true Church yet that he himselfe may be as Ioseph was in the house of Potiphar Gen. 39. 2. a faithfull member of the true Church a free-hearted subiect of the kingdome of God and for this end euery one ought to pray that in his person he may be sanctified throughout and his whole spirit and soule and bodie be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. This is that true and proper vse which wee are to make of those bonds whereby we are outwardly linked one to another that as we are more nearely knit one to another so more specially and instantly to pray that they to whom we are in outward bonds linked may with vs be fast knit to the bodie of Christ and as true members thereof may beautifie and honour it Col. 2. 19. and that all the bodie by ioynts and bands hauing nourishment ministred and knit together may encrease with the encrease of God Thus we see how our desire ought to be ordered for the militant Church It ought in generall to be extended to the whole bodie wheresoeuer more particularly applied to the seuerall parts of it as we haue any notice thereof and more earnestly extended for such parts as wee our selues are more nearely knit vnto §. 52. Of the things to bee desired for the Church triumphant Q. VVHat are we to pray for in regard of the triumphant Church the kingdome of glorie A. The full perfection and consummation thereof Whereunto tend these particulars following 1. That we which liue in this kingdome of Grace 1. Pray to be fitted for heauen may be fitted and prepared for that kingdome of Glorie that we may be presented as a chaste and pure Virgine to our Husband Christ 2. Cor. 11. 2. Such a prayer did the Apostle vse to make for the members of the militant Church 1. Thes 5. 23. 2. That we may be loosed and be with Christ in that glorious place 2. Pray to be in heauen For the gathering of such into the kingdome of Glorie Phil. 1. 23. as belong thereunto helpeth forward the consummation of it Hoc optamus vt finem nostris faciat malis nos assumat in regnum Aug. de Temp. Serm. 126 How we may pray for death Votum affectus magis quam effectus Obiect How can this desire of being dissolued stand with the vnchangeable decree of God concerning the appointed time of mans death Answ This kind of prayer rather sheweth what we could desire if the will of God were so then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpose but to manifest our longing desire after that which God in his eternall counsell hath purposed for vs. Thus did many of the faithfull Israelites Math. 13. 17. that liued long before the Messiah was exhibited 1. King 19. 4. Ionah 43. desire to see him An absolute desire of present death as was the desire of Eliah and Ionah is not warrantable but a longing after death to be in the kingdome of Glorie as was the desire of Paul is very commendable Phil. 1. 23. 3. That the number of those whom God hath ordained to 3. Pray for accomplishing the number of the Elect. make full the body of Christ may be accomplished For there is a certaine number ordained vnto eternall life Rom. 8. 29 30. till that he be full the kingdome of Glorie cannot in all the parts thereof be consummate 4. That the signes which in Gods word are fore-told to goe before the comming of Christ may accordingly fall out 4. Pray for the signes of Christs comming that by the sight of them we may be the more erected to looke for the glorious appearing of Christ Math. 24 29 c. There are signes fore-told these therefore must be prayed for 5 Pray against enemies of the Church 5. That all the obstinate enemies of the Church which any way hinder the full and perfect consummation thereof may be destroyed and those not only wicked men and cruell tyrants and persecutors but also death and him that hath the power of death 1. Cor. 15. 15. the diuell The destruction of these is promised so as there is good ground to pray for it 6. That the bodies of all the Saints which from the beginning haue slept 6. Pray for the resurrection may be raised from death to be vnited to their soules 1 Thes 4. 