting gestures are of speciall use in prayer as partly to help the inward man making the spirit more apt and lively and the minde to bee more attentive to what we are about and partly to expresse the inward devotion and affection of the heart But how far is a man bound in conscience to use outward gestures Quest and what gestures must wee use The worship of God consisteth not in outward gestures Answ The case touching gestures in prayer and when a gesture is not by him commanded it is not properly any part of Gods worship And the Scripture hath not commanded any particular gesture to bee used alwayes in prayer therefore the conscience is not bound to any thing certaine thereabout but left free to observe what in Christian discretion is fittest to be done In Scripture we read of variety of gestures in prayer as bowing the knees Eph. 3.14 Psal 95.6 Iohn 17.1 1 Tim. 2.8 2 Chr. 6.13 Mar. 11 25 Luk. 18 13 and prostrating the body this is most usuall and when we can conveniently is fittest to be used also lifting up the eyes and hands stretching out of the hands knocking the breast looking downe to the earth standing Luk. 24 30 Isa 38.2 sitting at meat and lying in the bed all these postures of the body have been used indifferently Rules touching gestures Yet some rules consonant to Scripture may bee given for our better direction In short ejaculations and in secret praier while a man is in company Neh 2.4 or on his way in his journey or the like in these cases bodily gestures are neither fit nor usefull No gesture is to bee used but such as is apt to stirre up or holily to expresse a right affection to God ward as either
this in the first place wee may learne Doct. 1 The glory of Gods holy Name must be the chiefe of every Christian mans desire and indeavour Psal 96.7.8 It must be every mans first and chiefe care that Gods Name be hallowed and glorified and that his glory be not given to any other Isa â—2 â— Whatsoever ye doe saith the Apostle doe all to the glory of God 1 Cor. 13.31 It was our Saviours prayer and practice he saith Father glorifie thy Name Ioh. 12.28 he saith likewise I honour my Father And I seek not mine owne glory Ioh. 8.49.50 And I have glorified thee on earth Ioh. 17.4 Reason 1 It is due to him that is holy and who onely is holy that hee should be sanctified and his Name hallowed * Isa 5.16 God that is holy shall be sanctified in righteousnesse saith the Prophet Therefore the Seraphims cry one to another Holy holy Isa 6.3 holy is the Lord of hosts the whole earth is full of his glory The foure and twenty Elders say Thou art worthy O Lord to receive glory and honour Rev. 4.11 and power c. And Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength give unto the Lord the glory due to his Name Psal 967.8 saith the Psalm The name of God of Christ Iesus is a name above all names Of him through him are all things saith the Apostle therefore addeth Rom. 11.36 To whom be glory for ever Amen Gods glory is the chiefest good mans life yea mans salvation is to be set behinde it which made Moses to wish rather to have his name blotted out of Gods booke Exod. 3â— 12.32 than that God should be dishonoured by the Egyptians who would say if God destroyed the Israelites in the wildernesse that for mischiefe he did bring them out to slay them Reason 2 God himselfe proposeth his owne glory to himselfe for the end of all his actions Eph. 1.5.6 He predestinated us to the praise of the glory of his grace Prou. 16.4 Hee made all things for himselfe yea even the wicked for the day of evill Therefore man should make the glory of God the end of all that he doth Reason 3 It was the end why Christ redeemed man that he might hallow Gods name that both in body and soule he should glorifie him 1 Cor. 6.20 Vse 1 If therefore any man seeke not to glorifie God he is guilty of a most hainous sinne than which no sinne is more common For man since Adams fall is most prone to fall into it ascribing too little to God whom he doth not see setting up and magnifying the creature too much which he doth see That this sinne may the better appeare to the conscience it must be considered when and how God is dishonoured Gods Name is dishonoured when he is professedly denyed to be God this is professed Atheisme or when hee is acknowledged to be God yet is not esteemed and glorified as God Rom. 1.21 which disesteeme is then shewed when that respect which is due unto his person and Name is not given unto him His person is dishonoured when what is due to him is not given to him or is given to another Honour is denied him three wayes in heart word deed and conversation Man dishonoureth God in heart first when he is ignorant and doth not know him Secondly when he hath a meane opinion of him or hath erronious conceits of him questioning his providence power wisedome or any of his attributes Thirdly when he is forgetfull of him Fourthly when he doth not beleeve him thus Moses and Aaron dishonoured God Num. 20.12 Fiftly when he doth not love him Sixtly when he doth not feare him Seventhly when he doth not trust in him Eightly when he is not zealous for him Man dishonoureth God in word First when he speaketh not of him to his praise in confessing him Secondly when he speaketh not for him when hee is dishonored by others Thirdly when he never or seldome speaketh to him in thankesgiving Fourthly when he speaketh against him Man dishonoureth GOD in deed when though he professe God in word yet doth deny him by his evill deeds as they did Rom. 2.23 of whom it is said they dishonoured God and as those in Titus 1.16 which though they professed the knowledge of God yet denied him in their workes Thus God is dishonoured by not giving due honour unto him Gods honour is given to others when men give divine worship to any person or thing but God as to worship Saints or images also when men enter into too neer a league with idolaters Mal. 2.11 as to marry with the daughters of a strange god or when men take divine worship as Herod did the peoples applause saying Act. 12 22. The voyce of God and not of man this glory of divine worship God wil not have given to any other This taking to ones selfe or giving to another the honour due to God proceedeth from these evill causes pride selfe-love too high admiration of the creature from ignorance and want of admiration of the Creator Lastly God is dishonoured when due respect is not given to his Name as to his titles attributes or to his word and holy ordinances Malach. 1.12 or to his Saints and children For all these have a speciall print of his holinesse stamped on them so that if all these or any of these be either set at naught or lightly esteemed hee taketh himselfe in them to be dishonoured And to shut up all in a word all misconceit or irreverent conceit of God or irreverent carriage whether by word or deed either towards God Mal 1.12 Ezek. 22.26 Lev 19.12 Amos 2.7 Mal. 2.10.11 or towards any thing that is holy all abusing or taking of Gods name in vaine all acts of unholinesse and disobedience are a prophaning of the holy Name of God Thus the conscience of every offender may take notice how he hath prophaned the holinesse of the Lord and hath dishallowed his Name whereas hee ought to haue hallowed it But know it is not safe for any to dishonour God for his owne children when they have failed in this point of giving honour unto God have received dishonour and disgrace from him He saith to Moses and Aaron Because ye beleeved mee not to sanctifie mee in the eyes of the children of Israel therefore yee shall not bring this congregation into the land which I have given them Numb 20.12 Deut. 32.51 1 Sam. 2.17 The high Priesthood was removed from the house of Eli because he did not honour God in restraining his sons which caused through their prophanenesse the offerings of God to bee abhorred therefore did God judge his house saying They that despise me shall bee lightly esteemed 1 Sam. 2.30 If God spared not his owne best children will he not then much more poure out shame everlasting contempt upon
by beleeving a man doth set to his seale that God is true 4 By fearing him So saith the Prophet 1. Pet. 3 1â— Sanctifie the Lord of hasts himselfe let him be your feare and let him be your dread Isaiah 8.13 5 Also by loving him trusting in him and zeale for him for there is the same reason that all the affections of the heart should be for him as well as any one Iob 1.21 6 By confessing with the mouth that he is just in all his judgements so doth Daniel saying Dan. 9.14 The Lord our God is righteous in all the workes that he doth for we obeyed not his voyce Iosh 7.19 Thus Achan is bid to give glory unto the Lord. 7 Also by acknowledging his mercie goodnesse power Rom. 15.6 Rev. 19.7 c. in praises and thanksgiving He that offereth praise glorifieth me saith God Psal 50.23 8 By contending for God and his truth Isa 59.4 9 By ordering the conversation aright both in doing and suffering Herein Ioh. 1â— 8 saith our Saviour is my Father glorified that ye beare much fruit Therefore he exhorteth his disciples unto good works that as lights they may shine before men and glorifie their Father which is in heaven Mat. 5 16. Philip. 1. And Paul was assured Christ should bee magnified in his bodie whether by life or by death And Peter was foretold by what death he should glorifie God Ioh. 20.19 10 Lastly by regarding his holinesse in his titles word and holy ordinances in his holy day the Sabbath and in his children whom he hath made to be an holy people In all these our estimation and speech of them our carriage towards them and use of them must be with speciall respect to God whose holinesse they carrie upon them alwayes putting difference betweene these things and all other which have not the like respect of holinesse Though we cannot in all these hallow Gods name as wee would yet wee must endeavour it that we may be able with the Church to say The desire of our soule is to thy name Now we know the particulars let us give God glory every way and let us make it the end of our life Motivâ—s to hallow Gods Name to know and acknowledge him to be holy It is Gods right as you have heard we were created and redeemed to that end and wee have examples of the best David saith he would speake the praises of the Lord and saith Let all flesh blesse his holy Name for ever and ever Psal 145.21 Christ Iesus hath gone before us in seeking his Fathers honour and not his owne It was Ioabs praise so to order the battell 2 Sam. 12.28 that his Lord and king might have the glorie of the day and not himselfe Ought not all Gods subjects to respect their God more than he did or could respect his king Excellently spake Ioseph that the honour of interpreting dreames might not be given to him It is not in me Gen. 41.16 God shall give Pharaoh an answer of peace In like manner Daniel would not assume to himself the power of revealing secrets but saith Dan 2.26.28 There is a God which yeâ—â—alleth secrets The Apostle Iohn when he was in the Spirit heard everie creature which is in heaven and on the earth and such as are in the sea saying Blessing honour glory Rev. 5.13 and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever These examples are for our learning so that we must alwayes say with the Psalmist Psal 115.1 Not unto us O Lord not unto us but unto thy Name give glorie If God be glorified by us Ioh 13.32 he also will glorifie us Them that honour me I will honour 1. Sam. 2.30 saith God Thus it may be learned what are the desires and endeavours to which the first petition doth leade us Before I passe to the second one thing must be observed from Christs