vnto our selues an inuincible resolution For while wee liue in this world it cannot be but that we shall haue wrongs offered vnto vs. It is not without cause that the Apostle aduiseth to Let patience haue her perfect worke Iam. 1. 4. The perfect worke of patience consisteth as in the truth of it whereby it is sound not fained so in the extent of it that it reach to all kinds of wrongs and offences and in the continuance of it that it endure to the end The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notation of the word which the Apostle vseth implyeth this last branch of perfection which is a persisting to the end euen to the end of this mortall life wherein wee shall haue vse and need of exercising this duty of forgiuenesse We may not therefore so much consider what wrongs and offences we haue forgiuen as how many more we may hereafter take occasion to forgiue that by our continuall practise of this duty wee may day after day say I doe forgiue Thus much of the Duty required The Parties tyed thereto are next to be considered §. 139. Of dealing with man as we desire God should deale with vs. Q. VVHo are especially tyed to the condition of the fift Petition A. They who call God Father and craue forgiuenesse of him For this Particle WEE in the condition and the Particles OVR VS in the Preface and in the Petitions are all of the same Number and Person and haue a mutuall reference to the same persons Q. What doctrine hence ariseth A. Saints that craue and expect mercy of God are most bound to shew mercy to man This did the Lord presse vpon his seruant thus I forgaue thee all thy debt because thou desiredst mee shouldest not thou also haue had compassion on thy fellow-seruant euen as I had compassion on thee This also doth the Apostle especially presse vpon Professors Ephes 4. 4 5 6. as these Reasons shew There is one body and one Spirit euen as yee are called in one hope of your Calling One Lord one Faith one Baptisme one God and Father of all By the mercy which Saints that craue and expect mercy from God shew both God that forgiueth them and Christ for whose sake God forgiueth them are most glorified The Gospell also and their profession thereof are most graced and honoured thereby yea and the mouthes of such enemies as watch for occasions to disgrace professors of the Gospell are stopped Finally the mutuall good of the members of Gods Churches is hereby much promoted What great and iust cause of complaint is in these respects giuen Quarrels of Professors by reason of the teachy wrathfull reuengefull disposition of many that in profession of Religion are very forward Of those who in outward profession make their houses Gods Churches by the dayly exercises of piety therein This complaint against quarrels of Professors is not made as an inuectiue against profession but against such as abuse profession and made it a cloak to â—ouer their hypocrisie constantly offering vp their morning and euening spirituall sacrifices who also by frequenting the house of publike prayer the ministerie of the Word the Lords Table and other seruices of God make great shew of much piety haue the name of Saints and seeme to expect much mercy from the Lord of those I say there be many who are full of enuy wrath and reuenge very quarrellous and contentious ready to arrest to bind to the Peace and good behauiour to cast into Prison to commence suites in Law and enter actions of trespasse of defamation and of other like pettie matters vpon very sleight occasions The Prophet foretold the Wolfe should dwell with the Lambe Isa 11. 6. and the Leopard lie dâ—wne with the Kid c. But now such as professe themselues to bee Lambs and Kids of Christs flocke can scarce dwell quietly one by another Many Professors are as very fire-brands as any other Iam. 1. 27. Surely their profession and religion is vaine They mocke God they deceiue man they lie against their conscience when they say We forgiue Their sinne is the greater in that thereby they open the mouthes of prophane persons against the Gospell of Christ and a profession thereof Let vs who call God Father who craue who expect mercie of God learne with what mind to do it namely with a mind ready and willing to do for others what we desire to be done for vs. Lift vp pure hands without wrath thou that desirest God to turne away his wrath from thee Shew mercie thou that crauest mercie of God Be bountifull thou that longest to taste of the sweetnesse of Gods bountie Forbeare thy brother thou that wouldest haue God forbeare thee So deale in euery other respect as thou prayest God to deale with thee This is acceptable to God This well becommeth thy profession This will bring much comfort to thy soule Thus shall not thy prayer be made in vaine The Dutie and Parties most bound thereto being declared The Persons to whom the dutie is to bee performed are to bee set out §. 140. Of the seuerall kinds of debts whereby we become debters to man Q. VVHo are meant by DEBTERS A. Such as any way wrong man For the Apostle ioyneth together these two phrases a Philem. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wronged endebted So many wayes as one wrongeth another he becometh a debter to him But one may wrong another according to those seuerall distinct heads of duties which the law enioyneth to bee performed to our neighbours fiue waies 1. In his place or dignitie Herein b Numb 12. 2. Aaron and Miriam c 16. 3. Corah Dathan and Abiram became Debters to Moses They spake against that authoritie eminencie and dignitie which God had giuen him 2. In his Person or life Herein d 1. Sam. 19. 