16. and brought vnto the kingdome of Glorie For this is absolutely promised Obiect This is to pray for the dead Answ Not for this or that particular friend departed whose estate we certainly know not How prayers to be made or not to be made for the dead but in generall for all the true members of Christs celestiall bodie nor to obtaine that for them which was to be obtained in the times of their life remission of sinnes nor yet to alter their finall estate the doome whereof passed vpon them at the moment of their dissolution but onely as their resurrection is a degree to the perfecting of the kingdome of Glorie we being taught to pray for the full perfection of that kingdome pray indefinitely for the resurrection of the Saints which is a degree thereto 7. That Christ would come in his glorie to iudgement 7. Pray for Christs coming Reu. 22. 17. 20. Mat. 13. 41 49. 25. 32. c. and make a perfect separation betwixt the elect and reprobate For so much is foretold and promised 8. That all the members of Christs mysticall bodie being glorified with him 8. Pray for the full glorificatiō of the Church He may deliuer vp the kingdome to God the Father that God may be all in all For so much is also foretold 1. Cor. 15. 24 28. §. 53. Of the things for which thankes is to be giuen by reason of the second Petition Q. FOr what are we to giue thankes by vertue of the second Petition A. Euery thing that maketh to the good of Gods Church whether directly by blessings bestowed on it or consequently by restraining or ouer-throwing the enemies of it ministreth iust matter of thanks-giuing We are therefore to be thankfull in the behalfe of the Church in these cases following and others like to them 1. Acts 11. 18. When Churches are planted where none were before Thus the Iewes glorified God when they heard that the Gospell was embraced of the Gentiles 2. When such Churches as are planted do thriue and prosper For this did S. 2. Thes 1. 3. Paul giue thankes in the behalfe of the Thessalonians 3. When good Magistrates are raised vp In which case the Queene of Sheba blessed God for setting Salomon on the throne of Israel 1. King 10. 9. Much more are we to blesse God for good Ministers of his word and that not onely when they are first raised vp but also when
Place This of Grace is on earth that of Glorie in heauen 3. In Condition This is continually warfairing against many enemies in which respect it is stiled the Church militant That triumpheth ouer all the enemies in which respect it is called the Church triumphant 4. In Order of entring into them This is to be entred into and passed through before we can enter into that The Priest was to enter through the Sanctuarie into the Sanctum Sanctorum 5. In the manner of Gouernment This is gouerned and ordered by many subordinate meanes as Magistrates Ministers and sundrie ordinances That immediatly by God himselfe 6. In Continuance This hath a date and is to come to an end That is euerlasting without end §. 39. Of the Churches Gouernment Q. VVHat learne we from this title kingdome here applied to the Church A. Gods Church is a well gouerned estate Psal 122. 3. Therein is a King a iust wise and potent King No King is or can be like to him He can not onely restraine and subdue his enemies but also change their hearts and linke them to his subiects He can make the Wolfe dwell with the Lambe c. Isa 11. 6. c. Therein are righteous lawes excellent priuiledges and all things requisite for a well ordered politie all tending to the good of the subiects For it is the estate whereof God taketh most care Exod. 19. 5. They therefore that seeke to take away order Order in the Church and to bring confusion into the Church do much dishonour this kingdome and the King thereof 1. Cor. 14. 33. who is not the author of confusion but peace So do they also who professe themselues to be members of the Church Iudg 21. 25. and yet liue as if they were without law in no kingdome vnder no gouernment This condition of the Church to be a kingdome if the King scepter lawes and priuiledges thereof were well knowne would be a strong motiue to draw such Isa 11. 10. as are out of the Church into it and to retaine such as are of it in it and to make them say It is good to be here There is nothing worthy to be desired in a kingdome but is after a most excellent manner in this kingdome as sufficient supply of all things needfull safe protection against all things hurtfull Thus much of this title kingdome The next word to be considered is come §. 