choice of the word hallowed rather than any other Hallowed When Christ would signifie that God was to be esteemed acknowledged with the absolutest honour that could be he saith hallowed that is let thy Name be known and acknowledged to bee holy Whence we may inferre that Doct. 2 Holinesse is the highest title of honour and glory that can belong to any person yea to the most high God As any person or thing is more holy so is it more honourable When the Seraphins would give God the greatest honour and glory they crie Holy holy Isa 6.3 holy is the Lord of hosts The foure living creatures say Holy holy holy Rev. 4.8 Lord God almighty It was the honour of Ierusalem to be an holy Citie It is the glorie of the third heaven to be the high and holy place Isa 57.15 As men were more holy Psal 16.3 so did David count them more excellent For such whom hee calleth Saints he also calleth excellent And when Christ Iesus will present his Church unto himself a glorious Church he will sanctifie it Eph 5.26.27 Reason and present it holy and without blemish Because holinesse in God is the rectitude and perfection of his power mercie justice and all other his attributes which if they were not all holy could not be good much lesse goodnesse neither could he be God if he were not holy yea holinesse it selfe And as for other things the more they partake of holinesse the more like they are to God and are therfore the more glorious Man at the first was therefore most glorious of all creatures here below because hee was made according to Gods image most holy Vse 1 If holinesse be the highest most honourable title that can bee given then most blasphemous are the Pope and Papists the one for taking to himselfe the other for giving to him a prophane beast and impure Antichrist the title of holinesse in the abstract For the title of holinesse cannot simply be given to any but to God without blasphemie Vse 2 Hereby wee may learne whom to esteeme most honourable most excellent and most worthy our love and goodnes not the most witty most wealthie most beautifull or most noble by birth but as any man is more holy so is he to be held and regarded as most truly honourable Which being so the proud sinfull world erreth foulely in counting themselves the onely men of worth and esteeming the holy ones of God to be base and of no reckoning If to be holy be so honourable and glorious this must perswade Vse 3 men to follow after holinesse Heb. 12.14 Honour is the sharpest spurre to pricke men forward unto any action let it force us upon this of seeking to bee renewed after God in righteousnesse and true holines Be holy Lev. 19.2 saith God for I the Lord your God am holy No honour like this of being an holy man a chosen generation an holy nation
continue from the fall till after the day of judgement For Iesus Christ having beene faithfull and powerfull as Mediatour in executing that authority which was put upon him Heb. 3.2 Mat. 25 4◠Rom 8.21 and that to the saving of all the elect receiving thē into the state of glory and into the possession of the kingdome of heaven and also to the subduing of all enemies executing upon them the vengeance of hell fire and delivering the creature from the bondage of corruption there shall then be no more need of such a mediate kinde of government Wherefore Christ shall deliver up this kinde of government unto God the Father who for ever afterwards with the Son and holy Ghost shall governe all things immediately communicating unto the man Christ as head of his whole body all glory Iob. 17.24.26 and happinesse of which glorie by reason of that eternall and spirituall union which each member hath with the head the whole body shall partake for evermore Col 3.4 1 Ioh. 3.2 Phili 3.21 Vnto this immediate government the Sonne himselfe shall be subject together with the rest of his members that is his government as hee was man and Mediatour betweene God and man being at an end he as man and as head of the Church shall with his whole bodie be subject Not but that he as man was alwayes as inferiour so likewise subject to God but while with the second person in the deity the humanity did as a Viceroy governe all things having the same government with the Godhead he is not said to bee subject but when this government shall be laid downe then this subjection shall be manifest In this immediate government God shall be all in all that is God shall no longer communicate himselfe to his elect in Christ in part and by the mediation of his Sonne and by his ordinances and ministry of man as formerly he did in the state and kingdome of grace upon earth but then hee shall communicate himselfe wholly and by himselfe immediately Revel 21.22.23 For as there shall bee then no need of Sunne nor Moone or any other naturall meanes to sustaine mans bodie in a naturall being so there shall bee no need of Temple that is of any ministrie of the Word and Sacraments to sustaine body and soule in a spirituall and glorious being but God shall be all in all his presence and goodnesse will immediately supply all For sinne being perfectly abolished the creature is capable of a direct and immediate communion with God his creator hee pleasing immediately to communicate to man of his holinesse and of his glory But this delivering up of the kingdome to the Father Quest and to be himselfe subject doth not this diminish the glorie of our blessed Saviour causing it to be lesse after the day of judgement than it was before when all rule and all authority was upon him I answer by no meanes Answ as shall appeare if this mystery of the kingdome bee rightly understood For as God the Father could and did give all the aforementioned authority and kingdome to the Sonne without any the least diminution of the glorie and soveraigntie of the first person in Trinitie so can and will God the Sonne deliver up the same government and kingdome againe to the Father without any the least diminution of the glory and soveraigntie of the second person in Trinitie or without any disparagement or lessening of the glorie of his humanitie For God the Father so gave all authoritie to the Sonne that yet he retained it all to himselfe as God to whom kingdome and power is essentiall and inseparable For whatsoever the Father hath that same wholly he giveth to the Sonne Ioh. 5.17.19.20.26 and yet retaineth that wholly to himself The Father was King still and Lord of all notwithstanding the giving of all power to the Sonne did not take off any power and authoritie from the Father but did onely varie the manner of administration of one and the same authoritie Christ before hee was deputed to this his office of absolute authoritie over all as Mediatour was equall to the Father yet was not made above the Father by vertue of what was given him for 1. Cor. 25.27 he was alwayes excepted that put all things under him so when Christ shall have delivered up the kingdome and all that authoritie which was given him hee shall remaine no lesse equall to the Father For as his essence could not by acceptance of his office admit of any alteration of his authoritie to the greater so his essentiall authoritie and government over all as he is God cannot by the rendering up againe the same office and mediatorie dispensation admit of any alteration of his authoritie to the lesse By this it is plaine that Christ in respect of his deitie looseth no authoritie by this deliverie up of the kingdome to the Father Quest But how will it appeare that the humanity of Christ in state of subjection shall not be lesse glorious than it was before in state of dominion Answ It shall appeare thus First the humanitie of Christ was in the same subjection while it was in state of dominion as it shall bee when that dominion shall be rendred up namely inferiour to the Father as touching the manhood therefore the humanitie receiveth no disparagement by this subjection more in this latter state than in the former He is said in this latter state to be subject that is onely subject and not governing the world as before then hee was subject in one respect but King and governor in another which latter onely is taken away by reddition of the kingdome Secondly though Christ hath given up the kingdome no more to governe as God and man as a Mediatour yet as God he shall still governe though Christ as he is man and as he is a part of his Church shall bee subject yet the manhood of Christ shall still subsist in the Godhead of the Sonne and the fulnesse of his Godhead shall for ever dwell in the manhood Col. 2.9 by reason of the personall union in which respect though the manhood shall not participate in the worke of governing yet it shall participate in the honour and glorie thereof because the Godhead and the manhood make but one Person Thirdly Christ as man remaineth the head of the whole Church which is his bodie establishing them in state of perfect holines and glory through the immediate communion which by him they have with God by reason of that spirituall and inseparable union which they hold with him And it can bee no abatement of glory or content to him to give up such a manner of government which though it was honourable yet it was with a kinde of burthen and care so long as he did not give it up untill he had finished all which belonged to that his Kingly Office in saving all his subjects and destroying all his enemies for the honour
words doth expresse the desires of a naturall life but spendeth more words about the spirituall life in the two last petitions Againe Gods indulgence and yeeldance unto mans weakenesse might cause this order giving him leave to aske things more sensible thereby raising him to aske spirituall As our Saviour by curing mens bodies did leade them on to know that he could and would cure their soules letting it appeare to them he could as easily say Thy sinnes are forgiven thee as to say Rise and walke In like manner men may by the experiment they have of Gods power and goodnesse to preserve the body be led to seeke unto him with assurance that he both can and will save their soules That this petition may the better bee understood consideration must bee had of the matter-subject of the desire namely having of bread circumstances which cōcerne the having of this bread The thing expresly desired is bread which doth not signifie supersubstantiall and spirituall bread viz. the Sacrament for the administration thereof was prayed for in the second petition and the bread here spoken of is to be desired every day but the Sacrament not so By bread therfore is first meant that which properly wee call bread Also according to a borrowed forme of speech ordinary in Scripture it signifieth all manner of food Hee giveth to the beast as it is word for word his bread that is his food Psal 147.9 Goates milke is called bread well translated food Pro. 27.27 I could multiply Scriptures in this kinde In like sort by another borrowed forme of speech by this one kinde of sustenance he meaneth all kindes whatsoever whether meate or drinke whatsoever also is needfull for preservation of life as cloathes houses c. Also by bread are meant the causes and good effects of bread as fruitfull seasons good temperature of ayre health and chearefulnesse as the Apostle saith He filled our hearts with food and gladnesse Acts 14.17 In a word all things which may preserve life or restore health as Physicke skilfull and faithfull Physitians peace and good order and all good meanes to maintaine it as a wise and couragious magistracie a strong populous loyall and loving commonalty And whatsoever is contrary hereunto is prayed against as famine pestilence