wee are here taught to pray is the power of that temptation as is euident by this Particle * 173. into Yet great cause there is why we should also pray against the very act of temptation that at all we be not tempted to any sinne both because the act it selfe is euill in them that tempt to sinne and also because by nature wee are as prone to yeeld to euery euill whereunto we are tempted as dry Tinder is apt to be set on fire by euery sparke that falleth vpon it Gen. 6. 5. For Euery imagination of the thoughts of mans heart is onely euill continually Herein lyeth a maine difference betwixt the quality of Christs humane nature and ours His was so perfectly pure as no temptation could fasten vpon it It was to temptation as a sea of water to sparkes of fire which soone extinguisheth them Ours is as dry Tinder yea as dry Gunpowder §. 172. Of mans subiâ—ction to temptation Q. WHat obseruation may bee gathered from the mention of temptation in this deprecation A. Men in this world are continually subiect to temptations Rom. 7. 21. This complaint of the Apostle I finde a law that when I would doe good euill is present with mee and O wretched man that I am who shall deliuer mee from the body of this death verifieth as much so also doth wofull experience in all men If there bee a man that findes not this true in himselfe his case is desperate for either hee is depriued of all spirituall vnderstanding and sence that he is not able to discerne a temptation or his whole course of life is so full of temptations and hee such a slaue to them they so frequent on him and he so free towards them as hee cannot see the wood for trees He cannot tell when he is tempted because he is neuer but tempted Temptations are not as enemies to him to be resisted but as his best friends to haue the best entertainment that hee can afford vnto them Thus a man accounting temptations to be no temptations may in his owne imagination be free but indeed no man is free a See the whole Armour of God Treat 〈◊〉 part 5. §. 13. on Ephes 6. 15. This is thus ordered partly by b Math. 10. 29. Gods wise prouidence to c 2. Cor. 12. 9. manifest his owne diuine properties to d Iob 1. 8. make knowne the graces which are in his children to e Mat. 26. 34. discouer their weakenesses to f 2. Cor. 12. 7. preuent secret corruptions and to g Reu. 14. 13. declare a difference betwixt this present life and that which is to come and partly by the h Iob 1. 7. malice of Satan both to i Iob 1. 11. deface the image of God in men and also to k 1. Pet. 5. 8. bring them to eternall destruction For he is a professed enemy both of Gods glory and also of mans saluation A due consideration of this our condition in this world to be so subiect vnto temptations may well moue vs to l Ephes 6. 10 11 See more of this direction in the whole Armour of God be strong in the Lord and in the power of his might and to put on the whole armour of God that we may be alwayes well prepared to stand against all temptations Yea also m Mat. 26. 41. according to Christs direction to watch and pray that we enter not into temptation and n 1. Pet. 5. 8. according to Saint Peters direction to be sober and vigilant for Satan taketh great aduantage both from intemperancie and also from securitie witnesse o Gen. 19. 33. Lots Incest for the one and p 2. Sam. 11. 2 c. Dauids Adultery and murther following thereupon for the other and because of the continuall danger wherein we are by reason of the manifold temptations whereunto we are subiect while we are on earth we ought to aspire after heauen and to say with the Apostle Rom. 7. 24. O wretched man that I am who shall deliuer me from the body of this death This of Temptation The Action deprecated is Lead not into §. 173. Of leading into Q. WHat is meant by leading into Non hac Sonat Ne nos inducas in tentationem quasi non permittat nos aliquando tentari sed ne permittat in tentatione positos superari Ab. Isa de Orat. Dom. c. 23. A. Giuing of one ouer to the power of that whereunto he is brought In this sence the Psalmist making by diuine instinct imprecation against a reprobate enemy saith Set a wicked man ouer him to doe with him at his pleasure Our English maketh a manifest difference betwixt VNTO and INTO which is worth the noting in this place The latter implyeth a degree further then the former Psal 109. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. Myst 5. A man that cannoâ— swimme may be led vnto a deepe poole yet be safe enough but if hee be led into it he is in great danger of drowning except he be pulled out againe They who translate it Cast vs not into temptation doe well expresse the sence §. 174. Of being in the power of temptation Q. WHen are men in the power of a Temptation Neâ—â—s 〈◊〉 in tentationem Aug. de 〈◊〉 Dom. in mont l. 2 Qui Orat ne noâ— induc as in tentationem Orat â—t mon Peccet Aug. Epist 95. A. When thereby they are brought into sinne For sin is the downefall of the soule into the tempters pit It is therefore in the Greeke stiled b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or a fall The word most properly signifieth the very act of falling The Apostle saith of couetous men that c 1. Tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction The first sinne which Adam committed whereby hee apparantly sell into Satans snare is oft termed d Rom. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afall In regard of this power which temptation hath ouer a man Saint Iames saith e Iam. 1. 14. Euery man is tempted when he is drawne away of his owne lusts The Action being declared Quicunque tentatione vincitiâ— peccatum ipse committit Aug. hom 42. 〈◊〉 l. 50. Hom. The Person to whom it is directed is to be considered The Person is hee to whom all the other Petitions are made §. 175. Of Gods leading into temptation Q. HOw can God be said to lead into temptation A. Both in regard of them that tempt and of them also that are tempted In regard of them that tempt by permission and instigation Nihil contra no◠〈…〉 potest nist Deus ante permiserit Cypr. de Orat. Dom. §. 19. Nor Satan nor any other be they neuer so mighty or malicious can tempt a man except God permit them instance Iobs case yea
Satan allureth so by inward feares frights and terrors he draweth others to yeeld to him as r Iob. 1. 11. 2. 5. hee assayed to draw Iob and as hee Å¿ Ioh. 7. 13. 9. 22. preuailed with many of the people in Christs time The outward meanes which hee vfeth are such externall obiects as he conceiueth to bee agreeable to their humour and therefore setteth them before them as he set before Christ all the Kingdomes of the world and the glory of them Math. 4. 8. or such as he conceiueth to be of force to terrifie them as are all manner of troubles and afflictions Thus it is said that the Diuell cast some of Smyrna Reu. 2. 10. into prison Whether the meanes which are vsed to draw men to sinne be faire or foule by none of them is the will forced but only moued to yeeld it selfe to the temptation This point affordeth two vsefull directions The blame of sinne to be laid vpon ones selfe One is in regard of sinnes past to iudge our selues for them and vpon our selues to lay the whole blame and not to thinke it a sufficient excuse to lay the blame vpon any other Many will say when they are taken in some notorious sinne The Diuell owed mee a spight and now hath paid mee it thinking thereby to extenuate their sinne Gen. 3. 13. which conceit Eue had when shee said The Serpent beguiled mee And if any man haue beene any occasion of their sinne 12. they will lay the blame vpon them as Adam did vpon Eue. But had they beene resolute in their owne will nor Satan nor any of his instruments could haue made them to sinne They who thus thinke to shift off sinne doe bring the greater load vpon their owne soules For this keepes them from that degree of humiliation and contrition a Isa 66. 2. which would moue God to pitie them When men in truth lay loade on themselues Math. 11. 28. God is ready to ease them For to such as Labour and are heauy loaden Christ saith Come vnto mee I will giue you rest But on such as by the shifting of sinne thinke to ease themselues God will lay loade What f Math. 23. 13. loades of woe did Christ lay vpon the hypocriticall Scribes and Pharisies who put off all burdens from themselues What a loade was laid on t 1. Sam. 15. 20 21 22 23. Saul that by mincing his sinne sought to ease himselfe and u 2. Sam. 12 13 what ease was giuen to Dauid that laid the burden of sin vpon himselfe Vera confessions non falsa defensione opus habet Aug. de Nat. gra c. 53. Now whether it be safest so to shift off sin as to prouoke God to lay the burden of it on vs or so to burden our selues as to moue God to ease vs iudge you Is there not now more need of true confession then false iustification The other direction is in regard of such sinnes as wee are tempted vnto Be resolute against yeelding to tempters but haue not yeelded vnto that we take courage and boldnesse to our selues and with a resolued purpose neuer to yeeld resist the temptation Mans will if he stand stoutly and yeeld not is an impregnable for t Satan must by some meanes or other faire or foule bring a man to yeeld vp his fort before he can enter into it What stronger motiue to resist to stand out to hearken to no parlie to endure the vtter-most assault then this Wherefore in this spirituall combate against temptations 1 Cor. 16. 13. Watch yee stand fast in the faith quit ye like men bee strong Thus farre of the meaning of the first part of the last Petition and of the Instructions thence arising The second part followeth BVT DELIVER VS FROM EVILL §. 183. Of the extent of this word Euill Q. VVHerein differeth the latter part of the last Petition from the former A. 1. In that the former part respecteth especially euill to come Some restrain this only to Satan because in the Greeke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article is prefixed which they thinke restraines the word to one euill one But they are deceiued that imagine that Article alw â—ies to imply such a restraint Sometimes indeede it is vsed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1. 29. demonstratiuely pointing at one speciall one sometimes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1. 20 21. discretiuely distinguishing one speciall one from all others of the same sort Sometimes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. by way of excellency Sometimes e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 35. 〈◊〉 nitely mecrely for grace of speech and sometimes in meere redundancie The Article therefore doth not necessarily imply that the Diuel onely should be heere meant Yet I denie not but that he may be included among other euils The word is of all genders and may comprise all euils vnder it And without contradiction it is best where there is no circumstance of restraint as here is none to expound the Scripture in the largest extent especially in such a summarie as the Lords prayer is where so much matter is comprised vnder so few words to preuent it This latter euist past or present to redresse it 2 In that that noteth out the cause of sinne which is temptation This the quality and effect of sinne which is euill Q. How many things are to bee considered in this latter part A. 1. The thing praied against Euill 2. The thing prayed for Deliuer 3 The Person to whom the one and the other is directed 4 The Persons for whom they are made Q. What is comprised vnder this word EVILL A. 1. Satan the principall Author of euill 2. All other kinds of euill Satan is thus in other places stiled g Mat. 13. 19. 1. Ioh 2. 13 14. Euill one and this word h Math. 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euill is oft put for euery thing that is contrary to good and that with the article prefixed before it Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as this title good is of a large extent 2. Thes 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so on the contrary is i Gen 48. 16. Euill 1. Ioh. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greatest euill of all is k Maâ— 7. 23. Acts 28. 21. Sinne. Iudgements also for sinne and those both l Zeph 3. 15. temporall and m Luke 16 25. eternall are stiled euill In this large extent is the word here to be taken And because it compriseth vnder it all manner of euils it is fitly set in the last place §. 184. Of euill the onely thing to be prayed against Q. VVHat Doctrine ariseth from the expresse mention of euill in this deprecation In nouissimis ponimus sed libera nos à malo comprehendentes aduersa cuncta Cypr. de Orat Dom. §. 19. A. Euill
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.