40. Of the encrease of the Church Q. VVHat doth this word come import A. 1. A want of perfection 2. A progresse thereto The word Cui dicitur veni nondum perueneral Bern. in Cant. Serm. 25. come is metaphoricall That which is comming is not where it would be it may yet go further and in that it is comming it doth step by step draw nearer and nearer to that whereunto it would come otherwise it did not come but stand still Hereby then we are giuen to vnderstand that the kingdome here spoken of hath not yet attained to the highest pitch Adueniat regnâ—â— tuum veniat vtique quod perfectain est euacuetur quod est ex parte Bern. Serm. in Nat. Mar. and fullest perfection thereof Therefore we desire that by degrees it may so proceed on thereto as it may at length attaine that whereunto it doth proceed that that which is in part may depart and that which is perfect may be accomplished Q. To which of Gods kingdomes is this Metaphor to be applied A. To his peculiar kingdome the Church in both the parts thereof militant and triumphant In the militant Church it is to be extended to all that in Gods decree are deputed thereto whether called or not called To such as are not called that they may be called and so come into the kingdome of grace To such as are called that they may be more and more fitted to come into the kingdome of glorie so as it may be full and perfect in all the parts thereof §. 41. Of the Churches imperfection Q. WHat doctrine doth this desire of the comming of Gods kingdome imply A. Gods Church is not yet perfect This is true of both the parts of the Church militant and triumphant The militant Church whether it be considered in the seuerall assemblies and congregations thereof which consist of such as are but hypocrites as well as such as are vpright or in the best of those particular persons which make vp those congregations and hath in them flesh as well as spirit cannot bee denied to be imperfect whereupon as in regard of the mixture of good and euill persons b Cant 2. 2. Dicuutur spinae propter malignitatem morum d cuntur filiâ— propter communionem sacramentorum Christ saith of his Church As a Lilly among thornes so is my loue among the daughters Thornes they are called for their wicked disposition but daughters for their communion in holy things so in regard of the mixture of spirit and slesh in such as are vpright she saith of her selfe c Cant. 1. 4. Posest spousâ— cum pulchritudine naeuo non carere nigredinis Bern. in Cant. Serm. 25. I am blacke but comely Blacke by reason of her infirmities and imperfections as well as of her afflictions and persecutions For with some comelinesse there may be blacknesse The triumphant Church also though in regard of that part thereof which is in heauen it be d Ephes 5. 27. glorious not hauing spot or wrinkle or any such thing yet because the combate of all that blessed communion is not yet full and the bodies of them whose soules are in glory yet be in the power of death may be truely said to be imperfect For the e Acts 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hâ—sychio exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of restitution or perfection of all things is to come God will haue his creatures waite for it f Hab. 2. 3. The vision is yet for an appointed time though it tarrie wait for it because it will surely come Shall now particular Churches which by the true notes of a Church may be proued to be true Churches bee denied to bee Churches and forsaken because of some imperfections therein They who will abide in no Church but in that which is perfect may wander from Church to Church and finde none on earth to abide in Were it not for the Churches imperfection there would not be so great need of this Petition This is thus noted not to iustifie any corruption or imperfection For this Petition which implyeth impersection enioyneth vs to pray against it And that which is prayed against must not be patronized but rather the best meanes that can be must bee vsed to redresse the same As not particular Churches so nor particular persons must be mis-iudged by reason of the imperfection of grace or the corruption of flesh remaining in them All here on earth is in part all is imperfect Spirits of iust men made perfect are to
