except against any thing herein whether we respect Gods negative acts in not willing to hinder sinne but to permit it as also in his not giving grace to some men to rise out of it or whether wee respect his affirmative acts thereabouts as his concurrence to the substance of the act or his determination of the meanes whcreby sin should be committed and of the ends to which sinne should serue after it should bee committed Which I will make to appeare thus as followeth God intending to glorifie himselfe in the manifestation of his manifold excellencies in the attributes of his goodnes wisedome power mercie and justice he decreed and determined with himself to create man and to make him good even after his owne image and withall to give him power to persevere in that goodnesse if hee would Moreover hee decreed to leave him to himselfe even to the liberty of his will and to permit him to fall into sinne decreeing withall to raise some of mankinde out of their fall and sinfull condition through Christ by giving them faith repentance and grace to persevere in the way of holinesse and in the end to give them everlasting life notwithstanding that by sinne they had deserved everlasting death and that for the manifestation of his glory in the way of mercie mixed with remunerative justice likewise hee together decreed to leave the other some of mankinde fallen into sinne and not to vouchsafe them the grace of faith and repentance and withall hee decreed that for their sinne hee would punish them with eternall death and this for the manifestation of his glory in the way of justice vindicative This I conceive to be but one formall decree of meanes not subordinate one to another but ordained together tending to one maine end namely to the end of all ends even to the glory of God though in different wayes to wit in the way of mercy in the way of justice namely Rom. 9.22.23 to the making knowne of the riches of his glory on the vessels of mercy which he had afore prepared to glory and also to the shewing of his wrath and making of his power knowne on the vessels of wrath fitted or made up to destruction For God made therefore it must needs be that he decreed to make all things for himselfe Pro. 16.4 not onely the godly who are the vessels of his mercy for the day of salvation but also the wicked who are the vessels of his wrath for the day of evill even for the day of destruction God decreed that sin should be by his permission through Adams fall God did not leave it to be as a fortuitous or casuall thing which perhaps might come to passe perhaps might not come to passe but fore-saw it as a thing certaine that sinne would bee through Adams transgression of his Law in as much as he determined to permit him so to do Vpon this permission it did infallibly follow that Adam would sinne For this permission being granted the thing permitted must needs follow because Gods will can neither be changed nor resisted And without Gods will nothing can be The event also and mans woful experience doth too wel prove that sin is in the world God likewise decreed to leave some men in state of sin not giving them of his saving grace and also determined for sinne to condemne them as appeareth clearely by the Scriptures For Saint Peter saith that some stumbled at Christ the corner-stone and at the Word 1. Pet. 2.8 being disobedient whereunto also they were appointed 2. Pet. 2.9 And hee saith also that God knoweth how to reserve the unjust unto the day of judgement to be punished The Apostle Paul saith We are not ordained to wrath 1. Thes 5.9 implying that God hath ordained some namely the wicked unto wrath Saint Jude saith of certaine men that were ordained to this condemnation Iude 4 13. to wit to bee left to their owne hearts lusts turning the grace of God into wantonnesse and also for that their wickednesse to have the blacknesse of darknesse reserved for them Thus we see what it is which God hath decreed touching sinne Now lest God should have any the least imputation of unjustice or cruelty cast upon him or of being the author of sinne which were blasphemous to conceive I will therefore in the second place shew how and in what manner hee hath decreed sinne to be and to be punished whereby it shall appeare that God is holy and blamelesse even in this as well as in all other his wayes and will bee every way justified when he is judged It is most true that God decreed that sixe should bee but how He did not decree that sinne should be as he decreed that all good things should be namely by his operation hee producing them but he decreed that sinne should be onely by his permission It must also be considered how sinne came to have a being by Gods permission Permission either is a midle thing betweene command and prohibition and in that sense it imports a kinde of allowance in this sense God never did nor will permit sinne for he hath most straightly forbid iâ— or else permission is taken for a middle thing betweene furthering the being of a thing and impedition or hindering of the being of the said thing in this sense it is taken in Gods decree of sinne he willed it to be but so as he did not further the being of it as it is sinne nor yet did he hinder the being of it onely hee did permit it Great difference must be put berweene Gods decreeing the things that be good and the things that be morally evill For the decree that good things shall be is accompanied alwaies with an effectuall operation of God which causeth them to be but the decree that evill shall be by Gods permission is not accompanied with any effectuall furtherance or operation of God in the way of a cause to effect it God is truly the cause of every thing that is good but he is not at all truly the efficient cause of the evill of sinne yet there was good cause why God might decree to permit man for to sinne For he knew it could be no wrong done to the reasonable creature if he should leave him to his owne nature to do according to the nature and freedome of his will especially he having made it onely disposed to good and able to hold it selfe onely to that which was good if he would Besides he knew that to leave the creature made in such perfection to its owne nature was in it selfe not against but according to the common good of the creature Wherfore sith God knew how sinne might be without his causing of it to be and knew also that for the manifestation of his further glory it did belong to his omnipotent wisedome and goodnesse rather to draw good out of evill then not to permit it why might not he
God calleth to fasting prayer whether they be led thereto through superstition and a deluded conscience or through worldly discontentments or through any other cause they must know that they stand guiltie of most ungratefull refusing the gracious leave which God hath given them to make use of the good things of this life But if a man set so little by his life that he offer violence to himself by poysoning or otherwise by any meanes this man passeth all bounds of grace and nature 1. Tim. 5.8 he is not onely worse than an Infidel but worse than the bruit beasts For what beast doth not in his kind desire meat of God and when God giveth meat Psal 104.28 they gather it And what beast is it that doth either starve poyson or any way kill it selfe willingly Vse 2 Let every Christian assure himselfe that he may lawfully desire the things of this life He must therefore pray and use all good and lawfull meanes how to live in this world onely the manner how must bee considered scil that it be after we have sought Gods glory as hath beene taught Also it must be considered of whom by what meanes for whom for what time in what right and in what measure or wherewith we would have our wants supplied all which particulars are taught in this Petition Remembring alwayes that all desires in this Petition are conditionall scil if they may stand with Gods good will and pleasure It will be said Ob. If we seek the kingdome of God Matt. 6.33 all these things for this life shall be ministred unto us And that our Saviour saith Labour not for the meat which perisheth Ioh. 6.27 I answer that in Matth. 6. it is not said Sol. Seeke onely the kingdome of God but first that is seeke it chiefly And the promise of having all things for this life doth not exclude the lawful meanes to get them but rather assureth us that because God hath care of meaner creatures which can use no means to help them therefore if his own children shal til the ground sow shall spin and labour he would much more blesse their labours that they should not want Also Christs exhortation in Ioh. 6. is not absolute but comparative namely that of the two he would have them rather seeke for that which is spirituall and everlasting than for that which is corporall and perishing Notwithstanding these places or any thing else that can bee objected Iam 4 2. Iames said the cause why men had not was because they did not aske And the Apostle Paul commandeth to labour with the hands the thing that is good Eph. 4.28 that we may have to give to them that need Wherefore let everie man know what is Gods wil in this behalfe and let him pray unfainedly and labour diligently that he may live in this world as well as that which is to come They are to know that they may also pray against all temporall and bodily crosses as famine sicknesse warres and may use all good means to prevent and remove them But what meanes soever bee used prayer must be one 1. Chron. 16.12 It was Asa his fault not that he did seeke to the Physitians for health but because he sought onely to the Physitians and not to the Lord. It may be objected Ob. It is good to be afflicted Psal 119.71 And Ieremie saith Correct us Lord. Ier. 10.24 Afflictions in themselves are evil they are fruits of sinne Sol. they also occasion men to sinne Therefore Agur prayeth that he might not be poore that is so needie as to be destitute of daily food and clothing lest saith he I steale Pro. 30.8.9 and take the Name of my God in vaine Yet is it most true which David saith But afflictions are good by accident through Gods gracious working of humiliation and repentance by them of themselves they are not good It is no good argument to say Afflictions do worke for our good therefore wee may pray for them or we must not pray against them For the very sinnes of Gods children through the infinite wisedome and power of God may and oft do worke much for their good yet in no case may be prayed for but alwayes prayed against The Prophet Ieremie doth not pray absolutely that hee might be corrected but as the case then stood betwixt God and his Church sith God was forced to correct them he desireth that the correctiō might be in judgement and moderation as a fruit of his fatherly love and not in extremitie as proceeding from his wrath and heavie displeasure The verie words do shew this sense for he saith Correct me but in judgement not in thine anger He doth in this case onely deprecate the greater evill of punishment and willingly submitteth himselfe unto the lesse Wherefore notwithstanding any thing that can bee said against it If any man be afflicted let him pray for we have a precept for it Iam. 5.13 We have also a promise God himselfe saith Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Psa 50.15 Give This word sheweth that the person of whom things needfull for this life are to bee had is our Father which is in heaven the means by which we have possession and use of them is by his gift not our deserts It doth therefore follow The having holding and comfortable Doct. 3 enjoying of all things needfull for this life is of the free gift of God Elihu saith He giveth meat in abundance Iob 36.32 That thou givest they gather saith David Psal 104.28 And Thou givest them their meat in due season Psalm 145.15 All things come of thee 1. Chron. 29.14 Therefore it was the manner of our Saviour alwayes before he did eate Mar. 6.41 14.22 Luk. 24.30 to blesse it asking his Fathers leave to use it with a blessing upon it So did the Apostle He tooke bread and gave thanks to God in presence of them all Act. 27.35 The earth is the Lords and the fulnesse thereof 1. Cor. 10.26 And though he made it for mans use and as the Psalmist saith Psal 119.16 hath given it to the children of men yet hath he reserved the right in himselfe to dispose of it to this or that person both what he pleaseth and as much or as little as seemeth good to him And when hee hath disposed of any parcell of his goods to any men they hold them but as stewards to be accountable to him their master and are but tenants at the meere will and pleasure of him their Lord. Therefore he must give both to have and to hold the things even of this life or they cannot rightfully be held by any man When men have all things Reas 2 needfull in their possession yet another gift of Gods blessing must be added else all they have will not availe them Luk. 12. All the rich fooles plenty could not continue