thereof then he It was his meditation day and night The many i Psal 19. 7. c. excellent properties and effects which he doth attribute thereto and the many k Psal 119. 72 103 127. sweete and pretious things to which he doth preferre it do shew how excellent he accounted it to be 4. 4. Vow We ought by solemne vow and oath l Psal 119. 1â—6 to bindour selues to do Gods will This is an especiall meanes to keepe our words thoughts 2. Chro. 15. 〈◊〉 14 15. and actions within the compasse thereof For sacred vowes Neh. 10. 29. and oathes are as Tutors and Schoole-masters which will oft put vs in minde of that which we haue vowed and when we are about to start there-from they will restraine vs and hold vs in 5. We must keepe our owne will from rebelling against Gods 5. Auoide rebellion There is naturally in our will an antipathie and contrary inclination to Gods Rom. 7 23. It is very prone to oppose and resist the will of God As therefore we hold in head-strong horses with bit and bridle so must we hold in our owne will no way yeelding vnto it but rather crossing it when it riseth against Gods This is an especiall branch of denying our selues Math. 16. 24. Enitendum vt sit nobis cum diâ— vna voluntas quaecunque ei placent placeanâ— etiam nobis Bern. in Quadr. Serm. 6. 6 We ought to endeauour that our will may be one with Gods as Christs was who sought the will of his Father in all things Ioh. 5. 30. and that whatsoeuer pleaseth God may please vs so shall the will of God bee done by vs indeed 7. We must lay it downe as a rule not to be altered 7. Preferre God before man and as an inuiolable law to obey God rather then man For there is no comparison betwixt them Yet is our foolish and corrupt heart readie to yeeld to such things as they who are ouer vs Acts 4. 19. or from whom we may expect any aduantage will haue to be done yea though it be expresly against Gods will But the forenamed setled resolution will be an especiall meanes to keepe vs as it kept the Apostles Acts 5. 29. from preferring mans will to Gods Thus this blocke being remoued out of the way we shall much more readily do the will of God 8. We ought stedfastly to beleeue that all things are ordered by God 8. Beleeue Gods prouidence and that most wisely This is the best meanes that can be prescribed to bring vs to a contented submission to Gods determined counsell and will manifested by euents Rom 11. 36. He that beleeueth that as God is a Lord of absolute soueraignty doing what he will will or nill the creature so he is a God of vnsearchable wisedome Math. 10. 29. and infinite goodnesse ordering all things to the best Ier. 51. 15. will not grudge against that which God doth For he well knoweth that as there is a necessitie of yealding to his will because it cannot be resisted so there is also great equitie therein because it cannot be bettered 9. We must euer be striuing to do the will of God more and more 9. Presse forward better and better This dutie ariseth from the patterne here set before vs. While we are on earth we cannot attaine to the perfection of them who are in heauen Phil. 3. 13 14. We must therefore forgetting those things which are behind and reaching forth to those things which are before presse toward the marke for the price of the high calling of God in Christ Iesus And as we were taught before to desire the best gifts and therein to seeke to excell so for this end we must stir vp the gifts of God in vs 2. Tim. 1. 6. and to the vttermost put forth that spirituall strength which the Lord is pleased to bestow vppon vs wisely obseruing both what is to be done and after what manner it is to be done 10. We ought 10. Pronâ—ke others as much as in vs lyeth to prouoke others to do the will of God For we pray not onely for our selues that we may do it but for others also that it may be done euery where through the earth Our endeauour must be answerable to our desire Therefore Ministers Magistrates Parents Tutors Schoole-masters Gouernours of families and all that haue authoritie and charge ouer others must most especially looke to this because they haue best meanes to cause others to do the will of God Thus shall they the better discharge that charge which is committed to them and also much better accomplish the extent of that which is here desired 1. Thes 5. 11. in which respect euen priuate Christians must also prouoke one another hereunto Heb. 10. 24. §. 78. Of sinnes against Gods will reuealed by his word Q. VVHat are the things which we ought to bewaile by vertue of the third Petition A. Both transgressions against the Petition it selfe and also against the Direction added thereto Against the Petition are all manner of sins both against the reuealed word of God and also against the manifested workes of God Sinnes against the reuealed word of God to be bewailed by vertue of this Petition are such as these Sinnes against the word of God 1. Ignorance of Gods will reuealed by his word 1. Ignorance Is it not a lamentable case that the Creator should be carefull to reueale his whole counsell so farre forth as is requisite for the happinesse of his creatures and yet the creature be carelesse in taking notice thereof Ier. 5. 4. This was a thing whereof the Prophets much complained And it is a matter for which we that liue vnder the bright light of the Gospell haue great cause to complaine Hos 4. 6. Neuer was there more meanes of knowledge yet very small is the measure of knowledge whereunto many haue attained Quo pacto voluntatem dei praeuiam sequar vbi ignoro â—am Bern in Quadr. Serm 6. How can it be thought that such as know not the will of God should do it Can he that knoweth it not follow it as a guide 2. Obstinacie of our will against Gods This may be in such as know the will of God Christ complaineth of the Iewes obstinacie against the good will of God made knowne to them 2. Rebellion of will The not doing of Gods will is hereby much aggrauated Math 23. 37. and in that respect the more to be bewailed Luke 12. 47. 3. Slipperinesse of memory whereby the will of God made knowne is forgotten By this the benefit of knowledge is lost e Ier. 2. 32. God much complaineth hereof and f Hos 4. 6. threatneth for this to forget their children 4. Deadnesse of Conscience which is the cause that men go on in sinne greedily and securely The Apostle complaineth that men haue
their conscience seared with an hot iron 1. Tim. 4 2. who being past feeling giue themselues ouer to lasciuiousnesse Ephes 4. 19. to worke all vncleannesse with greedinesse 5. Hatred of Gods word which is that light that sheweth the good will of God i Pro. 1 29. Wisedome complaineth of these There is no hope that such should do the will of God for k Ioh. 3. 20. Eueryman that euill doth hateth the light Wherupon God thus expostulateth with such an one l Psal 50. 16. What hast thou to do to declare my Statutes seeing thou hatest instruction 6. Actuall transgressions These did Dauid much bewaile m Psal 119. 136. They are directly contrary to that which is desired in this Petition Yet without hoe are these euery where by all of all sorts committed O what cause haue we to be humbled for our owne sinnes for the sinnes of others that are vnder our charge for the sinnes of our families for the sinnes of the Parish Towne Citie or Nation where we liue and for the sinnes of the times where-we liue In this respect we haue as great cause as euer Ieremiah had Ier. 9. 1. to wish and say Oh that mine head were waters and mine eyes a fountaine of teares that I might weepe day and night for the â—ransgressions which are daily committed against the will of God §. 79. Of sinnes against Gods will manifested by euents Q. VVHat are the sinnes against Gods manifested workes which we ought to bewaile A. 1. Inward discontentednesse Sinnes against the worker of God 2. Outward impatiencie The former is the cause of the latter 1. Discontentednesse It is noted of the Israelites that first they tempted God in their hearts namely by their discontentednes at that prouision which he had made for them and then it is added 2. Impatiencie that they spake against God of both which the Psalmist there complaineth Psal 78. 18. 19. When that which God causeth to fall out any way crosseth our desire as when children or others whom we loue are taken from vs when sicknesse paine penurie or any other crosse is laid vpon vs then we grow discontented in our minds we mutter with our mouthes and bewray much impatiencie in our actions and many times spare not to blaspheme the sacred Name of God and to say as that prophane King did 2. King 6. 33. Behold this euill is of the Lord what should I waite for the Lord any longer Who hath not cause in this respect to be much humbled for the bitternesse of his owne and other mens spirit out of which much gall is oftentimes spit into the very face of God himselfe §. 80. Of sinnes against the manner of doing good Q. VVHat are failings against the direction which we ought to bewaile A. a Isa 1. 11. c. An euill manner of performing good things as when they are performed 1. b Isa 29. 13. Hypocritically in shew and appearance onely and not in truth 2. c 1. Sam. 15. 13 14. Partially or by halues so farre as seemeth good to our selues but no further 3. d 2. Cor. 9. 7. Grudgingly as if it were done more by compulsion then by any free disposition of will 4. e Ier. 48. 10. Negligently and carelesly without heed-taking or such respect as beseemeth so weightie a matter 5. f Reu. 3. 16. Luke-warmly without any feruour of affections 6. g Reu. 2. 4. Inconstantly as if we repented of that good we had done and thereupon refuse to hold on therein Hitherto of the three first Petitions which concerne the glorie of God The three other which concerne our good are next to be handled THE FOVRTH PETITION §. 81. Of the meaning of this word BREAD Q. VVHich is the fourth Petition A. Giue vs this day our daily bread Q. What points are here distinctly to be considered A. 1. The Thing desired Though our English do otherwise place the words of this Petition yet in the Originall Greeke and in the vsuall Latine â—orme they are set down in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem nostrum quotidianum da nobis bodie BREAD 2. The Propertie which we haue therein OVR 3. The Kinde of it DAILY 4. The Giuer of it OVR FATHER IN HEAVEN 5. The Ground of asking it GIVE 6. The Parties for whom it is asked VS 7. The Time limited for it TO DAY Q. What is meant by BREAD A. All manner of temporall blessings Vnder bread all temporall blessings For bread in his most vsuall and proper acceptation signifieth an especiall kind of foode whereby our bodies are nourished Quandorogamus panem quotidianum quicquid nobis propter carnem nostram in terris necessarium est postulamus Aug. Hâ—m 42 in l. 50. Hom. Why bread is put for all temporall blessings Yet so as by a Synecdoche 1. One kinde of foode is put for all other kindes 2. One meanes of refreshing our bodies for all other meanes 3. One temporall blessing for all sorts of temporall blessings For there are so many temporall blessings whereof in this world we stand in need as it would haue bene too tedious to haue reckoned vp euery particular by name Wherefore Christ contents himselfe to mention onely one kind Bread which is of all the most vsuall Euery one poore and rich in all places vse bread and so haue they done in all ages whether they liue on flesh Pâ—aeâ—ibis omnibus cor hominâ—â— confirmat panis Bern. Serm. in can dom fish butter cheese rootes herbes or any thing else they must withall haue bread Nothing can be lesse spared For as foode of all other temporall things is the most necessarie so bread of all other kinds of foode Where a Psal 104. 15. other things refresh a man this strengthens him and hath therefore very fitly the stile of b Psal 105. 16. staffe attributed to it The want of no temporall thing brings a man to such distresse as the want of Bread c Gen. 41. 54 55. which especially causeth famine wherupon by a kind of property it is called d Amo. 8. 11. a famine of Bread Vnder this title Bread are comprised meate and drinke yea food raiment sleepe physicke and other things needfull for our bodies Panem cum dicit omnia quae corpori necessariae sunt comprehendit Greg. Nys de Orat. euen for preseruing or recouering the health and strength of them and such a competent estate also as is meete for the place wherein God hath set vs for the charge of children and others which hee hath committed to vs and for that function and worke which hee hath appointed for vs together with peace and all manner of prosperitie In a word whatsoeue is needfull and vseful for mans temporall estate in this world is here comprised vnder this one particle BREAD And * Gen. 3. 19. most vsually in Scripture is it put for Deut.
