These are like the Luke-warme Laodiceans who can expect nothing but to be spued out of the mouth of Christ Reu. 3. 15 16. Let vs be otherwise minded and for that end 1. Well discerne betwixt things that differ Direction Till the vnderstanding be throughly enformed in the difference of matters and know which are the more excellent the will cannot encline it selfe to one more then to another This therefore doth the Apostle pray for in the Philippians behalfe Phil. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dignoscatis quae discrepant Psal 4. 6. To discerne things that differ 2. Wisely preferâ—e the more excellent As Dauid who when others said Who will shew vs any good meaning temporall goods thus prayed to God Lord lift thou vp the light of thy countenance vpon vs 3. Stirre vp the gift of God 2. Tim. 1. 6. That desire that loue that delight that in any measure is in thee towards the spirituall good things of thy soule nourish and encrease that they neither decay nor die in thee 4. Helpe the weaknesse of nature Mat. 26. 41. When the spirit is ready the flesh will be backward Rom. 7. 21 23. And when one would do good euill is present with him A law in the members warreth against the law of the mind This oft maketh vs dull heauie and sluggish Wherefore as the wise man aduiseth when the iron is blunt Eccl. 10. 10. put to more strength Hitherto of the generall matter common to the two last Petitions §. 159. Of the blessings which Pardon of sinne bringeth Q. VVHat proper thing is to be considered about the order of the fift Petition A. 1. The inference of it vpon the fourth 2. The Precedence of it before the sixt Q. What doctrine doth that inference afford A. By pardon of sinne the things of this world are made true blessings All the things which in this prayer we are taught to craue are so to be craued as blessings But sinne is as deadly poyson to daily bread while it remaineth vpon vs vnpardoned nothing that this world affordeth can be a true blessing for sinne bringeth a curse vpon euerie creature that we vse Deut. 28. 16 c. but pardon of sinne taketh away that curse and so maketh all that wee vse to be true blessings Psal 32. 1. That man therefore is pronounced blessed whose transgression is forgiuen Learne hereby in the vse of all temporall blessings to seeke for pardon of sinne It is one end of Grace before meate according to the * 1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable custome of Gods people to haue the curse taken away from the creatures we vse and to haue them turned into a blessing Do the like craue pardon of sinne before thou goest about the worke of thy calling before thou takest a iourney before thou goest to any recreation though thou knowest it to be lawfull and meete before thou goest to bed when thou risest vp in all things at all times seeke remission of sinne Neuer thinke thy selfe well or safe no not in thy greatest abundance or best prosperitie till thou haue assurance thereof Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore and keepeth all Gods blessings from entring Lam. 3. 44. Sinne like a cloud hideth from vs the bright Sunne-shine of Gods fauour Sinne like the accursed thing which Achan stole Ios 7. 11. c. 2. King 4. 40. maketh vs a prey to our deadliest enemies Sinne as the wilde gourdes bringeth death with it and that into such things as are otherwise wholesome Dan. 5. 5 6. and good Sinne like that hand-writing which on a wall appeared to Bel-shazzar in the middest of our greatest iolletie will change countenance trouble thoughts loose ioynts and make knees to smite one against another Is there not then great and iust cause in all things at all times to seeke pardon thereof This of the Inference of the fift Petition on the fourth §. 160. Of the precedence of Iustification before Sanctification Q. VVHat Doctrine doth the precedence of the fift Petition before the sixt import A. Iustification goeth before Sanctification For the former of the two last Petitions concerning our spirituall good setteth out our Iustification the latter our Sanctification This precedence is to be applyed rather to Order then to Time For at that very moment that Christ pardoneth sinne he conueigheth his Spirit into vs whereby sinne is mortified S. Paul therefore where hee setteth downe these two together setteth Righteousnesse before Sanctification Iustification causeth Sanctification 1. Cor. 1. 30. in which respect the Apostle saith that we are sanctified by faith in Christ Acts 26. 