when such shall say to Christ when the doore of heaven is shut against them Lord Lord open to us he shall say to them Luk. 1â— 25 26 27 28. I know you not whence you are if they reply we have professed thy name he doth make the same answer as before saying I know not whence you are depart from me all ye workers of iniquity There shall be weeping and gnashing of teeth when they shal see all the godly in the kingdome of God and themselves thrust out Vse 2 Gods owne children must here be put in remembrance of that too too little holinesse that many of them shew forth in their lives and of their too much pride voluptuousnesse worldlinesse and prophannesse and how that they shew forth little more then a bare forme of godlinesse shewing little or no power thereof in their lives I do intreat these men to consider seriously of the reasons of this point and of the motives to an holy life prosecuted in the next Vse and to say each with himselfe How do I by my sins grieve and dishonour God how do I discredit my holy profession how do I grieve and hinder the godly how do I open the mouthes of the wicked and how do I hurt my self and interupt my peace with God and how do I play the foole in making choice of the crooked damnable wayes of the devill leaving the straight and saving pathes of Gods commandements Thinke this with thy selfe then humble thy selfe then pray and endeavour a reformation Vse 3 This should incite all that professe Christianity to labour in prayer to God and to take paines with their owne hearts that they may get more and more power over their corruptions and more and more grace that they may shew forth true godlinesse in their conversations amongst men To induce you hereunto consider besides the reasons already given in the doctrine these motives following First all Christians should endeavour to bee holy in their conversation out of the due respect which they owe unto God 1. Out of love and in conscience of duty 1. Thess 4.3 1. Pet 1.15 16. 1. Ioh. 3 2â— Mat. 5.16 because it is the will of God our sanctification that we should be holy as he is holy 2. Because holinesse pleaseth him and 3. because he is glorified by it Whereas a wicked life of such as professe his Name Isa 63.10 doth much grieve his holy Spirit Isa 3 8. Heb. 3.10 and doth provoke the eyes of his glory I was grieved with this generation saith he Also they dishonour him as he saith to the Iew by breaking the Law dishonourest thou God Secondly consider that an holy life doth adorne the Gospel Tit. 2.10 and true religion of God but a vicious behaviour of men that professe Christianity 1. Tim. 6.1 doth cause the very religion and doctrine of God to be blasphemed Thirdly consider the different fruits of an holy and of an ungodly conversation in respect of our neighbours with whom we shall converse 1. Pet. 2.12 1. Pet. 3.1 A constant good conversation is a meanes to winne unto the power of godlinesse those which yet are strangers to the life of God and it doth rejoyce the hearts and doth confirme and increase the forwardnesse in grace of those which are already the children of God Moreover an unblameable life doth muzzle the mouthes 1 Pet. 2 15 and put to silence foolish men or if they be so maliciously wicked that they will needs speake of such holy persons as of evill doers they shall be in the end ashamed 1. Pet. 3.16 for falsely accusing their good conversation in Christ But the ungodlinesse of those which professe Christ doth much grieve and oft times doth corrupt in part and infect even those that bee truly good and doth harden the wicked in evil and giveth them just cause to complaine and exclaime against them Fourthly consider the good or evill which accrueth or befalleth to a mans selfe according as his life is holy 1. Tim. 4.8 or sinfull Godlinesse hath the promise of the life that now is and of that which is to come Psal 34.9 10. Wherefore holinesse of life will either keep a man from crosses and afflictions and will remove such as are alreadie upon him Psal 34 19 1 Sam 3.18 Psal 119.71 Rom 8.28 Deu. 28.8 Phili 4 11. or will make him able fruitfully and patiently to beare them causing all things to work together for his good It will likewise procure all plenty and prosperity or it will cause contentment in adversity Also by adding unto a mans faith an holy righteous and sober life he doth make unto himselfe his calling and election sure 2. Pet. 1.10 from whence ariseth peace of conscience Rom. 5.1 and joy in the holy Ghost in this life and according to his holinesse Matth. â—5 28.46 such shall be the extent of his eternall glory in the world to come But a sinfull life pulleth downe Gods judgements upon a man and maketh them to abide long and causeth impatience under crosses causing likewise a purblinde judgement barrennesse 2 Pet. 1.8 9. and much unfruitfulnesse in the knowledge of our Lord Iesus Christ This carelesse falling into sinne and lying in it causeth even in the elect doubtings of their being in state of grace Psal 77. and in Gods favour and of their salvation as also desperate feares through horrour of conscience And if a man have onely a forme of godlinesse but denyeth the power of it by a bad conversation he is unto God abhominable Tit. 1.16 and is exposed not onely to be accursed in every thing hee puts his hand unto Deut. 28 20. in the things which concerne the outward man 2. Thes 2.11 12. but to be further given over to Apostacie through strong delusion being to every good worke reprobate that in the end hee may be damned because though he made a profession of beleeving he yet tooke pleasure in unrighteousnesse Fifthly consider holinesse it selfe in respect of the nature thereof as it is compared with and standeth opposite to wickednesse Eph. 4.24 Holinesse is a likenesse and conformity to God our heavenly Father it is his very image renued in us which according to him is created in righteousnesse and true holines But sinne is enmity to God Rom. 8.7 Ioh. 4.44 a conformity to the very devill The wayes of holinesse are all heavenly holy spirituall equall Rom. 7.12 and good but the wayes of wickednesse are all earthly unjust Iam. 3.15 sensuall and devillish I referre the judging here of to any that is in his senses and hath but the use of right reason when he is himselfe namely whether workes of piety mercy righteousnesse and sobriety be not farre better then acts of prophanenesse cruelty unjustice intemperance and uncleannesse let any man instance in himselfe in particulars All these motives considered is there not cause why wee
this in the first place wee may learne Doct. 1 The glory of Gods holy Name must be the chiefe of every Christian mans desire and indeavour Psal 96.7.8 It must be every mans first and chiefe care that Gods Name be hallowed and glorified and that his glory be not given to any other Isa â—2 â— Whatsoever ye doe saith the Apostle doe all to the glory of God 1 Cor. 13.31 It was our Saviours prayer and practice he saith Father glorifie thy Name Ioh. 12.28 he saith likewise I honour my Father And I seek not mine owne glory Ioh. 8.49.50 And I have glorified thee on earth Ioh. 17.4 Reason 1 It is due to him that is holy and who onely is holy that hee should be sanctified and his Name hallowed * Isa 5.16 God that is holy shall be sanctified in righteousnesse saith the Prophet Therefore the Seraphims cry one to another Holy holy Isa 6.3 holy is the Lord of hosts the whole earth is full of his glory The foure and twenty Elders say Thou art worthy O Lord to receive glory and honour Rev. 4.11 and power c. And Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength give unto the Lord the glory due to his Name Psal 967.8 saith the Psalm The name of God of Christ Iesus is a name above all names Of him through him are all things saith the Apostle therefore addeth Rom. 11.36 To whom be glory for ever Amen Gods glory is the chiefest good mans life yea mans salvation is to be set behinde it which made Moses to wish rather to have his name blotted out of Gods booke Exod. 3â— 12.32 than that God should be dishonoured by the Egyptians who would say if God destroyed the Israelites in the wildernesse that for mischiefe he did bring them out to slay them Reason 2 God himselfe proposeth his owne glory to himselfe for the end of all his actions Eph. 1.5.6 He predestinated us to the praise of the glory of his grace Prou. 16.4 Hee made all things for himselfe yea even the wicked for the day of evill Therefore man should make the glory of God the end of all that he doth Reason 3 It was the end why Christ redeemed man that he might hallow Gods name that both in body and soule he should glorifie him 1 Cor. 6.20 Vse 1 If therefore any man seeke not to glorifie God he is guilty of a most hainous sinne than which no sinne is more common For man since Adams fall is most prone to fall into it ascribing too little to God whom he doth not see setting up and magnifying the creature too much which he doth see That this sinne may the better appeare to the conscience it must be considered when and how God is dishonoured Gods Name is dishonoured when he is professedly denyed to be God this is professed Atheisme or when hee is acknowledged to be God yet is not esteemed and glorified as God Rom. 1.21 which disesteeme is then shewed when that respect which is due unto his person and Name is not given unto him His person is dishonoured when what is due to him is not given to him or is given to another Honour is denied him three wayes in heart word deed and conversation Man dishonoureth God in heart first when he is ignorant and doth not know him Secondly when he hath a meane opinion of him or hath erronious conceits of him questioning his providence power wisedome or any of his attributes Thirdly when he is forgetfull of him Fourthly when he doth not beleeve him thus Moses and Aaron dishonoured God Num. 20.12 Fiftly when he doth not love him Sixtly when he doth not feare him Seventhly when he doth not trust in him Eightly when he is not zealous for him Man dishonoureth God in word First when he speaketh not of him to his praise in confessing him Secondly when he speaketh not for him when hee is dishonored by others Thirdly when he never or seldome speaketh to him in thankesgiving Fourthly when he speaketh against him Man dishonoureth GOD in deed when though he professe God in word yet doth deny him by his evill deeds as they did Rom. 2.23 of whom it is said they dishonoured God and as those in Titus 1.16 which though they professed the knowledge of God yet denied him in their workes Thus God is dishonoured by not giving due honour unto him Gods honour is given to others when men give divine worship to any person or thing but God as to worship Saints or images also when men enter into too neer a league with idolaters Mal. 2.11 as to marry with the daughters of a strange god or when men take divine worship as Herod did the peoples applause saying Act. 12 22. The voyce of God and not of man this glory of divine worship God wil not have given to any other This taking to ones selfe or giving to another the honour due to God proceedeth from these evill causes pride selfe-love too high admiration of the creature from ignorance and want of admiration of the Creator Lastly God is dishonoured when due respect is not given to his Name as to his titles attributes or to his word and holy ordinances Malach. 1.12 or to his Saints and children For all these have a speciall print of his holinesse stamped on them so that if all these or any of these be either set at naught or lightly esteemed hee taketh himselfe in them to be dishonoured And to shut up all in a word all misconceit or irreverent conceit of God or irreverent carriage whether by word or deed either towards God Mal 1.12 Ezek. 22.26 Lev 19.12 Amos 2.7 Mal. 2.10.11 or towards any thing that is holy all abusing or taking of Gods name in vaine all acts of unholinesse and disobedience are a prophaning of the holy Name of God Thus the conscience of every offender may take notice how he hath prophaned the holinesse of the Lord and hath dishallowed his Name whereas hee ought to haue hallowed it But know it is not safe for any to dishonour God for his owne children when they have failed in this point of giving honour unto God have received dishonour and disgrace from him He saith to Moses and Aaron Because ye beleeved mee not to sanctifie mee in the eyes of the children of Israel therefore yee shall not bring this congregation into the land which I have given them Numb 20.12 Deut. 32.51 1 Sam. 2.17 The high Priesthood was removed from the house of Eli because he did not honour God in restraining his sons which caused through their prophanenesse the offerings of God to bee abhorred therefore did God judge his house saying They that despise me shall bee lightly esteemed 1 Sam. 2.30 If God spared not his owne best children will he not then much more poure out shame everlasting contempt upon
those which never make the glory of God the end of their lives and actions but through selfe-love and pride of heart make their owne pleasures profits and glory to bee the principall and utmost aime of all their thoughts words or deeds who if they attain their owne ends they sacrifice to their owne nets applauding their owne strength wit industrie c. or if they looke out of themselves they give the praise to men and secondarie causes or to blinde Fortune and lucke as they call it but give not glory to the Lord. Pharaoh saith Exod. 5.2 Who is the Lord that I should obey his voyce I know not the Lord. But did not the Lord honour himselfe upon Pharaoh and his land by his wonderfull plagues which he sent amongst them till he made Pharaoh himselfe the Egyptians to know that he was the Lord Exod. 14 4. Iob saith of those wealthy proud contemners of God and of his worship which said What is the Almightie Iob 21.15.19.20 that wee should serve him and what profit should we have if we pray unto him God layeth up their iniquitie for their children and they shall drinke of the wrath of the Almighty Did not the Lord make Senacherib an example to all that should reproach the holy One of Israel when for his arrogating too much to himselfe and for despising the true God the Lord sent his Angell which smote one hundred fourescore and five thousand of his host Isa 37.23.36 so that hee himselfe was constrained to return with shame into his owne country and there while hee was worshipping his God received his death by the hands of his owne sonnes How did God disgrace proud Nabuchadnezzar when vaine-gloriously hee vaunted saying Is not this great Babel that I have built for the house of the kingdome by the might of my power and for the honour of my majestie Here was no acknowledgement of Gods power nor any thing done for the honour of Gods Majestie therefore while the word was in the kings mouth there fell a voice from heaven saying O king Nebuchadnezzar Dan 4.30.31 to thee it is spoken the kingdome is departed from thee Which was fulfilled accordingly for hee was sent to graze with beasts of the field seven yeares untill he was made to know that the most high God ruleth in the kingdome of men Dan. 4.32 But when God restored him to himselfe and to his kingdome then he could give God the glorie of all power and majestie saying in the last verse Those that walke in pride he is able to abase For the same sinne was Belshazzar weighed in the ballance and found wanting and his kingdome given to the Medes and Persians who because he prophaned the vessels of the house of God and praised false gods Dan. 5 23. but the God in whose hands was his breath and whose were all his wayes him did he not glorifie Therefore was the hand-writing sent and that very night was Belshazzar slaine and his kingdome conquered Those two and fortie children who were torne with Beares payd deare for their despising God in that aged Prophet Elisha deriding at once his age his office and his holines crying 2. King 2. Ascend thou bald head ascend thou bald head Lastly not to wearie you with examples of Gods judgements upon those which did either derogate from God or arrogate to themselves any part of that praise which was due to him observe Gods immediate hand upon Herod who because he gave not glory unto God when the people applauded his eloquent oration saying The voice of God Act. 12.22.23 and not of