benefit Freedome from Egypt the house of bondage The other bond is the curse of the Law whereunto we are tied by forfeiture of the former Deut. 27. 26. For he that performeth not the condition of a bond standeth liable to the penaltie of the bond In regard whereof the Law is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 14. an hand-writing against vs. Adam euen in his innocencie and all we that come from him are in the former respect debters by vertue of our creation Adam since his fall and all his wicked off-spring are in the latter respect debters by reason of our transgressions Q. Which of those debts do we here desire to be forgiuen A. The latter most especially whereby wee are bound to the q Gal. 3. 10. curse of the Law which is the penalty of it This penalty if it were exacted would make vs most miserable There is good cause therefore of praying to haue that remitted As for the other debt of obedience we ought to desire rather abilitie to performe it then libertie to be freed from it Yet notwithstanding because it is impossible for vs so long as flesh is in vs to pay that debt as it ought to be paid by consequence we desire a remission of that debt namely that God would not exact of vs to be performed by vs in our owne persons such exact and compleate obedience as the Law requireth §. 107. Of Christs actiue righteousnesse imputed to vs. Q. IN regard of our disabilitie to discharge our debt of obedience to God what may be inferred A. Imputation of Christs righteousnesse is necessary for our instification Christ teacheth vs to desire a discharge of all debts The Law requireth a debt of perfect righteousnesse This we are not able to pay of our selues But our Suretie being able did pay it a Mat 3. 15. He fulfilled all righteousnesse By the imputation thereof to vs are we discharged b Rom. 5. 18 19 For as by one mans disobed ence many were made sinners so by the obedience of one shall many be made righteous His righteousnesse is vpon vs to iustification of life In this respect Christ is said to be c 1. Cor. 1. 30. made vnto vs righteousnesse and we are said to be d 2. Cor. 5. 21. made the righteousnesse of God in him This kind of debt is not duly considered of them Arg. against Christ actiue right answ who exclude the actiue obedience of Christ from our iustification They presse those places which make mention onely of the bloud of Christ forgetting the Synecdoche which is frequent in the Scripture whereby one member or part is put for all of that kind In particular they presse this Petition which placeth our iustification in remission of sinnes not conceiuing that vnder debts here mentioned all manner of debts are comprised and vnder this word forgiue all manner of needfull discharge Where further they say that Christs actiue righteousnesse was necessarie for himselfe they do not duely consider the dignitie of his person by vertue of the hypostaticall vnion of his two natures which dignitie exempteth him from all necessitie of obedience to the Law in regard of himselfe This doctrine of the imputation Comfort euen of the Actiue obedience of Christ Isa 64. 6. bringeth much comfort to poore sinners who knowing that all their righteousnesses are as filthy rags do thereupon tremble at the thought of the presence of the righteous Lord. But their faith in Christ his righteousnesse imputed to them in stead of that debt of righteousnesse which they owed to God whereby they are accounted righteous before God maketh them with much comfort and great confidence present themselues before him §. 108. Of mans subiection to sinne Q. VVHat obseruation doth the acknowledgement of debt afford Nemo sine peccato Ambr. in Psal 118. Sâ—rm 16. A. No man is free from sinne Peccatum habeâ— qui clamat ad deum Dimitte nobis debita nostra August l. de Haer. cap. 88. As this Prayer so this Petition therein is prescribed for euery one on earth which by iust consequence implyeth that euery one is guiltie of sinne otherwise he had no need to pray for forgiuenesse But besides this necessarie consequence the point is in expresse termes b 1. King 8. 46. oft set downe in Scripture Rom. 3. 23. And euery one whose eyes the god of this world hath not blinded Iam. 3. 2. and whose heart and conscience hee hath not hardened and seared 1. Ioh. 1. 8 10. findeth it by wofull experience to be too true Vitium boc vnde praua oriuntur desideria manet in homine Aug. contr â—ul lib. 6. Lex peccati remissa est in re generatione spirituali â—anet in carne mortali Aug. de Nupt. Concup l. 1. c. 25. Neither can it be otherwise because originall corruption the mother and nurse of sinne abideth in him so long as any breath and life remaineth Obiect They who haue their sins forgiuen are free from sin But in this world many haue their sinnes forgiuen Answ Remission taketh away the guilt of sinne but not the roote of sinne The law of sinne is remitted in spirituall regeneration and yet it remaineth in mortall flesh otherwise sinne could not be propagated in the regenerate Iustificatis dâ—sci pulâ—s lequebatur Aug de ciu dei l 21. c. 27. who haue their sins forgiuen Therefore this Petition was prescribed euen to the Disciples that were iustified Iust cause on this ground haue we to detest the contrary positions of our aduersaries Presumptuous positions of Papists which are these that follow and such like 1. Whatsoeuer is truly and properly sinne is taken away by Baptisine Concil Trid. §. 5. Decret de oâ—ig pec And to explaine their meaning to the full lest it should be thought that by taking away sinne they vnderstand no more then forgiuing or not imputing sinne Bellarm. de Bap. lib. 1. cap. 13. their great Champion addeth that by Baptisme all sins are in very deed taken away so as not onely it is not imputed Baptismo reâ—psa telluntur omnia peccaâ—a vt non solum non imputetur sed 〈◊〉 siâ— quod imputart possit ad culpam but there is not that which maybe imputed for fault or blame Do they not hereby shew that the truth is not in them For * 1. Ioh. 1. 8. if we say that we haue no sinne we deceiue our selues and the truth is not in vs 2. That concupiscence which is in the regenerate is not truly and properly sinne Answ What is this but to hold that the spring of sinne is cleane dried vp in the regenerate Concil Trid. ibid. Bellar de Amiss grat l. 5. c. 7. If the spring be drie whence shall any streames of sinne proceed 3. They which are iustified are able to keepe the whole Law Concil Trid. §. 6. c. 11. Answ
that penalty which is due to these debts is death Instance b Gen. 2. 17. the first sinne that was committed And to shew that the like holdeth in euery sinner the Prophet without any limitation reseruation or exception at all saith c Ezek. 18. 4. The soule that sinneth it shall dye If it be a sinne in that it is sinne deadly it must needs be bee it great or small in thought word or deed For d Rom. 6. 23. the wages of sinne euen of whatsoeuer is sinne is death Being a sinne it is a transgression of the Law For these two words sinne transgression are conuertible and reciprocall termes one importeth as much as the other e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is a transgression e 1. Ioh. 3. 4. And f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All vnrighteousness or euery transgression is sinne But euery transgression is deadly For g Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the Law And all vnrighteousnesse is deadly For h Rom. 1. 18. the wrath of God is reuealed against all vnrighteousnesse And that not without iust cause For all vnrighteousnesse euery transgression euery sinne is against the good will of God who is of infinite excellency and Maiestie See my Treatise of the sinne against the holy Ghost §. 31. and in that respect it is of an infinite praultie and deserueth an infinite punishment eternall death Obiect Thus all sinnes are made equall A. Nothing lesse For neither doth the same kinde of punishment make all the crimes for which it is inflicted equall nor doth the same kinde presuppose the same measure of punishment Robbers and murtherers are put to the same kinde of death yet is murther a more hainous sinne then robberie Besides among such Malefactors as are put to death the kinde of death whereunto some are put is much more terrible then that whereunto others are put Will any thence inferre that all crimes which are capitall are equall Much more absurd is the inference of Papists that all sinnes are made equall because all are made mortall They themselues doe not hold all the sinnes which they iudge mortall Mat. 11. 22 24. to bee equall There are degrees of torment in hell Though all such in their nature and kinde if they be not forgiuen implunge men into death and damnation yet not into the same degree of torture §. 115. Of the distinction of Veniall and mortall sinnes Q. ARe then no sinnes at all Veniall A. The distinction of Veniall and mortall sinnes rightly and wisely limited may safely be admitted and that in foure respects especially 1. In regard of the order that God hath by his Word reuealed 2. In regard of the subiect or person in whom sinne is 3. In comparison of one sinne with another 4. In regard of the Churches manner of proceeding against sinners 1. Concerning the order which by Gods Word is reuealed there is an irreuocable Decree passed vpon the sinne against the Holy Ghost Math. 12. 31. that it shall neuer be forgiuen Heb. 6. 4. c. 10 26 c. Howsoeuer the secret Decree of God bee as inuiolable against all the sinnes of euery Reprobate yet because that determined doome is not reuealed against any one sinne but that of It onely it is said There is a sinne vnto death 1. Ioh. 5. 16. The sinne therefore against the Holy Ghost is mortall But in opposition to it Christ saith All sinnes shall be forgiuen Mar. 3. 28. that is they are remissible pardonable and in the respect veniall 2. Concerning the subiect or person in whom sinne is after that by faith the Elect are ingraffed into Christ though sinne remaine in them yet is it not imputed to them for condemnation There is no condemnation to them that are in Christ Iesus Rom 8. 1. All the sinnes therefore of true Beleeuers are veniall They shall be pardoned but all the sinnes of vnbeleeuers are mortall they shall be punished with euerlasting damnation Ioh. 3. 