wars sickenesse paine c. The circumstances which concerne the having this bread and meanes of life are divers in number sixe They doe respect 1 The person of whom bread must be asked scil God implyed in Give thou 2 The meanes of obtaining it scil by gift expressed in Give 3 The persons for whom meanes of life is desired scil themselves Vs. others Vs. 4 The time when they would have bread This day 5 The propietie whose bread scil their owne Our 6 The portion both how much and of what sort daily The person of whom all temporall good things are sought is God implyed in the word give and the words of invocation scil Our Father to bee understood in every petition The meanes of maintenance is from God not by restoring any thing hee doth owe unto man but by gift give which hath this full sense give possession give right give continuance give leave to use give a blessing to the use of daily bread The persons for whom bread is asked are us every one upon earth who now are or may be Gods children The time when this bread should be given is restrained to the present time this day The propriety not such bread whereto they have neither spirituall nor civill right or onely civill or onely spirituall but our bread that which wee have true right to in Christ and amongst men The portion how much and of what kind of maintenance is contained in the word daily Daily doth not set out the time when they would have bread For that was signified in this day in which words the time when was precisely determined and our Saviour in so short a forme of prayer would not make needlesse additions But daily bread signifieth such kinde of meanes and so much maintenance as their daily and next necessities doe require all such supply for our naturall well being as we have next need of or such as one day after another successively our estate and condition needeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximè sequens So the word in ordinary acception will beare it But that I may give a sound and cleare exposition of daily bread I referre the Reader unto other phrases of Scripture vvhich carry the same sence with daily bread as first to Iob 23.12 and Pro. 30.8 which is the best Commentary of this petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is the very same petition with this We reade there an attribute given to bread vvhich signifieth a necessary food diet or ordinary or appointed food or food of a mans allowance or convenient food This very thing is expressed in the Greeke by divers vvords and phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimensum Luke 12.42 It signifieth a mans stint or part where he alludeth unto the care of governours of families of stewards vvho doe appoint to all sorts in the house their severall portions and allowances In Iames 2.15 the vvords translated daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in sence vvith daily bread and are expounded by Iames in the sixteenth verse to be things needfull for the body All these places conferred together shevv evidently that by daily bread is meant convenient provision of food apparell and all other things vvhich the necessity of the person or estate of any man doth require The petition thus interpreted hath this sense O heavenly Father in whom we live and have our being who onely canst fill the hearts of men with food and gladnesse sith we cannot glorifie thee on earth in doing thy will except thou doe sustaine us upon earth vouchsafe therefore unto mee and all the rest of thy children that for this present day wee may have possession right and blessing upon that allowance and convenient supply of food and maintenance which our present condition doth stand in need of Yea afford all such meanes as may make our lives comfortable unto us Be pleased likewise good Father to prevent and remove whatsoever may hinder the welfare of our naturall life so farre as may stand with thy good will and pleasure that while we live wee may both in body and soule lo rifie thee Give us this day our daily bread After Christ had taught his Disciples first to aske the things that did concerne Gods glory in the three first petitions then he willeth them to aske such things as did concern their owne good in the three last petitions Whence it followeth that When any man hath unfainedly desired and sought the things which pertaine to Gods honour and glory Doct. 1 he may then with good warrant pray for and expect all good things for himselfe both for body and soule When the Israelites
feet Is not the stomack benefited by cooking of meat for the rest of the members of the body We are members one of another This doing of good to our brethren is but lending to the Lord Pro. 19.17 and he will repay with advantage It is sowing in Gods ground 2. Cor. 9.6 which will recompence him that soweth with increase of an hundred fold at the harvest This is to make bagges which will hold Luk. 12.33 and to lay up treasure in heaven and to lay up in store for themselves a good foundation And we shall heare well of this another day 1. Tim. 6.19 when Christ Iesus at the day of judgement shall say Mat. 25.34.35.36 Come ye blessed of my Father inherite the kingdome prepared for you for I was an hungred and ye gave mee meat I was thirstie and ye gave me drinke I was a stranger and ye tooke me in naked and yee clothed me I was sicke and ye visited me I was in prison and ye came unto me Wherefore let us all do what in us lyeth to procure the welfare of our brethren Vse 4 The afflicted servants of God may reape much comfort from hence in all their bodily distresses for the whole familie of God on earth doth pray for them Wherefore God is well acquainted with their case and will assuredly help them in the best time If the prayers of one Isaac could take away barrennesse from Rebecca Gen 25.21 and the supplications of one Eliah who was also a man of infirmities aâ— Iam. 5.17.18 well as other holy men could remove a dearth and famine what cannot the fervent prayers of so many faithfull do which cry to their common Father day and night for them I know a discouraged heart by the sleights of Satan will sometimes turne this hony into gall saying If God did love me and if I were his childe sith I my selfe have prayed and as you say the Saints on earth do daily pray my crosse would have beene removed but my affliction abideth therefore sure I am not Gods childe I answer thou mayest be the childe of God he may love thee and may heare both thy owne and others prayers for thee and yet the affliction may still remaine For God never promised removall of crosses from his children but conditionally namely if it be good for him that is under the crosse to be delivered then he never faileth to deliver him but if it be good for him to be afflicted it shall remaine still Againe God hath no where told us the time when he will deliver his he knoweth the best times which he will never over-passe But let it be granted that thou never while thou livest have this or that particular crosse removed yet God heareth thee and them and your and their prayers are heard and returne not emptie For they do procure some measure of patience iâ— thee and contentment to sabmit thy self to thy Fathers correction They do also cause that the paines and crosses of the bodie and outward man shall turne to the good of the soalâ— 2. Cor. 4.16 and of the inward man to the renewing of it daily All things shall worke together for good Rom. 8.28 and God will assuredly give a good issue out of it in life or at death This day that is for this present day here therefore wee must observe The desires of temporall things are to be confined to the present day Our Saviour saith Take no Doct. 5 thought for the morrow Matth. 6.34 Who is sure to live untill to Reason 1 morrow may not the soule be taken away this night Luk. 12.20 God will have his children Reason 2 live by faith as well for the preservation of their bodies as for the salvation of their soules He will trie hereby whether they that say they depend upon him for the greater will trust him in the lesse God liketh to see and heare Reason 3 his children oft in his presence he hath therefore so ordered it that their necessarie occasions shall bring them before him day by day God looketh for new acknowledgement Reason 4 of his gifts everie day therefore will have that they shall have cause thereof by new gifts from him every day Reason 5 Because it is best for man that his maintenance should be in Gods custodie to be called for every day For if a man had his provision for many dayes in his own power God should cast off his care of him either he would lavish it out too fast or theeves might steale it or vermine devoure it or it might fennew and grow unfit for use and then he might starve But now that the Lord hath undertaken to maintaine us if any thing happen to that which man thought should have been his maintenance God will make it good he holdeth it best that his servants should have their food and other things needfull sweet and wholsome daily as they have need This reproveth all carking Vse 1 and caring for what shal I have hereafter and how shal I live and what shall become of mine another day when yet they cannot say but they have enough for this day Some are so fearefull and so full of vexing care that their hearts never have rest untill they can say they have much goods layd up for many yeares Luk. 12. â—0 and then are never a whit the better for it The true disciples of Christ are subject through weaknesse of faith to fall into this fault but they must be chidden out of it and must be warned of the mischiefes that attend this fearfulnesse and distrust in God for what they shall have hereafter It taketh away all sense and comfort of what they have in present it provoketh God to give over providing for them and to leave them to themselves to learne to know how little all their carking without God can availe them And if he suffer them to thrive in their course that they reserve much for time to come this overplus of estate thus gotten wil breed nothing but pride and trust in riches and many noysome lusts Even as the Manna Exod. 16.20 which contrary to the commandment of God was reserved to the morrow did breed wormes Provision thus gotten will stinke and putrifie and do the owner more harme than good when the rust thereof shall witnesse against them Iam. 5. that they have heaped up treasures together against the last dayes Vse 2 Hath any man convenient provision for the present then let him learne to be content 1. Tim. 6.8 and let him depend on God for the morrow Let us care onely for one thing which is everie day to do our Fathers works which he hath given us to do in our generall and particular calling and wee may assure our selves that such a Father will make provision for such children who if they need any thing they may make their requests knowne to him with thankes for what they have had