18. that is faith vniting vs to Christ by whom we are iustified receiueth grace for grace a further grace to sanctifie vs. Sanctification declareth Iustification Iam. 2. 24. in which respect Saint Iames saith that we are iustified by workes that is declared so to be As by vertue of our Iustification wee are presented blamelesse before God so by vertue of our Sanctification wee are declared to be righteous before men As the cause therefore goeth before the effect and as the effect followeth the cause so are Iustification and Sanctification in their order one to another 1. This order affordeth one sound argument against Iustification by workes Rom. 3. 28. 11. 6. All good workes are parts of Sanctification If by the merit of them we be iustified Sanctification must goe before Iustification 2. This order proueth our Iustification to be free Rom. 3. 24. Because in order of nature it goeth before any good thing that wee can do 3. It also demonstrateth the precedence of faith before acceptable repentance in order of nature Faith is the instrument of our Iustification Repentance a principall grace of our Sanctification 4. It layeth downe the ground of pardon of sinne Psal 51. 1. which is nothing in our selues but the meere free grace of God which is to be pleaded for obtaining pardon Thus much of the Order of the fift Petition The particular good things to be craued are next to be declared §. 161. Of graces to be prayed for in regard of the pardon of our owne sinnes Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition A. 1. Such as concerne the Petition it selfe 2. Such as concerne the condition annexed to it The things which concerne the Petition it selfe haue respect to the pardon both of our owne and of others sinnes For wee are taught to say in the plurall number and first person Forgiue VS OVR trespasses Q. What are the things that concerne the pardon of our owne sinnes to be prayed for A. 1. Knowledge of the nature of sinne how horrible a thing it is into what a wofull plight it bringeth the creature making it a debter to the reuenging
by euents for euents doe declare the determined counsell of God then ought there to bee yeelded thereto a willing submission which submission is commended in the examples of a Iob 1. 21. Iob b 1. Sam. 3. 18. Eli c 2. Sam 12 22 23. Dauid d 2. King 20. 19 Hezekiah e Act. 21. 13. Paul and other Saints And thus doth this phrase be done import both obedience to Gods Word and also subiection to his worke or a willing yeelding to whatsoeuer God saith or doth It is a phrase both of action and passion Of action in relation to Gods Word How Gods will is done Of passion in relation to his guiding prouidence and importeth patience and contentment euen in such things as crosse our owne minds in which sence said Pauls companions when they heard his resolution to goe to Ierusalem where the Prophet had foretold that hee should be bound Act. 21. 14. The will of the Lord be done In regard of Gods secret wil Cum diuinus fiat voluntas tuae nobis ab illo prccamur ipsum obedientiam Aug. epist 121. we pray that nothing which God doth displease vs and in regard of his reuealed will that nothing which wee do displease him Obedience therefore to God is here principally prayed for §. 57. Of the extent of our desire to haue Gods will done VVHy is this desire set downe impersonally thus be done A. Non dixit fiat in me vel in nobis voluntas tua sed prorsus vbiq terraerum c. To shew the extent of our desire If it had been expressed in the first person thus Let vs doe our desire might seeme to be appropriated to our selues If in the third person thus Let men doe it might seeme to be posted ouer to others from our selues Chryst in Mat. 6. Hom. 20. but this indefinite phrase be done may indifferently be referred to our selues and all others whatsoeuer they be §. 58. Of the rule of our obedience Gods will Q. VVHat learne wee from the expresse mention of Gods will in this Petition A. Gods will is the rule of our obedience so as if such a question as the People Luk. 3. 10. 12 14 Publicans and Souldiers propounded to Iohn Luke 18. 18. or the Ruler to Christ or the Iewes to the Apostles be moued Acts 2. 37. and it be demanded what is to be done in a word out of this Petition Ephes 5. 17. this answere may be giuen Gods will This is it which oft we are enioyned to vnderstand Rom. 12. 2. to proue to practise and which is so much pressed in the 119. Ephes 6. 6. Psalme And that not without iust cause Gods will the ground of goodnesse For Gods will is the very ground of goodnesse Whatsoeuer is willed of God is good and therefore good because it is willed of God Where the Apostle prayeth for the Hebrewes that God would make them perfect in euery good worke Heb. 13. 