10 11. c. Saul became a debter to Dauid by persecuting his person and seeking to take away his life Herein also e Acts 2. 23. the Iewes were debters to Christ 3. In his chastitie Herein f 1. Sam. 25. 44 Phalti and Michal became debters to Dauid in that g 2. Sam. 3. 14. Michal being Dauids wife they two as man and wife liued and kept companie together 4. In his goods Herein Onesimus became a debter to Philemon by running from him and purloyning his goods which moued Saint Paul to say h Philem. v. 18. If he haue wronged thee or oweth thee ought c. 5. In his good name Herein i 2. Sam. 16. 7 8. Shemei became a debter to Dauid by reproaching him and calling him a man of bloud a man of Beliall All these wrongs hath God expresly forbidden in his Law so as they are double debts One as transgressions against God The other as iniuries against men The later of these kinds of debts is here meant in this condition Of that kind are all the forenamed instances §. 141. Of making
our many forfeitures of couenant the forenamed directions are daily to be obserued §. 111. Of Popish indulgences for sinnes to come and Shriuing in Lent COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are giuen for sinnes to come See §. 126. and that not onely for some particular sinnes Vid. Hadrian in tract de Indulg Nauar. de Iubil Cornubens de Indulg Ioh. de Turrecr in Comment de Poen Bell. de Indulg whereby they eag on and embolden men to commit those sinnes but also for all manner of sinnes not for a day or a weeke or a moneth or a yeare but for many yeares yea all their life And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory with which fiction they much affright their people they extend their indulgences farre beyond the times which they themselues doe set for Purgatorie euen vnto * Indulgentiae interdum continent condonationem poenitentiae quindecim vel viginti millium annorum Bellar. de Iudulg l. 1. c. 9. Auditum sub coelo non legitur quod corum voce depromitur Date nobis veniam dum tamen nos in errore manemus Gelas Epist ad Faust Concil Trid. §. 14 c. 5. 6 7. 8. fifteene and twenty thousand yeares Are not flood-gates hereby wide opened to all manner of licentiousnesse are not men hereby made not onely secure but also impudent in committing sinne By those indulgences men are taught to say Grant vs pardon euen while we commit sinne Was euer the like heard To the like licentious libertie doth their superstitious custome of Auricular confession and of absolution thereunto giuen by a Priest once a yeere in Lent bring men Yet this is not onely by ordinarie custome practised but by their great Councell at Trent warranted §. 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes confession of their sinnes and renewing of repentance of Easter when they intend to receiue the holy Communion Though they forbeare the superstitious practise of Auricular confession yet they make as wide a gap for licentiousnesse and wickednesse as Papists doe For such commonly make little o◠no conscience of any sinne till about Easter time And is there not iust cause to thinke that that shew of conscience which they then make is but a meere shew and that it sauoureth more of fond superstition then of sound Religion Can it be imaginned that such as all the yeare long let loose the raines to impietie and iniquitie can once in the yeare make a thorow examination of their soules and confession of their sinnes Neither will they haue any minde to diue to the depth of such a sea neither if they had a will thereto could they possibly doe it Such mens soules must needs fester for want of timely and due search thereinto Much more desperate must there case needs be The danger of putting oft exa mination and repentance too long who are so farre from a dayly yea and yearely searching of themselues and seeking to be discharged of their sinnes as all their life long they neuer thinke of any such matter vnlesse God by some extraordinarie iudgement bring them as hee brought Pharaoh Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned or vnlesse they obserue death to haue seased vpon them at which time if their sinnes bee laid before them either their heart is like 1. Sam. 25. 37. as Nabals to die in them and to become sencelesse as a stone or else their conscience to be as Iudas his conscience was Math. 27. 5. was a racke or rather an hell vnto them vncapable of comfort For at the time of death the bodie is weake the heart faint the spirits dull yea to him that hath not before made his peace with God the thought of death can not be but very terrible a meanes euen to astonish him that is otherwise feeble dull and heauy Satan that is not ignorant hereof taketh great aduantage there at and is then most busie to tempt and most fierce and forward to assault when man is least able to resist And whereas all our hope of standing against Satan is in Gods helpe such as haue all their life long prouoked Gods wrath and vsed no meanes to be reconciled to him can haue little hope in the last act to receiue helpe from him §. 113. Of the wofulnesse of the debt of sinne Q. WHat doctrine doth the resemblance of sinne to debt imply A. Sinners debters to God iustice Sinne maketh man bound to the reuenging iustice of God He that thus prayed to God Psal 143. 2. Enter not into iudgement with thy seruant well knew as much Euery sinne is a breach of Couenant betwixt God and man It maketh forfeiture thereof As a debter therefore that hath made forfeiture of his bond stands liable to the reuenge of the Creditor or rather as a malefactor that hath transgressed the Law of his Soueraigne is liable to the penaltie of the Law so a sinner to the iust reuenge of Gods Law Take notice hereby of the horrible nature of sinne Horriblenesse of sinne It kindleth the wrath it prouoketh the reuenge of the Creator Who knoweth the power of his anger Psal 90. 