36. The wrath of God abideth on him that beleeueth not Quaedam peccata mortalia in poenitentia fiunt venialia Mag. Sentent lib. 4. dist 20. Besides the true Beleeuer though he may fall into many sinnes will impenitently lye in no sinne So as such sins as in another would incurre death and proue mortall in him by repentance become veniall and are pardoned 3. Concerning comparison of sinnes it cannot bee denied that some sinnes are very small as a by-thought in an holy duty an idle word a little tap with the hand and that other sinnes are very hainous as blasphemie periurie murther adulterie and such like Therefore comparatiuely smaller sinnes may bee stiled veniall in relation to hainous and notorious sinnes which are called mortall in that they doe more apparantly and more deepely implunge into death and damnation Thus all Ecclesiastical Writers both ancient and moderne haue vsed this distinction 4. Concerning the Churches manner of proceeding against sinners many sinnes doe dayly passe from men which though by Ministers they be reproued and Gods iudgements be denounced against them yet passe not vnder the Churches publike censure These haue been called veniall There are other sinnes which euen before men seeme so intollerable as the Church thinketh not the committers of them worthy to bee admitted to the holy ordinances of God but denounceth against them some publike censure of suspention excommunication or execration and anathema till publike repentance be manifested and satisfaction giuen to the Church Thus because one of the Church of Corinth had committed such fornication as is not so much as named among the Gentiles 1. Cor. 5. 1 5. Saint Paul deliuered him to Satan These sinnes worthy of such censure haue been called mortall But as our Aduersaries vse the distinction of veniall and mortall sinne Sinne not veni all in its owne nature it cannot stand with the forenamed nature of sinne implyed vnder this Metaphor Debt They say that many sinnes are a Rhem. annot on Rom. 1. 32. veniall because they are pardonable of their owne nature and not worthy of damnation They giue these and such like instances of veniall sinnes Sudden motions of lust b Bâ—llar de Stat. pecl 1. cap. 3. anger and enuie Immoderate laughter an idle word deceit in a small thing as an halfe-peny c. Their great Champian doth thus expresse the meaning of their Church in this point Veniale peccalum ex natura sua distinguiturà mortali ac sinc vlla relatione vel ad Praedestinationem vel ad miscricordiom Dei vel ad statum renâ—lorum est eiusmodi vt poenam aeternam non mereatur Bellar. de Stat. pec lib. 1. cà p 9. Veniall sinne is in its owne nature distinguished from mortall and without any respect to predestination or to the mercy of God or to the state of the regenerate it is of that kinde as
it deserueth not eternall punishment He inserteth these phrases without respect to Predestination or to the mercy of God or to the state of the regenerate because orthodoxall Diuines haue granted that the title veniall may be applied to sinne in regard of Gods eternall predestination and purpose to pardon sinne and in regard of the mercy of God which is greater then the desert of sinne and in regard of the regenerate whose faith gaineth an absolution for sinne To shew therefore that hee and his hereticall Church whose cause hee maintaineth goeth beyond the limits of all truth hee reiecteth the fore-named limitations wherein truth is bounded and will haue ventall sinnes to be of themselues in their owne nature not worthy of damnation In their sence these two termes Sinne Veniall are contradictorie Sinne is according to the doctrine of the Scripture worthy of damnation Vâ—niall according to their sence is not worthy fo damnation Rom. 6. 23. To say therefore that sinne is veniall is to say that worthy of damnation is not worthy of damnation But I demand are their veniall sins pleasing or displeasing to God one of them they must be A meane cannot bee giuen betwixt these two contradictorie termes which is neither of them They dare not say that veniall sinnes are pleasing to God Then doe they displease him If they displease him they offend an infinite goodnesse an infinite excellency an infinite Maiestie and in that respect are worthy of an infinite punishment As for their owne instances of veniall sinnes 1. The suddennest motions that can be though no consent should be yeelded to them are against the first and last commandements Besides the perfect Law of God is spirituall It requireth integritie in the innermost parts euen in the spirits of men The fore-mentioned thoughts are against spirituall integritie and in that respect against the Law and deserue the curse thereof Yea further the secretest suddennest thoughts are acts and motions of the soule as manifest to God as outward actions of the body If therefore they be euill they are in his sight apparant transgressions As for motions to lust though neuer so sudden at the very sight of a woman Math. 5. 22 28. Christ accounteth them a kinde of adulterie And motions to anger hee accounteth a kinde of murther But Adulterie and Murther are against the Law and deserue the curse of the Law 2. Of idle words Christ saith Math. 12. 36. Men shall giue account at the Day of Iudgement When the account is taken shall idle words at the barre of that Iudgement be approued or condemned To say they shall be approued were much to impeach the perfection of Christs purity and iustice If then they be condemned eternall death is their due There is then no other penalty to be inflicted All standing at that Barre are pronounced blessed or denounced cursed 3. For stealth of an halfe-penny doth the Law which saith Thou shalt not steale exclude halfe-pennies or no If no where is the exception The words are indefinite Thou shalt not steale He that stealeth an halfe-penny stealeth In stealing an halfepeny therefore he is a transgressor of the Law and guilty of the penalty and curse thereof To conclude God shall bring euery worke into iudgement Eccl. 12. 14. with euery secret thing whether it be good or euill The smallest things that can bee imagined are comprised vnder these phrases euery â—orke euery secret thing If they be brought to iudgement it is either to be rewarded or reuenged If they be good to be rewarded For a cup of cold water onely giuen to a Disciple in the name of a Disciple shall in no wise lose his reward Math. 10. 42. But if they bee euill to be reuenged If at the Day of Iudgement they be reuenged surely the reuenge is eternall death But veniall sins are euil not good They shall therefore be brought into iudgement condemned punished with eternall death I speake of sinnes not repented of not washed away by the bloud of Christ of sinnes as they are in their own nature in their own desert For so standeth the controuersie betwixt vs and Papists §. 1. Learne to know sinne 116. Of duties to be obserued because euerie sinne is mortall THe knowledge of the nature of euery sinne 2. Auoid sinne and of the due desert thereof 3. Be not accessarie to others sinnes ought to make vs diligent in searching into the Law of God that thereby we may know what is sinne for a Rom. 3. 20. by the Law is the knowledge of sinne And knowing sinne carefully and conscionably to auoide it For b Rom. 6. 23. the wages of sinne is death 4. Repent And no way make our selues accessarie to the sinnes of others for so c Ezek. 3. 18. we bring the bloud of others vpon our owne heads 5. Search our selues And if we haue committed sinne our selues or made our selues accessarie to the sinnes of others 6. Get a discharge not to sooth our consciences with the smalnesse thereof and thereupon remaine secure 7. Be watchfull not caring to repent thereof d Luke 13. 3. Except ye repent ye shall perish To worke the more through repentance we ought throughly to search our selues 8. CoÌ„temne the reproches of precisenesse and from time to time strictly to e 1. Cor. 11. 28. examine our thoughts words and actions And as we discerne any transgressions or alterations in any of them instantly to craue pardon for them Yea because we cannot be ignorant that many sinnes vnawares passe from vs to desire a generall discharge of all other sinnes which two points are expresly noted in this fifth Petition As wee craue pardon for all sinnes past so ought we to be g Ioh. 5. 14. watchfull ouer our selues for the time to come euen so watchfull as to h 1. Thes 5. 22. abstaine from all appearance of euill Not i 2. Sam. 6. 21 22 Peccata ignoran tiae vel negligen tiae melius accusantur vt pereant quam excusantur vt maneant Aug. in Psal 105. regarding the common scoffes against precisenesse as the world termeth Christian carefull conscionable watchfulnesse ouer a mans selfe Commonly the wickeder sort do most iustifie themselues Ipsa leuia non contemnantur De minutis guttis flumina implentur Per angustas vimulas insudat aqua naâ—is impletur sentina si contemnatur sentina nauis mergitur Aug. hom 42. in lib. 50. Hom. and the vpright most iudge themselues The vpright vse to iudge themselues for their very ignorances and negligences And surely sinnes of ignorance or negligence were better be iudged that they may be destroyed then excused that they should be nourished For k Eccl. 12. 14. euery thing must be brought to iudgement and l Mat. 12. 36. of euery idle word that men shall speake they shall giue an account in the day of iudgement Let not
therefore the small sinnes be sleighted Floods are made with small drops Water soaketh thorow small chinks the ship is therewith filled and if the pump be not plied the ship is drowned §. 117. Of the many debts wherein we stand bound to Gods iustice Q. WHy are debts set downe so indefinitely in the plurall number A. a Iam. 2. 3. Our debts are many Our sinnes are of sundry sorts Amos 5. 12. and of euery sort there are many in number First originall corruption which is the seed and spawne of all sinnes is a debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. myst 5. Thereby forfeiture is made of that integritie wherein God at first created vs and which Gods Law that is spirituall requireth of vs. b Psal 51. 5. This doth Dauid expresly reckon vp among those sinnes and debts whereof he desireth to be discharged Besides all the sinnes which in our infancie and younger yeares euen before our calling which on ignorance or weaknesse wee committed are debts in which respect c Heb. 9. 7. the high Priest offered for the errors of the people These are so many as Dauid was moued thereby to say d Psal 19. 12. Who can vnderstand his errors Yet because they were debts euen the secretest of them he desireth to be clensed from them Much greater debts are the sinnes which we commit after we come to riper yeares or after our calling against knowledge and conscience wilfully and presumptuously Earnestly therefore doth Dauid pray to be e Psal 19. 