of this fulnesse doe breed surfets and diseases of all sorts A moderate estate yea a little Reason 3 in comparison is best both for body and soule Nature is content with a little and grace findeth best entertainment among them which have not over-much of all estates a moderate and middle estate for maintenance is freest from surfettings of the body and temptations of the minde Therefore Agur prayeth Pro. 30.8.9 neither for poverty nor riches but for food convenient lest if he be full he deny God or if he be poore he should steale and thereby through practice unbeseeming his holy profession should dishonour Gods holy Name Reason 4 Man brought nothing with him into the world and shall carry nothing out wherefore a convenient maintenance in this life should content him That a cleare way may bee made to the uses following it shall bee needfull to set downe what is that moderate and convenient estate which the doctrine speaketh of For this cause it must be considered that things needfull are of two sorts absolutely needfull respectively needfull Absolute necessity is that without which life of nature cannot be sustained Respective necessitie is that without which the personall and civill condition of a man according to his calling cannot be maintained Now whatsoever is needfull in both these respects is here meant From this distinction of necessity ariseth a position which will give light to this point in hand namely that is needfull and may be prayed for by a man of one calling and condition which may not be desired of some other man of another calling and condition because respective or conditionall necessitie followeth the calling and personall condition of men A King hath neede of greater meanes to maintaine his State than any subject And of subjects one may have more need than another according to their different callings employments and lawfull expences Yet one question requireth an answer scil How much is that which is needfull and requisite for a mans place and civill condition of life I answer in generall Not what a mans selfe shall out of his covetous or voluptuous and vaineglorious conceits hold needfull for these know no limits but what those that be truely liberall temperate and godly wise and what the examples of frugall men in Scripture declare to be needfull that is to be held needfull As for particulars no rule can be given for times places and conditions of men do often vary the case onely this is most certaine that when a mans desire is served if this doe but increase his thirst after more like the dropsie-mans desire of drinke hee must know his desire is immoderate and unlawfull Vse 1 If God would have men moderate in their desiring and seeking after the things of this life then abhominable and most damnable are the desires and practises of covetous voluptuous and ambitious men who know no bounds but still like the horse-leech cry give give Pro. 30.15 More more Howsoever in words they say Give us daily bread yet in desire they wish for the estate of Dives Luk. 16.19 to goe gorgeously and fare sumptuously every day But be it knowne to all such that he that inlargeth himselfe as hell and never thinkes he hath enough for him hell doth inlarge it self to receive him as it did Dives to be tormented in flames for evermore Luke 16.24 Who so hath food and raiment Vse 2 things needfull must learn to be content and to confine his desires of all earthly things unto a moderation praying according to the example of Agur Pro. 30.8 â— as well against too much as against too little This will be a good proofe that wee doe not minde earthly things and that howsoever the world may be to us it will hereby appeare that we are crucified to the world and that we doe not care for it so as to set our hearts upon it It is not a sinne to have abundance for Abraham Iob David and Salomon abounded in riches but it is a sinne to affect wealth and to desire to be rich Yet great care must be had that greatnesse and plenty doe not corrupt the owners thereof Therefore caveats are given to such in the Scripture Psal 62.11 viz. that If riches increase they doe not set their heart on them They that be not high minded 1 Tim. 6.17 and that they trust not in them They that forbeare all intemperate use of them They must eate in due season for strength Eccles 10.17 and not for drunkennesse Now that riches may not hurt those that possesse them take this direction Alwaies behold God in them Hos â—18 Deut. 8.18 and acknowledge him to be the giver and absolute owner of them Then will a man use them for Gods honour with thankfulnesse part with them when God doth take them away with patience Then will hee according as God hath commanded let the plenty and overplus of his estate runne over for good uses Pro. 5.16 1 Tim. 6.18 for the maintenance of Gods worship and reliefe of the poore This like the running of a spring will keepe the Well-head from gathering filth and from breeding noysome vermine which breed in standing waters Lastly hath God given unto Vse 3 any man a competent estate that hee hath wherewithall to maintain himselfe according to his place comfortably hath rather wherewithall to give than to be chargeable unto others let him thanke God and hold himselfe blessed in his outward condition In the passage from this petition which concerneth the naturall life unto those which concerne the spirituall life it must be observed that there is but one short petition for the things that concerne the naturall life whereas there are two and those larger petitions that concerne that which is spirituall Whence learne Doct. 11 The petitions for the things of this life must bee lesse insisted on than those which concerne the life of grace Though God give his children leave to aske first for things earthly yet he would have them seeke chiefly for things heavenly With all thy getting get understanding saith Salomon Pro. 4.7 Seeke first that is chiefly Gods righteousnesse Mat. 5.33 Labour not for the meate that perisheth that is labour not for this in comparison of that meate which indureth unto everlasting life Ioh. 6.27 For the life of the body is nothing Reas 1 so necessarie nor so excellent as the life of grace which is that one thing necessarie The things of this life are Reas 2 meane and worthlesse in comparison of those which belong to the spirituall for they are common to the reprobate and do a man harme if he have not grace to use them aright these which concern the life of grace are peculiar to the elect and alway doe those good which are indued with them They therefore whose desires Vse 1 and indeavours for earthly things are farre more and those also prosecuted with more earnestnesse than the desires and
indevours for the things which are heavenly are much to be blamed and are to be admonished to overcome this their earthly mindednesse lest their end be damnation because they minde earthly things Phil. 3.19 Vse 2 Let the desires of Christians therefore be fewer and lesse vehement for the things of this life and let their principall care be how their sinnes may be forgiven and the strength thereof abated the particulars whereof come now to be handled in the two next petitions The fifth Petition And forgive us our debts as we forgive our debters Here follow those petitions that concerne the soule and eternall life which as they doe properly tend to the exceeding great benefit of man so do they most excellently serve for the accomplishing the chiefest desire of every good man namely the attaining of the glory of God in the comming of his kingdome and doing of his will For no man is accepted to be a subject of Christs kingdome untill his sinnes be forgiven neither can any man doe the will of God untill he be sanctified and have power against sinne Now because sinne doth hinder Gods glory and mans happinesse our Saviour directeth his Disciples to deprecate sinne and that in two respects First in respect of the guilt and punishment from which they are to desire to be acquitted and justified This is the subject of the fifth petition Secondly in respect of the dominion and power of sinne which is prayed against and is the subject of the last petition These words Forgive us our debts as we forgive our debters containe a petition Forgive us our debts an argument to perswade him that asketh forgivenesse that he is capable of forgivenesse and that hee may be assured he shall be forgiven In the petition come to be cōsidered the subject of it Forgivenesse of debts the circūstāces which do set forth this forgivenesse In the subject of this petition there are to be considered the act of forgivenesse forgive and the object whereabout forgivenesse is exercised namely our debts Debts that is sinnes so Saint Luke saith Forgive us our sins And because it is set downe in the plurall number and indefinitely by debts or sinnes wee must understand all sinnes both originall and actuall veniall or smaller sinnes deadly or greater sinnes the smallest are not so little that they need no pardon and the greatest are not so hainous as that they cannot be pardoned Sinnes are called debts by similitude because man stood bound by the law first written in mans nature and after in tables of stone unto perfect obedience with this obligation Gen. 2.17 Deut. 27.26 that If he continued not in all things written in the Law the forfeiture was he should be accursed which curse comprehended in it all miseries in this world and eternall destruction in the world to come This forfeit Adam and Eve did make and in them all mankinde who daily adde unto this debt by their actuall sinnes the guilt punishment of these sinnes are the object of forgivenesse Forgive Forgivenesse is an act of grace whereby a man is acquitted from the whole guilt and is released of all the punishment of his sinne in such sort that nothing can be layed to his charge In this act of forgiving Rom. 8.33 allusion is made unto the acts of creditors to their debtors which stand bound to them in obligations to pay certaine summes of money or upon not payment to forfeit a far greater summe Now when the debter doth make this forfeit and is no way able of himselfe to discharge it if the creditor doth forbeare to sue the debtor and doth freely cancell the obligation and give to him an acquittance of that debt this act of his is To forgive It is likewise resembled by the act of a King and a judge towards such subjects as by transgressing the law had forfeited their lives into the hands of justice Now when the King of his meere grace doth remit the offence and punishment this is to pardon and forgive Such an act as this is that of Gods forgiving of a sinner Now because forgivenesse of sinnes is of the greatest consequence that can concerne man and because justification of a sinner and this act of forgivenesse is much mistaken by some wilfully by others ignorantly I will endeavour in opening the meaning of this word forgive as distinctly and as clearly as I can to shew what our desire extendeth unto when we say forgive shewing First what things do necessarily go before forgivenesse of our sinnes Secondly what it is to have them forgiven Thirdly what are those immediate effects of forgivenesse which are comprehended under it Before any man can have his sinnes forgiven two things are required First that satisfaction bee made unto the justice of God who is the partie offended by Sinne. Secondly that there bee a qualification of the partie to be forgiven by faith whereby he doth apply to himselfe the interest which he hath in the satisfaction before mentioned For although Gods forgiving of sins be in many things like mans forgiving of men their trespasses yet in this it differeth much Man by a meere single act of mercie forgiveth without satisfaction else it were no forgivenesse but in Gods forgiving there is an act of mercie mixed with justice For the Scripture saith that without shedding of bloud Heb. 9.22 that is without satisfaction and expiation for sinne there is no remission Not but that God by his absolute power and meere mercy could have forgiven mans sinne without any satisfaction of his justice Exod. 34.6 For mercie is as naturall to God as is justice and God was in himselfe free to either being no more tyed by his justice to punish sinners than by his mercie to forgive them God doth nothing out of himselfe by any naturall necessitie but doth all things freely according to the good pleasure of his will Ephes 1.9 And if he had so pleased he might as well out of his meere mercie have pardoned a sinner without any satisfaction as to account the guilt and inflict the punishment of mans sinne upon another upon Christ a suretie in himselfe innocent and to accept of that punishment for satisfaction But God intending to bring more glorie to his holy Name and to shew his more abundant love unto man in doing him a greater good he did in his holy wisdome make choice rather of saving man by a way of mercie tempered with justice whereby the glorie of more of his Attributes and Excellencies might shine forth and man being by this way incorporated into Christ his Saviour his salvation is made sure for ever Whereas if God had by a single act of mercie pardoned man and then have left him to stand upon his owne bottome he had remained in a great likelihood of falling againe into a like state of condemnation God intending thus to glorifie himselfe and to save man in a way of mercie but not without satisfaction