11. As his greatnesse is so is his anger Infinite insupportable Hence is it that the creature on whom it lyeth lyeth vnder it eternally For hee is no way able to ease himselfe of that burden If this were duely weighed and seriously thought of when we are tempted to any sinne would we be so foolish as for a little momentany delight to runne into such a debt as will cast vs into that prison out of which there is no release and in which there is torture and torment endlesse and easelesse We count them miserable that fall so farre into mans debt as they are neuer able to discharge it What may we then thinke of such as fall into this debt of sinne Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is Necessitie of Christs Suretiship God-Man in one person For such is the debt of sinne as no creature in heauen or in earth was able to discharge it If Christ had not vndertaken the discharge thereof our case had been like to the case of those Angels who are reserued in euerlasting chaines vnder darknesse Iude verse 6. vnto the iudgement of the great Day §. 114. Of euery sinne being mortall yet not equall Q. WHat doth the penaltie whereby sinne is made a debt import A. Sinne is mortall Yea because this Metaphor Debts being of the plurall number is indefinitely vsed and compriseth all manner of sinnes vnder it I may further inferre that Euery sinne is mortall For
is the onely thing to be prayed against Obseruantly marke all the deprecations mentioned in Scripture and by a particular induction of them you shall finde this generall position abundantly proued Take one instance which may be insteed of all because it is the best of all that which Christ made a little before his death I pray not saith Christ to his Father that thou should'st take them out of the world Ioh. 17. 15. but that thou should'st keepe them from the EVILL Euill is the venime By euill things come to bee hurtfull the poison the sting that maketh any thing to be hurtfull Euill is it that makes so great a difference as there is betwixt Angels and Angels Men and Men Actions and Actions Temptations and Temptations some are good some are euill No opposits are more directly contrary one to another then good and euill As nothing therefore but that which is good is to be prayed for so nothing but that which is euill is to be prayed against Learne hence wisely to obserue what is euill in any thing Obserue what is euill in any thing and accordingly pray against it yea as it is more or more euill so more instantly and earnestly pray against it Of all euils sinne is the greatest greatest in the kinde and nature of it greatest also in the effects and fruits of it It is the cause of all euill Nothing but that which is effected or infected by it is euill The diuell the world wicked men and other creatures of God which are stiled euill are infected therewith All manner of punishments and paines which are indeed euill whether temporall spirituall or eternall are caused by it Of all other euils this ought most of all to be prayed against All things also that are causes hereof or occasions hereto are to bee prayed against as being in this respect euill Thus a Mat. 26. 41. temptations and b Pro. 38. 8. Afflictions how they are matter of deprecation and thanksgiuing afflictions are to be prayed against not simply and absolutely for c Iam. 1. 2. Saint Iames willeth vs to account it all ioy when we fall into diuers temptations and the d Acts 5. 41. Apostles reioyced in their sufferings yea e Iob 1. 21. Iob expressely blesseth God for taking away as well as for giuing For by the good and wise prouidence of God temporall crosses doe oft turne to our good and profit f Psal 119. 71. It is good for me that I haue bene afflicted saith the Psalmist g Heb. 12. 10. God chasteneth vs for our profit saith the Apostle In regard of this fruite which by the ouer-ruling prouidence of God ariseth out of afflictions they are indeed matter of thanksgiuing when God doth so order them and therefore they are not simply and absolutely to bee prayed against Yet because through the weakenesse of our flesh they oft cause discontent impatiencie and other sinnes in which respect they are euill so farre forth as they cause any such euill effect they may be prayed against at least we must pray that they bring not forth any sinne in vs. Thus are wee to pray against companie keeping against feasting against pleasures and pastimes and against all other things that are vsuall occasions of sinne Yea against the abuse of euerie good thing For the abuse of a good thing is euill And because wicked men are oft made Satans instruments of working much euill wee may also pray against all their euill plots and practises not against their persons they are to be prayed for except we know them to haue sinned against the holy Ghost or to be vtterly reiected of God or haue some particular warrant as the Prophets oft had not to pray for them More directly wee are to pray against all spâ—rituall iudgements which are not onely punishments of sinnes but sinnes themselues as hardnesse of heart errour of iudgement inordinate lusts despaire and such like These are directly euill Thus are wee to pray against eternall damnation a dreadfull euill Finally though Satan bee not the onely euill here meant yet is hee an especiall and principall euill one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 19. §. 