indeed as good an opinion and as high an esteeme of Gods will as Dauid had we would cleaue as close to it as he did 2. A right discerning of the vanity and corruption of the creatures will especially when it is not agreeable to Gods but swerueth from it Psal 94 11. In this respect it is said The Lord knoweth the thoughts of man that they are but vanity Iob 5. 13. and He taketh the wise in their craftinesse If we could truely and thorowly discerne as much would wee be so blockish as to preferre the will of any man before Gods 3. A deniall of our owne will a point which the wise man much presseth Pro. 3. 5 7. in these and such like prohibitions Leane not to thine owne vnderstanding Be not wise in thine owne eyes Seldome or neuer are selfe-conceited men brought to yeeld simple obedience to Gods will They will bee so inquisitiue into the ground and reason thereof that if they be not satisfied therein their owne will Pro. 26. 12. and not Gods shall be done There is more hope of a foole then of such an one 4. Mortification of the flesh Gal. 5. 17. For the flesh lusteth against the Spirit so that wee cannot doe the things that we would When we would doe the will of God Rom. 7. 28 c. yea and delight in the Law of God after the inner man wee shall finde the flesh warring against that Law of the minde and bringing vs into captiuitie to the law of sinne This made Saint Paul with so bitter an exclamation to say O wretched man that I am who shall deliuer me from the body of this death Q. What desire wee in regard of the extent of the fore-named Rule be done A. 1. An accomplishment of whatsoeuer God hath determined That what God willeth to be done may accordingly bee done whether the creature will it or nill it For we ought to beleeue that God wisely willeth all things to the best and thereupon to desire that his counsell and purpose may stand and euen from our hearts to say m Act. 21. 14. The will of the Lord be done n 2. Sam. 15. 26. Let him doe as seemeth good to him 2. A contented submission to euery thing which God bringeth to passe Hereof we haue worthy patternes in the examples of o Iob 1. 21. Iob p 1. Sam. 3. 18. Eli q 2. Sam. 16. 10. Dauid r 2. King 20. 19. Hezekiah and other Saints Wee can not be ignorant that euents doe declare the determined purpose of God When such and such a thing is falne out we may then conclude that God had so and so purposed it For as Gods Word declareth his approuing will what he would haue so euents declare his peremptory will what hee will haue Our submission therefore to Gods will is tried in both This is to bee applyed to all manner of crosses and losses whether of goods children or other friends to death it selfe or to any other thing that may seeme bitter to vs. Q. What desire we in regard of the place here specified for doing the will of God In earth A. 1. Grace well to vse the time of this mortall life For the time while wee abide on earth is f; Ioh. 9. 4. the day wherein wee may worke and t Gal 6. 10. the time of doing good n Ioh. 9. 4. Christ tooke the aduantage of the day and x 1 Phil. 2. 5. we ought to bee of the minde of Christ Thus shall wee shew that wee haue as great respect to Gods honour as to our owne happinesse and as great a desire to doe the worke appointed as to receiue the reward promised 2. Vniuersall subiection to Gods will throughout this world For this indefinite phrase in earth sheweth that our desire ought to bee extended to all that are on the face of the earth We pray not that Gods will be done only in our own house or in our owne countrey or in the countries neere adioyning to vs but in earth x 1 Psal 67. 2 c. All the graces therefore before mentioned to be craued for our selues must also bee craued for euery member of the militant Church §. 74. Of the things to be prayed for in the direction of the third Petition WHat are we taught to pray for in regard of this direction Quid est aliud dicere Fiat volâ—â—tas tuâ— in coelo sicut in terra quam vt sint homines similes Angelis c. Abb. Isa de Vrat c. 20. as it is in heauen A. In generall a conformitie of the Church militant to the Church triumphant That though these two parts of Gods Church be in one place distant one from another yet they may bee of like minde and disposition towards God and his will In this respect we are said to be partakers of the heauenly calling and our conuersation to be in heauen Heb. 3. 1. 2. In particular such a manner of obedience as is performed by the Saints and Angels in heauen Phil. 3. 20. §. 75. Of the distinct heads of the manner of doing Gods will in heauen Q. TO how many heads may their manner of obedience be reduced A. To sixe especially which are these that follow 1. Sinceritie 1. Sinceritie Whatsoeuer those heauenly spirits make shew of Reu. 14. 5. they doe it from the heart In their mouth is found no guile for they are without fault before the Throne of God 21. 27. None that maketh alye can enter into that pure place 22. 15. They are without whosoeuer loue lies All in heauen shine as the Sunne They are transparent Mat. 13. 