21. by way of exposition he addeth this clause To doe his will They who make Decrees of Councels No sufficient rule but Gods will Traditions of Elders Statutes or Canons of men or any other thing besides Gods Word their rule haue but a Leaden rule which may be bowed this way or that way What may we then think a mans owne reason will lust appetite or humour to be and yet doe many make these the rules of their obedience For our parts let vs thorowly acquaint our selues with Gods Word Be acquainted with the Word Psal 1 2. and therein exercise our selues day and night Let vs make it our Counseller to be resolued thereby in all doubts our guide to be directed thereby in all our wayes our Light to be enlightened thereby thorow the darknesse of this world our Touchstone to proue and try all things thereby And let vs haue it in as high account as euer Dauid had it Psal 119. ver 72 103. §. 59. Of practising Gods will Q. VVHat doth this phrase be done teach vs A. Nothing is sufficient without practise I say nothing because neither knowledge of Gods will nor a good disposition thereto nor profession thereof without doing it is any thing All these are in their kinde needfull for practise without knowledge can not but be very preposterous without a good disposition meerely hypocriticall and without a free profession too too timerous so as knowledge of Gods will is as light to giue direction vnto practise a good disposition thereto is as salt to season it a free profession is as wine to make it quicke and cheerefull But yet all those without practise are as nothing He that knoweth his Masters will and doth not according to it shall be beaten with many stripes Luke 12. 47. Hee that hath a good minde and disposition to Gods will and yet doth it not condemneth himselfe in that which hee alloweth and he that maketh a faire profession of it but yet doth it not is like to that Figgetree which Christ cursed Math. 21. 19. and hee hath this doome denounced against him by the Iudge of all Depart from mee thou worker of iniquitie I may therefore well say to them that know like and professe Gods will Blessed are ye if ye doe it The benefit of practise 1. Ioh. 2. 4. But without doing all is in vaine For 1. There is no truth of Grace where there is no practise of Grace 2. Deut. 6. 1. Doing of Gods will is the maine end of reuealing Gods will 3. The benefit of all consisteth in practise For by it is m Ioh. 15. 8. God most glorified our n 1. Thes 1. 7. fellow-Saints stirred vp to an holy emulation o 1. Pet. 3. 1. they which are without or wonne or p 16. made ashamed and we our selues q 2. Pet. 1. 10. assured of our Election before the world and saluation after the world gaining also thereby r 1. Tim. 5. 10. a good name while we liue and ſ Prou. 10. 7. a blessed memoriall after we are dead If these motiues be not sufficient to moue such as know the will of God to adde practise thereunto and to doe it I know not what can be sufficient §. 60. Of mans disabilitie to doe Gods will Q. Quare precamur vt a Deo bonum nobit animi propositum contingat Quia infirma est ad bonum humana Natura Greg. Nys de Orat. VVHat are we taught by desiring this of God that his will be done A. a 2. Cor. 3. 5. Man is vnable of himselfe to doe Gods will b Ioh. 15. 5. Without mee saith the Lord yee can doe nothing c Phil. 2. 13. It is God that worketh in vs both to will and to doe As for man take him as hee is of himselfe and it will appeare that d Gen. 6. 5. euery imagination of the thought of his heart is onely
vnto our selues an inuincible resolution For while wee liue in this world it cannot be but that we shall haue wrongs offered vnto vs. It is not without cause that the Apostle aduiseth to Let patience haue her perfect worke Iam. 1. 4. The perfect worke of patience consisteth as in the truth of it whereby it is sound not fained so in the extent of it that it reach to all kinds of wrongs and offences and in the continuance of it that it endure to the end The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notation of the word which the Apostle vseth implyeth this last branch of perfection which is a persisting to the end euen to the end of this mortall life wherein wee shall haue vse and need of exercising this duty of forgiuenesse We may not therefore so much consider what wrongs and offences we haue forgiuen as how many more we may hereafter take occasion to forgiue that by our continuall practise of this duty wee may day after day say I doe forgiue Thus much of the Duty required The Parties tyed thereto are next to be considered §. 