man immediately the Angel of the Lord smote him and he was eaten of wormes and gave up the ghost These severe judgements of God executed upon men because they tooke glorie from God or gave it not to him doth plainly shew that he is very jealous of his name and of his glory and that he will not endure that his glory should be given to another Isai 42 8. For of all things Gods Name and honour is most deare unto him nothing will exasperate him so soone or so much as to be touched in his Name Let all men therefore take heed how they prophane it by any means But it is not enough not to prophane it but if it be prophaned by others if they do not contend for the sanctifying of it they commit a great sin If men be but touched in their owne name and reputation they grow so impatient as by no meanes they will bee perswaded to passe it by without revenge when yet the same persons can see and heare Gods Name dishonoured by oaths blasphemies by idolatrie contempt of religion and of Gods children and their hearts never rise at it and have not a word to speake for God These do not hallow Gods Name I desire that all that reade or heare this would examine themselves by what hath beene said by which they may trie whether they hallow Gods Name or dishallow it And if thou say this petition Hallowed be thy Name and yet by taking his honour to thy self or giving it to another or if by not standing for his glory or not giving it to him in heart word and conversation thou dishonourest God then know thou doest mock God and playest the hypocrite and if repentance and a care to glorifie God do not prevent it thou must with hypocrites one day be the subject of the glory of his justice and wrath because in thy life thou wouldest not be an instrument of glorifying his holy Name he will be glorified in thee because hee was not glorified by thee Thus it appeareth who offend against this point by which wee may see what evils are to be bewayled and prayed against in this petition Vse 2 In applying the Doctrines concerning prayer let this be a received truth that what we pray for that we must endeavour and use all good meanes to attaine according to that in the Psalm 27.4 One thing have I desired that will I seek for All men therefore which professe the Name of God must both pray and seeke by all meanes that the true God be onely set up to be worshipped and that his holy Name may be sanctified which is done when men shew true respect unto him and unto al such things as beare upon them some speciall note of his holinesse First he is to be known and professed to be the onely true God Father Sonne and holy Ghost then to be honoured and glorified as God God is honoured and his name sanctified many wayes as 1 First by knowing and acknowledging him to be such a one as he hath revealed himself to be 2 By admiring him and his works oft times resounding that speech of David Psal 8.1 O Lord our Lord how excellent is thy Name in all the earth 3 By beleeving in him whereby Abraham is said to have given glory to God Rom. 4 20 Ioh. 3.33 For
true and adding of false Sacraments may be abandoned It must also be desired that the censures and keyes committed to the Church may be exercised with such discipline that the good may be encouraged the evill may be shamed and cut off from communion with the Church and that to the working of true awfull credit of the Church and advancement of the kingdome of Christ Iesus And that this authoritie may not bee abused for the maintaining of error disgracing or thrusting the best members out of the Church as did the Pharises who made and executed this Canon Ioh 9 2◠That if any did confesse that Iesus was the Christ he should be put out of the Synagogue Or as Diotrephes who did cast men out of the Church 3. Ioh. 10. for receiving the brethren The other externall meanes of establishing and governing this kingdome are the officers both civill and Ecclesiasticall The civill are the King or supreame Magistrate in any place and such as have lawfull authoritie under them whose office is to countenance and order whatsoever things or persons may promote Christs kingdome Isa 49.23 Therefore they are called nursing Fathers and nursing Mothers of the Church which office David and the godly kings of Iudah did performe Prayers must bee made for them but especially for our owne King and governours under him that they may so governe that their subjects may live in all godlinesse 1. Tim. 2.2 and honestie that like zealous Nehemiahs they may rule for the praise of them that bee good Rom 13. and for the terror of them that do evill that they set up and maintaine the onely one true religion among their subjects We must pray likewise against Anarchie when none reigne but every man liveth as he lusteth Iudg. 21.25 Also against evill government when Magistrates maintaine false religion or irreligion or else do tolerate them to the corrupting of the true The Ecclesiasticall officers whose office is to dispence the Word to administer the Sacraments and to have the chiefe ordering of the censure of the Church also such assistants as may help the other in their government Touching these it must bee requested that God would send forth labourers into his harvest Mat. 9.38 that he would increase their number that hee would give them gifts and skill to divide the word of truth aright Psal 132.9 that he would give them grace and will to feede their people with knowledge that he would deliver all such from unreasonable men that they may have liberty to preach the Gospel of the kingdome Lastly that they may bee of unblameable conversations ensamples to their flocks in good works Prayer likewise must bee made for all other that beare office in the Church that they may also have the mysterie of faith in pure conscience that they may also be diligent in discharging their office Contrariwise we must pray against having no ministerie government in the Church also against a false ministerie as that of Pope Cardinals Priests Iesuites c. Also against evill Ministers and officers Ezek. 34.3 Isa 56.16 which either cannot or will not teach or governe according to their place or teach idly rule remisely or teach erroniously or rule amisse Now albeit the kingdome of God may be come in respect of the externall meanes thereof yet if the internal means which is the holy Ghost and the effectuall working thereof be not come neither can the Magistrate with his sword nor the Minister with the word availe any thing to the converting of any one Christian or winning of one soule to this kingdome Wherefore it must be desired that the holy Spirit of God would effectually accompanie the outward meanes of gathering and building up the elect to the enlightening and translating them from the power of darknesse into the kingdome of his deare Sonne and that they may increase in knowledge and everie good grace according to the mightie working of his glorious power that the Word Sacraments and Discipline the weapons of this warfare may be mighty through God to pull downe strong holds and cast downe imaginations and high things which exalt themselves against the knowledge of God and may bring into captivitie every thought to the obedience of Christ In respect of subjects of this kingdome praier must be made that their number be increased and perfected that the fulnesse of the Gentiles may come and that the Iews the two sticks Iudah and the children of Israel his companions Ezek. 37.22.24 and Ephraim and the children of Israel his companions may bee united and gathered into Christs sheepfold and may have one King the Lord Christ the sonne of David that so all Israel may be saved as it is written Ro. 11.26 Isa 59.20 Also that being gathered they may be loyall to their King and at peace and loving one to another that there be no Schismes and divisions in this kingdome As for enemies to this kingdome not only Satan and sinne the chiefe which stand in direct opposition to Christ and the Spirit but all such men as are slaves to sinne and Satan and confederates with them are to be prayed against whether they be open foes or false friends which by force or fraud go about to undermine and resist the kingdome of Christ The most notorious of these are Antichrist the arch-enemie of the Church of the Gentiles Ezek. 38.16 and Gog and Magog the arch-enemie of the Church of the Iews All locusts which warre under their king Abaddon Rev. 11.9 All false Christs and false Prophets spoken of Matth. 24.24 which shall endeavour to seduce the Iewes and hinder their conversion Also everie member of the kingdome of darknesse must be resisted and prayed against Here is onely the place for imprecation and praying against men The case of imprecation But because Christians are commanded to love their enemies and to blesse them that curse and pray for them that persecute them speciall care must be had how any man pray against another Wherefore it shall bee needfull to observe some distinctiōs from whence rules of imprecations may be observed 1 Praier is made against enemies of Christs kingdome either in generall or against particular persons 2 Distinction must be put betweene the persons of evill men and their evill acts 3 Distinction must bee put betweene one evill person and another by their acts some sin the sinne unto death irrecoverably some who now are enemies yet are curable and belong to Gods election 4 Difference must be put betweene a mans owne private cause and the cause of God 5 Difference must be put betweene evils temporall and eternall 1 These things observed rules of direction doe follow First that every Christian may and must pray against the enemies of the Church in generall so David Psal 104.35 Let the sinners be consumed out of the earth 2 The sinnes acts and counsels of the enemies of grace are alwaies
to be prayed against but not their persons except in the case following Thus David I pray thee 2 Sam. 15.31 turne the counsell of Achitophell into foolishnesse Act. 4.29 And the Apostles say Now Lord behold their threatnings Wee may therefore pray that God would restraine the malice and abate the power and defeate the plots of the adversaries but must not pray against their persons but love them for it may bee they doe belong to God as Paul did who was once a persecutor 3 The very persons of those which sinne unto death incurably may be prayed against I say not saith Iohn 1 Ioh. 5.19 that he shall pray for it And Paul wisheth that they were cut off that did trouble that Church Gal 5.12 David prayeth against the malicious enemies of Christ Psal 69.38 saying Let them be blotted out of the booke of the living and not be written with the righteous But this kind of sinners cannot be discerned by ordinary spirits this kinde of imprecation therefore must be left unto such spirits as was David's and the Apostles and must bee forborne of ordinary Christians except it be when the Church hath righly for evident and just cause cut men off by the curse of Anathema Maranatha not from the body of the Church onely but from the head Christ also as those deserve to be which are open malicious and inveterate Apostates 4 The persons of our enemies and persecutors though they doe what they can to hinder the Gospell are not to be prayed against For our Saviour prayed Father forgive them Luk. 23.34 they know not what they doe Steven said Act. 7.60 Lord lay not this sinne to their charge Yea wee are commanded to pray for them which despitefully use us Mat 5.44 and persecute us 5 Prayer may be made that God would sometimes inflict temporall judgments upon obstinate sinners but without limiting the Lord unto particulars so it be conditionally if their case require it and that it be in love to their soules and persons that they may be therby made to seeke God Thus David prayed Psal 83.16 Fill their faces with shame that they may seeke thy Name O Lord. 6 Lastly God must bee interessed in the cause else no man must be prayed against Gods dishonour not onely a mans private wrong must cause it It must proceed from holy zeale for God and not from passion and private spleene and desire of revenge These rules observed it may be knowne when and how a Christian may imprecate evill against his and Gods enemies and how and when he may not The last thing in the kingdome of grace for which praier must be made concernes the liberties and franchizes therof which are the very good commoditie Rom. 14.16 or livelihood of the subject which so farre as respects this life are freedome from the curse of the Law and dominion of sinne Rom. 6.11 a freedome in righteousnesse thence peace of conscience and joy in the holy Ghost of which the Apostle saith the kingdome of God doth consist scil In righteousnesse peace joy in the holy Ghost Rom. 14.17 The last thing of all which is considerable in this petition is the kingdome of glory Concerning which request must bee made that God would hasten it that Christ would overcome the last enemie 1 Cor. â—5 26 death and so put all enemies under his feet that he would come to judgement in his appointed time to magnifie himself in his just vengeance upon the wicked 2 Thes 1.8 1 Cor. 6.2 the Saints sitting upon them with him in judgement and that he would bestow perfect glory upon all the elect 2 Thes 1.10 whereby hee himselfe may be perfectly glorified in them at that day when also the forme of governing this kingdome by him as Mediator being determined he shall have delivered the kingdome up to the Father 1 Cor. 15.24.28 that God may be all in all to the glory of Father Sonne and holy Ghost for evermore Amen Amen Some of the particulars mentioned in this petition I doe confesse will come to be condered again in the fourth fifth and sixth petitions as the continuance of the course of nature magistracy peace of conscience and eternall glory likewise power against sinne and increase of grace yet the petitioner shall not therein tautologize or make vaine repetitions For here they are mentioned onely as meanes to set forth the glory of God in the comming of his kingdome that his Name may be hallowed but there they have respect to the good of man The Doctrine being thus inlarged the Vses will more easily follow First all such as desire not Vse 1 the comming of Gods kingdome according to the particulars before rehearsed are to be reproved As all that are enemies to civilitie and unto Schooles of learning who because of some abuse of them which will alwaies be of the best things thinke them needlesse All such as deny magistracie be they Familists or Anabaptists or any other for it is their great sinne All such magistrates themselves which turne the point of their authoritie against the Church or at best like Gallio Act. 38.17 care not which way it goe with it well or ill All idle or unfaithfull Ministers which in stead of directing Christs spouse unto him doe smite and wound her Can. 5.7 and shame her by taking her veile from her who in stead of feeding doe starve or poyson Christs flocke All Governours of the Church which make sad the heart of the righteous Ezek. 13.22 and make glad the hearts of the wicked which censure thrust out the goodâ— and receive into the Church and hold in the bad In a word all that doe not beare good will to Sion which is indeed to be an enemy for in this case Hee that is not with us Mat. 1â— 30 is against us saith Christ and hee that doth not gather scattereth Lastly if any be open persecutors of the truth or seducers and inticers from it all these may see in this Doctrine as in a large glasse their errors and foule blemishes But he which will say Goe ye cursed Mat. 25.41 42. to all that do not prove themselves to be his friends will have to reckon with all the enemies of his kingdome How many be there that hypocritically will say Thy kingdome come and yet use all meanes to hinder it and keepe it downe And if it came in any place it is the very burden and vexation of their soules Is not this most grosly to mock God But woe be to such Pharises hypocrites which will say to God our Father Thy kingdome come and yet will as much as they can hinder the passage or power of the Gospell of his kingdome Mat. 23 13 which will not enter themselves nor by their good will suffer those that would to enter in Be wise in time It is not safe to cast off or refuse the yoke