185. Of the respects wherein Satan is stiled the euill one Q. HOw is Satan an especiall euill one A. 1. He is the primarie b Ioh. 8. 44. author of euill 2. His c Eph. 6. 12. disposition is onely to euill 3. His d Gen. 3. 5. temptations are all to euill 4. His e 1. Pet. 5. 8. continuall practise is in euill 5. All f 1. Ioh. 3. 8. euill doers are of him 6. He hath his g Eph. 2. 2. hand in all euils as may be exemplified in these particulars following h Iob 1. 15 17. Outward mischiefes done by men i Iob 27. Bodily diseases k 1. Sam. 16. 14. Vexation of spirit l Iob 1. 16 18 19 Extraordinarie iudgements from heauen m Acts 5. 3 4. Euill thoughts of the heart n 1. King 22. 21 22. Euill words o Ioh. 8. 41 44. Euill actions p Mat. 16. 23. Disswasions from good q 1. Thes 2. 18. Hinderances of good r Gen. 3. 5. Prouocations to euill Satan therefore may not bee excluded out of the euills here intended but our deprecation rather is especially to be directed against him Thus much of Euill prayed against That which is prayed for is in this word DELIVER §. 186. Of the many wayes of deliuering from Euill Q. HOw may one be deliuered from euill A. 1. By keeping away that euill which is readie to fall vpon him Exod. 14. 13. Thus were the Israelites deliuered from the hoast of the Egyptians that eagerly pursued them 2. By assisting him on whom the euill is fallen so as he is not ouerwhelmed A malo deus liberat quando super id quod possumus non nos permit â—st tentari Aug. de Temp. Serm. 26. and ouercome therewith For this purpose reade Psal 69. 14 15. 3. By altering the nature of the euill and turning it to a mans good Thus b Gen. 50 20. God turned Iosephs abode in Egypt to much good Herein this Prouerbe is verified I had perished if I had not perished 4. By taking away the force of the euill Perijssem nâ—si perijssem as the force of the fire was taken away so as it burned not Shadrach Meshach and Abednego Dan. 3. 27. This deliuerance Christ promised to his disciples Mar. 16. 18. 5. By remouing the euill cleane away 2. Sam. 24. 25. Thus God deliuered Israel from the deuouring Pestilence 6. By taking one away from the euill to come 1. King 14. 13. Thus the good sonne of wicked Ieroboam 2. King 22. 20. thus the good King Iosiah Isa 57. 1. thus many righteous men haue bene deliuered §. 187. Of that hope of recouerie which remaineth to them that fall Q.
and members which make vp that Summe Of these therefore wee must take notice and for these wee must giue thankes Now because that Summe is implyed vnder the negatiue we are answerably to giue thankes for freedome from the contrary which the Apostle stileth power of darknesse Vnder darknesse he compriseth sin death diuell and damnation While wee are vnder the power of these we are their vassalls It is therefore a blessing worthy of all praise to be freed from them Other particulars seuerally concerne the distinct parts of this Petition §. 198. Of the particulars for which thankes is to bee giuen by virtue of the first part of the last Petition Q. VVHat are the particulars for which the first part of the sixt Petition requireth thankes to bee giuen A. 1. Vnder standing of the law whereby we know what sin is when we are tempted thereto how fearefull a thing it is to yeeld to such temptations how wretched their case is that are left to the power of temptation Rom. 3. 20. By the Law is the knowledge of sinne That therefore which giueth vs notice of so great danger is a thing praise-worthy especially if we haue vnderstanding thereof Psal 119. 99 100 In way of thankfulnesse doth Dauid oft acknowledge this 2. Wisedome to discerne our enemies and their assaults This proceedeth from the former and goeth a degree farther and in that respect it bindeth vs to more thankfulnesse With thankfulnesse saith the Psalmist to God Psal 119. 98. Thou thorew thy commandements hast made me wiser then mine enemies 3. The victory which Christ hath goâ—ten ouer spirituall enemies It is in praise of Christ that the Psalmist saith to him Thou hast led captituity captiue Psal 68. 18. By captiuity hee meaneth the world the flesh sinne death the diuell and all other enemies of our soule Were not these by Christ made captiues and so chained restrained and kept in we could not stand against them they would soone leade vs captiues For our sakes did Christ enter combate with them and get victory ouer them We reape the benefit thereof wee therefore must giue the thankes to Christ and say as the heauenly Spirits doe we giue thee thankes because thou hast taken to thee thy great power Reu. 11. 17 18. and hast raigned and destroyed them that destroy the earth 4. Strength to withstand our enemies As Christ himselfe hath ouercome them so by his spirit hee giueth vs power to ouercome 2 Tim. 1. 7. in which respect it is said Hee hath giuen to vs the Spirit of power On which ground saith the Apostle I thanke him who hath enabled me 1 Tim. 1. 12. 5. Resolution to yeeld to no allurements whether they come from the flesh or the world Gratias deo qui iam harum rerum in vobis gloriâ— transitoriae gloriosum est operatus contemptum Bern. Epist 23. A true setled resolution is a great meanes to keepe vs safe This comes from God For by nature our disposition is wholy inclined to the world and to the flesh Wherefore as a 1. Sa. 25. 32 33 Dauid blessed God for asswaging his passion and keeping him from shedding blood so wee must praise God whensoeuer our minde is alienated from the world and flesh for that alteration of our disposition 6. Patience to beare out all brunts Afflictions to our weake flesh are soare temptations but by patience wee are kept from being swallowed vp by them In which respect the Apostle saw great cause to thanke God for the patience of the Thessalonians 2 Thes 1. 