the cause as namely sinne And howsoever sin is evil yet it is good that sinne should be for the manifestation of the glory both of the mercy of God and also of his justice and therefore though the Lord doth not velle peccatum per se will sinne properly by it self yet he doth will it per accidens by accident as it is referred to good ends Again sinne may be considered as it is malum culpae or malum poenae an evil of fault or evil of punishment Sinne as it is a punishment is a work of justice in him that punisheth for it is just that he that doth commit malum culpae the evil of fault should suffer malum poenae the evil of punishment as it is therefore a punishment i. a work of justice and not sin it is willed of God the authour of all good In sin as it is malum culpae the evil of fault three things do concurre actus macula reatus the act stain guilt The action is materiale peccati the matter of sin the corruption is formale peccati the form of sin reatus est obligatio ad poenam the guilt is the obligation to punishment the which is just as the punishment it self The action as it is an action severed from the corruption is good Omne ens quatenus ens est bonum Every being as it is a being is good and God is the authour of it for in him we live and move and have our being Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause For unto every action concurreth the first cause and some secondary cause depending from him as being the instrument of the first The which instrument being bad as many times it is there is a double work in the action one of the first cause good the other of the instrument evil God then is the cause of the action but not of the corruption but yet useth ordereth disposeth the corruption of the instrument for the execution of his own good work When the Lord gave his Sonne to death he used Judas as his instrument The action is the delivering of Christ which as it came from God was a most glorious work John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit whom God delivered Judas betrayed When God will chastise his servant he useth some wicked man as his instrument to afflict him This affliction as it cometh from God is castigatio a chastisement but as from the instrument persecutio rapina c. persecution rapine c. A man that rideth on a lame horse is the cause why he goeth but not why he halteth Again Deus non est autor ejus â—…ujus est ultor God is not the authour of that of which he is the punisher and revenger Thus we see that howsoever God doth voluntarily permit sinne and also useth ordereth and disposeth the same to good ends for such is his wisdome that he knoweth how to use that well which is evil yet he cannot be said properly to will sinne which he hateth or to be the authour of it which he revengeth For this priviledge Gods will hath Whatsoever it willeth it is therefore good but sinne as it is sinne cannot be good But to return to my purpose That this absolute will of God be performed we need not to pray â—…nlesse it be to shew our affâ—…ction to Gods glory and conformity submission to his will As in the time of affliction The will of the Lord be done Neither indeed doth our Saviour speak of it as appeareth by the clause following in earth as it is in heaven Secondly therefore the will of God which he requireth to be done of his creatures quatenus praecipit vel prohibet so farre forth as he commandeth or forbiddeth which is therefore called voluntas Revelata Conditionalis Signi Antecedens Inefficax non quatenus promittit vel minatur absque conditione est decreti revelatio the Revealed will Conditionall of the Signe Antecedent Inefficacious not as he promiseth or threatneth and without condition is the revelation of the decree Now the word of God is called voluntas signi the will of the signe because it signifieth what our duty is and what is acceptable unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conditionall because it doth not shew simply what God will have done but upon condition Si vis ad vitam ingredi serva mandata Si vis servari crede If thou wilt enter into life keep the commandments If thou wilt be saved believe and inefficax uneffectuall because it is not alwayes performed Fit voluntas Dei de omnibus non ab omnibus The will of God is done concerning all though not of all To do the will of God is in respect of the matter to perform that which he commandeth after the same manner to the same end that he appointeth but if you look into our weakenesse this doing of Gods will by us is especially to be understood of the will and endeavour which the Lord in his children accepteth as the deed Prâ—…camur optamus ut non tantùm faciat Deus quod vult sed nos facere possimus quod vult We pray and wish not onely that God do what he will but that we may be able to do what he will Whereas therefore this will of God is contemned of men oppugned by the flesh the world the devil and yet must of necessity be obeyed of us if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory great cause there is why we should instantly make this prayer c. In earth that is by us men on earth and consequently as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world So as Oecumenius saith on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this life susteineth the sight but the life to come shall receive the reward In this life eternall life is either won or lost In this life we must do the will of God or else we shall not enter into the kingdome of heaven Matth. 7. 22. According to that which every man doth in the flesh shall he be judged 2. Cor. 5. 10. And therefore whilest we have time let us do good remembring that the Lord hath placed us here on the earth for a short time to do his will which time if we let passe without repentance and turning to God and doing his will afterwards it will be too late As it is in heaven that is as the Angels in heaven do perform it And they perform Gods will Psal. 103. 20 21. 1. Scienter knowingly 2. Sincerely and uprightly 3. Willingly and chearfully 4. Readily expecting the beck of the Lord Matth. 18. For which cause they are said to stand before the Lord Dan. 7. 10. Revel 5. 11. 5. Speedily without delay For which cause wings are attributed unto them 6. Fully and not by