a master where is my feare It is the Lord let him do what seemeth him good saith good Eli 1 Sam. 3.18 Reason 2 Gods will take it of things to be done or suffered besides that it is soveraigne and absolute Rom. 7.12 it is holy equall and good And good is the word which thou hast spoken saith Hezekiah Isa 39.8 Whereas on the contrarie the will of Satan and of the flesh is starke naught Great cause therefore why Gods will should be done and be preferred before all other wills Reason 3 The end why God doth make knowne his will unto the sonnes of men Deut 6.1 is that that they should do it and submit unto it Christ did therfore redeeme Reason 4 man that as Peter saith they should no longer live the rest of their time in the flesh according to the lusts or wil of men but according to the will of God 1. Pet. 4 2. The chiefe heads to which the will of God may bee reduced are these First that men should perfectly know his will Secondly that they should perfectly obey it thus much the Law of pure nature taught before the fall Thirdly sith all have sinned and even after conversion do in many things sinne it is the will of God that men should be convinced of their sinne Act. 2.38 be penitent for it confesse it and aske him forgivenesse through Christ Iesus Fourthly when men have done this his will is 1. Ioh. 3.23 that they should beleeve what Christ hath done and suffered for them beleeving in him and relying upon him for pardon for obtaining of grace and for everlasting salvation Fiftly his will is that all that beleeve in him and that endeavour to live holily and righteously should hope stedfastly and be assured that they through Christ shall be for ever glorified Sixthly that in the meane time they bee thankfull for Gods goodnesse towards them in everie condition and that they patiently fruitfully and comfortably beare whatsoever afflictions they shall meete with in the way waiting when God shall accomplish all his promises to them in Christ unto their everlasting glory Vse 1 The greater number of Christians in name come here to be reproved because they are willingly ignorant of Gods will and wilfully disobedient nay as if that were not bad enough they cannot abide any that strive to walke according unto the strict rule of Gods holy commandments but are all for following the course of this world the wil of Satan Eph. 2.2.3 and lusts of the flesh in all manner of disobedience of Law and Gospell These may see how contrarie they are to their profession which in word can say Disswasives from disobedience to Gods will Thy wil be done but indeed do the contrarie God cannot brooke this abhominable dissembling howsoever they thinke of themselves these remaine yet children of wrath Ephe. 2.3 Ephe. 5. â— because they remaine children of disobedience They are yet in the power of sinne Rom. 6.16 for his servants they are whom they obey These men cannot scape without punishment He that knoweth not his masters will is worthy of stripes saith our Saviour But he that knoweth his masters will Luk. 12.47.48 and yet prepareth not neither doth according to his will shall be beaten with many stripes Disobedience is a dishonour to God so saith the Apostle to the hypocriticall boasters of the Law Rom 2.23.24 Through breaking the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you And it doth exasperate God exceedingly he could not else have beene so much provoked by Adams and Eve's transgressing his will by eating the forbidden fruit a thing for matter small as to curse the whole world in such sort that it groaneth under the burthen of it unto this day and also to damne all men in eternall flames had not the very Sonne of God by taking the curse upon himselfe saved a chosen number of them How did Sauls disobedience provoke the Lord against him who because he rejected the word of the Lord 1. Sam. 15.23 the Lord rejected him Yet his fact was such as carnall reason could and did say much in excuse of it but it was disobedience Yet who more readie to presume that the wrath of God shall be farre from them in the evill day than such as will not do the will of God but take pleasure in iniquitie and are workers thereof They will crie Lord Lord Luk. 13.26.27 hast thou not taught in our streets and Lord Lord open unto us The Lord abhorreth this scraping of acquaintance with him saying Mat. 25.11.12 Depart from me I know yea not ye workers of iniquitie there shall be weeping and gnashing of teeth Wherfore let no willing transgressour of Gods will deceive himselfe nor suffer any man to deceive him for Ephe. 5.6 for such things sake commeth the wrath of God upon the children of disobedience For this is most certaine that Christ commeth in flaming fire to render vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ 2. Thess 1.8 Vse 2 Let all that professe the Name of God study to know and endeavour to submit their will to Gods will in al things let them bewaile the ignorance and rebelliousnesse of their owne and other mens evill hearts that with David they may say Psal 119.136 Rivers of waters runne down their eyes because they keepe not Gods Law Motives unto obedience to Gods will 1 Nothing pleaseth God more than to see his children to order their conversation aright and to finish the works he giveth them to do he hath not so much delight in burnt-offerings as in obeying the voyce of the Lord Behold saith Samuel 1. Sam. 15.22 to obey is better than sacrifice and to hearken is better than the fat of rammes Secondly the Lord is much glorified when his servants and children submit themselves to his will both in doing and suffering Ioh. 17.4 I have glorified thee on earth saith Christ to his Father this he maketh to appeare thus I have finished the worke which thou hast given me to doe The Apostle having resolved to keepe a good conscience saith be knoweth Christ shall bee magnified in his body Phil. 1.20 whether by life or death Thirdly this is the way to gaine the reputation and honour of wise men Eph. 4 17. Be not unwise saith the Apostle but understand what the will of the Lord is Deut. 4.6 And this is your wisedome and understanding in the sight of the nations Fourthly by doing Gods will wee shall come to more knowledge of his will Ioh. 7.17 If any man will doe his will hee shall know of the doctrine saith Christ whether it be of God or no. Act. 13.22 To fulfill Gods will is to be a man according to Gods owne heart Fiftly it is to approve a mans selfe to bee
act in respect of the Father Son holy Ghost in the first act of Faith and conversion of a sinner whereby the person of a man stands justified before God and shall without intercision of justification and losse of this favour of God stand before the barre of Gods tribunall and is and alwaies shall be absolutely justified and acquitted from all sinnes past present to come because all obligations hand-writings against him are in that act cancelled and blotted out he forgiving all trespasses Colos 2.13.14 Yet it must be knowne that of this act there is as it were a double sentence First in Court of heaven at which time the elect in Christ have their names inrolled in the booke of Gods effectuall calling and are numbred among the just which sentence can never be revoked or blotted out this is that which was passed with God that I may so speake after the manner of men in the first act of conversion Secondly this sentence of forgivenesse is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven This sentence is the second act of the holy Ghost wrought in this manner First after that a sinner is cōvinced of his guiltines of sin and of his damnable condition because of his sinne then forgivenesse is offered and pronounced to the eare in that gracious promise of salvation to all that beleeve in Christ Iesus which promise is proclaimed in the ministerie of the Gospell in which light of the Gospell he sheweth unto a man possibility of salvation setting before him I speake of men of yeeres and understanding Christ the meanes of salvation and by this meanes the holy Ghost worketh faith in Christ then confession and griefe for sinne then prayer to aske forgivenesse and grace to live godly and then doth witnesse to his spirit that he is accepted of God Thus sentence is pronounced in the conscience from whence ariseth sense of Gods love which is called the shedding abroad of the love of God in our hearts by the holy Ghost Rom. 5.5 also sense of the loving countenance of God Psal 4.6 7. which is the signe of his loving kindnesse and is that speech of God by which he doth say to our soules he is our salvation and then ariseth in our hearts peace of conscience and joy in the holy Ghost This sentence of forgivenesse unto the conscience hath different degrees it is sometimes more cleare in the apprehension of the soule somtimes more dimme yea sometimes quite blotted out in the counterpane of our release or copie of our acquittance as it was with David Psal 51. so that a person perfectly just before God hath sometime little or no sense or apprehension of it in his owne conscience but doubteth whether he be in state of grace or no. Which happeneth because of the staine and guilt of new sinnes which guilt abideth in the conscience untill a man do confesse his sinnes repent and aske forgivenesse and by a renewed faith apply forgivenes by which meanes the evidence of his pardon is againe by the holy Ghost exemplified and sentence by this new application is againe pronounced in his conscience whence ariseth new assurance of salvation and renewed joy in the holy Ghost This is that justification which for distinction sake Divines call justification by parts or continued or repeated justification or new application of one and the same justification which justification though in respect of the sentence pronounced in heaven is one individuall act whereby a man standeth alwayes just before God yet in respect of the pronouncing of that sentence to the heart it is not actually applyed neither can a particular sinne be said to be everie way actually forgiven untill after it have beene committed is confessed and repented of nor untill forgivenesse be asked and until the holy Ghost hath made new application thereof unto the conscience through renewing of faith by which a man doth againe and againe as new sinnes are committed apply the merits of the bloud of Christ unto his soule Also it must be knowne that the sentence of pardon which is passed in heaven with God is not fully executed untill the last degree of it when sentence of absolution shall be pronounced by Christ Iesus Come ye blessed of my Father inherite the kingdome prepared for you from the foundation of the world Matt. 25.34 It must moreover be conceived and held that notwithstanding this distinction of justification betweene an absolute justification in respect of God and a justification by parts in respect of application to mans conscience there are not two kindes of justification a first and a second as the Papists hold but one and the same justification considered in different respects In respect of Gods actuall acceptation of a mans person justification is absolute but in respect of the actuall application and manifestation of Gods acceptation unto a mans conscience justification is by parts and degrees When a man alreadie justified asketh forgivenesse he doth not ask a new justificatiō but a second or new application of pardon unto the conscience of those particular sinnes which are daily committed together with continuance of Gods favour and more cleare evidence that he is sealed up unto the day of redemption The third thing to be spoken of for the better understanding the word forgive concerneth the effects following the apprehension thereof these are Peace of conscience Rom 5.1 Ro. 14.17 and joy in the holy Ghost These things touching justification and remission of sinnes being opened we may understand what is prayed for when we say Forgive sinnes Wee pray first that those which belong unto Gods election but are not yet converted may be accepted of God through Christ Iesus God not imputing their sinnes to them but unto Christ whereby they are freed from the curse We pray likewise that Christs righteousnes may be imputed to them that they beleeving in Christ might bee saved and for that cause pray that they may beleeve Secondly wee pray that our selves and others being justified and accepted into favour it would please the Lord to continue this his favour and that he would signifie and make the same knowne to our hearts and consciences daily by a new testification of the holy Ghost accompanied with a new application of pardon for new sinnes daily committed and that wee may have more and more assurance of our perfect redemptiō at the day of judgement and that we may have peace of conscience and joy in the holy Ghost in the meane time The particular circumstances in this Petition come next to bee laid open which are three First the connexion of this Petition by this copulative and that is As well forgive sinnes as give daily bread The second is the person who is to forgive that is God the Father through the satisfaction and mediation of the Sonne by the application of the holy Ghost Thus much is implyed in forgive in which