3 4. 7. Power in all conflicts to ouercome Such though they bee led vnto temptation are not led into temptation It is expressely noted of them that had gotten victory that they sang a song of praise Reu. 15. 2 3. §. 199. Of the particulars for which thankes is to be giuen by virtue of the last part of the last Petition Q. VVHat are the things for which the second part of the last Petition requireth thankes A. 1. Repentance after sinne committed This is a sure euidence of deliuerance from a great euill Therefore the Church glorified God because hee had granted repentance Act. 11. 18. 2. Rescue out of Satans clutches If Satan haue at any time got any aduantage against vs as he getteth great aduantage against witches and sorcerers yea and against other impudent and audacious sinners whom he hath fast in his clutches to bee rescued and recouered out of his hands affordeth iust cause of much thankes Luk. 8. 2 3. which Mary Magdalene out of whom went seâ—en diuels well knew to be most due and therefore in testimony of thankfulnesse shee followed Christ and ministred to him of her substance 3. Recouery out of the world Gal. 1. 4 5. The Apostle ascribeth glory to Christ for deliuering vs from this present euill world 4. Conquest of the Spirit ouer the flesh For by the Spirits conquest Rom. 7. 25. are we freed from the dominion of the flesh For this therefore the Apostle giueth expresse thankes 5. Remouall of iudgements Iudgements and all manner of crosses are in their kinde euills and remouall of them is a deliuerance from those euills Whereupon the Saints haue beene thankfull for such deliuerances Exod 15. 1 c. The Israelites giue thankes to God for freeing them from the Egyptian bondage 1. Chro. 21. 28. And Dauid for causing the Plague to cease And Hezekiah for taking away a deadly disease Isa 38. 9. c. And the Church for returning her captiuity Psal 126. 1 2. 6. Victory ouer death Death in it selfe is a dreadfull euill the very eâ—trance into damnation But by Christ the sting of it is pulled out the nature of it is altered It is made a gate into eternall glory 1. Cor. 15. 57. This is that victory for which Saint Paul giueth thankes 7. Hope of resurrection to life 8. Hope of eternall glory These are full and small deliuerances from all euill Gods promise of these to such as beleeue is as a performance of them Our hope therefore resting on Gods promise for these affordeth iust occasion of reioycing and praising GOD 1. Pet. 1. 3 4. as Saint Peter doth and Saint Paul also Col. 1. 12. §. 200. Of duties required in the last Petition Q. VVHat duties are we to endeauour after by virtue of the last Petition A. 1. To abstaine from all sinne For this is the maine thing heere prayed against This is it which maketh temptation so hurtfull as it is The more we forbeare sinne the lesse damage shall we receiue from any temptations a Psal 34. 14. Many Am. 5. 15. many therefore are the dehortations of Scripture against sinne Rom. 12. 9. 2. c 2. Cor. 7. 1. To perfect holinesse For vnder the auoiding of any euill an endeauouring after the contrary good is alwayes in Scripture implyed Yea d Isa 1. 16 17.
dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
of them 1. Ioh. 3. 1. who haue God to be their Father For this cause the world knoweth vs not because it knoweth not our Father This of the parties whose Father God is The manner of applying Gods fatherhood by the first person OVR followeth §. 12. Of applying Gods Fatherhood to our selues Q. VVHat do we acknowledge by this correlatiue particle OVR as it is the first person A. That God is not onely the Father of Christ and of other men but our Father also Math. 26. 39. as if one praying alone and for himselfe should say as Christ did Iohn 20. 28. O my Father and as Thomas said to Christ my Lord and my God If it be obiected that that which is vttered in the plurall number is not particularly applyed to ones selfe I answer that though it be not applyed to ones selfe onely and alone yet it may be to him ioyntly with others Though I beleeue God to be a common Father of many which the plurall number implyeth yet that hindreth not but that I may reckon my selfe in that number and so make the application to my selfe Thus much is fitly axpressed in this speech of Christ Iohn 20. 1â— I ascend to my Father and to your Father Here he acknowledgeth God to be a common Father of others in these words your Father and yet maketh a particular application thereof in these words my Father Q. What instruction ariseth from this application of Gods Fatherhood to our selues A. A particular perswasion of Gods fatherly affection to our selues is then especially requisite when we pray vnto him Math. 26. 39. 27. 46. We cannot in truth say vnto him our Father without such a perswasion The benefits of that particular perswasion are great and manifold Benefits of a particular perswasâ—on of Gods fatherly mind For 1. It distinguisheth the sound faith of true Saints from the counterfeit faith of formall Prosessors and trembling faith of Diuels 1. It is a note of true faith They may beleeue that God is a Father but they cannot beleeue that God is their Father Iam. 2. 19. and therefore they beleeue and tremble 2. It maketh vs more boldly to come to the throne of Grace 2. It ministreth boldnesse When the prodigall child knew not to whom to go though he could not be ignorant that there were many fathers in the world he Luke 15. 