to his justice he knowing that no person in the Godhead was capable as God onely to performe any act of satisfaction to God knowing likewise that no meere creature could be of all-sufficient power and worthinesse to satisfie his justice or to stand as a Mediator betweene God and man they being at enmitie by reason of sinne He therefore in his infinite wisedome and of his rich and free grace did ordaine his onely begotten Sonne the second person in Trinity now Iesus Christ our Lord by whom he made man and all things else and in whom all things consist that he should become man by assuming into the person of his dietie the very nature of man consisting of bodie and soule to subsist in the dietie by a personall union being to be verie God and very man in one person who being thus qualified to be a Mediatour Rom. 5.17 18 19. 1. Cor. 15.45 he ordained him to be a second Adam as a common root and to stand as a suerty in the stead of all those whom he co-ordained should be ingrafted into him and which should be made members of him and be saved by him Wherefore he together ordained that with mans nature he should assume the guilt of sinne Isa 53.4 2. Cor. 5.21 Rom. 8.3 and to be accounted as a sinner and by God himself to be proceeded against as against a notorious sinner For which cause hee was to be accursed not only by being made subject to humane infirmities but to be arraigned condemned and withall to have the fiercenesse of the wrath of God due to sinners poured out and executed upon him And that hee should dye the accursed death that by death he might expiate sinne and through death hee might overcome death and destroy him that had the power of death Heb. 2.14 even mans greatest enemie which is the devill All this our Saviour took upon him and perfectly fulfilled Philip. 2.8 being obedient even to the death of the crosse upon which he made that one oblation by the merit and efficacie whereof Ephes 2 15 hee slew the enmity and made the attonement between God and us having obtained eternall redemption for us Heb. 9.12 and became the author of eternall salvation unto all them that obey him Heb. 5.9 perfecting for ever them that are sanctified in that by the power of his dietie he conquered and rose from the death Act. 2.24 it being unpossible that he should be holden of it Heb. 8.1 and is set downe on the right hand of the throne of majestie in the heavens Heb. 7.25 ever living to make intercession for them Thus you see the first of those requisites which go before remission of sinnes namely satisfaction of Gods justice by the merit of those things which Christ Iesus did and suffered in mans stead Hee sheading his bloud as he himselfe saith for many for the remission of sinnes Mat. 2◠28 The worth and efficacie of this satisfaction made and redemption purchase◠by the precious bloud of Christ was greater than onely to merit at Gods hands that now his justice being satisfied he might forgive sinnes and save men if he would upon any such possible condition as hee should please to appoint and accept for Christ by his death resurrection and intercession deserved and procured that God should actually forgive Iob. 17.19 1. Thes 5.9 10. and also give grace and eternall life to all those to whom Christ was ordained to bee an head and a Saviour Act 3.31 even to all those whō from before the beginning of the world Ioh. 17 2. God gave unto Christ and were ordained to beleeve in Christ and that should be united to him by his Spirit A second thing required before that a mans sinnes shall be forgiven Rom. 10. ◠10. is beleefe and faith in Christ Iesus For faith is the condition of the new Covenant published in the Gospell Ioh. 6.29 and i◠is the bond of our spirituall union with Christ on our part and is the meane and instrument whereby wee receive Christ and do relie upon him Ioh. 1.12 and whereby we do apply him with all his merits and benefits unto our selves unto our salvation Ioh. 6.35 This the Scriptures do hold so usefull and necessarie that they ascribe our justification by forgivenesse of our sinnes unto it Rom 5.1 God accounting our faith as he did Abrahams Ro 4.3 5. unto righteousnesse But how is our faith accounted for righteousnesse not as it is a gracious qualitie inherent in us and a part of our sanctification but as it hath relation to Christ who is our righteousnesse and is the sole object of our faith unto justification for which cause we hold against the Papists that we are justified by faith onely Of this it is that all both Prophets Christ himselfe Ioh. 3 16. Act. 10.43 and all the Apostles have witnessed namely that through Christs name whosoever beleeveth in him shall receive forgivenesse of sinnes By faith in Christ I meane such a faith as is a sound a lively and an effectuall faith such a faith as hath faith in the Law unto conviction of sinne and unto penitence for sinne going before it and a faith in the precepts both of the Gospell and of the Law unto repentance of sinne and holinesse of life concurring with and following after it This condition of beleeving which doth qualifie a man for and which doth interest a man into the benefit of Christs redemption is not left as Adams standing or falling was in the hands of a mans free will for so there might have beene a possibilitie that all Christs sufferings might have been in vaine and none might have beene saved namely if none would beleeve But Christ dyed and rose againe not onely to satisfie Gods justice in the behalfe of all which were to be saved but also to give them faith that they might indeed be saved For it is apparant by the Scripture that the end why Christ dyed and gave himselfe a ransome for many was not Mat. 10.28 that onely hee might satisfie Gods justice in which satisfaction mans redemption doth virtually consist but that also God by him might give faith unto all which were ordained to eternall life Act. 13.47.48 by which their redemption and salvation purchased with Christs bloud might actually in the time appointed by God exist and take effect in them For faith is one of those blessings wherewith God blesseth Eph. 1.3.4.15 in and through Christ all whom he chose in him before the foundation of the world It was not enough for mans redemption and salvation Heb. 10.14.15.16.17 that Christ by his once offering of himselfe should onely beginne to save man but by the same he hath perfected for ever them that are sanctified Wherefore the promise of the new covenant is as the holy Ghost witnesseth that hee will put his lawes in their hearts and
pardoned But when a man by a lively faith doth lay hold on Christ for pardon the same faith doth draw vertue from Christ whereby 〈◊〉 doth kill sinne and is quicknâ—â— in the inward man And nothing maketh man so fearefull to offend and carefull to please God for time present and to come as a firme perswasion of Gods love to him in pardoning his sinnes past Now this pardon must be sought for in Christ and must be applied by faith because Christ Iesus is the Mediator who hath satisfied for sinne and hath made a way for Gods mercy and faith is the onely instrument on mans part to apply this remission and redemption The particulars comprehended in this point may easily be gathered by that which hath beene said in the interpretation of forgive namely that in asking forgivenesse wee aske freedome from the guilt and punishment of all sinne wee aske eternall life together with reference to the meanes namely Christ therefore wee 〈◊〉 faith to apply Christ and a daily certificate by the spirit that our sinnes are pardoned Also wee aske assurance and the fruits of assurance of forgivenesse in this life viz. peace of conscience joy in the holy Ghost The particulars being remembred the uses follow If forgivenesse of sinnes bee Vse 1 so desireable they are then to be held extreamely foolish and beyond measure sinfull that of all things care and look least after forgivenesse and the making of their salvation sure unto them If they have offended and are in danger of punishment by the lawes of man then if by petition or bribe satisfaction or by any other meanes they can procure either commutations releasements or pardons they will spare no paines this way Or if they can make sure to themselves and to theirs large temporall estates it is all that they doe labour to make sure in this life but they are altogether negligent in seeking remission of sinnes by Christ Iesus they have no thoughts of making their calling and election sure Nay because they would be thought to have reason for what they doe in not seeking for assurance of salvation they would make themselves and others beleeve that it is impossible to be attained and that to be sure of salvation is high presumption If they can provide for their bodies they will trust God with their soules they hope that he that made them will save them they confesse they bee sinners and who are not Thus sleightly they passe over their Iustification a matter of the greatest consequence of any thing that can concerne them But what doth this argue but that they are ignorant senslesse of their miseries for if they knew they were cast and condemned they would as in case of life and death begge pardon as a prisoner at the barre would beg for his life If these men did not love their sinne and flatter themselves presuming of God that he will be mercifull notwithstanding their abhominable sinnes they would never neglect that invaluable benefit of remission of sinnes But let them not catch hold and rest on these presumptuous hopes they will deceive them for they be but the hypocrites hopes like spiders webs the Beesome of death putteth an end to them all Then God will shew that he can be mercifull to the vessels of mercy and yet be just in the damnation of all that neglect so great salvation offered by such gracious meanes as by 〈◊〉 pardon if they would heartily aske it This should move all men to Vse 2 pray and used all means to obtaine remission of sinnes and assurance thereof to their conscience He that is in danger of an execution upon his body to imprisonment or to death or that hath not evidence for his lands and possessions cannot rest nor have any quiet untill he have a pardon and have gotten better evidence Motives inducing to the asking forgivenesse Were we but spirituall to apprehend the miseries that abide men untill sinne be pardoned namely that we are exposed to Gods eternall wrath and if we did prize heaven at so high a rate as it deserveth it being an inheritance incorruptible reserved in the