purpose of revenge must absolutely and utterly be laid downe by us and of this forgivenesse the petition speaketh of requiring of debts and of satisfaction for the second evill in the wrong done to us that is for the hurt and damage wee sustained by the wrong is that which the Scripture alloweth us to require Yet because requiring of debts and satisfactions may proceed from malice and revenge difference must bee put betweene one wrong and another some are small and they do us little damage and the consequence of them cannot bee to any great harme some other wrongs are great which do much hurt our names goods or lives and the consequent of them is great Againe satisfactions must be distinguished some are to be made to the Magistrate others unto the partie wronged Now all those smaller wrongs which are no great blemish to our name or any great empairing of our goods or quiet must be remitted even in respect of satisfaction 1. Pet. 4.8 because love should cover all such offences And if we seeke satisfactions in these cases it must needs proceed from want of love and from some degree of revenge except the Magistrate and common-wealth be interessed in the cause and do require us to prosecute such offenders for to make them examples to like offenders but then it must bee done in love and mercy to their persons But if the damage be greater than love is bound to passe by In what case a maÌ„ may go to Law and how because in our name life and goods we are much wronged or the consequent of not seeking satisfaction would be much to our damage or to the dishonour of God and religion as in some cases it falleth out where the matter of the wrong is not alwayes great in such cases the Scripture alloweth us to seeke satisfactions but with these and the like cautions and rules First be sure the cause of the complaint be good and just Secondly that as I said it be a matter of weight 1. Cor. 6.5.6 Thirdly that it be necessary for what may be well composed otherwise must not beâ— brought to the Magistrate Fourthly the prosecution oâ— a suit or complaint must not be in an ill manner as in splâ— and malice or by any indirect and unlawfull courses but 〈◊〉 love and in a legall way Fifthly the end of the proâ—â—cution must be good as to reâ—ver his right without whiâ— he cannot well live withâ— his owne or others great prejudice or it must ayme at the suppression of the wicked Psal 10.17.18 1 Cor. 5.5 Deut. 19.19.20 1. Tim. 2.2 or chiefly at their reformation or for the terrour of others or last of all that we may live in peace The objections being answered and the doctrine thereby explained the uses follow All malicious and revengefull Vse 1 persons who will yet say this petition are hereby condemned of grosse hypocrisie and lying to Gods face when in words they say they do forgive but in truth they do not And withall in saying these words they must know that they make an imprecation against themselves so that God may in justice according to their owne words not forgive them because they do not forgive others And if any leave out this clause out of the Lords Prayer because they hate their brethren they are guilty of no lesse sinne than he that uttereth it in hypocrisie They that revenge themselves upon their neighbours wrong God more than their neighbour could wrong them for they usurpe upon his divine prerogative Ro. 12.19 for vengeance is mine saith God I will repay Therefore they should not give place to wrath for if they would be patient God would right them Let all these unmercifull and revengefull spirits consider what is said in the parable of him that would not forgive his fellow-servant Mat 18.34 He was deliuered to the tormentors and let them also consider that thâ—â— shall be judgement mercilesse 〈◊〉 him that hath shewed no mercie Iam. 2.13 Let everie one that would have God forgive him his sins freely from his heart forgive all those that trespasse and wrong him Let us for this cause put 〈◊〉 bowels of mercie Colos 3.12.13 kindnesse humblenesse of minde meeknesse long suffering forbearing one another and then this will follow forgiving one another No man can wrong us so much as we daily trespasse against God therefore if he forgive us the greater we must forgive the lesse No man can wrong us so much as our Saviour was wronged for us Luk. 23.34 yet he forgave his persecutours and hath left us his example that we should follow his steps And because no man shall have the like provocations that Gods children shall have they have need of much faith wherefore that wee may forgive our brethren untill seven times a day let us with the Disciples pray Lord increase our faith Luk. 17.4 5. If any man have a mercifull heart though sometimes his Vse 3 heart wil begin to rise and boile against his brother yet if he can and do keep it downe and doth put away al purpose of revenge freely forgiving his brother this man should herein take comfort because he may with boldnesse aske and expect of God that he will forgive him For mercy rejoyceth against judgement Iam. 2.13 The sixt Petition And leade us not into temptation but deliver us from evill When a man having beene wearied with the burden of the guilt of sinne and with the feare of Gods wrath hath at the length by earnest sute obtained forgivenesse of all his sinnes and also peace with God his next desire and care is how he may keepe this peace by endeavouring to spend the rest of his time in holinesse willing in all things to please God The thing contrary to this holinesse is the act of sinne which is here called evill The cause of this evill is temptation both which are deprecated in this petition and the contrary namely good motions unto holinesse with perseverance therein are prayed for The subject therefore of this petition is sanctification consisting of abstinence from evill and perseverance in doing that which is good The place and order of this petition is excellent for by obtaining what is here asked a man keepeth his peace with God and holdeth the assurance of pardon of his sinnes Secondly holines bringeth with it convenient meanes for this present life for it hath the promise thereof 1. Tim. 4.8 or contentment with want 1. Tim. 6.6 Thirdly it enableth a man to do the will of God on earth Fourthly it is a proofe that the kingdome of God is come unto him Lastly when grace is obtained and sinne beaten downe in the same measure Gods name shall be glorified Thus it appeareth how all the petitions in a perfect order are linked one to another all the five latter serving the first and principall namely the glory of God in hallowing his name This petition is propounded in two sentences joyned together
by the discretive conjunctioÌ„ but which sheweth that in the latter clause the petitioner doth enlarge his desire and crave Gods helpe against sinne in a further degree then was asked in the first clause scil that God would not onely not leade thâ—â— into temptation of evill Ne inducas sed educas but to deliver them from evill Sinne here is considered in the immediate cause thereof scil temptation prayed against in the first clause Leade â—s not into temptation It is considered likewise in respect of the very act of sinne scil evill prayed against in the second clause But deliver us from evill In the first clause an act of God concerning temptation unto sinne is deprecated namely that he would forbeare to leade into temptation and forbeare to shew himselfe an adversary but this is asked not absolutely but under correction if it might stand with his pleasure and with his glory In the second clause their sute is enlarged wherein they desire a further act of God that if it must needs be that they must be exercised with temptations that he would stand for them and deliver them from the evill of those temptations this latter is asked for absolutely In both clauses of this petition wee must consider the person to whom sute is made scil God the persons for whom us the things praied against namely sin but in different respects both of the cause thereof temptation act of sinne evill Temptation Temptations unto which men are subect Tentatio probationis tentatio se ductâ—â—n are of two sorts proofes or trials of a mans graces these are not to be praiâ— against for in such hee must rejoyce Iam. 1.2 motions or enticements unto sinne by Satan by evill men or by a mans owne evill heart such as are spoken of Jam. 1.14 Temptation is good or evill A good and blamelesse temptation is when any one that hath right to make experiment of what a man is or of what he will do doth to a right and good end by lawfull meanes make triall whether a man will do or not do that to which he is moved or occasioned An evill and blame-worthy temptation is when the end of him that tempteth is that hee that is tryed or tempted should do that which is evill doing it with a mind to perswade thereunto Leade By this act of Gods leading into temptation we are to understand such an over-ruling act of Gods providence by which he disposeth of all things good and evill whereby partly by what he doth by his concurrence with him that tempteth touching the substance of his act and partly by what hee permitteth in not hindring what he could hinder concerning the evill and irregularitie thereof and partly by what he omitteth leaving a man to himselfe to strugle and wrastle with the temptation it commeth to passe that a man is not onely intised unto but overcome of the evill unto which he is tempted God must be acknowledged to have an holy hand in all temptations whether good or evill In good temptations God is properly an agent and worker Gen. 22.1.2 as when he proved and tempted Abraham by commanding him to offer his onely sonne Isaac likewise when he causeth men to prosper as when he rained Manna to tempt or proove the children of Israel Exod. 16.4 whether they would walke in his law In like manner when he sendeth afflictions as he did to the Israelites in the wildernes to humble them and to prove what was in their hearts Deut. 8.2 whether they would keepe his Commandements or no. In evill temptations God is not at all in proper speech an agent or worker of the evill of the temptation but yet he hath to do in and about all evill temptations and that not onely in determining them to a good end as to his owne glory and also in the concourse of his power to the substance of the act whether of Satan of a mans selfe or of other men when they tempt God hath further to do in evill temptations He hath to do in them both by way of permission in permitting and in not restraining Satan or a mans owne concupiscence or other men from tempting by which way of permission he is said to prove or tempt men as in Deuteronomy Deut 13â— in his permission of false Prophets to seduce and also by way of omission insuspending his action and forbearing to give grace or to do that which he was wont to do and if he would could do to keepe a man from acting the sin to which he is tempted By this way of omission God is said to have proved or tempted Ezekiah when the Embassadours of the King of Babel came unto him 2 Chron. 32.31 The Scripture saith God left him to try him that he might know what was in his heart These acts of Gods permission and omission for which in Scripture phrase God is said to tempt or to leade into temptation are expressed sometimes by words of negation and sometime by words of action By words of negation where it is said speaking of the great temptations which the Israelites saw Deut. 29.4 The Lord had not given them an heart to perceive c. By words of action where it is said by the Church Isa 63.17 O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Likewise God saith of false Prophets if the Prophet be deceived Ezek. 14.9 I the Lord have deceived him And in the Revelation it is said touching the ten Kings which became Antichristian God hath put into their hearts to fulfill his will namely Revel 17.17 his purpose and decree concerning the permission of the tyranny of Antichrist and to agree and give their kingdome to the beast c. Now because where God permitteth tempters to tempt and also forbeareth to give grace to resist the temptation he doth not remove that which if it were removed would hinder the temptation nor give that which should hinder the yeelding to it and for that hereupon such is mans sinful disposition temptation and sinning followeth infallibly therefore this permission and omission of Gods is expressed by words of action and by words as it were of eausality as here by leading though God be farre and farre from being any cause of the sinne or of being any blame-worthy cause of the temptation as shall further appeare hereafter To tempt unto sinne properly which God doth not and to leade onely into temptation which God doth and may do doe much differ For to tempt taken in the evill sense is to intice to indeavour to move the will of man to wickednesse and that with a minde to have him to act it according to that of the Apostle Iames Iam. 1.14 A man is tempted when he is drawne away by his lust and is inticed Of this tempting it is which the Apostle Paul speaketh when hee saith to the Thessalonians 1