13. kept from presumptuous sinnes So many are the sinnes whereby as by debts we stand obliged to the iustice of God as they cannot possibly be all reckoned vp But the word DEBTS being indefinitly set downe in the plurall number without restraint to any sorts of sinnes import all sinnes Q. What instruction doth this implying of many sinnes import A. Notice is to be taken of the manifold sinnes whereby we stand indebted to God Take notice of the multitude of sinnes Surely those Saints of old did enter into a deepe consideration hereof who acknowledged that f Ezr. 9. 6. their iniquities encreased ouer their head Psa◠38. 4. and grew vp vnto the heauens and were an heauie burthen too heauie for them to beare By taking thorow and due notice of our many seuerall sinnes 1. Our soules will be the more g Psal 38. 3. 4 c. wounded Isa 66. 2. and humbled for them Math. 11. 28. The benefit whereof will be that h Psal 51. 17. God will be the more moued with pittie and compassion towards vs. 2. Our desire of discharge will be the more i Psal 51. 1. feruent Dan. 9. 19. Whereby the Lord will the rather be moued to grant our desire k Iam. 5. 16. The effectuall feruent prayer of a righteous man auaileth much 3. The l Nehe. 9. 17. long-suffering of God in bearing with so many sinnes so many waies committed against him and from time to time heaped one vpon another will bee the better discerned 4. The m Exo. 32. 31 32 riches of Gods mercie in forgiuing not a few pence nor yet a few talents but n Math. 18. 24. many thousand talents will bee the more admired and magnified and he himselfe the more loued o Luke 7. 47. Shee that had many sinnes forgiuen loued much Little do they consider the necessitie of this doctrine who neuer thinke of their sinnes or of seeking any discharge but when they haue committed some hainous notorious sinne which bringeth them to some open shame and then acknowledge that sinne onely as if that excepted they were cleane from all sinne I denie not but that good vse may be made of fastening the mind vpon one principall sinne which seemeth most horrible to the conscience and maketh the partie most ashamed and whereby he conceiueth Gods wrath to be most prouoked as the Israelites who said p 1. Sam. 12. 19. We haue added to all our sinnes THIS EVILL and Ezra who said q Ezr. 9. 14. Should we againe breake thy commandements and ioyne in affinitie with the people of these abominations And Dauid where he said r Psal 51. 14. Deliuer me from bloud-guiltinesse For by this meanes our corruption and vilenesse will appeare in our sight much greater Yet are we not to rest onely in acknowledgement of such sinnes alone If we obserue the fore-named confessions of Ezra and Dauid wee shall find many other sinnes reckoned vp Let vs therefore learne how to set our sinnes in order before God To this purpose we haue two excellent helpes One without vs. The other within vs. That without vs is Gods Law That within vs is our Conscience Gods Law sheweth what is amisse Our Conscience sheweth what we haue done amisse Apply thy Conscience to the Law and thou shalt find thy selfe guiltie of an innumerable companie of hainous sinnes These acknowledge and hauing acknowledged what debts thou canst call to mind and in particular craued pardon for them then because many sinnes daily passe from thee whereof thou takest no notice pray in generall for pardon of all and say as the Psalmist Psal 39. 8. Deliuer me from all my transgressions The burthen of the least sinne is too heauie for thee to beare it is sufficient to crush thee downe to the place of the damned Were it possible to be eased of all but onely one that one retained would hold thee in euerlasting chaines vnder darknesse It is therefore necessarie that a discharge of all sins be had Hitherto of the thing acknowledged DEBTS The appropriation of them in this word OVR followeth §. 118. Of the appropriation of sinne to our selues Q. IN what respect are the debts here mentioned stiled OVRS A. As they arise from our selues and as we are the true and proper cause of them euen the principall authors and practisers of them This particle of relation OVR is here vsed in another sence then it was in the former Petition * See §. 84. There bread was called OVRS because it was giuen to vs of God Nemo habet de suo nisi mendaciū peccatum Concil Araus can 22. and by that gift we had a right to it Here sinnes are called OVRS because they proceed from vs in which respect nothing is so properly OVRS as sinne Q. What learne we from this application of debts to our selues A. Wee are the proper cause of the sinnes which we commit On this ground saith the Prophet Hos 13. 9. O Israel thou hast destroyed thy selfe Sinne is a voluntarie action and the will of man is free so as it cannot be forced to sinne as we shall * See §. 282. hereafter more fully declare Nemo se palpet de suo Sathanas est Tolle peccatū quod est tuum Aug. in Ioh. tract 49. Onely hereby learne that no man hath cause cause to sooth or flatter himselfe Of himselfe man is as bad as may be Sinne being
18. 26. as that seruant in the Parable who had nothing to pay §. 124. Of the remissiblenesse of sinne Q. VVHat doctrine doth praying for pardon of the debt of sinne afford A. Sinne is remissible If it could not be pardoned it were altogether in vaine to pray for forgiuenesse Christ would neuer haue directed and incited vs to pray for that which is not possible to obtaine Mat. 7. 7. He stirreth vs vp to aske seeke and knocke on these grounds It shall be giuen you Yee shall finde It shall be opened vnto you The true reasons hereof are 1. The free grace of God Ephes 1. 7. 2. The price that Christ hath paid for this debt 1. Pet. 1. 19. The knowledge hereof doth 1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne Math. 9. 2. 2. Embolden sinners in faith to seeke pardon 1. Ioh. 1 9. 3. Prouoke and encourage them to turne from sinne Ezek. 33. 11. Q. What doctrine may further be gathered from the application of forgiuenesse Psal 103. 3. to debts in the plurall number Quia fidelibus oratio ista conuemat Ecclesiae regula ipsa testatur ipsius erationis exordium Chrys hom 20. in Math 6. All the sinnes of the faithfull are remissible I say of the faithfull because they who haue right to say to God Our Father which the faithfull who are sonnes of God onely haue are taught thus to pray and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling into the onely vnpardonable sinne the sinne against the Holy Ghost As the free grace of God and the price which Christ hath paid are the causes that sinne is pardonable so the infinite riches of that grace Numb 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable Let no sinne therefore keepe vs from seeking pardon Qui orare nos pro peccatis docuit paternam misericordiam promisit et veniam secuturam Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord Isay 1. 18. He that hath taught vs to pray for pardon of sinne hath promised fatherly mercy and pardon to follow thereupon Of these two points that Sinne and that euery sinne is remissible See in my Treatise of the sinne against the Holy Ghost § 5. 6. §. 125. Of Gods Prerogatiue in forgiuing sinne Q. TO whom is this Petition for forgiuenesse of sinne directed A To God For euery Petition hath relation to the Preface and to him that is there described which is God onely Q. What may thence be gathered A. 1. God hath power to remit sinnes Debitorum remissio proprium ac peculiare Dei munus officium est Greg. Nyss l. de Orat. Mar. 2. 7. 2. God onely hath that power As here so euery where in Scripture we are directed to goe to God for pardon but no where throughout the whole Scripture to any other The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe Euery sinne 1. Ioh. 3. 4. as a sinne is a breach of Gods Law and in that respect committed against him though it be also a wrong done to man Now God being a supreme Lord ouer all who can bee imagined to haue power to forgiue transgressions against him and his Law 1. This Prerogatiue sheweth that Christ is true God Christ true God Had not Christ beene God the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne Mar. 2. 5 c. Christ therefore in answering their slander doth not deny their principle that God onely can forgiue sinne but by a visible demonstration proueth himselfe to be the True God and thereby discouereth their mis-application of that true principle whereby they denied to him who was true God his Prerogatiue and in accusing Christ of blasphemie they themselues were impious blasphemers §. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes 2. THe Pope assuming this Prerogatiue to himselfe Bonif. 8. in Extravag Antig. Ioh. de Turrecr in coment dict 1. de poenil doth thereby shew himselfe to be plaine Antichrist For as by his flatterers there is giuen to him so hee assumeth to himselfe a power of granting Indulgences Releases and Pardons for sinnes past 〈◊〉 plenaria pleâ—iar plenissima present and to come and of these some are full some more full and some most full releases Yea some of these Releases and Indulgences are oft extended to more yeares to come See §. 111. then can be imagined that the world shall continue 3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God and in that respect blasphemous For by the a §. 14. de Absol c. 6. Can. 9. Councill of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing Whereupon they inferre that b Vt flatus extinguit ignem dissipat nebulas sic Absolutio Sacerdotis peccata dispergit Bellar. de Poen l. 3. c. 2. as winde doth blow out a flame and driue away clouds so the absolution of a Priest doth put away sinne and that thereby c Ibid. l. 4. c. 9. both the fault and also eternall punishment is remitted and that many are damned because they die before they are absolued of a Priest What is this but to make Priests Gods §. 127. Of confession of sinne to God and Man THe forenamed Prerogatiue of God doth plainely shew that Auricular confession Auricular confession as Papists enioyne it is not absolutely necessarie For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest Concil Trid. §. 14. c. 5. Can. 6 7 8. and that vpon paine of damnation We deny not a necessitie of Confession For without confession of sin no remission e Pro 28. 13. 1. Ioh. 1. 8 9. no absolution can be expected But this absolute necessitie must bee applied to confession vnto God whose Prerogatiue it is to forgiue sinne Yea further we acknowledge a necessitie of confession to man and that both publikely and priuately and both these either vpon iniunction by authoritie or vpon a mans owne voluntarie motion Publike confession is to be made of sinnes publikely committed whereby publike offence is giuen or publike detriment and damage made In this case f Ios 19 20. Ioshua enioyned Achan to confesse his sinne and he confessed it Because g Act. 5. 8 9. Saphira refused to make confession being required of Peter to doe it she was suddenly strucke with death h Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession
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
is an especiall kinde of glorifying God Great cause haue wee so to doe For hereby all the vertue and efficacy of Christs sacrifice is applyed to vs. 8. The Gospell whereby all the forenamed blessings are reuealed Col. 1. 3 5 6. Expressely doth the Apostle giue thankes for this All the rich treasures of the mysterie of Godlinesse would be of no vse to vs if by the Gospell they were not opened to vs. 9. The Sacraments whereby remission of sinnes is sealed vp Acts 8. 39. 16. 33 34. and so ratified and assured vnto vs. When the Eunuch and the Iayler were baptized they reioyced which being done spiritually in the Lord it includeth a praising of God And to shew that the holy communion is a matter of thanksgiuing the Apostle stileth it 1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing And from the Primitiue times of the Church vnder the Gospell it hath beene called the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grata beneficij recordatio that is A gratefull commemoration of a thing 10. Sight and sence of sinne and sorrow for the same These are preparing graces needfull for such as expect pardon of sinne 2. Cor 7. 9. The Apostle reioyced and thanked God for these graces in the Corinthians a Luke 7. 47. They are euidences of remission 11. Vnderstanding of the mysteries of the Gospell The Gospell is a light that reuealeth those mysteries But what is light without sight A blind man in the brightest sun-shine receiueth no benefit by the Sunne The Apostle therefore that preached the Gospell to the Corinthians 1. Cor. 1. 4 5. thanked God that they were enriched in all knowledge 12. Faith in the Lord Iesus m Luke 7. 50. By it pardon is obtained Concerning it thus saith the Apostle Ephes 1. 15 16. After I heard of your faith in the Lord Iesus I cease not to giue thankes for you 13. The fruits of faith as a quiet conscience a ioyfull heart and comfortable spirit and such like 2. Cor. 1. 4. These being kindely wrought giue euidence of our discharge of sinne 14. Meanes and euidence of pardon giuen to others As wee pray for the pardon of others sinnes so wee must be thankefull for the euidences which wee see thereof In this respect the Church of the Iewes glorified God for repentance to life granted to the Gentiles Acts 11. 18. This their repentance was an euidence of Gods mercy in pardoning their sinnes These are good things for which God is to be praised by vertue of the Fift Petition §. 165. Of the things for which thankes is to be giuen by vertue of the condition annexed to the Fift Petition Q. VVHat are the particular good things for which thankes is to be giuen to God by reason of the condition annexed to the Petition A. 1. All the euidences of Gods indulgences towards vs in pardoning our sinnes For to this end is our profession of forgiuing others heere expressed where therefore there is such an euidence as we may boldly make profession thereof wee ought to be thankefull for it Thus doth S. Paul giue thankes as for faith in the Lord Iesus Col. 1. 3 4. so for loue to all the Saints an euidence thereof 2. The meanes whereby wee are kept from taking reuenge Thus did Dauid blesse God for sending Abigail to keepe him from auenging himselfe with his owne hand 1. Sam. 25. 32 33. 3. The alteration of our wrathfull and reuengefull nature We could not in truth make this profession Rom. 6. 17. We forgiue if our nature were not altered 1. Tim 1. 13. 4. That measure of brotherly loue which we haue 2. Thes 1. 3. Without loue all shew of forgiuing is but a meere shew 5. A spirit of meekenesse Iam. 3. 17. and patience These and other like graces make vs readie and willing to forgiue This Spirit commeth from aboue Eph. 1. 3. and is one of those spirituall blessings for which God is to be blessed 6. An heart seasoned with truth 1. Chro. 29. 13 17. By vertue thereof we are emboldned euen in relation to Gods forgiuing vs to say As we forgiue Hitherto of the matter of Thanksgiuing which the fift Petition affordeth §. 166. Of Duties required in regard of desire of pardon of our owne and others sinnes Q. VVHat Duties are we to endeuour after by vertue of the fift Petition A. Both such as concerne the Petition it selfe and also the Condition annexed to it In regard of the Petition we ought 1. To acquaint our selues with the Law of God This is needfull because 1. a Rom. 3. 20. 7. 7. By the Law is the knowledge of sinne See the whole Armour of God in Eph. 6. 16. Thereby therefore wee shall know what sinners we are and in how great need we do stand of pardon 2. b 2. King 22. 19. Acts 2. 37. 24. 26. By the Law is mans soule humbled Treat 2. part 6. § 20. pricked and broken and thereby prepared to seeke pardon 3. By the Law man is stript of all selfe-conceipt c Rom. 3. 19. Euery mouth is stopped and all the world made guiltie thereby 2. To be well instructed in the Gospell and in the promises thereof as d Luk. 1. 4. Theophilus was For 1. e Acts 26. 18. by the Gospell the grounds of pardon are reuealed 2. f Rom. 10. 8. Eph. 1. 13. By it faith is wrought 3. g Rom. 10. 15. Eph. 6. 15. By it the conscience is quieted 3. To partake of the Sacraments For h Rom. 4. 11. they are seales of our discharge 4. To confesse our sinnes to God For i 1. Ioh. 1. 9. if we confesse our sinnes God is faithfull and iust to forgiue vs our sinnes 5. To aske pardon This is the dutie here expressely set downe 6. To beleeue pardon For k Mar. 1. 15. faith is a dutie required of all to whom the Gospell is Preached These are duties that concerne the pardon of our owne sinnes Duties required in regard of the extent of this Petition for the pardon of others sinnes as well as our owne are these that follow 1. To take notice of the sinnes of others That so we may the better discerne what great cause there is to pray for them For this end they which espied the great sinnes of the Iewes told Ezra thereof Ezr. 9. 1. 2. To make knowne to other men sinning their sinnes Thus may they be brought to be humbled and to find mercy for them as Dauid was humbled and found mercy 2. Sam. 12. 7 8. 3. To make confession of them to God Exo. 10. 6. As Ezra Daniel and others did and procured pardon 4. To pray for pardon for them Dan. 9◠As the forenamed Saints did For by a faithfull and feruant prayer of the righteous if one haue committed sinnes they shall be forgiuen him
Iam. 5. 15 16. These duties the Petition it selfe requireth §. 267. Of Duties required by reason of our Profession to forgiue others Q. VVHat Duties are required by vertue of the Condition annexed to the fift Petition A. 1. To take notice of Gods mercifull dealing with vs. For this is the ground of the kinde of profession here made As we forgiue Gen. 50. 20. Ioseph taking notice of Gods good prouidence towards him made him the more kind to his brethren 2. To follow God in his goodnesse Eph. 5. 1. A point expressely enioyned by the Apostles They that do not imitate God cannot make this profession As we forgiue 3. To put on such graces as may make vs readie to forgiue These are Bowels of mercies Col. 3 12 13. kindnesse humblenesse of minde meeknesse long-suffering forbearing one another c. Without these a man will not be brought to forgiue wrongs 4. To put away reuengefull passions Col. 3. 8. As water extinguisheth sparkes of fire so a reuengefull humour putteth away all good motions and intentions of forgiuing 5. To accept of all meanes of attonement offered 1. Sam. 25. 35. As Dauid accepted to the meanes which Abigail vsed to pacifie his wrath This will bring vs to forgiue 6. To offer reconciliation Gen. 13. 8. as Abraham did There are some of so crabbed a disposition as they will neuer be reconciled though they bee the wrong doers except they be sought vnto Except therefore we seeke to them there will be no reconciliation and if there be no reconciliation how can it be thought that we can say in truth Wee forgiue 7. Not to yeald to such as incite vs to reuenge 1. Sam. 25. 8 9. Hereof we haue a worthie patterne in Dauid 2. Sam. 29. 21 22 23. If we hearken to such as stirre vs vp to reuenge we may be brought euen against our owne mind and disposition to take reuenge 8. Actually to forgiue Col. 3. 13. This is it which we plainly professe We mocke him who will not be mocked and the truth is not in vs if wee vtter this condition and do not indeed forgiue 9. To make peace betwixt others For wee professe in the plurall number of others as of our selues that WE forgiue we must therefore endeauour that others may so do And herein shall we be blessed Mat. 5. 9. Blessed are the peace-makers Hitherto of the Duties which both the Petition it selfe and also the Condition annexed thereto require §. 168. Of that matter of Humiliation which the fifth Petition affordeth Q. VVHat are the things to be bewailed by reason of the fift Petition A. 1. Such as are against the Petition it selfe 2. Such as are against the Condition Eccl. 7. 29. Against the Petition are such as these Infinitas rationes mali quibus implicatur homo fateatur à se ipso proficisci deploret abdicet◠Trem. lun in hunc loc 1. Adams sinne Thereby did man first come to be endebted to the reuenging iustice of God On this ground the wise man thus complaineth Loe this onely haue I found that God hath made man vpright but they haue sought out many inuentions 2. The guilt of Adams sinne This iustly is imputed to vs because he was a publicke person and did beare in his loynes all that shall come from him to the end of the world This therefore doth the Apostle complaine of where he saith By the offence of one Rom. 5. 18 19. iudgement came vpon all men to condemnation And By one mans disobedience many are made sinners 3. The many offences of our fore-fathers By them are wee the more deepely endebted to God Nehe. 9. 16 17. These therefore do the people of God bitterly bewaile 4. Originall sinne euen that corruption of our nature wherein all are conceiued and borne This containeth in it the seed and spawne of all sinne And so desileth vs throughout as in euerie power of soule and part of bodie we are made loathsome odious and abominable in Gods sight This therefore doth Dauid with much compunction of heart acknowledge Psal 51. 5. 5. All our actuall sinnes These are plaine palpable debts which the most ignorant that be cannot denie to be so Vnder the burden of these the Saints in all ages haue much groaned The more in number or the more hainous they haue bene the more grieued and perplexed the Saints haue bene for them Marke Dauids bitter complaint in this kinde Psal 38. 