139. Of dealing with man as we desire God should deale with vs. Q. VVHo are especially tyed to the condition of the fift Petition A. They who call God Father and craue forgiuenesse of him For this Particle WEE in the condition and the Particles OVR VS in the Preface and in the Petitions are all of the same Number and Person and haue a mutuall reference to the same persons Q. What doctrine hence ariseth A. Saints that craue and expect mercy of God are most bound to shew mercy to man This did the Lord presse vpon his seruant thus I forgaue thee all thy debt because thou desiredst mee shouldest not thou also haue had compassion on thy fellow-seruant euen as I had compassion on thee This also doth the Apostle especially presse vpon Professors Ephes 4. 4 5 6. as these Reasons shew There is one body and one Spirit euen as yee are called in one hope of your Calling One Lord one Faith one Baptisme one God and Father of all By the mercy which Saints that craue and expect mercy from God shew both God that forgiueth them and Christ for whose sake God forgiueth them are most glorified The Gospell also and their profession thereof are most graced and honoured thereby yea and the mouthes of such enemies as watch for occasions to disgrace professors of the Gospell are stopped Finally the mutuall good of the members of Gods Churches is hereby much promoted What great and iust cause of complaint is in these respects giuen Quarrels of Professors by reason of the teachy wrathfull reuengefull disposition of many that in profession of Religion are very forward Of those who in outward profession make their houses Gods Churches by the dayly exercises of piety therein This complaint against quarrels of Professors is not made as an inuectiue against profession but against such as abuse profession and made it a cloak to â—ouer their hypocrisie constantly offering vp their morning and euening spirituall sacrifices who also by frequenting the house of publike prayer the ministerie of the Word the Lords Table and other seruices of God make great shew of much piety haue the name of Saints and seeme to expect much mercy from the Lord of those I say there be many who are full of enuy wrath and reuenge very quarrellous and contentious ready to arrest to bind to the Peace and good behauiour to cast into Prison to commence suites in Law and enter actions of trespasse of defamation and of other like pettie matters vpon very sleight occasions The Prophet foretold the Wolfe should dwell with the Lambe Isa 11. 6. and the Leopard lie dâ—wne with the Kid c. But now such as professe themselues to bee Lambs and Kids of Christs flocke can scarce dwell quietly one by another Many Professors are as very fire-brands as any other Iam. 1. 27. Surely their profession and religion is vaine They mocke God they deceiue man they lie against their conscience when they say We forgiue Their sinne is the greater in that thereby they open the mouthes of prophane persons against the Gospell of Christ and a profession thereof Let vs who call God Father who craue who expect mercie of God learne with what mind to do it namely with a mind ready and willing to do for others what we desire to be done for vs. Lift vp pure hands without wrath thou that desirest God to turne away his wrath from thee Shew mercie thou that crauest mercie of God Be bountifull thou that longest to taste of the sweetnesse of Gods bountie Forbeare thy brother thou that wouldest haue God forbeare thee So deale in euery other respect as thou prayest God to deale with thee This is acceptable to God This well becommeth thy profession This will bring much comfort to thy soule Thus shall not thy prayer be made in vaine The Dutie and Parties most bound thereto being declared The Persons to whom the dutie is to bee performed are to bee set out §. 140. Of the seuerall kinds of debts whereby we become debters to man Q. VVHo are meant by DEBTERS A. Such as any way wrong man For the Apostle ioyneth together these two phrases a Philem. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wronged endebted So many wayes as one wrongeth another he becometh a debter to him But one may wrong another according to those seuerall distinct heads of duties which the law enioyneth to bee performed to our neighbours fiue waies 1. In his place or dignitie Herein b Numb 12. 2. Aaron and Miriam c 16. 3. Corah Dathan and Abiram became Debters to Moses They spake against that authoritie eminencie and dignitie which God had giuen him 2. In his Person or life Herein d 1. Sam. 19. 