heavens and if we did but well consider that if the pardon of the sins even of Gods people be not made knowne and sure to their hearts though their sins shall not damne them indeed and for euer Psal 32. Psal 51 yet they damne them in their owne sense and feeling for a time through horror of conscience as it was with David And if we did but consider that the peace of God passeth all understanding and that there is nothing would make us so comfortable to our selves nor so fruitfull in the knowledge of our Lord Iesus Christ as assurance of salvation and if we held him to be onely the blessed man whose transgression is forgiven Psal 32.1 and whose sinne is covered wee would use all meanes to have faith in Christ we would importune God and give him no rest untill hee had pardoned our sinnes and sealed the pardon to our conscience by his Spirit which is the seale of our redemption Forgive The person of whom Forgivenesse is asked is our Father which is in heaven wherefore it followeth It is God that forgiveth sins Doct. 2 Yea because our Saviour directeth us to aske forgivenesse of none but of God wee may conclude that it belongeth to God onely to forgive sinnes I Isa 43.25 even I am hee saith God which blotteth out thy transgressions for mine own sake and will not remember thy sinnes Daniel saith To the Lord our God belongeth mercies and forgivenesses Dan. 9.9 With the Lord is mercy and plenteous redemption Psal 130.7 And it was a true position among the Iewes that none could forgive sinnes but God onely Mark 27. Reas 1 To forgive iniquitie transgression Exod. 34 7. and sinne is a branch of his name therefore peculiar to God Reas 2 Every sinne is committed against God yea those sinnes which are committed against our neighbour David when hee had committed adultery and murther Psal 51.4 said Against thee onely have I sinned Reas 3 Sinne is of an infinite nature being committed against a perfect and most holy law and against an infinite God so that there must be infinite merit in the Mediator and infinite mercy in him which through the Mediator shall pardon sinne which infinitenesse is onely to be found in God Men are to forgive their brethren Ob. therefore not GOD onely Distinction must be made Sol. that in one and the same act there may be a trespasse against man because it wrongeth him also there is offence against God because it is sinne namely a transgression of his Law Men may and must forgive the wrong and trespasse against themselves but must not nay cannot forgive the sin against God Ministers are allowed by God himselfe to remit sinnes Ob. Ioh. 20.23 Sol. Ministers remit sinnes ministerially in Christs name pronouncing onely Gods forgiving of sinne as Nathan said to
prodigall sonne saying Father Luk. 15.18.19 I have sinned against heaven and against thee and am no more worthy to be called thy sonne Such was the confession of the honest Publican who with a dejected countenance and humble gesture said Be mercifull unto me a sinner Luk. 18.13 5 It must be entire and unpartiall one particular must leade to the confession of originall sinne so did David Psal 51.5 And from originall sinne wee must ascend to particular actual sinnes and as neare as we are able unto all particulars be they secret or open among which bee sure that thou conceale not those sinnes to which thou art most inclined yea thy best beloved sinnes especially 6 Lastly confession of sinnes must be made with full purpose and resolution of heart to forsake them Whosoever shall in this sort confesse their sinnes shall assuredly be forgiven For he that confesseth and forsaketh his sinnes shall have mercie Pro. 28.13 Debts Sins are called debts because of the resemblance they have to debts by forfeit for not keeping the condition of the obligation Whenâ— note Doct. 9 Sinnes do cast men into debt and into arrerages with God Those that are called sinnes 〈◊〉 Luk. 11.4 are here called debâ— by Matthew And sinne is likened unto the debt of ten thousand talents Mat. 8.24 Sinne is a breach and forfeiture Reas 1 of that bond of obedience wherein man doth stand bound to God by the Law The consequences of sinne Reas 2 do argue it for when sinne is committed either paiment and satisfaction must bee made by the suretie Christ Iesus or else a man is lyable to the arrest of his own conscience and in certaine danger to be cast into the prison of hell untill hee have payd the utmost farthing that is for ever and ever This serveth to discover unto Vse 1 all sinfuâ— men that they are much in debt and in the state of bankrupts they are more in debt than themselves and all their friends they can make in this world can satisfie yet foolish men if they be so wealthie and withall so civilly honest as to owe no man any thing they are then proud and insult over their neighbours when yet they make no bones of any sin that may make for their pleasure profit or credit This doctrine doth give these foolish ones to understand that there is a debt of love to be payd to their neighbour and a greater debt of love and obedience to God which debt they must pay or else if it be not answered for they do forfeit their bodies and soules to the wrath of God to be tormented in flames of brimstone for ever Wherefore I wish all such to consider they are farre in debt it may be not of money but in a debt which is ten thousand times worse they are in debt to Goâ— into whose hands of justice it is a most fearfull thing to fall Heb. 10.31 If they were in debt to man it may be they have or may have wherewith to pay it or might by bribes or favour or cunning de vices or by hiding themselves or by running away or lastly by death quit themselves of their adversaries But this debt of sinne no man can pay for what shall a man give for exchange for his soule Mat. 16.26 What is the whole world to it it cannot buy out one soule Here is no shifting of the arrest of conscience sooner or later it will serve them with a writ to appeare and answer at the great Assises before Gods judgment seat there is no hiding of themselves though they call to the mountaines to cover them there is no running away Rev 6.16 Luk 23.30 Psal 139.7 for whither can they runne from Gods presence And whereas death freeth other debters this debt into which sinne hath cast them is most called for and most terrible after death when within a little while they must come to judgement where Gods justice is so exact and infinite that every particular sin with every aggravation thereof must be put into the inditement and into the plea and be proved against them then hee must passe sentence against them and then except it can be pleaded for them that Christ Iesus hath satisfied for them and unlesse they can shew an acquittance sealed by the Spirit of God in their life time before their death which seale leaveth alwaies an impression of holinesse in him that is sealed if they cannot doe this the exeâ—tion of eternall damnation is served upon them Oh fearâ— execution and oh miserable men that are in continuall daâ—ger of it yet make no care 〈◊〉 prevent it Vse 2 This should stop the mouthâ— of those that scoffe at such 〈◊〉 feare God for being so 〈◊〉 and so nice as they will ca◠〈◊〉 because they tye themselves so strictly to heare every Sermon which they can with any convenience and because they will not let a day passe without prayer nor will eate a meale but with prayer before and thankes after meate they will not sweare an oath nor runne to Wakes and dancing on the Sabboth day they will not drinke with good company as they call themselves nor be familiar with those that are not so precise as themselves for this they count them fooles and call them Puritans and any thing that may disgrace them This Doctrine giveth these scoffers to know that if these should not doe the things for which they twit them they should runne into the debt before spoken of and what though the omission of some things they doe be but a small sinne as they will account it yet many of these will make a great debt besides the least debt without forgivenesse will damne a man These men therfore might be wiser and should forbeare their scoffes and it were much safer for them to doe as the strictest Christians doe Vse 3 This putteth an apology into the mouthes of those who are excepted against for their precisenesse Are those things ye doe commanded and are the things you forbeare forbidden in the word of God you must looke to that then you have to answer your conscience and all that shall except against you and may say sinne 〈◊〉 a debt you are loath nay you dare not come into that debt which may forfeit your right and comfort in God and may cost you the losse of your soules If this answer may not be taken it is because they want grace true wisedome But howsoever let this comfort and confirme your owne hearts in well doing Let this provoke all men to Vse 4 avoid sinne and if it were possible not to commit it at all But because in many things wee sinne all therefore when wee have sinned let us conceive of it as of the forfeiture of our soules that it may humble us and cause us to seeke in time to get this forfeit wiped out of Gods booke by such meanes as are appointed by God himselfe in his word which are by beleeving and resting
keepe a good conscience holding it cause sufficient why they should speake evill of them and persecute them because they runne not with them to the same excesse of riot 1 Pet. 4.4 5. which persons not only do evill themselves but desire that others may be as bad as themselves and doe delight in those which are most wicked Doth not God say that these shall give an account to him who is ready to judge the quick and the dead to which judgement if by no meanes they will bee reclaimed I doe leave them Vse 2 Whosoever would approve himselfe a lover of God of grace of his country of his neighbour and of himselfe and would approve himselfe to bee an hater of sin and would prove that he is an unfained Christian that hee is no hypocrite when he maketh this petition then let him bee earnest with God in hearty prayer that hee would sanctifie and give grace with the encrease thereof daily unto all his neighbours and brethren Also as God giveth unto any man a calling either by vertue of his place of authority or by that familiarity and speciall interest he may have in his neighbour or by any other good opportunity let him exhort admonish 1 Thes 5.11.14 and encourage his neighbour that hee may come out and keep out of the wayes of evill and may enter in and walk on in the wayes of godlinesse For whatsoever we must pray for we must do what in us lieth to procure it Wherefore except our neighbours shew themselves swine Mat. 7.6 by open and often trampling these pearles under their feet and except they shew themselves dogs by snarling at us and flying in our faces wee must never neglect this office of exhorting and instructing one another And let this bee remembred that even then when without breach of charity wee may count them as swine and dogs yet wee must never give over praying for them David did fast and pray for his enemies hee shed rivers of waters because men kept not Gods Law Ps 119.136 Samuel professeth 1 Sa. 12.23 hee will never cease to pray for Israel Ieremiah speaking of Gods judgements coming towards the Iewes saith But if ye will not heare it my soule shall mourne in secret for your pride Ier. 13.17 If a man shall first reforme his owne wayes by pulling the beame out of his owne eye Mat 7.5 if he be wise to observe the fit times and places wherein he doth admonish if when he doth endevour to restore his brother he do it with the spirit of meeknesse