perseverance that GOD should afford first his prevenient superoperating grace to begin the good worke in the will of man whereby the will being an active power doth suboperate and actually will to beleeve will to repent and to resist a temptation to live godly and to persevere and also that it is needfull that God do afford a subsequent prevailing grace whereby a man under God by his helpe may indeed beleeve repent resist a temptation and doe what may be pleasing in Gods sight and also persevere this is evident both by the Scriptures namely Philip. 2.13 and elsewhere as also by the experience of the best children of God God hath given the Apostle grace to will for hee saith Rom. 7 1â— 18.19 to will was present with him when yet he wanted power to doe the good which he would for he saith also how to perform that which was good hee found not The Spouse had grace to wil to runne after Christ yet in the sense of her inability actually to runne she prayeth thus Cant. 1.4 Draw me and we will runne after thee Our Saviour saith Ioh. 6.44 none can come to him except the Father draw him That man commeth to Christ that is beleeveth in him this is the formal and proper act of man but that hee is wrought to this act this is of God by his grace as effectuall as if he were forcibly drawne Now if God should give onely a lesse measure of grace that is if he onely raise the will to an indifferency to will if a man will and shall suspend the concourse of his gracious power requisite to the act of willing and doing that which is good untill the will by its owne liberty now restored by grace shall determine whether it will choose or refuse to will or to doe man in this state shall never partake of that gracious concourse whereby a man should actually will or doe any thing that is truely morally good for man in this state will never determine to will or to doe that which is good but rather the contrary For since mans fall the remaines of inbred sinfulnesse even in the regenerate which doth so easily beset him Heb. 12.1 together with the addition of the weight of a temptation these will if God adde no more then a generall concourse of his power which hee affordeth to the substance of al mens actions good or bad or if hee onely be ready to yeeld a speciall gracious concourse to the doing of a good worke which hee is a like ready to yeeld unto all upon supposition that their will shall first determine to wil or to doe it the weight I say of the disposition of the flesh lusting against the spirit the weight of the temptation will cause that the wils indifferency to good shall cease and the will of man will actually determine for that which is evill Whence it must of necessity follow that every man will inevitably fall into sinne and will live and dye in it and so no man can possibly be saved for wee may well reason thus If our first father Adam who had not in his will two contrary principles flesh and spirit who had not two contrary dispositions and propensities fighting weighing one against the other as every man even he that is most regenerate now hath But if Adams will was habitually and perfectly well disposed to the choise of good only having not the least propensity to evill and had no weakenesse but what was common to him as a creature namely a possibility through freedome of his will to choose the evill and to refuse the good if he would it being possible that he might be deceived in judgement yet because when he was tempted though with no other temptation but such as by his habituall grace he might easily have resisted God left him to the liberty and power of his owne will and did not afford him a speciall helpe by his grace he was overcome of the temptation Let it now be considered if Adam in state of innocency and in a state of perfection if when he was left to the liberty and power of his will the temptation caused his will that was in equall balance to will and to make choise of that which was evill being overcome of the temptation is it possible that any man living who shall have onely grace to will and do well if he will who shall have no more grace of God till first he himselfe hath determined to will that which is good shal ever actually withstand daily temptations or being fallen shall ever rise out of his fall for hee never will will either to resist the temptation or by repentance to rise out of his sinne The matter of this petition and the words being explained they carry this sense O Lord God which lovest good and hatest evill thou which over-rulest and disposest all things by thy divine providence now that of thy mercy thou hast delivered me and all other of us that beleeve from the punishment of all our sinnes past in forgiving all our trespasses do not now we beseech thee expose us unto the temptations of the wicked world of the divell or of our owne evill hearts but that whensoever they assault us to entice us or enforce us to evill we may by the power of thy grace and might resist and overcome them And whereas through our frailty we are fallen and daily doe fall into sinne Lord give grace unto us to rise out of our sinne by hearty repentance For this cause vouchsafe unto us thy holy spirit that good motions may be put into us and may be strengthened in us that by the deeds thereof we may mortifie the deeds of the flesh Let the same good spirit also frame us unto and uphold us in an holy course of new obedience that we may serve thee in holinesse and righteousnesse all the daies of our life to the glory of thy most holy Name in doing thy will Lead us not c. It is evident that sanctification and holinesse of life is the principall thing aymed at in this petition whence if we observe with it the conjunction and which joyneth this to the other petition wee learne Jt ought to be the desire and Doct. 2 endeavour of all Christians as well to be holy in this life as to be happie in that which is to come As well to have power against sinne as pardon of it as well to be sanctified as justified Christ prayeth for all that did should beleeve saying J pray not that thou shouldest take them out of the world but that thou shouldest keepe them from evill Ioh. 17.15 and verse 17. Sanctifie them with thy truth David speaking of presumptuous sinnes saith to God Let them not have dominion over me Psal 19.13 The like prayer he maketh against all sinnes saying Order my steps in thy word and let not any iniquity have dominion over me Psal 119.133 The whole tenor of
should desire and labour to be holy namely for its owne sake for our neighbours sake for our owne sake for Religion sake but chiefly for the honour and glory of our God even for Gods sake Meanâ—â— e godly For this cause we must learne to know the wayes of godlines by frequent reading and hearing the Word which Word as it is the rule so it is the ministry and meanes of obtaining the Spirit of God which is the Author of godlinesse Moreover though the Word and holy Spirit dwell in us we must stirre up this Spirit and be very circumspect and watch unto well-doing praying unto God to give us both to will and to do that which is according to godlinesse and lastly let us converse much with those that live holily Who so doth thus shall be able in some good measure to subdue his wickednesse and shal increase in true holinesse Leade thou and deliver thou The person prayed unto here to be understood is God without whom no man can be delivered from evill Vnto him our Saviour sendeth his Disciples to make this petition Whence observe Whosoever would be preserved Doct. 2 from sinne or delivered out of it and would leade a godly life must obtaine it wholly of the gift and free grace of God The Lord must give grace else no man can be holy Ioh. 15.5 Without me you can do nothing saith our Saviour I am the Lord thy God which teach thee to profit which leadeth thee by the way which thou shouldest go saith the Lord Isaiah 48.17 It is God which worketh in you both to will and to do at his good pleasure saith the Apostle Philip 2.13 And he saith The God of peace shall tread Satan under your feet shortly Rom. 16.20 Man is of himselfe insufficient Reas 1 to thinke so much as a good 2. Cor. 3.5 thought much lesse is he able to make himselfe holy Before his conversion he is dead in sinnes and trespasses and in the very power of sinne and Satan who taketh him captive at his will After his conversion 2. Tim. 2.26 he is fraile and disposed of himselfe to returne to his former evill conversation if the Lord do not support and enable him to stand by his grace The way of man is not in himselfe it is not in man that walketh to direct his steps Iere. 10.23 If man cannot order himselfe in the smaller things which concerne the outward man much lesse can he dispose himselfe in the greatest which concerne the inward in the matters of sanctification If God do not prevent man with his grace he cannot so much as will that which is good and being prevented if God pursue him not with his grace he shall but will in vaine Rom 7.18 to will may be present with him and yet he may not find ability to do that which is good this was the Apostles case and the case of Ephraim Ier 31.18 For when we have done what we can and do as much as lyeth in our power which yet wee must not bee wanting in yet conversion actuall resisting of temptation and new obedience is out of our power any further then wee are holpen by Gods free grace The adversaries unto holinesse Reas 2 are most subtill and mightie they are principalities powers and spirituall wickednesses that if they be not resisted by a stronger even by the power of Gods might Eph. 6.10 12 13. they will prevaile unto ungodlinesse man cannot be able to withstand in the evill day As God onely is able to overcome Reas 3 sinne and give grace so God hath in his wisedome reserved it as a part of his divine prerogative himselfe to bestow it For he knew wel that if man could conferre grace or could attaine it by any meanes without him or having obtained some initiall or preparative grace may then have the prime stroke in the doing of a good worke by his owne free-will then al the praise thereof would be given to man God should have none and man would grow so proud that he would claime heaven by merit and flesh would glory in his presence 1 Cor. 1.29.30 if God were not mans sanctification as well as his redemption Vse 1 First this confuteth the Popish doctrine of free-will which teacheth that a man hath power of himselfe without Gods speciall grace to resist temptation This also confuteth those that do not acknowledge that God wholly and of his free grace and meere good pleasure doth bestow the gift of faith repentance perseverance to any man but according to their works at least according to this work namely if they will what is this if not Pelagianisme condemned by the Orthodox long since who opposed those men which held that God giveth grace to men according as they dispose themselves thereunto for want of which disposition hee denyeth it to others Thus making the act of faith either not at all to bee the worke of God any more then by concurrence to the substance of the act or to make him to be the lesse principall worker of it and withall that what God in the second place doth he is held to do it according to mans worke preceding which taketh away the chiefe praise from God and giveth it to a mans selfe because it suspendeth faith repentance and every good worke upon the determination of manâ— will Indeed man neither doth nor can beleeve or repent untill first hee himselfe determine in his will to beleeve and repent but this hee cannot do before that God hath wrought this determination in his will by the grace of his holy Spirit by which also hee enableth him actually to beleeve to repent and to do the things that are acceptable in his sight God first doth worke the power then the will and also the deed God inclineth and swayeth mans will to follow his and doth not expect and stay untill man doth will and then follow it It iâ— impossible to the working of mans will that God having given him a power to will should expect that man should first produce the act of willing and then should graciously concur to the said act For what need shall there be of Gods concurrence to draw forth the act of a mans will when he hath willed alreadie Moreover if God by his grace did onely give a man power to will and to do if he will and if God shall there wait and proceed no further by the helpe of his grace untill men have willed then the efficacie of mans willing doth depend not upon Gods purpose and upon Gods grace given according to the purpose of Gods will but it doth depend originally and principally upon mans wil and hereby man shall be made a converter of himselfe before God have converted him and it may rather be said contrary to the Apostle that man worketh in God the will and the deed Phili. 2.13 then to acknowledge that God worketh in man the will and the
Whence we learne Whosoever would be preserved Doct. 6 from sinne must pray against and withstand the temptations thereof Hee that is not warie and carefull to resist temptations cannot live godly The divell did deceive Eve through his temptations Gen. 3. and Adam was likewise drawne into the transgression by the temptation of Eve Math. 4. whereas Christ Jesus the second Adam by resisting the divels temptations preserved himselfe from sinne The youth spoken of in the Proverbs was caught and insnared by the subtill temptations of the harlot Pro. 7.10.21 But Ioseph by resisting the temptations of his Mistrisse Gen. 39.9 kept himselfe chaste although her temptations were cunning and most importunate Christ saith again and againe Pray that ye enter not into temptation Luk. 22.40.46 Reas 1 For temptations and motions to sinne are the very seede and kernels of sinne which if they may be entertained so as they may but receive any warmth in a mans heart there is presently a conception of sin which will cause him to bee in labour and travaile of it untill he have brought it forth into act Iam. 1.14.15 There are no creatures so apt to beare issue nor ground so ranke to beare weeds no tinder or gunpowder so readie to take fire as the heart of man is to conceive sinne and be inflamed with lust by evill motions and temptations wherefore all that would avoid sinne have cause to resist it in the temptation To resist beginnings of the evill of sinne Obsta principijs is as needefull to be observed for a rule against diseases of the soule as to withstand evils of paine in their beginning is needefull in diseases of the body Hereby wee may judge what is the cause that sinnes doe abound Vse 1 and spread infinitely It is because temptations are not resisted which fault deserveth sharpe rebuke Yea many are so farre from praying against temptations that they willingly foster and nourish any that shall be offered and like him in the parable doe sweepe and garnish their hearts Mat. 22.44 opening the dores and making it ready prepared to entertaine any temptation They contrary to the Apostles command make provision for the flesh to fulfill the lusts thereof Rom. 13.14 still thinking and plodding on wealth or feeding themselves with high thoughts or are alwaies hunting after unlawfull pleasure running alwaies into those actions places and companies which minister most occasions of temptations Insomuch that the divell and lust are not more ready to present evill motions then the minde is to plot and contrive how to compasse them Micah 2.1.2 or then the hand is to act them yet these men will mocke God and say Leade us not into temptation And if they be exhorted to avoid the occasions of temptations they set light by it and would make us beleeve they are not so simple as to be taken with idolatrie covetousnesse whoredome drunkennes pride revenge or any such like crime although they keepe company with idolatrous or covetous or voluptuous or vaineglorious persons Yea if we would beleeve them they can wallow in the midst of occasions of sinne and yet come forth