18. remembring that he had a father of his owne said I will goe to my MY Father 3. It maketh vs to rest vpon God more confidently for prouision for all things needfull 3. It worketh confidence and protection from all things hurtfull Quid non det filijs petentibus cum hoc ipsum ante dederit vt filij essent Aug. de Ser. Dom. in mon. lib. 2. For this particular relation of Gods fatherhood to vs sheweth that God taketh an especiall care of vs to whom the promise of Gods care especially belongeth 4. It doth much vphold vs in all distresses 4. It vpholdeth in distresse With this particular perswasion did the Iewes vphold themselues when they seemed to be forsaken Isa 63. 16. Yea herewith did Christ vphold himselfe in his greatest agonie Math. 26. 39. 27. 46. 5. It strengtheneth our faith in all the properties and works of God 5. It strengthneth faith For to belieue that it is my Father that hath made all things and doth continue to vphold and order them that it is my Father that is the fountaine of all blessing and giueth what he will to whom he will that my Father is euery where present knowing all the necessities and extremities of euery one that the mightie mercifull wise prouident God is my Father to be truly perswaded hereof must needs minister much comfort at all times in all places whatsoeuer our present condition be But otherwise to know that by God the whole world is ordered that his eyes are in euery place that he is omnipotent iust wise true c. and not to apprehend him to be our Father cannot but much strike our hearts with much terror and make vs to flie from him as Adam did Gen. 3. 8. when he heard the voice of God in the garden 6. It affordeth much comfort against our manifold infirmities 6. It bringeth comfort For it assureth vs that God will take no aduantage against vs for them but will rather accept of our poore endeauour and when we cannot pray as we should he will put desires into our hearts and words into our mouthes A childs owne father will accept of any manifestation of his minde and meaning yea and say to him Doest thou not meane this wouldest thou not haue that 7. All that can be said of Gods fatherhood will bring no comfort to a man 7. No comfort without it vnlesse he can apply it to himselfe Children do not go to a man for the things they want because he is a Father of other children but because he is their owne father As the manner of expressing the correlatiae particle OVR in the first person whereby he that maketh the Prayer is included was obseruable so is it also in the plurall number whereby it is extended to others §. 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all Q. VVHy is the application of God fatherhood set downe in the plurall number OVR A. To shew that God is a common father of all the Saints God the Father of all Saints euen of the whole Church and of euery particular member thereof Ephes 4. 6. As there us one God so that one God is father of all To which purpose is that emphaticall interrogation of the Prophet Mal. 2. 10. Haue we not all one Father Wherefore not onely the whole Church in generall or publicke assemblies but euery particular Saint is taught to say Our Father Q. What doth this teach vs A. 1. Gods respect to vs. 2. Our dutie one to another 3. The priuiledge of Saints Q. How is Gods respect manifested A. 1. By his impartiall fauour to all alike 2. By the abundance of blessing which he hath euen sufficient for all 1. Concerning Gods impartiall respect God carieth an equall respect to all Christ here teacheth all of what degree soeuer to say to God Our Father God then is the Father of all and as a father he carrieth himselfe towards all Psal 86. 5. 145. 14. He is good and mercifull and of great kindnesse to all that call vpon him He vpholdeth all that fall Acts 10 34. In this respect especially is he said to haue no respect of persons * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That title therefore which noteth out an onely sonne on whom all loue is cast Math. 3. 17. and by a propertie is attributed to Christ the onely begotten Sonne of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very title is attributed to all the Saints
Deprecation must be added to Petition We must be carefull as well to pray against those euils which doe or may annoy vs as for those good things which may or doe helpe vs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 1. This kinde is expressely mentioned among the other warrantable kindes of Prayer and on all occasions it hath been vsed by the Saints Accordingly it may and must be vsed by vs and that in regard of Gods glory and our owne good 1. The glory of Gods pittie and power is much magnified hereby Of his pittie in that by going to him in all our miseries we acknowledge him to be a God of compassion moued with our miseries else could we haue no heart to goe to him The seruants of the King of Syria perswade their Lord being ouerthrowne in battell to go with sackcloth vpon their loynes 1. King 20. 31. and ropes vpon their heads to the King of Israel on this ground We haue heard that the Kings of the house of Israel are mercifull Kings Were we not perswaded that he to whom we goe is pittifull and mercifull scarce should we be moued to lay open our sores before him Well marke b Num. 14. 18 19. the prayers of the Saints and you shall finde the mercy pitie and compassion of God much pleaded in them Dan. 9. 9. The glorie of Gods power is also magnified by Deprecations Psal 51. 