Gal. 6 1◠hee may boldly and with hope of good successe instruct his neighbors If this duty were thus performed oh how should one neighbour enrich another with these holy pearles and there would not bee the thousandth part of that sinne committed that now is if every man would in wisedome and love be his neighbours remembrancer Set upon this duty therefore I confesse it is a thanklesse office amongst most men but it is most profitable to men and most praiseworthy with God and whatsoever effect it take with men thy work is with God and thou shalt shine in the end as a starre in the firmament Do Christians pray one for another Vse 3 that they may not be led into temptation but delivered from evill why then should any Christians discourage themselves because they cannot pray so earnestly aga nst the temptaons of sinne and Satan nor yet can resist them as they would Bee of good comfort notwithstanding onely persevere and never give over to pray and resist according to thy power for you must consider you have the benefit of other mens prayers yea of the prayer of Christ who did not only pray that Peters faith should not faile him when Satan should sift him but hee prayed that his Father would keepe from evill not only those which did then beleeve but those also which should beleeve Ioh. 17.15.20 of which number you are Vse 4 If it bee a Christian duty to desire and use all good meanes to preserve a neighbour from sinne then it is an unchristian part in any that shall take it ill when his neighbour doth exhort and admonish him which is the manner of most men who as if it were not fault enough to refuse good counsell returne him evill for his good giving him scornfull language saying Who made thee ruler over mee Looke to your owne selfe Exod 2.14 you shall not answer for me Who made you a controller You may meddle with your owne matters you take too much upon you and such like But know ye O ignorant unthankfull and foolish men God hath made every one a controller of another if to instruct and to admonish in love be to be a controller and tell me if the same man should acquaint you with your enemies purpose of taking away your life and should disswade you from going that way in which he lay in waite to kill you or should offer you his cōpany to assist you if he should tell you of your bodily disease and withall give you wherewith to cure you or should help quench the fire that is begun upon your house if he should but helpe your beast out of the ditch Exod. 23.45 or should but untangle your sheep caught in the brambles would you answer him with What is that to you or I need none of your helpe or Who sent for you or Who gave you authoritie to meddle with me or mine I presume you would not but meere common sense and civilitie would move you to hold these proffers to have proceeded from good neighbourhood and therefore you will accept his good will you will thanke him and will requite him with the like kindnesse if he need Grace and religion should teach you that Christian good counsel is a better fruit of Christian brotherhood and is a certaine evidence of a better love to you by as much as your soules are to be preferred before your body and your goodnesse before your goods He is a miserable foolish man who is wise in all things except in the case of his soule Let all men therefore be as readie to suffer wholesome words of instruction and admonition as any shall be willing to offer them It is their love to performe it but it shall be your benefit to accept and follow it Be of Davids minde he saith Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake my head And let us when any Abigal shall disswade us from sinne 1. Sam. 25.32 33. do as David did Blesse God first for sending them then blesse the advice and follow it and forget not in the last place to blesse the persons which advise us and labour to keepe us from sinning against God Whosoever shall receive instruction in this sort shall never want good counsellers nor good counsell nor
that he was a God of Gods and a Lord of kings and that his kingdome was an everlasting kingdome Dan. 2.47 and 4.3 The Lord made and doth Reas 1 preserve all things therefore must needs be above and have soveraigntie over all things The acts of God do prove it Reas 2 for he changeth times he removeth kings and setteth up kings Dan. 2.21 By him kings reigne Pro. 8.15 All powers are of him Rom. 13.1 Vse 1 This should take downe the pride and insolencie of all that thinke in their heart or speake with their tongue saying as they in the Psalme Psal 12 4◠Who is Lord over us This should likewise make all wicked men to tremble for he who is an absolute king whom no policie nor power can withstand hee to whom vengeance belongeth even he is Lord over them Vse 2 If absolute soveraigntie bee proper unto God then we must acknowledge no soveraigne Lord and master to have right to give such lawes that properly of themselves binde the conscience but onely God For is this respect our Saviour 〈◊〉 One is your Father which is in heaven and one is your Master even Christ Matth. 23.9.10 Wherefore the Pope must bee held to be an usurper of Gods prerogative because he doth presumptuously take upon him to give lawes such as shall properly binde the conscience whereby he doth domineere over mens faith and conscience 2. Thes 2.4 and doth take upon him as God Hereby we must be exhorted Vse 3 to yeeld absolute subjection in all things at all times unto the commandements of God 1. Cor. 6. And as for inferiour and subordinate authorities of men under him we must for his sake submit our selves unto them but in the Lord only 1. Pet. 2.13 for if they command any thing that God hath forbidden or forbid any thing which God hath commanded we must answer them with the words of the Apostle Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 To refuse to obey them in this case is not to resist authority but to resist the corrupt wils and lusts of those that abuse and exceed their authority Vse 4 This should teach kings and all inferiour governours in the Church common-wealth and familie to acknowledge that they derive their authoritie from God Ezra 1.2 whose is kingdome Wherefore they must beware that they do not tyrannize over their subjects and domineere over their wives children or servants abusing the authoritie which God hath given them as if they had no master to whom they should give account of their government For the Apostle saith unto all such Your master also is in heaven neither is there respect of persons with him Ephes 6.9 Vse 5 Lastly it will much refresh and rejoyce the hearts of every servant and childe of God to consider that their God and father is King and Lord of all for the majestie and soveraigntie of the father is for the honour and advantage of the children They cannot be base and ignoble which have such a Lord and Father for as Christ our head is hereby honorable because hee hath such a Father so wee the members are honored and may rejoyce 1. Cor. 12.26 because we have such an head whereby we become one with his father and our father to whom absolute soveraigntie doth belong If we lack any thing we do hereby learne to whom to repaire even to God who will not faile his subjects that depend upon him Rev. 1.6 Rev. 5 10 but will make them all Kings unto him for his is kingdome And if we be oppressed by the authoritie of men we need not be troubled but may commend our selves unto God in well-doing 1. Pet. 4 19 comforting our selves in this that he that is higher then the highest regardeth us Eccles 5.8 And the power Sith power is ascribed unto God we may observe Doct. 4 Power originally belongeth unto God All power is in him and from him David saith Power belongeth unto God Psal 62.11 Daniel saith Wisedome and might are Gods Dan. 2.20 Reas 1 He is God therefore omnipotent Reas 2 The works of creation preservation and redemption do shew his eternall power and Godhead Vse 1 All the wicked which provoke God against them because they will not obey his will should tremble quake at the thoughts hereof for the Lord of whom Nahum saith that he revengeth he revengeth is great in power and will not at all acquit the wicked who can stand before his indignation Nah. 1.2.2.6 He is able to destroy both body and soule in hell Matth. 10.28 This reproveth all that call Vse 2 Gods power into question like those Israelites which said Psal 78.9 Can God prepare a table in the wildernes Or like those that thinke their sins to be so many their hearts to be so hard that they cannot be pardoned or cured This doctrine of Gods power Vse 3 may give hope unto most grievous sinners that if they will repent of their sinne and beleeve in Christ they shal be saved For the Apostle speaking of hard hearted Iewes saith God is able to ingraft them also if they abide not in unbeliefe Rom. 11.23 If Gods hand bee upon any Vse 4 man let him not thinke that by any violent meanes he can deliver himselfe frō under his hand but let him humble himselfe under the mighty hand of God 1. Pet. 5.6 There is no contending with God that can prevaile with him but Jacobs wrastling which is humble and heartie prayer by this a man may have power over God and prevaile if he can weepe and make supplication to him Hos 12.4 Vse 5 Would any man have power to do good and to eschue evill and to resist and overcome all his enemies both bodily and ghostly he is here taught from what fountaine to derive and draw it even from God onely whose Name is the strong God Exod. 34.6 Vse 6 If any man have any power to do himselfe and others good let him not bee proud thereof nor yet abuse his strength but let him thanke God for it and use it for God who gave it Vse 7 Lastly Gods owne people may gather much comfort to themselves when they consider that they are sonnes and daughters of God almightie I even I 2. Cor. 6.18 am he saith God that comforteth you who art thou that thou shouldest bee afraid of a man that shall dye and of the sonne of man which shall bee made as grasse Isa 51.12 Nahum saith The Lord is good Nahu 1.7 a strong hold in the day of trouble he knoweth all that trust in him Hast thou not knowne saith God that the everlasting God Isa 40.28.29.30.31 the Lord the Creator of the ends of the earth fainteth not neither is wearie he giveth power to the faint and to them that have no might hee increaseth strength Even the youths that is the strong