undefiled Let a man husband his heart as well as he can and let him sow into it the best seed he can get yet he shall finde that too many lusts will of their owne accord spring up hinder the growth of godlinesse in him We count them ill husbands that will not weede their land but if wee should see men plowing and sowing nothing but all manner of weedes would wee not say they were out of their wits Such mad men are all those that nourish in them temptations unto evill But what men sow or suffer to be sowne that they shall reape Prov. 22.8 If they sow wickednesse they shall reape vanitie At harvest when others shall have corne they shall bee sent empty away When in the day of the Lord the good Wheate shall be saved the wicked with their lusts shall bee cast into a fornace of fire Mat. 13.41.42 Vse 2 Would any therefore not be the breeders and nurses to those evils which will like vipers kill all that doe bring them forth Let them take heed of temptations which beget them Wee must be carefull to shun all occasions of sinne for it is much easier to avoid the occasion then running into the occasion to avoid the sinne Occasions and tentations are snares it is much easier to avoid a snare then being intangled to get out of it Let us al therfore watch pray that we fall not into them But it is doubted by some that it is not lawfull to pray against being tempted thinking it lawfull onely to pray that they may not be overcome of the temptation I answer I doubt not but the very temptation it selfe as it is a motion and enticement unto sinne is to be prayed against also For the Apostle Paul did not onely pray to overcome the pricke of the flesh and buffettings of Satan 2 Cor. 22.7.8 but that it might depart from him And why may not a man desire not to meet at al with those his enemies which seeke his life as well as when they assault him desire to quit himselfe of them I confesse request must be made for the one and the other with some difference When we pray that wee may not be tempted it is always under correction not absolute but if it might stand with Gods will and pleasure wee desire to runne the race of Christianitie without meeting with stumbling blockes or any occasions of our stay or turning out of the way but if God will have us meete with these impediments we pray absolutely that we may passe over them and not be let or turned out of the way by them And if he will that wee must enter into the conflict we pray that we may overcome Now because resisting of temptations is of great consequent it wil be worth the pains to consider these foure things First what is a temptation Secondly who are the tempters Thirdly how they tempt Fourthly how a temptation may be resisted 1 Temptation is any and every motion unto the doing of any thing which God hath forbidden in his word or to the leaving undone any thing that God hath commanded or to do any thing otherwise then God hath commanded When a thought of any evill is presented to the minde to be done this is a temptation 2 The tempters are Satan called the tempter Matth. 4.3 Iam. 2 14. and men with whom we converse when they move others to sinne and also the lusts of our owne evill hearts 3 These tempters doe move a man to sinne by presenting unto the minde thoughts of sinne to be committed by him The divell by his suggestions as hee did to David putting him in minde to number the people 1 Chro 2.21.1 Man tempteth by speech or some outward signe whereby he giveth a man to thinke what evill
resolution to will in all things to live honestly When the heart is thus made sure for God and for our selves the next care must be that the understanding the watchman and intelligencer of the soule bee rightly informed by the Scriptures of all such things that do belong unto its office in the Christian warfare First it must bee able to discerne between good and evill between things not sinfull and sinfull of good things to discern which are good but in part which every way good what things are good onely to sense and in appearance and what is good in truth also what is but in part evill and what is wholly evill and what is evill onely to sense and in appearance and what is evill in truth that the baites to draw unto sinne taken from the gaine pleasure and glory of this world may not move us because we shall know they are but uncertaine transitorie and not the true riches pleasure and glory and that on the other side the bug-beares to fright us from doing good may not remove us because they are but uncertaine momentanie and light evils in comparison of the certaine true riches of grace and of the everlasting true pleasures and glory which is laid up for those that bee constant in keeping faith and a good conscience to the death When the understanding is thus enlightened wee must alwayes set the true danger of sinning and the true good and glory that followeth upon well-doing before our eyes and it will cause the heart to chuse the good and refuse the evill Moses chose rather to suffer affliction with the people of God than to enjoy the pleasures of sinne for a season the reason was because his judgement was sound in discerning betweene good and bad for it is said Heb. 11.25.26 He esteemed the reproach of Christ greater riches than the treasures of Aegypt for he had respect to the recompence of reward If we can but judge aright of the joy that is set before us in the course of holinesse Heb 12 2. it will make us with our Saviour Christ endure the crosse and despise the shame which in this world doth accompanie Christianity and we shall with speed runne the race that is set before us notwithstanding the impediments that we shal meet withall Now when the heart is established and armed with grace and the mind with knowledge and judgement there must be a continuall watch set and faithfully kept wherefore the eye of the minde must be alwayes awake to see and observe what particular temptations do arise against us either from within or without Therefore the Apostle Peter saith 1. Pet. â— 8 Be vigilant for your adversary the devill as a roaring Lion 1 Cor. 16.13 seeketh whom he may devoure Watch saith the Apostle Paul else there will be no standing fast in the faith nor quitting our selves like men Our Saviour saith unto all Watch Mark 13.17 When by watchfulnesse the temptation is discovered then we must buckle all the Christian armour about us scil Sinceritie righteousnesse Eph. 6. patience hope faith and the sword of the Spirit the word of God And being thus armed we must animate and fill the heart with courage and resolution to resist even unto the death For which cause we must make an oration unto it such as wise and valiant leaders will make to encourage their souldiers wee must minde our hearts of the odiousnesse and hurtfulnesse of that thing to which wee are tempted how that it is a lust of the flesh and of the devill how it is enmity to our God and a deadly enemie unto us how that we must kill it or else it will kill us Let us minde our hearts with this that it will be to the dishonour of our King and countrey to be overcome that to yeeld to any temptation is contrary to our vow of allegiance which we entred into when we first professed to fight under Christs banner Lastly let us tell our selves of the equitie of our cause how that our war is just thinke also of the wisedome valour of our captaine our Lord Iesus Christ assuring our selves that how hard soever our conflict may be yet if wee do not yeeld in the end wee through him shall overcome and be more then conquerours Rom. 8.37 Having thus wonne the heart to resolution then let us as the Apostle saith 1 Cor. 13.16 Stand in the faith quit our selves like men In the conflict we must avoide two evils First we must not trust to our owne wisedome for then sinne will be too craftie for us Secondly we must not resist in the power of our owne might for then the principalities and powers will be too strong for us We must therefore resist by the wisdome of the holy Scriptures being able to say with our Saviour Christ It is written Mat. 4. I must not commit that sinne to which I am tempted and with Joseph Gen. 39.9 shall I commit this great wickednesse and sinne against God Resistance of sinne in this sort is not onely a defending of our selves but a wounding of our adversaries We must also be sure in our conflict to intreat Gods aide that in the power of his might wee may prevaile When we resist by the wisedome of the word and power of God if we submit unto God and be earnest and constant in resisting we shall put Satan to flight for God saith Iam. 4 7. Resist the devill and hee will flie from you But remember alwayes that his departure will be but for a season Luk. 4.13 we must therefore alwayes keepe on our armour and keepe our watch and let our experience of over-mastering former temptations give fresh courage unto us to resist all that are to come But deliver us Here our Saviour will have his Disciples to aske to be delivered out of their sinne into which they are fallen as well as to bee kept from falling Whence observe Doct. 7 It must be every mans desire and endevour if he be fallen into any sinne to be delivered out of it by repentance and that he may walke before God in new obedience Ier. 31.18 Turne us Lord and we shall be turned saith the Prophet The Church of Ephesus is bid to remember from whence she is fallen Revel 2.5 and repent And the Minister must waite when God will give repentance and recover evill men out of the snare of the devill 2. Timoth. 2.25.26 Which place sheweth that repentance is deliverance out of sinne and doth intimate that it must be desired Vntill a man have repented Reas 1 his prayers are not accepted of God for that cause God commanded the Iewes to repent saying Isa 1.26.18 19. Put away the evill of your doings cease to do evill and learne to do well and then they might come to God and hee would respect them Vntill sinne be repented of a Reas 2 man is as it were manacled
or as a bird touched with lime-twigges it taketh away the life and comfort of spirituall exercises as of hearing praying and receiving the Sacrament he cannot set about them with any nimblenesse of spirit while he lyeth in any sinne Sinne unrepented of taketh Reas 3 root and infecteth further and further it will increase it selfe and beget other sinnes Reas 4 While a man lyeth in sinne he may look every houre when God shall inflict some fearefull judgement or other and then the remembrance of a sinne unrepented of proveth more heavie and more stinging then the judgement it selfe Whereas though a man have sinned yet if God have given him repentance and have recovered him out of his sinne he may come before God with boldnesse and can performe exercises of Religion with chearfulnesse and shall either prevent crosses or remove them or they shall do much good to his soule while they lye upon him Vse 1 This is to reproove all such who as they care not how they fall into sinne so they care as little how they be delivered out of it yea though God call them to repentance and give them space to repent yea though sometimes God awake them by his judgements and by checks of conscience and doth offer them his Spirit to turne them unto him yet neither his patience nor bountie doth leade them to repentance They will say Lord deliver us from evill but refuse to be delivered This their hypocrisie aggravateth their impenitencie and their impenitencie aggravateth all such sinnes as are not repented of for it is a fault to commit any sinne but when it is not repented of this sinne is continued yea doubled and multiplied for everie day they should turne from their sinne as ordinarily as they seeke their daily bread No sinne so dangerous as impenitencie for therefore the sinne against the holy Ghost is unpardonable not in it owne nature but because they that commit it cannot be renewed unto repentance Heb. 6.6 Impenitencie therefore though it be not the sinne against the holy Ghost yet it must needs be a fearefull sinne For he that liveth and dyeth in impenitencie is as sure to bee damned as he that sinneth against the holy Ghost Let all that refuse to forsake their sinnes looke for Gods visitation Ier. 5.3.7.9 as he saith in Jeremy They have refused to returne c. How shall I pardon shall I not visite for these things and shall not my soule be avenged on such c. Vse 2 It doth therefore concerne every man having fallen into evill for who is it that sinneth not to use all means to repent and recover himselfe of his fall and then do his best to hold on a steadie course of new obedience Have not men in prison cause to seeke for deliverance and if any man be fallen into a lapse after a sicknesse hath he not cause to seeke for recoverie of his former health such is the estate of every sinner untill he have repented But let this repentance bee true and sound proceeding from griefe for sin and hatred of sinne not turning from one sinne to another or a bare leaving of sinne but it must be a conscionable turning from evill to good It must be in the bent and intention of the soule and in our whole endevour a turning from all sinne as well as from any one even from as many as wee can come to the knowledge of as well from secret as open as well from beloved sinnes and such as are in credit in the world as from any other Ezek. 8.31 We must cast away all our transgressions saith the Lord. It must be speedie while it is to day lest our hearts be hardened through the deceitfulnesse of sinne It must be constant Heb. 3.15.16 as daily as we aske daily bread If we would but enter into our hearts and consider what wee have done when wee have sinned how wee have transgressed an holy commandement thereby have grieved the holy Spirit disgraced our holy profession and have offended a mercifull Father and a severe Iudge who yet if we will turne will have mercy but if we refuse to turne he will punish and wil not pardon the thoughts of these things would worke griefe and hatred of sinne and hope of pardon from whence would follow repentance never to be repented of if withall we pray heartily saying Deliver us from evill for with all the meanes we do use prayer must be one for as we cannot repent without Gods helpe so he will not helpe and give us repentance except we aske it From evill By evill is meant sinne Our Saviour would have his Disciples pray against sinne under the name of evil Whence we may learne Sinne is evill and God would Doct. 8 have all men when they thinke of sinne represent it to their minde in the name and notion of an evil yea of the most evill thing It is called evill Rom. 12.9 where it is said Abhorre evill Ioh. 5.19 The whole world lyeth in evill Thus David in confessing his sinne unto God doth affect his heart with shame and remorse saying Against thee have I sinned and done this evill in thy sight Psal 51.4 Sinne is absolutely contrary Reas 1 unto God who is goodnesse it selfe yea enmity to him Rom. 8 7. therefore it is the evill of evils Sin doth separate a man froÌ„ the Reas 2 greatest good Isa 59.2 It doth separate a man from God No other evill bee it imprisonment poverty disgrace in the world sicknesse death doth separate a man from God he may enjoy God and may have a blessed communion with him notwithstanding the worst of these evils which he cannot do while he lyeth in his sinne Wherefore sinne must needs be the greatest evill Reas 3 Sinne is the cause of all the evill of punishment that any creature is subject unto for sin brought man under the curse and will hold him under it except the mercy of God through the merit of Christ do deliver him Reas 4 Sinne doth give denomination unto all things that are truly evill causing them to be called evill Gal. 1.4 the world is therefore called evill because it is a sinfull woâ—ld Men are called evill men 2. Tim. 3.13 because they be sinfull men And because the devill exceedeth all other in sinne he is called the evill one Matth. 13.19 Vse 1 Is sinne evill how then hath it bewitched and deceived most of the sonnes of men for they account nothing evill but what bringeth losse to their estate and shame to their name and paine to their body or some other misery to their outward man as touching sinne many are so farre from judging it to be evill that because they conceive it serveth for their pleasure gaine or credit of all courses they thinke none so good as those that are sinfull What man so vile but thinketh his course good and thinketh all are fooles that are not of his minde The Papist is