10 11. c. Saul became a debter to Dauid by persecuting his person and seeking to take away his life Herein also e Acts 2. 23. the Iewes were debters to Christ 3. In his chastitie Herein f 1. Sam. 25. 44 Phalti and Michal became debters to Dauid in that g 2. Sam. 3. 14. Michal being Dauids wife they two as man and wife liued and kept companie together 4. In his goods Herein Onesimus became a debter to Philemon by running from him and purloyning his goods which moued Saint Paul to say h Philem. v. 18. If he haue wronged thee or oweth thee ought c. 5. In his good name Herein i 2. Sam. 16. 7 8. Shemei became a debter to Dauid by reproaching him and calling him a man of bloud a man of Beliall All these wrongs hath God expresly forbidden in his Law so as they are double debts One as transgressions against God The other as iniuries against men The later of these kinds of debts is here meant in this condition Of that kind are all the forenamed instances §. 141. Of making
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
good 2. Cor. 4. 6. For as at first he brought light out of darknesse so euer since by his Almightie power vnsearchable wisedome and perfect puritie hath he brought good out of euill Good to himselfe by making the glorie of his iustice in punishing of his pittie in succouring of his power in supporting of his faithfulnesse in deliuering of his wisedome in catching the subtill in their owne craftinesse and disappointing their plots and practises and of other his properties to shine forth the brighter Good also to his Saints as Ioseph said to his brethren Ye thought euill against me Gen 50. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God meant or disposed it vnto good Thus though the temptation be euill yet God is good euen in leading into temptation §. 177. Of mans disabilitie to resist temptation Q. WHat doctrines doth praying vnto God not to leade vs into temptation teach vs Frustra rogantes deum dicimus ne nos inducas in tentalionem si hoc in nostra posi tum sit potestate Aug. Epist 89. A. 1. Man is not able of himselfe to stand against temptations If he were what cause of feare had he to bee lead into temptation The Prophet well knew this who said a Ier. 10 23. O Lord I know that the way of man is not in himselfeâ—it is not in man that walketh to direct his steps and the Apostle who said b 2. Cor. 3. 5. Wee are not sufficient of our selues to thinke any thing of our selues If man cannot direct his steps nor of himselfe thinke any thing can he withstand all tempters keepe himselfe from all temptations This disabilitie is come vpon vs by sinne which hath depriued vs of all that spirituall strength which God at our first creation gaue vs. How man came to be disabled For c Eccl. 7. 31. God made man righteous euen d Gen. 1. 27. after his owne image by vertue whereof man had power to remaine stedfast in that estate and to withstand all Tempters so as not to be ouer-come with any temptation onely that power was left to his owne power and free will which he abusing voluntarily yealded to the temptation of Satan and depriued himselfe of all spirituall strength and life and now by nature is e Ephe. 2. 1. dead in sinne no way able to resist any temptation further then God doth giue him grace and strength so to do Therefore he saith not without me ye can do little but nothing Non ait sine mâ— parum sed nihil potestis facere Aug in Iob. tract 81. Hereby the vanitie of such as are presumptuous in their owne strength wherein f Mat 26. 35. Peter failed too much and of such as arrogantly boast of any thing that is in man is discouered g Rom. 11. 18. S. Paul fore warneth Christians to take heed hereof The follie of presumption and very emphatically thus enforceth this point h 1. Cor. 4. 7. what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glorie as if thou hadst not receiued it Hereby also we are taught both Humiliation for this naturall impotencie which man hath brought vpon himselfe Matter of humiliation and Abnegation of all goodnesse Quandorogamus ne in tentationem venianius admonemur infirmitatis nostrae Cypr. de orat Do. §. 19. and confidence in our selues If i Reu. 5. 4. Iohn saw cause to weepe for mans disability to search into the Records of Gods counsell how much more cause haue we to weepe and to be humbled euen in dust ashes for our naturall impotencie to withstand temptations which are so dangerous to our soule and in denial of our selues to say Rom. 7. 18. I know that in me dwelleth no good thing §. 