1. in that he is acknowledged to bee for all turnes able to doe and able to vndoe Able to doe that good for vs which he seeth to be needfull for vs and able to vndoe that knot of misery wherewith thorow our owne folly we are bound and to breake those snares wherewith wee are entangled 2. Our need requireth that being in misery we should be deliuered out of it or else all the good that can be bestowed vpon vs will bee but as a shew or shadow of goodnesse no sweetnesse thereof can be tasted no benefit can bee reaped thereby Abraham conceiuing it to bee a great misery to be childlesse Gen 15 1 2. when God graciously promised him to be his shield and exceeding great reward he answered What wilt thou giue me seeing I goe childlesse This supposed euill tooke away the sweetnesse from that exceeding great reward which was proffered to him The Israelites being in grieuous bondage when Moses came to them in the name of the Lord to comfort them Exod. 6. 9. They hearkned not to him for anguish of spirit All the delights which the heart of man can desire are as nothing to him that is sicke at heart or tortured with tormenting diseases if he bee not freed from that sicknesse and eased of that paine In what a desperate case may we now thinke them to be that being in miserie either seeke no helpe at all or which is all one seeke helpe of such as can afford them no true helpe Of the former sort are 1. Refusers of helpe in misery Such as thorow a blockish stupiditie like beasts lye vnder that euill which lyeth vpon them and seeme not to be moued therewith as those Iewes of whom the Prophet thus complaineth O Lord thou hast stricken them Ier. 5. 3. but they haue not grieued c. 2. Such as through wilfull obstinacie are so farre from praying to haue the euill that is on them remoued as by continuing in sin they bring more and more euill vpon them like Ahaz who therefore is thus branded 2. Chro. 28. 22. This is Ahaz 3. Such as through a malitious impudencie when they are pinched and pressed with the euill that lyeth on them blaspheme the Name of God as the prophane m 2. King 6. 33. King of Israel and n Ren. 16. 8 9. they who were tormented at the pouring out of the fourth viall did Of the latter sort are Seekers of helpe where no helpe is 1. Such as trust to meanes without God as o 2. Chro. 56. 12 Asa who sought not to the Lord but to the Physitians and the p Isa 31. 1. Israelites who went downe to Egypt for helpe but sought not the Lord. 2. Such as seeke helpe of such things as haue no powre or vertue at all to helpe them in that for which helpe is sought as they who being troubled in conscience and wounded in soule seeke to ease themselues by merrie company musicke gaming and the like So q 1. Sam. 16. 17. Saul when the euill spirit came vpon him must needs haue musicke and the r 1. King 18. 26 28. Baalites when their request was not granted Leaped vpon the Altar and cut themselues with kniues and lancers and Papists to like purposes whip themselues yea also they seeke to driue the Diuell away with holy water holy oile crucifixes crossing themselues and other like foolish toyes 3. Such as seeke helpe of him that will take all aduantages against them and worke them the more mischiefe for trusting to him euen the Diuell himselfe All that go to Witches Coniurers Sorcerers and such instruments of Satan for helpe in any need seeke helpe of Satan as ſ 1. Sam. 28. 8. Saul that went to the Witch at Endor and t 2. King 1. 2. Ahaziah that sent to Baal-zebub All these and other like helpes are no better then a u Ezek. 29. 7. reede whereupon if a man leane it breaketh and renteth his flesh that leaneth thereon For our part therefore let vs take notice of the euils whereunto we are subiect What euils are to be prayed against and how See in the whole Armour of God on Eph. 6. 18. and of the remedie warranted and sanctified for remouing of them and wisely and conscionably vse the same This of Deprecation which is the distinct kind of the two last Petitions Treat 3. §. 32 33 c. The generall Matter of them both followeth §. 157. Of taking care for our spirituall welfare Q. VVHat is the generall matter nf the two last Petitions A. Spirituall Such as concerneth our soules As in the fourth Petition wee were taught to pray for such temporall blessings as were meet for our bodies Post subsidium cibi petitur ve nia delicti vt qui à Deo pascitur in Deo viuat nec tantum praesenti temporali vitae sed aternae consulatur Cypr. de Orat. Dom. §. 16. and for our outward estate in this world so in the fift and sixt Petitions wee are taught to seeke such spirituall blessings as concern the good of our soule that he who is fed of God may liue in God Q. What are we taught hereby A. We must take care of our spirituall welfare Care must be had for the good of our soules as well as of our bodies a Ioh. 6. 27. Where Christ moueth vs to moderate our immoderate care for the things of this world he presseth vs earnestly to care for our soules And that not without iust
cause Mat. 6. 33. For 1. Our happinesse consisteth in the spirituall well-fare of our soules Psal 32. 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile 2. Herein lyeth a maine difference not onely betwixt reasonable and vnreasonable creatures or ciuill sauage men or Professors of true religion and idolaters but also betwixt all naturall and spirituall men The naturall man whether he liue in the Church or out of it mindeth onely the things of this life The things of the Spirit of God 1. Cor. 2. 