3 4. There is no rest in my bones because of my sinne For mine iniquities are gone ouer my head as an heauie burthen they are too heauie for me 6. Our accessarinesse to the sinnes of others Thus we adde to the heape of our owne debts the debts of others whereby the heape is made much greater Psal 51. 14. The bloud which Dauid with much griefe acknowledgeth was that which at his appointment Ioab had caused to be shed 2. Sam. 2. 29 c. By his direction he made himselfe accessarie thereto 1. Sam. 3. 13. So Eli by his too great indulgencie and lenitie towards his wicked sonnes made himselfe accessarie to their sin and liable to iudgement for the same 7. Our disabilitie to discharge our debt of obedience God gaue vs power at first to fulfill all righteousnesse But now there is while wee liue in this world Rom. 8. 3. an impossibilitie thereto Of this doth Saint Paul thus complaine Rom. 7. 18. To performe that which is good I find not 8. Ignorance of the Gospell By the Gospell the onely meanes of discharging our debt is reuealed How then can they be discharged who know it not In this respect doth the Apostle with great griefe thus set forth the doome of such ignorant persons If our Gospell be hid 2. Cor. 4. 3. it is hid to them that are lost c. 9. Hardnesse of heart This makes men sencelesse both of the burther of sinne and also of Gods wrath and vengeance against sinne which maketh God to thinke of greater and greater vengeance When Christ obserued hardnesse to possesse the hearts of the Iewes Mar. 3. 5. he mourned for it 10. Infidelitie This makes all the meanes of pardon prepared and offered on Gods part to be void on our part In regard of this Isa 53. 1. the Prophet thus complaineth Who hath beleeued our report 11. Euidences of Gods wrath vpon vs. These are signes of the debt of sinne lying on our accompt as not discharged This was the ground of the Prophet Ieremiahs Lamentation Lam. 1. 1. c. 12. Gods wrath on others especially for our sinne We that pray for the discharge of others sinnes haue cause to mourne when we see the wrath of God lying on them for sinne especially if wee our selues haue bene any cause of procuring it This humbled Dauid 2. Sam. 24. 17. and made him say Loe I haue sinned and I haue done wickedly
instance the case of the Swine into which vncleane Spirits entred and forced them into the Sea And when they are permitted they cannot go beyond those limits which the Lord appointeth to them Iob. 1. 12 c. instance againe the case of the said Iob. Mat. 5. 12 13. This made much to the glory of Iob. Iob 1. 12. Besides this permission 2. 6. the Lord doth also make them which tempt men Poâ—estas Satanae dupliciter aduersus nos datur vel ad gloriam cum probamur vel ad 〈◊〉 cum delinquimus Cypr. loc citat Executioners of his wrath and iustice and in that respect may be said to e 1. Kin. 11. 14 23 instigate and stirre them vp For f 1. King 22. 19 c. God dealeth with obstinate sinners as Iudges doe with conuicted Malefactors They giue them ouer to the power of the Hang-man Now God hath many executioners of his wrath The chiefe of all is the Diuell Among others may bee reckoned vp mans owne lusts In this respect therefore it is said of the Gentiles that g Rom. 1. 24 26 God gaue them vp to vncleannesse thorow the lusts of their owne heart and againe that God gaue them vp vnto vile affections In regard of them that are tempted God may bee said to leade them into temptation partly by leauing them to themselues Homines sine gratia nullum prorsus siue cogitan do siue vâ—lenâ—â— out aâ—ando siue agendo faciunt bonum Aug. de Cor. Gra. c 2. and partly by withdrawing his grace from them Man in regard of spirituall strength is as weake as water which cannot vphold it selfe but runneth all about without grace he can neither thinke will affect nor doe any good If therefore hee be left to himselfe how can hee stand against a temptation h 2. Châ—o 32. 31 God leauing Hezekiah hee soone fell Yet Gods grace is able to establish vs against all temptations euen the most violent that can be i 2. Cor. 12. 9. My grace is sufficient for thee saith God to Saint Paul when a Messenger of Satan was sent to buffet him Now in that God permitteth and instigateth Tempters to tempt men and withdrawing his Grace which is sufficient for them leaueth them who are not able to stand of themselues he is said to leade them into temptation §. 176. Of freeing God from being Author of sinne Q. CAn God be an Author of sinne A. No verily It is the greatest blasphemie that can be to auouch or conceit any such thing of God There is no one thing so contrarie to another not white to blacke not darknesse to light not death to life as sinne to God That which is said of lying may more generally bee said of sinne Heb. 6. 18. It is impossible and that in the most strict and absolute kinde of impossibilitie that can be It is impossible that God should sinne Why it is impossible that God should be accessarie to sinne or be a cause or Author of sinne This we ought to beleeue and professe 1. because his supreme and absolute power is such as it ought not to bee called into question Is it fit to say to a King thou art wicked and to Princes ye are vngodly Iob 34. 18 19. how much lesse to him that accepteth not the person of Princes c 2. because the perfection of his puritie is such as it admitteth no mixture 1. Ioh. 1. 5. God is light and in him is no darknesse at all Iam. 1. 17. 3. Because he is the originall fountaine of all goodnesse Iam. 3. 11. so as if this principle doth a fountaine send forth at the same place sweet water and bitter bee infallibly true of any fountaine it is without contradiction most true of this originall fountaine On these and other like grounds wee may well know that God hath power to giue with-hold or withdraw what hee will and when hee will and to support or forsake whom hee will and that he is not bound to that law which hee hath set to his creatures nor to giue an account to any Yea we ought to acknowledge God to bee as most pure in his nature so most iust in all his counsels words and workes and if wee cannot fully and clearely vnderstand how the forenamed actions concerning leading into temptation can bee attributed vnto God and yet God freed from all accessarinesse to sinne to lay our hands vpon our mouthes and to ascribe it to the shallownesse of our owne apprehension but no way to charge God with folly or sinne Among the Principles which without all gaine-saying ought to bee beleeued this is one of the prime Psal 5. 4. that the Lord is a God that hath no pleasure in wickednesse hee can no way be accessarie thereto But besides this absolute soueraignty and perfect puritie of God other particular reasons of Gods dealing with men in this kinde may bee giuen and those so clearely iust and equall as any one but such an one as is blinded in his minde by the god of this world may discerne the iustice and equitie thereof For 1. Where God permitteth Tempters to tempt men The ends of all Gods actions most iust it is for good and iust ends as to try and proue mens faith courage wisedome patience and other like graces all which were by this meanes proued to bee sound and great in Iob Deut. 13. 3. or else to discouer their weakenesse and secret wickednesse that they may neither bee too secure nor ouerbold and selfe-conceited By this meanes and for these ends was a Mat. 26. 33 c Peters weakenesse discouered 2. Where God biddeth God sendeth tempters as a iust Iudge sendeth or instigateth Tempters to tempt men as in the cases of b 1. Kin 22 20. Ahab of the c Rom. 1 24 26. Gentiles and of d 2. Thes 2. 11 12. Antichristians it is as a iust iudge to punish former transgressions so as these Tempters are therein executioners of Gods iustice 3. Where God leaueth men to themselues and withholdeth his assistance God with-holds his assistance to make man know himselfe it is to giue euident demonstration that man without God is nothing no more able to stand of himselfe then a child that is new-borne Now there is great need that man should bee euidently conuicted hereof 2. Chro. 32 31. lest hee be too presumptuous of his owne strength and neglect God 4. Where God with-draweth his Spirit or any grace from man f Mat. 4. 25. it is as a iust punishment for abuse thereof In this respect God tooke away his Spirit from Saul Mat. 25 28. Compare 1. Sam. 10 9. 11. 6. with 1. Sam. 16. 14. To conclude this point God turnes all to good so farre is God from being any way accessarie to sinne by leading into temptation as contrarily he turneth the euill thereof vnto
compasse of his power But they are the things which God aimeth at which hee hath ordained to be done in that regard no doubt can be made of Gods willingnes to grant them Seeing then that God is able to do whatsoeuer he is willing to do And seeing that whatsoeuer God is able willing to do shall be done and seeing that the things which tend to Gods glory God is both able and willing to do wil not this conclusion necessarily follow fioÌ„ those premises The things which are asked of God for the glory of God shal assuredly be granted How fitly therfore doth Christ hauing prescribed sundry Petitions which all tend to the glory of God teach vs to put God in minde of his glory for strengthening our faith in obtaining them That this motiue taken from Gods glory may rightly bee vsed in prayer and thy faith be strengthened thereby be sure that all the Petitions which thou preferrest to God do make to Gods glory Let them not bee to satisfie thy lusts Iam. 4. 3. So thou maist aske and not receine §. 232. Of Gods vnchangeable Eternitie How it maketh vs rest on God for obtaining our desires Q. HOw doth Gods vnchangeable eternitie enbolden vs in faith to call vpon God A. It maketh vs confidently to expect what God hath formerly granted and to doe for vs that which hee hath alwayes done for them that haue called on him and beleeued in him On this ground the Psalmist thus pleadeth Our fathers trusted in thee Psal 22. 4 5. they trusted and thou didst deliuer them They cryed vnto thee and were deliuered they trusted in thee and were not confounded This pleading of Gods former dealings implyeth faith in Gods vnchangeable continuing to bee the same God the same God in our time that he was of old in our fathers time the same God to vs that hee was to our fathers b Psal 74. 13 c. On this ground it hath beene vsuall with Saints to call to minde 77. 11 12 c and to make mention of Gods former dealings with others before their time 2. Chro. 20. 7. when they called vpon GOD to strengthen their faith and to c Psal 105. 5. call on others to remember the same The Prophet rendereth this reason of declaring Gods former dealings to posteritie d Psal 78. 