178. Of Gods ouer-ruling power in Temptations Q. VVHat other doctrine maybe gathered from this deprecation directed to God A. God hath an ouer-ruling hand in all temptations Potens est dominus qui abstulit peccatum vestiâ—â— delicta vestra donauiâ— tueri custodire vos aduersum diaboli aduersantis insidias Aug. de verb. Dom. c. 28. The Lord who hath taken away your sinne and pardoned your offences can preserue and keepe you from the wiles of your aduersarie the diuell He can either keepe vs safe from all or he can giue vs ouer into the power of euery one Otherwise there would not be such cause of flying to him in time of temptation as in this Petition is implyed But true is that of Saint Peter The Lord knoweth how to deliuer the godly out of temptations and this of Saint Paul God is faithfull who will not suffer you to be tempted aboue that you are able 2. Pet. 2. 9. As the supreme soueraigntie and absolute power which God hath ouer all creatures doth euidently proue the point For who hath resisted his will 1. Cor. 10. 13. If he say to a Tempter go he goeth or come Gods power ouer tempters he commeth or do this he doth it so the care which he taketh of his Church to prouide for it Rom. 9. 19. to protect it to keepe it safe from all dangers Mat. 8. 9. and to bring it to rest and glorie in heauen doth shew the reason why he retaineth an ouer-ruling hand in all temptations Gods care ouer his Church Though in wisedome he suffer tempters to assault his children yet he will order the assault so as it shall not preuaile against them no nor turne to their damage but rather to their aduantage for the effecting whereof he holds the raines in his owne hands to let them loose or hold them in as hee seeth cause 2. King 19. 28. That which God said to Semacherib I will put my hooke in thy nose and my bridle in thy lips he doth to all the tempters of his Church This care of God ouer his Church the Psalmist doth thus excellently set forth in these words Psal 105. 14 15 He suffered no man to do them wrong yea he reprooued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme Learne we hereby in all temptations Trust in God feare him more then tempters and in all straits whereunto thereby we are brought to looke vnto God as Iehosaphat did 2. Chro. 20. 12. when by reason of the multitude of his mightie enemies he knew not what to do Qui deo se committit diabolum non timet Aug. loc citat and to feare God more then them which tempt vs for on this ground we may with confidence say The Lord is my helper I will not feare what any Tempter can do For there may be sure and safe defence from all those euils which Satan doth plot and practise against vs Heb. 13. 6. if God deliuer vs. A cunctis aduersis quae contra nos molitur ini micus potest
is the onely thing to be prayed against Obseruantly marke all the deprecations mentioned in Scripture and by a particular induction of them you shall finde this generall position abundantly proued Take one instance which may be insteed of all because it is the best of all that which Christ made a little before his death I pray not saith Christ to his Father that thou should'st take them out of the world Ioh. 17. 15. but that thou should'st keepe them from the EVILL Euill is the venime By euill things come to bee hurtfull the poison the sting that maketh any thing to be hurtfull Euill is it that makes so great a difference as there is betwixt Angels and Angels Men and Men Actions and Actions Temptations and Temptations some are good some are euill No opposits are more directly contrary one to another then good and euill As nothing therefore but that which is good is to be prayed for so nothing but that which is euill is to be prayed against Learne hence wisely to obserue what is euill in any thing Obserue what is euill in any thing and accordingly pray against it yea as it is more or more euill so more instantly and earnestly pray against it Of all euils sinne is the greatest greatest in the kinde and nature of it greatest also in the effects and fruits of it It is the cause of all euill Nothing but that which is effected or infected by it is euill The diuell the world wicked men and other creatures of God which are stiled euill are infected therewith All manner of punishments and paines which are indeed euill whether temporall spirituall or eternall are caused by it Of all other euils this ought most of all to be prayed against All things also that are causes hereof or occasions hereto are to bee prayed against as being in this respect euill Thus a Mat. 26. 41. temptations and b Pro. 38. 