Lord and thou art exalted as head above all 1 Chron. 29.10.11 David calleth upon his soule and all that is within him to praise his holy Name Ps 103.1.2 The Apostle requireth that in every thing by prayer and supplication with thanksgiving we should make our requests knowne unto God Philip. 4.6 Also he saith Let us by Christ offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes unto his Name Heb. 10.13 Reas 1 Praise and thankes are 〈◊〉 unto God for hee himselfe do most excellent being infinite in all holinesse of wisedome power mercy and all the rest of his divine attributes If there be any excellency in any creatures the praise belongeth unto God because hee made it excellent and if any good thing be bestowed upon any man whatsoever was the secondary meanes God was the first cause and 〈◊〉 the true giver thereof Of him are all things therefore to him be glory for ever Rom. 11.36 Reas 2 It is good pleasant and comely to praise the Lord Psal 147.1 It is good because it is the will of God being a part of his worship It is the best meanes to continue and make good unto us the good things we have 1 Tim. 4.4 It is the best meanes to procure those good things which wee yet have not It is well pleasing unto God for he saith He that offereth praise glorifieth mee Psal 50.23 It doth become the upright to bee thankfull Psal 33.1 for it doth shew their humility and dependance on God acknowledgment that they in all things are beholding unto God This reproveth all those who Vse 1 notwithstanding they have the great booke of the creation and frame of the world to looke upon and the booke of the Scriptures to looke into both which doe set forth the unspeakeable excellencies of God yet never admire him nor speake of him to his praise whereas if a mortall man shall doe some curious piece of worke shewing therein some rare skill and invention his worke shall be gazed on and admired and the workman praised of every one and hee shall be halfe deified And if a friend shall save their lives or deliver them out of prison or doe any other such speciall kindnesse unto them they thanke him and acknowledge themselves beholding unto him as long as they live whereas God which gave power and will to the same friend to doe thee good and doth give them all other good things who would also deliver them from the bondage of sinne and Satan aâ—â— from eternall death he is forgotten and is never thanked by them yea many of those who in their distresse doe seeke unto him and are holpen even they like the nine Lepers never returne to give thanks Luk 17.17 It is ten to one as we say if any give glory to God Most men ascribe the praise of all good things which they have unto nature fortune lucke or chance unto their wit or to their hands or to their friends to any person or thing rather then unto God without whom they could have had nothing These men are wilfully blinde if they doe not see that Gods hand doth all things But if they see that all things are of God and yet will not give him the praise and thankes they doe much wrong God in depriving him of his honour and doe manifest themselves to be utterly unworthy of all good There is no sinne can bee more hatefull then ingratitude There is no sinne can bee more hurtfull to the committer of it for it doth provoke God and cause him in wisedome and justice to take away from them those good gifts which once hee gave unto them As he did with his daughter Israel of whom he saith Hos 2.8.9 Because she did not know that I did give her corne c. Therfore will I returne and take away my corne in the time thereof And for this cause God giveth men over unto reprobate mindes because they having meanes to know God and cause to be thankeful Yet they doe not glorifie God neither are thankefull Rom. 1.21.28 Vse 2 Let all that professe the name of God learne hereby to bee alwaies as readie to speake of God and to God in praises and thanksgiving as to aske and receive any thing from him by petition For which cause we must consider the workes and word of God for they testifie of him Gods infinite wisedome power mercy and goodnesse and all other his excellencies are seene in the creation preservation and redemption of man and are all clearely revealed in his word In so much that when David did consider the heavens and the worke of his fingers hee breaketh forth into an holy admiration of God saying O Lord our Lord Psal 8.1.9 how excellent is thy name in all the earth And the Apostle could not speake of the worke of redemption by Christ but he saith concerning God To whom be glory for ever Amen Gal. 1.5 Eph. 3.21 If wee would but consider how little good and how much evill wee deserve at Gods hands how that it is his mercy wee are not consumed and if wee would consider how little evill Lam. how much good wee receive every day of his meere goodnesse we could not chuse but be thankefull Wherefore wee must bewaile our barrennesse of heart and with David call upon our soules and all that is within us to blesse and praise his holy name Psal 103.1 We must call his benefits to remembrance and tell our soules what great things the LORD hath done for us recounting one benefit after another untill we have convinced our hearts of our dutie and have enforced our selves unto thankfulnesse But our thanks must not be verball onely like that of the proud Pharisie saying Lord I thanke thee Luk. 18.11 they must be heartie and reall which is then then wee shew that wee do indeed acknowledge our selves bound and beholding to God for those things for which we say we give him thanks namely when we use his gifts as he hath appointed to his glory and when we give our selves both in soule and body to his service thus let us give thanks it is good it is pleasant it will become us Then this nothing more pleasing unto God nothing more profitable unto us for everie heartie thanks is a reall effectuall begging of continuance and blessing upon what we have and of new supplies unto what wee have not such shall never want good gifts because God knoweth he shall never want hearty thanks Thine is kingdome He saith not thou hast a kingdome but which is more thine is kingdome that is all kingdome and soveraigntie is thine in originall right and is not a derived soveraigntie as all other governments are Whence we learne Absolutenesse of authoritie Doct. 3 and Soveraigntie is properly and onely in God The Lord made that great Monarch and earthly king of kings Nebuchadnezzar to acknowledge and proclaime
Gods providence or grace usually bestowed else let no man looke to have his prayer granted He that doth aske daily bread he must labour and use the lawfull ordinarie meanes of maintenance else he may justly starve notwithstanding his prayer So likewise a man may pray for knowledge for faith repentance and for eternall life but if this bee but a sluggards wish and be not joyned with using the ordinarie meanes of knowledge faith and repentance as namely hearing reading and meditating of the Word of God and a right partaking of the Sacraments If a man do not heed the Word if he do not consider it and lay it to his heart If he do not withall improve the strength which hee hath gotten in the use of the meanes of grace considering what grounds and what cause he hath to beleeve and repent c. and if he do not assay and put himselfe on to the leaving the sinne he prayeth against or to the doing whereof he desired grace of God let him never thinke that he shall obtaine the things prayed for For God never intended to give them but in the use of those means which he hath prescribed If therefore your person bee not thus qualified If either you be not in state of grace or if you live in any grosse sinne unrepented or if you bee not in charity with your neighbour or if you have beene and are unthankfull for old favours or if you be failing in not using the lawfull meanes of having what you aske you may thanke your selfe if though you have prayed yet you have not your petitions Though your person may be in the maine fitly qualified in the former respects yet there may be such failing in the particular act of praying that it may hinder the granting of the praier As 1. If you pray not to God onely 2. If you conceive not of God aright 3. If you pray not in the name of Christ at least impliedly 4. If the matter of your prayer bee not good and warrantable 5. If you do not pray with understanding 6. If you do not intend your prayer as a worship of God and be sincere in it 7. If it be not with a sensible desire 8. If it bee not with attention of minde 9. If it be not with fervour 10. If it be not with holy devotion 11. If it be not to a right and warrantable end 12. And if it be not in faith beleeving that you shall have your request put up to God in manner as aforesaid and if it bee not such a faith which causeth you to waite patiently then if God have not heard you must blame your self and if you would be heard another time consider wherein you failed and amend it and particulary take heed that when you have endeavoured to pray as well as you can that your not beleeving you should be heard be not the chiefe cause why you have not your prayers granted It will further be objected Ob. If the before-mentioned failings may hinder the granting of our prayers then who can beleeve that ever his prayer shall be heard for who faileth not in some or other of them I answer first God is many times better to us than our praiers and if hee please hee may grant our petitions though made with some speciall failings if he do it is of his mercy if he do not the fault was in us But secondly difference must be put betweene a failing out of weaknesse and manifold temptations and that which is through wilfulnesse and customary negligence If a mans conscience can witnesse to himselfe that when he prayeth the intent and the bent of his heart is to pray aright and not to faile then God for Christs sake in whose name prayer is made doth passe by and forgive such failings and doth certainely heare Wherefore in such cases we ought when we pray to beleeve that God will grant our prayers notwithstanding such failings in prayer Secondly though we have not offended him in our prayers yet God may see cause why he will not grant them For the generall rule of his promise to heare our prayers doth admit of some exception As first when if the thing asked were granted it would crosse some acts of his eternall purpose not knowne to us which he hath intended for the setting forth of his glory in wayes unknowne to us whether it be in things concerning his Church or our owne selves in particular Moreover we are apt to desire things to come to passe in such or such a way and by such or such meanes and in such or such a manner as we thinke may stand well with Gods will when yet God hath some other way some other meanes of doing his Church or of doing us good in another manner then we expect Many times wee would have it our way but God holdeth it best to give it his way 2 King 5.11 Like Naaman the leper he would be cured one way but God cured him by another way Act. 27.24.30.44 God saved Paul and all with him not as they would by the safety of the ship but by the pieces of the ship after shipwracke We are apt to rest upon such and such meanes and to set the meanes above God then it is fit that he should choose other meanes yea hee doth many times choose weake meanes to confound the strong that all the praise may be given to God and that no flesh might glory in his presence Many want comfort and other things because they prescribe to God the meanes Mat. 26.39 In such cases wee should alwayes pray with a reservation namely if thou wilt let this thing be or let this thing passe yet not my will but thine be done A second exception is if the thing asked be not for our good We many times aske for things good in themselves and lawfull for us to aske but God who knoweth what is better for us than we do he knoweth that if we had them they would not be good for us In this case to be denyed our suite is a mercy and and a favour to us God promiseth that we shall want nothing that is good Psa 34.10 Psa 84 1â— Rom. 8.28 and that hee will with-hold nothing that is good and that all things shall worke together for good to them that love him Thirdly God doth heare and grant our prayers when wee thinke that he doth not God doth grant our requests divers wayes Sometimes he giveth the same thing that is asked even in the same kinde as when God gave unto Hannah a sonne at her request 1 Sa. 1.27 Psal 21.2 and gave unto David his hearts desire Sometimes God doth not give the same thing in kinde which is asked but the same in effect or that which is farre better When wee aske temporall blessings as health wealth liberty or the removall of such and such a crosse it may be God doth not hold it fit that those particulars