43. there is no couer for hypocrisie This sincerity did Dauid desire where he prayed that God would take from him the way of lying Psal 119 29 36 80. and encline his heart to his Testimonies and let it be vpright in his Statutes 2. Integritie 2. Integritie Reu. 14. 4. which is an vniuersall subiection to euery part of Gods will The heauenly spirits follow the Lambe whether soeuer he goeth In all places they attend vpon their Lord and alwayes behold his face Mat. 18. 10. to know what his will is that they may doe it They are therefore by a kinde of excellency said to doe his commandements Psal 103. 20 hearkening to the voice of his Word Neuer was there any stop or stay in any that euer entred into heauen at any thing that God willed to be done This integritie also did Dauid desire where he said Oh that my wayes were directed to keepe thy Statutes Psal 119 5 6. then shall I not be ashamed when I haue respect to ALL thy commandements Deut. 5. 29. yea this did God himselfe earnestly desire for his people 3. Alacritie 3. Alacritie There is nothing wherein the heauenly spirits shew more cheerefulnesse then in doing Gods will It is musicke and
Good conscience in getting the things that are needfull for vs. Thus will that which we haue bee OVRS according to that direction of the Apostle to Christians that they eate their owne bread 2. Thes 3. 12. Thus also will that which wee haue bee the more sweet vnto vs. Prou. 15. 15. For a good conscience is a continuall feast This is the maine thing which the Apostle intendeth where hee forbiddeth Christians to steale Ephes 4. 28. and enioyneth them to worke the thing that is good Psal 37. 5. 3. Qui diem tibi dat etiam ea quae ad diem pertinent dat Greg. Nys de Orat. Confidence in God for his blessing namely both on our paines and also on the things which wee haue gotten by our paines Ioh. 6. 11. being perswaded that hee which giueth the day will giue things needfull for the day Christs giuing of thankes for the creatures which were prouided giueth euidence of his confidence in Gods blessing 4. Faith in the Lord Iesus Tit. 1. 15. for a right to what wee haue Thus shall we haue a right euen before God to that which we haue lawfully gotten before men And much comfort may we reape thereby 5. Faithfulnesse in nourishing and cherishing our bodies with that which wee haue Eccl. 5. 17 18. This is the maine end of this Petition The Wise-man pronounceth them blessed that eate in time for strength Eccl. 10. 17. Yea nature it selfe draweth man hereto For no man hateth his flesh but nourisheth and cherisheth it Ephes 5. 29. 6. Temperance in vsing such things as are most vsuall and vsefull for vs. Those are the things which are here stiled dayly bread To this purpose tendeth this direction of the Wise-man Put the knife to thy throat Pro. 23. 2 if thou beest a man giuen to thine appetite Luke 21. 34. Thus shall wee not be oppressed with surfetting and drunkennesse 7. Contentment in that which God bestoweth on vs. Heb. 13. 5. This clause THIS DAY importeth this duty 1. Tim. 6. 8. Much quietnesse will this bring vnto the mind Till this be attained to nothing will satisfie a man but the more he hath the more he will couet 8. Prouidence for such as belong to our charge On this ground we pray in the plurall number Giue Vs. The Apostle noteth this to be a bounden dutie saying Fathers ought to lay vp for their children 2. Cor. 12. 14. and hee layeth it so straitly to the charge of Christians 1. Tim. 5. 8. as if they faile therein hee accounteth them worse then Infidels 9. Liberalitie to such as need The extent of this particle Vs reacheth to all of all sorts Now God giueth to some aboundance that out of their store 2. Cor 8. 14. they should minister to such as want Wee therefore that pray that others may haue bread ought when wee haue sufficient for our selues and others Neh. 8. 10. to giue vnto them 10. Ioy in the occasions of reioycing which others haue for Gods blessing on their temporall estate To that generall direction of the Apostle Rom. 12. 15. Reioyce with them that do reioyce may this particular be referred We are taught to pray for others as for our selues We must therefore be answerably affected to their good §. 