he became the subject of Satan his mind darkened with ignorance folly in spirituall things his conscience impure his will not onely unjust but also unable to will that which is good his affections inordinate the inferiour faculties rebelling against the superiour the members of the body instruments of sinne unto iniquity We therefore that are bred and born in this state of disobedience have great need to pray that the Lord would rule in us that we may be renewed according to the image of God in holinesse and righteousnesse 2. Our spirituall servitude and bondage under sinne and Satan by reason whereof we are not able to come unto God but must desire that his kingdome may come unto us When we ceased to subject our selves to God we became the subjects of Satan when we left to be the servants of righteousnesse we became the servants of sinne when we left the image of God we got the image of the devil Naturally we are wholly carried away by the devil as captives to the obedience of his will doing nothing but sinne and pleasing our selves therein thinking our selves free as John 8. being most bond and therefore if we did feel the power of sinne and Satan reigning in us we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse and translate us into the kingdome of his Sonne 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God especially considering he gave himself for us to this end Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit For professing our selves to be redeemed by Christ we behave our selves many of us as if we still were in the bondage of sinne For whom we obey his servants we are 4. Our neglect and contempt of the word 5. Our resisting the good motions of his Spirit and striving against the same our contristation or making heavy the Spirit of God 6. The remnants of the kingdome of darknesse or rather our heaps of sinnes and corruptions our continuall lusts and concupiscences 7. Our yielding to the temptations of Satan our worldly minds following after pleasure profit or preferment our not crucifying of the flesh but rather walking therein And as we are to ask good things for others so must we also bewail their wants As when we see men plunged in sinne and carried away headlong to their perdition as the swine were into the sea we ought to lament their desperate estate Psal. 119. 136 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ disorder in the Church confusion in the Commonweal the want of the word and causes thereof Our hearts ought to yern within us as our Saviours did Matth. 9. 36. when we see a people living in ignorance and sinne without means without God in this world and therefore for the supply of all these wants we are in sense thereof to pray fervently Let thy kingdome come Our duties in our lives 1. In respect of the kingdome of power That we acknowledge the Lord to be our absolute King That we submit our selves to his providence That we rest contented and well pleased with whatsoever he doth towards us who doth all things according to the counsel of his will 2. In respect of the kingdome of grace we ought to have an earnest desire of the advancement of Gods kingdome and zeal of the Churches good and more particularly that the Lord would reigne in us by his word and Spirit And unto this desire must be joyned an holy endeavour first in order and first in degree to seek the kingdome of God and his righteousnesse that is that the Lord would rule in us by his word and Spirit and that we may shew our subjection by bringing forth the fruits of righteousnesse 3. A carefull using of the means which God hath appointed to advance his kingdome to work our salvation to heare the word with submission reverence attention good conscience and desire to practiceit to nourish the good motions of the Spirit yielding our selves to be drawn thereby 4. Thankfulnesse to God that he hath made us subjects of his kingdome Col. 1. 12. Mark 11. 10. and care to behave our selves as subjects of this kingdome 5. Diligent endeavour in our severall places and callings to advance and further the kingdome of Christ. Princes and Magistrates must be nursing-fathers and nursing-mothers of the Church zealous by all good means to advance the kingdome of Christ and to remove the impediments thereof and to set themselves against the kingdome of darknesse of sinne Satan and Antichrist to root out all superstition and idolatry and the relicks thereof to reform religion where it is corrupt to be defenders of the faith to take order that there may be preachers in all places provided for and see them discharge their duties to punish sinners and reward the vertuous If we be Ministers we are by preaching of the word in season and out of season to do our endeavour to win men unto the Lord c. If private men we must live in obedience to superiours in Church and Commonwealth as to the ordinance of the Lord our King ruling us by them Whatsoever we are our dutie is to labour by all means 1. that we our selves may become subjects of the kingdome of grace and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall to resist Satan and his temptations to be wained from the world and to mind heavenly things to walk not after the flesh but after the spirit to come out of Babylon into the Church of God to keep us therein to oppose our selves against Antichrist and his adherents as being enemies of the kingdome of Christ. But here the hypocrisie of very many is detected who ask this petition with their mouthes but desire it not with their hearts As first in respect of the universall kingdome those that will not submit themselves to the providence of God but desire rather that they were freed from all subjection unto God they abuse God in making their prayer and pray against themselves that God would advance his kingdome and make his enemies his footstool or break them with his iron sceptre like a potters vessel Secondly in regard of the kingdome of grace first those that will not have Christ to reigne over them by his word and spirit but cast off his yoke of subjection Luke 19. 14. Psal. 2. 3. sonnes of Belial such mock God when they say this prayer 2. Those who living in ignorance and sinne and consequently in spirituall bondage please themselves as if they were free John 8. 33. and therefore do not truly desire that Gods kingdome may come because they have