14. which concerne his soule and the spirituall good thereof He receiueth not for they are foolishnesse to him Onely the spirituall man who is both in the Church and of the Church enlightned and guided by that Spirit which is in the Church and in euery part and member thereof well discerning the things of the Spirit of God tending to the happinesse of his soule doth carefully seeke after them The folly of most men is hereby discouered 1. Reproofe For their care is wholly and onely for the things of this life They neglect their soules as if they had no soules at all to care for or cared not what became of them Their owne Prouerbe verifieth as much against them which is this Let God take care for my soule and I will take care for my bodie A cursed Prouerbe In both the parts thereof it sauoureth ranke of Atheisticall prophanenesse The latter part implyeth a desperate casting off Gods care for their bodies the former a presumptuous thrusting of their soules on God against that course which he hath expresly prescribed Let vs learne wisedome from this ground of wisedome taught by him that is the wisedome of God 2. Aduice Let vs not disioyne the care of these two sweete companions which God hath so nearely linked together our bodie and soule Let both in their place and due manner be cared for Let spirituall things be prouided for the soule which is a spirituall substance as well as earthly things for the body which is of the earth By that care which nature moueth vs to take for the temporall good of our bodies we ought to be so farre from resting therein as we ought rather to be raised vp thereby to seeke how we may procure good to our soules Surely Christ by inferring the Petitions for our soules good immediatly vpon that which concerneth the good of our bodies intendeth thereby that by sence of our bodies need we should be made sencible of the soules need For this end let vs 1. Take notice of our spirituall needs Ignorance of need maketh men negligent of prouiding things needfull Laodicea not knowing that she was wretched Reu 3. 16 17 18 miserable poore blind and naked regarded not the gold that might make her rich the white rayment that might couer the shame of her nakednesse and the eye-salue that might make her see 2. Prou. 2. 4. Enquire after the meanes of helpe 4. 5. The wise man doth oft much presse this dutie of seeking and searching after the things that are needfull and vsefull 8. 5. 3. Conscionably and carefully vse the meanes which are afforded for helpe This was the counsell which Christ gaue to the forenamed Church of the Laodiceans to buy gold tried in the fire and white raiment Reu. 3. 18. and to annoint her eyes with eye-salue §. 158. Of doubling our care for the good of our soules Q. WHy are there two Petitions for our spirituall good A. 1. The things concerning our spirituall estate are farre more excellent as the soule is more excellent then the bodie Things of the soule most excellent and as things concerning eternall and heauenly happinesse surpasse such as concerne onely a temporall and earthly contentment Mat. 13. 44 45 46. The Merchant that sold all that he had to buy the treasure hid in the field and the pearle of price was not ignorant hereof 2. They are more absolutely necessarie Things of the soule most necessarie We may want the temporall things of this world and yet not be miserable God can turne that want to our aduantage Luke 10. 42. But the want of spirituall blessings maketh vs extreamely miserable True happinesse consisteth in the fruition of these Yea the happinesse of our temporall well-fare consisteth in our spirituall well-fare No benefit no comfort can be receiued from all that this world affordeth vnlesse sinne be pardoned and we freed from the power thereof 3. We are by nature more dull and backward to seeke after things spirituall Man carelesse of his soule then temporall These are visible and the sweetnesse of them is more sensible sooner discerned and more easily tasted The other being inuisible are more insensible So as we haue more need to be the more earnest in seeking of them Q. What are we taught hereby A. Our care for spirituall things must be double With much more earnestnesse must we seeke spirituall then temporall blessings It is of spirituall good things that Christ saith Mat. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First seeke c. Both before and aboue all other things seeke them First doth not onely note out the order but also the manner of seeking 2 Pet 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of spirituall blessings it is That Saint Peter saith Rather giue diligence or giue the more and greater diligence to make them sure Our mind must with the vtmost of our endeauour euen with full bent be carried that way A due consideration of this point doth manifest the e 2. Pet. 1. 9. blindnesse and aggrauate the folly of them who preferre temporall before spirituall blessings Mar. 5. 17. like to the Gadarens who made more account of their swine then of Christ Into this ship of fooles may they well be thrust 1. Who put of the time for seeking the good of their soules Who preferre things temporall before spirituall but will loose no time for aduancing and encreasing their temporall estate They who put off their prouiding of oyle till the houre wherein the Bridegroome came are stiled foolish Virgins Mat. 25. 2 c. 2. Who put bie the opportunities that by Gods prouidence are afforded for doing good to their soules As Felix who when by Pauls preaching his heart was so smitten as he trembled Acts 24. 26 27. said Go thy way for this time and yet watched all opportunities for a bribe 3. Who so eagerly pursue the things of this world wherein they take delight Gen. 25. 29 c. or from whence they expect profit as they neglect the care of their soules Such an one was prophane Esau who followed the profits and pleasures of the field till hee fainted and then sold his birth-right for a messe of pottage 4. Such as seeke the spirituall things of their soule but so loosely and carelesly as if they cared not much for them