7. That they might set their hope in God Were not the Kingdome Power and Glory Gods FOR EVER Were not God euer the same God this argument taken from Gods former fauours and Gods former workes would be of little force to make succeeding ages to trust in him Wherefore that all ages might in faith call vpon God and with confidence depend on him to be heard and helpt yea that they who haue once beene heard and helpt might hold on in calling vpon God and seeking helpe of him euery day euen all the dayes of their life fitly doth the Lord adde this clause FOR EVER to set out the immutable eternitie of God himselfe and of all his properties as of his Soueraignty Omnipotencie and Excellencie Oft meditate hereon that thou maist with as strong confidence call on God as Abraham Dauid the Prophets Apostles and other Saints haue done but with this Prouiso that thou endeuour to be such as they were and so to call on him as they did for God for euer remaineth the same and casteth his gracious eye vpon the same kinde of persons Thus much of the application of the particular properties of God to all the Petitions in generall Each Petition shall further be applyed to each propertie §. 233. Of the speciall relation which the seuerall Petitions haue to the Kingdome of God Q. VVHat particular respects hath euery of the Petitions to Gods Kingdome A. 1. It appertaines to a King to haue his â—onour aduanced a Math. 5. 35. The Lord forbiddeth to sweare by Ierusalem because it is the Citie of the great King so as the things of the great King must not be profaned the King is dishonoured thereby which he will not brooke The Lord will giue strength to his King and exalt the horne of his anointed It is fit for a King to be exalted and haue his name hallowed Good ground therefore there is to make this Petition Hallowed be thy name to him whose the kingdome is 2. It cannot bee doubted but that a King will maintaine his Kingdome It belongeth to him so to doe Who should doe it if not he Zac. 9. 9 10. Hereupon the Prophet exhorteth Zion to reioyce in the comming of her King for comming to his owne kingdome hee commeth with saluation Well therefore may wee say to him whose the Kingdome is Thy Kingdome come 3. Obedience is most due to a King Of Christ the King of the Church it is foretold that All Kings shall fall downe before him Psal 72. 11. All Nations shall serue him Yea wee are commanded to serue him Psal 2. 6 11. because hee is a King Ought wee not then to make to him whose the kingdome is this Petition Thy will bee done 4. A King prouides all needfull things for his Subiects So much is noted in the description of a good King Psal 71. 6 7. He shall come downe like raine vpon the mowen grasse and as showers that water the earth In his dayes shall be aboundance of peace May wee not now pray thus Giue vs this day our dayly bread to him whose the kingdome is 5. It is in the power of the highest to forgiue If the King grant a Pardon to a Traitor who can condemne him Christ sitting in iudgement to shew what authoritie hee had to absolue and condemne Mat. 25. 34 41. stileth himselfe King The KING shall say Come ye blessed c. and He shall say depart you cursed c. Great reason therfore there is thus to pray Forgiue vs our debts to him whose the kingdome is 6. It is a Kings Office to deliuer his Subiects from their enemies and from the euils which may befall them Fitly to this purpose saith the Prophet Zeph. 3. 15. The Lord hath taken away thy iudgements hee hath cast out thine enemies The King of Israel euen the Lord is in the middest of thee thou shalt not see euill any more We haue therefore iust cause to say Leade vs not into temptation but deliuer vs from euill to him whose the Kingdome is §. 234. Of the speciall relation which the seuerall Petitions haue to Gods power Q. VVHat particular respect hath euery of the Petitions to Gods power A. 1. To haue Gods name rightly and duely hallowed requireth a diuine power Psal 24. 8. The Lord strong and mighty is the King of Glory Wherefore to hallow Gods name must bee desired and expected of him whose the power is 2. Gods Kingdome can not bee perfected but by almightie power For many and mighty are the enemies thereof Few and weake are the true members and friends thereof They
The Time present The word is of the present Tense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee doe forgiue which implyeth a present performance and a constant continuance The time present hath an Opposition both to the time to come and also to the time past Hee that in the present doth a thing putteth it not off to the future contenting himselfe with a purpose to doe it afterwards as if it were enough to say I will forgiue neither doth hee leaue off to doe it contenting himselfe that heretofore he hath done it as if it were enough to say I haue forgiuen But so soone as occasion of doing it is offered he doth it and so long as the occasion continueth he continueth to doe it Q. What doctrine may be gathered from the profession of forgiuenesse in the time present A. We must presently forgiue So soone as occasion of exercising this duty is offered it must be put in practise As the shadow sheweth it selfe so soone as a body appeareth in sun-shine so must forgiuenesse as soone as a wrong is discerned When ye stand praying forgiue Mar. 11. 25. Wee may not dare to stand vp to pray vnlesse we forgiue Is it not then requisite that wee forgiue instantly To this purpose tendeth this prohibition Let not the Sunne goe downe vpon your wrath Ephes 4. 26. His meaning is that we should not harbour heart-burning any whit at all Non debuit occidere Sol super iracundiam vestram multi soles occiderunt Aug. hom 42. in lib. 50. Hom. The phrase of not suffering the Sunne to goe downe on a thing is prouerbiall and implyeth a speedy redresse Contrary hereunto doe they who suffer many sunnes to set on their wrath Reuenge is a kinde of fire which if it bee not presently quenched Danger of delaying to forgiue will soone proue vnquenchable Nay it is a deadly poison which if it once ceaze on the soule will soone destroy it No fire no poison of a more encreasing nature then reuenge Instance c Gen 4. 5 8. the reuenge and wrath incensed in Cain against Abel and in the d Math. 26. 4. Scribes and Pharises against Christ It encreased to bloud Reuenge the longer it lasteth the stronger it waxeth But forgiuenesse is the onely meanes to quench that fire to expell that poison Can then forgiuenesse with safety bee put off Assuredly Satan will take great aduantage from the least delay Triall of one fitted to forgiue Whereupon the Apostle aduiseth to giue no place to the diuell But by putting off reuenge wee giue much place to him Hereby tryall may be made of a mind rightly fitted and prepared for this duty of forgiuenesse It manifesteth it selfe so soone as occasion is offered So soone as the Lord had striken Miriam with Leprosie for the wrong she did to Moses Moses to shew how ready he was to passe it by Numb 12. 13. and to forgiue it presently prayed for her But the deceitfulnesse of their heart is euidently discouered Delayed forgiuenesse deceitfull whose forgiuenesse consisteth onely in a purpose to doe it afterwards That which is truely purposed will not alwayes remaine a meere purpose but so soone as occasion is giuen proue a practise Many thinke it time enough to forgiue when they goe to the Lords Table yet it may be that such goe to that holy board but once a yeare Si in domibus vestris scorpiones essent aut aspides quantum laboraretis vt domus vestras purgaretis securi habitare possetis Irascimini inueterantur irae in cordibus vestris fiunt tot odia tot scorpij tot serpentes domum Dei id est cor vestrum purgare non vulâ—is Aug. Hom. 42. in lib. 50. Ham. Surely that forgiuenesse which is then intended cannot be sound Reuenge retained diuellish It may iustly be suspected to bee more on vaine superstition then true deuotion What if they die suddenly before that time and haue no time no thought to forgiue can they thinke it safe to depart out of this worsd with a reuengefull minde I would gladly know of such whether they intend to pray before that time set for receiuing the holy Communion If they doe intend so to doe can they thinke it well to pray in wrath Did men know what a Wolfe what a Tyger what a Viper wrath and reuenge were they would at the first sight thereof be startled and get themselues as farre from it as they could If Scorpions and Aspes were in mens houses what paines would they take to cleanse their houses that they might dwell securely But they keepe anger wrath malice hatred reuenge which are so many Scorpions and Serpents and cleanse not the house of God which is their heart Yea such a peruerse disposition haue many as they vse all the meanes they can to retaine and nourish reuenge and to keepe it in minde and memory By oath by imprecation and other wayes they will binde themselues not to forgiue They forbeare not to say I may forget the wrong but I will neuer forgiue it Hereby they prouoke God to keepe their sins in perpetuall memory and to binde himselfe to execute vengeance on them §. 138. Of constant forgiuing Q. VVHat other doctrine may bee gathered from the profession of forgiuenesse in the time present A. Forgiuenesse must bee a continued act It must not so long as we liue be reckoned among the things vtterly past and no more to be performed The time past hath his date The time to come may haue no date at all The time present is alwayes in being God therefore setteth out his eternall being and abiding by the time present in this Title I AM THAT I AM. Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Interpr Hee therefore that in truth saith I doe forgiue must neuer bee of another minde hee must neuer thinke of recalling what he hath forgiuen or of waxing wearie of forgiuing though neuer so many wrongs from time to time be offered Mar. 11. 25. Christ saith when yee stand praying forgiue 1. Thes 5. 17. And his Apostle saith Pray continually If we must pray continually and praying forgiue them must we forgiue continually Math. 18. 22. Where Christ enioyneth to forgiue vnto seuenty times seuen he intendeth a readinesse to forgiue so oft as wee are wronged Synecdoche be we wronged neuer so oft A set and definite number is put for an indefinite Constant continuance in a good thing is that which setteth the crowne vpon it and maketh it not to bee in vaine But intermitting and omitting that which is well begun taketh away the glory thereof Reuenging after-wrongs prouoketh God to passe by without reward or regard our forgigiuing of former wrongs Let vs not therefore bee ouercome of euill Be not ouercome of wrong Rom. 12. 21. but rather ouercome euill with goodnesse Wee haue need in regard of that extent of duty here required to take
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