103. Of the sinnes whereof the fourth Petition sheweth men to be guilty Q. VVHat are the sinnes contrary to the fourth Petition that we ought to bewaile A. 1. A carelesse neglect of our owne or others welfare 2. A distrustfull carking for the same Q. Who may bee accounted guilty of neglecting their owne welfare A. 1. They who care not what hurt they doe to their bodies Many bereaued of their wits or possessed with a deuill care not to thrust Pins Kniues Daggers and such like sharpe instruments into their flesh and to a Mar. 5. 5. strike themselues with stones If any in their right wits doe so they are worse then mad men 2. They who ouer-rigorously punish their bodies Many blinded with superstition and besotted with idolatry b Col. 2. 23. spare not their flesh The c 1 King 18 28. Baalits cut themselues with kniues and launces Papists teare their flesh with whips and sundry other wayes macerate their bodies whereof it may be said Who required this They who being better instructed doe in performing such duties as are in their substance warrantable impaire their health and strength by fasting watching or any other kinde of not sparing their bodies for duties of piety are not free from all blame but come too neere to superstition their deuotion carieth them beyond the bounds of this Petition 3. They who thorow too eager a pursuit of what they like waste their naturall vigor as d Gen. 25. 29 c Esau who followed his hunting till he was faint Fearfull was the issue which thereupon followed for it cost him his birth-right All immoderate paines of minde or body are aberrations sweruing from this Petition whether they be of Porters Labourers Husbandmen Tradesmen Sea-faring men Students or any others 4. They who by immoderate passion shorten their dayes It is taxed as a fault in c Ier. 31. 15. Rachel that she refused to be comforted from which fault f Gen. 37. 35. Iaakob was not altogether free If by intemperancy in eating drinking or any other way men bring diseases vpon their bodies or hasten their death their sinne is much more hainous 5. They who thorow niggardlinesse afford not themselues things needfull This is one of the great vanities which the Wise-man taxeth that g Eccl. 6. 2. a man to whom God hath giuen riches wealth and honour Pecuniae non dominus sed servus est custos non possessor Bern. super Cant. Ser 21. so as he wanteth nothing for his soule of all that he desireth yet God giueth him not power to eate thereof Such an one is a seruant not a Master a keeper not an owner of his wealth 6. They who cast themselues into needlesse dangers h 2. Sam. 23. 16 17. After Dauid had beene a meanes of mouing three of his Worthies to hazard their liues to satisfie his longing his heart smote him for it i 2. Sam. 2. 14 15 How fearfull was the issue of those twelue couples of yong men whom Abner and Ioab sent to play a dangerous sport On this ground quarrellers challengers vndertakers of single combates especially on priuate occasions but most of all where the combates are desperate as with Pistols or double Rapiers their bodies being naked are condemned 7. Selfe-murtherers It is the maine scope of this Petition to desire preseruation of life How contrary thereunto is it to take away a mans owne life They were desperate reprobates that in Scripture are noted to haue done so as k 1 Sam. 31. 4. Saul l 2. Sam. 17. 23. Achitophel and m Math. 27. 5. Iudas As for
If then they do what they are able what need they aske remission of sinne Bellar. de Iustis l. 4. c. 10. Loc. citat which is a transgression of the Law 4. The workes of iust men are perfect Answ Perfection needs no remission For such workes then by their doctrine they need aske no pardon O presumptuous and arrogant conceipts Let the vndeniable certaintie of the forenamed doctrine Be humbled for sinne that No man is free from sinne humble vs for that wofull condition wherein we liue Bonum est homini vt imitetur publicanum nec tumescat sicut pharisaeus qui iâ—ctauit 〈◊〉 sua texit vulâ—era sua Aug. hom 42. in l. 50. Hom. while here we liue Sight of sinne was it that humbled the Publican whom it is better to imitate then to swell as the Pharisie did who braged of his merits and couered his wounds Assuredly this ministreth iust cause of great humiliation and it cannot but force such as haue any spirituall sight sence thereof to say as the Leper vnder the law was wont to say b Leu. 13. 45. I am vncleane I am vncleane and in horror deteâ—station of our selues when we thinke of the presence of the Lord to say as Peter did c Luke 5. 8. Depart from me for I am a sinfull man ô Lord. Yea to crie out with Saint Paul d Rom. 7. 