that offendeth will never forgive But these men that will not forgive them whom they have offended of all others are farthest from pardon because they be farthest from repentance Now let us consider how we are to behave our selves towards them that offend us Our duty standeth on foure degrees First if the offense be not notorious to take no notice of it but to dissemble it and to passe by it For as Solomon saith Prov. 10. 12. Hatred stirreth up contention but love covereth the multitude of offenses and Prov. 19. 11. The discretion of a man maketh him slow to anger and it is his glory to passe by an offense Examples in Saul 1. Sam. 10. 27. and David Psal. 38. 13 14. Our first duty therefore when we are wronged is not to fret and fume storm and chafe and much lesse to proceed to brawling or blows For as Solomon saith Indignation resteth in the bosome of fools Eccles 7. 10. but he that is slow to anger is wise Prov. 14. 29. And to moderate our anger and desire of revenge let us consider these two things 1. That thy brother which offendeth thee is the rod of God c. 2. That as thou forgivest so thou must look to be forgiven If when thou art wronged thou chafest and stormest and presently revengest thy self when thou makest this prayer thou dost desire the Lord so to deal with thee that is when thou offendest presently to be revenged of thee The second duty is when we have been offended not to retein anger purpose or desire of revenge but freely and from our hearts to forgive one another Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly if he acknowledge his fault and repent and that so oft as he seeketh reconciliation though it be seven times a day Luke 17. 3 4. If he do not ask forgivenesse but rather persist in hating and wronging us yet are we in our hearts to forgive him and to desire his good and to pray for his amendment Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments First if we will not forgive our neighbour the Lord will not forgive us Matth. 6. 15. Mark 11. 25 26. 2. If we retein anger and desire of revenge with what face can we pray unto the Lord to forgive us our great debts that will not for his sake remit those pettie debts of our brother And to this purpose notable is that saying of the sonne of Sirach Ecclus 28. 1 2 3 4 5. He that revengeth shall find vengeance from the Lord and he will surely keep his sinnes in remembrance For give thy neighbour the hurt that he hath done unto thee so shall thy sinnes also be forgiven when thou prayest One man beareth hatred against another and doth he seek pardon from the Lord He sheweth no mercy to a man which is like himself and doth he ask forgivenesse of his own sinnes If he that is but flesh nourish hatred who will intreat for pardon of his sinnes Therefore Paul exhorteth us to pray lifting up pure hands without anger 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer 1. Pet. 3. 7. 3. If we do not forgive our brother in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse c. For this cause as Augustine exhorteth we are above all other sinnes to lay aside anger and hatred when we come to pray For this prayer obteineth pardon for other sinnes but for this sinne it doth not but rather pulleth down vengeance upon him that desireth revenge As for those reasons which we pretend for our anger hatred and desire of revenge they are most vain especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge The offenses which he hath committed against me are great and I cannot put them up But they are nothing to those sinnes which thou hast committed against God 2. Yea but he hath touched my good name And thou by thy sinnes hast dishonoured God and hast caused his holy name to be blasphemed 3. Yea but he is mine inferiour c. And what art thou to God 4. Yea but the offenses which he hath committed against me are many and he never maketh an end of doing me wrong But nothing so many as thy sinnes are against God neither dost thou put an end to thy sinning 5. Yea but I have deserved well of him But not so well as God hath deserved of thee 6. Yea but I have sought to win him with kindnesse And hath not the Lord by his mercies invited thee to repentance 7. Yea but he hath been often admonished of his fault Not so oft as thou Furthermore as thy brother offendeth against thee so for the most part thou offendest against him either by giving him occasion of evil or by anger and impatience conceived against him therefore the debt being mutuall thou shouldst be ready to strike off thine own debt by pardoning of him And although perhaps thou hast not deserved so ill of him yet thou hast deserved worse of the Lord who by him as his instrument correcteth thee and therefore must say as Mich. 7. 9. I have sinned and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetfulnesse That we should not onely forgive but also forget the offenses done against us as we desire that the Lord would forget the sinnes which we have committed against him And therefore this art of oblivion which Themistocles wished we are to beg of the Lord. The fourth is by Christian charity to labour to win him and to overcome evil with goodnesse Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill Psal. 25. 21 22. for thereby also we shall resemble the goodnesse of the Lord who although he hath been diversly offended yet first seeketh reconciliation with us 2. in commending them to God in our prayers Matth. 5. 44. II. The second use is consolation to them who are ready to forgive the offenses of their brethren For if we do forgive we may be assured that we are forgiven Matth. 6. 14. If ye forgive men their trespasses your heavenly Father will forgive you For which cause our Saviour Christ pronounceth the mercifull to be blessed because they shall obtein mercy Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause which is especially to be seen in forgiving offenses is an evident argument of the love of God The love of God is a fruit of faith for we love him because we are perswaded that he loved us first and where faith is there is justification and remission of sinnes by imputation