8. Afflictions how they are matter of deprecation and thanksgiuing afflictions are to be prayed against not simply and absolutely for c Iam. 1. 2. Saint Iames willeth vs to account it all ioy when we fall into diuers temptations and the d Acts 5. 41. Apostles reioyced in their sufferings yea e Iob 1. 21. Iob expressely blesseth God for taking away as well as for giuing For by the good and wise prouidence of God temporall crosses doe oft turne to our good and profit f Psal 119. 71. It is good for me that I haue bene afflicted saith the Psalmist g Heb. 12. 10. God chasteneth vs for our profit saith the Apostle In regard of this fruite which by the ouer-ruling prouidence of God ariseth out of afflictions they are indeed matter of thanksgiuing when God doth so order them and therefore they are not simply and absolutely to bee prayed against Yet because through the weakenesse of our flesh they oft cause discontent impatiencie and other sinnes in which respect they are euill so farre forth as they cause any such euill effect they may be prayed against at least we must pray that they bring not forth any sinne in vs. Thus are wee to pray against companie keeping against feasting against pleasures and pastimes and against all other things that are vsuall occasions of sinne Yea against the abuse of euerie good thing For the abuse of a good thing is euill And because wicked men are oft made Satans instruments of working much euill wee may also pray against all their euill plots and practises not against their persons they are to be prayed for except we know them to haue sinned against the holy Ghost or to be vtterly reiected of God or haue some particular warrant as the Prophets oft had not to pray for them More directly wee are to pray against all spâ—rituall iudgements which are not onely punishments of sinnes but sinnes themselues as hardnesse of heart errour of iudgement inordinate lusts despaire and such like These are directly euill Thus are wee to pray against eternall damnation a dreadfull euill Finally though Satan bee not the onely euill here meant yet is hee an especiall and principall euill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 19. §. 185. Of the respects wherein Satan is stiled the euill one Q. HOw is Satan an especiall euill one A. 1. He is the primarie b Ioh. 8. 44. author of euill 2. His c Eph. 6. 12. disposition is onely to euill 3. His d Gen. 3. 5. temptations are all to euill 4. His e 1. Pet. 5. 8. continuall practise is in euill 5. All f 1. Ioh. 3. 8. euill doers are of him 6. He hath his g Eph. 2. 2. hand in all euils as may be exemplified in these particulars following h Iob 1. 15 17. Outward mischiefes done by men i Iob 27. Bodily diseases k 1. Sam. 16. 14. Vexation of spirit l Iob 1. 16 18 19 Extraordinarie iudgements from heauen m Acts 5. 3 4. Euill thoughts of the heart n 1. King 22. 21 22. Euill words o Ioh. 8. 41 44. Euill actions p Mat. 16. 23. Disswasions from good q 1. Thes 2. 18. Hinderances of good r Gen. 3. 5. Prouocations to euill Satan therefore may not bee excluded out of the euills here intended but our deprecation rather is especially to be directed against him Thus much of Euill prayed against That which is prayed for is in this word DELIVER §. 186. Of the many wayes of deliuering from Euill Q. HOw may one be deliuered from euill A. 1. By keeping away that euill which is readie to fall vpon him Exod. 14. 13. Thus were the Israelites deliuered from the hoast of the Egyptians that eagerly pursued them 2. By assisting him on whom the euill is fallen so as he is not ouerwhelmed A malo deus liberat quando super id quod possumus non nos permit â—st tentari Aug. de Temp. Serm. 26. and ouercome therewith For this purpose reade Psal 69. 14 15. 3. By altering the nature of the euill and turning it to a mans good Thus b Gen. 50 20. God turned Iosephs abode in Egypt to much good Herein this Prouerbe is verified I had perished if I had not perished 4. By taking away the force of the euill Perijssem nâ—si perijssem as the force of the fire was taken away so as it burned not Shadrach Meshach and Abednego Dan. 3. 27. This deliuerance Christ promised to his disciples Mar. 16. 18. 5. By remouing the euill cleane away 2. Sam. 24. 25. Thus God deliuered Israel from the deuouring Pestilence 6. By taking one away from the euill to come 1. King 14. 13. Thus the good sonne of wicked Ieroboam 2. King 22. 20. thus the good King Iosiah Isa 57. 1. thus many righteous men haue bene deliuered §. 187. Of that hope of recouerie which remaineth to them that fall Q.