24. O wretched man that I am who shall deliuer me from the bodie of this death And that those out-cries may appeare to be effects of true humiliation Seeke pardon for sinne rather then of desperation we ought earnestly and instantly to seeke remission of sinne which is the maine matter intended in this Petition well weighing for the point in hand that e 1. Tim. 1. 15. This is a faithfull saying worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 109. Of falling into sinne daily Q. VVHat obseruation doth our daily praying for forgiuenesse of sinne afford Docetur peccare se quotidiè dum quotidiè pro peccatis iubetur o rare Cypr. de Orat Dom §. 16. For the word this day expressed in the fourth Petition is to be vnderstood in euery Petition A. Euery day men fall into sinne The Metaphor of a Iob 15. 16. drinking iniquitie like water importeth as much for it sheweth that it is as ordinarie and familiar for a man to sinne as to drinke which he doth oft euery day Dares any man denie the truth of this doctrine vpon his experience If he dare surely his conscience is as seared with an hot iron or else he lyeth against his conscience For the forenamed originall corruption as it remaineth in vs so it remaineth as a spring in vs continually sending forth some salt and bitter water of sinne more or lesse Many excellent directions may fitly be inferred from this obseruation Duties for redressing the sin whereinto we daily fall As 1. To set apart some time euery day for examination of our selues that so we may the better obserue those seuerall sinnes which euery day passe from vs. If they be not obserued they may lie so long festering the soule as thereby proue incurable 2. To humble our soules daily before God Euery day is the fire of Gods iealousie kindled by our daily sinnes whereby he is prouoked to come out in wrath and to take reuenge Euery day therefore must we fall downe before him with broken spirits and humbled soules This is a meanes to turne his furie to pittie 3. To renue our couenant with God euery day For euery sin maketh forfeiture of the couenant The couenant being forfeited with what comfort can wee apply it to our selues with what confidence can we plead it before God 4. To repent daily b Luke 17. 4. Repentance is a prouiso annexed to a mans forgiuing his brother Quia nullus est dies in quo 〈◊〉 possit esse siâ—e peccato vna die esse non debet si ne paenitentia Aug. in Apoc. Hom. 2. Much more doth God expect it of such as expect forgiuenesse of him He that sinneth seuen times in a day must repent seuen times in a day As sinne incenseth wrath so repentance for sin maketh God to repent his wrath Because therefore there is no day wherein a man is without sin he ought not to be one day without repentance 5. To meditate euery day as on the satisfaction which the Lord Iesus once made vpon the crosse for our sinnes so on the intercession which he continueth daily to make at the throne of Grace Rom. 8. 34. This giueth good ground of assured hope of continuall pardon for our continuall sinnes For the maine end of Christs continuall intercession is to make continuall application of his all-sufficient sacrifice to our continuall sinnes 6. To pray euery day for pardon This we are here expresly taught to do All the forenamed points are but preparations vnto this This if it be performed in faith is it that obtaineth pardon so oft as we sinne The daily offerings which euery morning and euening were appointed vnder the Law Exo. 29. 38 39. prefigured thus much 7. To watch continually The more subiect and prone wee are to fall into sinne the more needfull it is that with all heedfulnesse we watch against sinne Satans sedulitie the deceitfulnesse of sinne and our owne foolishnesse require diligent and constant watchfulnesse §. 110. Of the difference betwixt Gods absolution and mans apprehension thereof Ob. GOds forgiuenesse is full compleate and absolute Whom once he acquitteth he neuer calleth to accompt againe His discharge is of sinnes past present and to come What need then of those daily duties Answ That which on Gods part is at once fully done is on our part by degrees apprehended and applyed I grant it to be so in the eternall decree and secret counsell yea and in that couenant which is made betwixt him and his Sonne our Suretie But in the application thereof to vs and in our apprehension of it by faith whereby onely our soule can rest quieted and assured of it a proceeding by degrees must be acknowledged Though a beleeuer do for the present apprehend a full discharge of all the sinnes whereof he doth then stand guiltie yet through the violence of temptation and the weakenesse of flesh he may againe and againe make question and doubt of that discharge especially when he hath fallen into other sinnes or returned to the same sinnes for which he before craued pardon Oft sinning doth much shake and weaken faith Christ saw it needfull to giue to the woman whom hee himselfe absolued Ioh. 8. 