adversaries that presume upon their owne strength shall faint but they that waite upon the Lord shall renew their strength Asa did confirme himselfe against an hoast of more than a thousand thousand enemies by this point in hand saying to the Lord 2. Chron. 14.11 It is nothing with thee to helpe whether with many or with them that have no power And whereas Gods children are many of them little and weak and their adversaries mightie and strong yet if they lay hold on the power of Gods might they shall stand in the evill day and bee sure to overcome Thus John encourageth all Gods children saying Ye are of God 1. Ioh. 4.4 little children and have overcome them because greater is he that is in you than he that is in the world Paul comforteth himselfe in this when persecutours went about to take away his life 2. Tim. 2.12 saying I know whom I have beleeved and I am perswaded that he is able to keepe that which I have committed unto him And hereby we know that our vile body shall be made like Christs glorious body Philip. 3.21 because of that mighty working whereby Christ is able to subdue all things to himselfe And we are assured of that inheritance incorruptible in the heavens because both it is reserved for us and we are kept for it by the power of God through faith unto salvation 1. Pet. 1.4.5 And thine is glory In that glory is appropriated unto God we learne All glory and praise primarily Doct. 5 and properly belongeth unto God Therefore the foure and twenty Elders ascribe glory and honour unto him Revel 4.11 Likewise all creatures in heaven and in earth and under the earth and such as are in the sea and all that are in them are brought in giving glorie and honour to him that sitteth upon the Throne and unto the Lambe for ever and ever Revel 5.13 This is Reason because God onely is of himselfe excellent and glorious If any other persons or things have any excellencie or goodnesse they have it of God for of him Rom. 11.36 through him and to him are all things saith the Apostle to whom bee glory for ever Amen Who so would be further confirmed and would see what use he should make of this Doctrine let him look back into the first Doctrine of the first Petition For ever Here it must be observed that Doct. 5 All divine prerogatives and properties that are in God are everlasting His soveraigntie power and glorie and all his attributes had no beginning and shall have no ending Moses in the Psalme saith From everlasting to everlasting thou art God Psalm 90.2 The Apostle saith To the King eternall immortall c. be honour and glory for ever 1. Tim. 1.17 who also speaking of God in another place saith Who onely hath immortality c. to whom bee honour and power everlasting 1. Tim. 6.16 The nature of God is perfect and absolute without mixture Reason or composition of things contrary or divers so that there cannot be in him any internall cause of corruption and ending Also God is independant and above all other things that there can be no externall cause and therefore no cause that can cause any alteration in him or can put an end to his being therefore God must needs be the same yesterday to day and for ever Is God everlasting in everie Vse 1 one of his properties then let the wicked feare and tremble for the truth of all Gods threatnings in his word is everlasting heaven and earth shall passe but no jot of the truth of his Word shall be unfulfilled Hereby they must assure themselves that the intolerable torments of hell that are appointed for them are everlasting If there might be an end of Gods justice power and glorie there might be an end of torment but so long as God whose breath as a streame of brimstone Isa 30.33 doth kindle hell-fire is everlasting Mark 9. the gnawing worme and scorching fire made to torment every sinner must needs be everlasting Ah how can they endure this everlasting burning Isa 33.14 The thoughts of the eternitie Vse 2 of Gods properties are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ for his truth his grace and love and his power to save them 1. Thes 4.17 Psal 16.11 is everlasting By this we may assure our selves that after the day of judgement we shall both in body and soule ever be with the Lord in whose presence is fulnesse of joy and pleasures for evermore because he that hath promised and purchased and which hath prepared and reserved an eternall inheritance in the heavens for us 1. Pet. 1.4 ever liveth to fulfill and continue it to us Sith all Gods excellencies are Vse 3 everlasting we must daily and constantly for ever ascribe unto him glory everlasting Amen This is the second part of the Lords Prayer whereby is expressed the right disposition of the minde and heart of a man when he prayeth which is indeed the very life of prayer This Hebrew word Amen remaineth for the most part untranslated in Greeke Latin English and in all other languages It is used either in the beginning or ending of a speech In the beginning of a speech it importeth an earnest asseveration whereunto our saying verily or indeed or in very truth doth answer in this sense it is often used by Christ in the Gospell When it is in the latter end of a speech as here and in divers other places it signifieth two things either a wish of the heart to obtaine what is proposed or else a perswasion of the heart that it shall obtaine that which was proposed Oft times it signifieth both That Amen is a wish and desire of what was before spoken of it appeareth by Benaiah's answer to David when he had appointed Solomon to be ruler over Israel and over Iudah saying Amen which he doth explane by these words The Lord God of my Lord the king say so too 1. King 1.36 That Amen sheweth a perswasion of faith touching the thing before spoken of see Rom. 9.5 where when Paul had said of Christ that he was over all God blessed for ever he addeth Amen that is he was assuredly perswaded that it was so Amen in this place signifieth both the assent and wish of the heart as also assurance of faith and expectation of the petitions before mentioned These different acts of the soule scil a heartie wish and expectation of what is wished are not so different but that they may in one instant be acted at once in the heart and therefore may fitly be expressed in one word so long as the word Amen doth signifie both those acts of the soule As it expresseth the assent and desire of the heart it implieth knowledge truth of heart and fervor in asking As it expresseth faith of the heart it implieth an assured expectation to obtaine
Reas 1 of Christ with whom they are married and made one by faith for so he reasoneth All things are yours for you are Christs 1. Cor. 3.22 What they have is given Reas 2 them of God according to that promise made to godlinesse 1. Tim. 4.8 It hath the promise of the life that now is Wherefore if they do also possesse their goods by a true civill right which is the onely determiner of what and how much Christ doth allow to be held in his right they may assure themselves they have a true right of their owne Vse 1 This should teach the children of God not to envie the abundance of the wicked nor repine at their owne little because of the great oddes in the tenure by which each do hold The wicked hold onely by a common right The children of God hold all which they have by a speciall right of donation on Gods part and by right of inheritance in respect of their head Christ Iesus Let the godly therefore bee content yea thankfull for that much or little which they lawfull do possesse For as it is much better in qualitie than the riches of many wicked Psa 37.16 so is their hold by a farre better title than any of the wicked And let them comfort themselves in this that what they have is their owne and that by speciall right in and through Christ Iesus Sith everie beleever hath so Vse 2 good title to what he came by lawfully he may be bold to take and use it for his comfort but with this caution they may not do with their owne as they will That proverbiall speech is true onely of an absolute Lord and owner scil the Lord. Men may not therefore cast away their goods in sport carelesly nor spend them upon their lusts wickedly for though they may have a true right yet is it a limited â—ight it is such a right as the wife hath in her husbands goods not such a right as the husband hath in himself A wife may be bold to use her husbaÌ„ds goods because she hath right to them by him but she must use them according to his will and for his honour else the husband may justly cut her short and restraine her of her former liberties It is a prophane speech to say as they in the Psalme Our tongues are ours therefore we will speake so to say Our goods are our owne therefore we will spend For whosoever hath best right to any thing hath a chiefe Lord over him by whom he must bee ordered in all his expences to whom hee must give account in the day of reckoning Our bread not others bread whence we may note Doct. 9 All things are not necessarily common amongst Christians There is a distinction of mine and thine of ours other mens Each man hath such a proprietie in that which hee lawfully holdeth that without his leave or just cause no man ought to meddle with it In the verie time when communitie of goods was most needfull Act. 4.22 and when voluntarily the Saints made their goods common even then till a man had passed away his right by his owne act the proprietie and right was still in himselfe For thus saith Peter to Ananias While it remained was it not thine owne and when it was sold was it not in thine owne power Act. 5.4 God hath set this order amongst men that Reason they knowing what they get shall be their owne they may be encouraged to labour Also that hee might try the * Deut. 15.11 liberalitie of the rich and patience of the poore This confuteth the Anabaptists Vse 1 and all others that do hold that all mens goods should be common Which false doctrine is the mother and nurse of idlenesse and confusion amongst men This doctrine likewise condemneth Vse 2 all those that quarrell at Gods unequall distribution of the things of this life by giving to some abundance and to them and some others little or nothing whereupon they grow bold to carve out something to themselves out of the others plâ—â—tie and they thinke they may do it because that other hath enough What is this but to controll Gods wisedome and to call his absolute Soveraigntie into question May not he do with his owne as he will Mat. 20.15 Let everie one therefore as they are to rest satisfied with their owne yoke-fellowes so rest contented with their own maintenance that is to live onely upon that maintenance Exo 20.17 to which they have a true right when they use it Daily bread that is ordinarie convenient maintenance Here is no prayer for abundance but for daily bread neither too much nor too little but according as shall be needfull be it fine or course much or little Whence note The desires of the things of Doct. 10 this life must be moderate The qualitie and quantitie of things desired must be onely such and so much as is convenient for mans person and condition Such was Iacobs praier namely Gen 28.20 Preservation in his way bread to eate and rayment to put on Agur in his prayer which is the best interpreter of this clause daily bread saith Pro. 30 8. Give me neither povertie nor riches feed me with food convenient for mee Having food and rayment let us therewith be content saith the Apostle 1. Tim. 6.8 A mans life doth not consist in Reason 1 the abundance of the things which he possesseth Luk. 12.13 Abundance is * 1. Tim. 6.9 Isa 5.12 dangerous Reason 2 both to soule and bodie for out of superfluitie are bred and fed these vices namely disregard of God and his works yea denyall of God as he saith lest I be full and deny thee Prov. 30.9 From thence likewise do grow confidence in riches 1. Tim. 6.17 Psal 123.4 high mindednes and contempt of the poore The heart thereby is stolen away and wonne to the love of the world Matt. 22. so much that either it keepeth men that they come not at all to the meanes of salvation They have bought a farme they cannot come or if they do come to the preaching of the Word and sit as Gods people before the Minister yet they do not profit because their heart goeth after their covetousnesse Ezek. 33.31 or if while they heare they begin to affect the Word yet when they are gone the cares of this world and deceitfulnesse of riches choake the word Mat 13.20 and they become unfruitfull 1. Tim. 6.9.10 They that will be rich saith the Apostle fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition For if once men affect and love riches it becommeth a root of all evill causing shipwracke of faith and a good conscience Abundance is likewise hurtfull to the body it doth breake mens sleepe So saith Salomon Eccles 5.12 The abundance of the rich will not suffer him to sleepe And out