11. this caueat Sinne no more Wherefore for strengthening our weake faith in a full pardon of all our sinnes for new setling of it when it is shaken for healing the wounds which are dayly made in our conscience by dayly sinnes for preuenting the aduantage which might bee taken from
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
wee are here taught to pray is the power of that temptation as is euident by this Particle * 173. into Yet great cause there is why we should also pray against the very act of temptation that at all we be not tempted to any sinne both because the act it selfe is euill in them that tempt to sinne and also because by nature wee are as prone to yeeld to euery euill whereunto we are tempted as dry Tinder is apt to be set on fire by euery sparke that falleth vpon it Gen. 6. 5. For Euery imagination of the thoughts of mans heart is onely euill continually Herein lyeth a maine difference betwixt the quality of Christs humane nature and ours His was so perfectly pure as no temptation could fasten vpon it It was to temptation as a sea of water to sparkes of fire which soone extinguisheth them Ours is as dry Tinder yea as dry Gunpowder §. 172. Of mans subiâ—ction to temptation Q. WHat obseruation may bee gathered from the mention of temptation in this deprecation A. Men in this world are continually subiect to temptations Rom. 7. 21. This complaint of the Apostle I finde a law that when I would doe good euill is present with mee and O wretched man that I am who shall deliuer mee from the body of this death verifieth as much so also doth wofull experience in all men If there bee a man that findes not this true in himselfe his case is desperate for either hee is depriued of all spirituall vnderstanding and sence that he is not able to discerne a temptation or his whole course of life is so full of temptations and hee such a slaue to them they so frequent on him and he so free towards them as hee cannot see the wood for trees He cannot tell when he is tempted because he is neuer but tempted Temptations are not as enemies to him to be resisted but as his best friends to haue the best entertainment that hee can afford vnto them Thus a man accounting temptations to be no temptations may in his owne imagination be free but indeed no man is free a See the whole Armour of God Treat 〈◊〉 part 5. §. 13. on Ephes 6. 15. This is thus ordered partly by b Math. 10. 29. Gods wise prouidence to c 2. Cor. 12. 9. manifest his owne diuine properties to d Iob 1. 8. make knowne the graces which are in his children to e Mat. 26. 34. discouer their weakenesses to f 2. Cor. 12. 7. preuent secret corruptions and to g Reu. 14. 13. declare a difference betwixt this present life and that which is to come and partly by the h Iob 1. 7. malice of Satan both to i Iob 1. 11. deface the image of God in men and also to k 1. Pet. 5. 8. bring them to eternall destruction For he is a professed enemy both of Gods glory and also of mans saluation A due consideration of this our condition in this world to be so subiect vnto temptations may well moue vs to l Ephes 6. 10 11 See more of this direction in the whole Armour of God be strong in the Lord and in the power of his might and to put on the whole armour of God that we may be alwayes well prepared to stand against all temptations Yea also m Mat. 26. 41. according to Christs direction to watch and pray that we enter not into temptation and n 1. Pet. 5. 8. according to Saint Peters direction to be sober and vigilant for Satan taketh great aduantage both from intemperancie and also from securitie witnesse o Gen. 19. 33. Lots Incest for the one and p 2. Sam. 11. 2 c. Dauids Adultery and murther following thereupon for the other and because of the continuall danger wherein we are by reason of the manifold temptations whereunto we are subiect while we are on earth we ought to aspire after heauen and to say with the Apostle Rom. 7. 24. O wretched man that I am who shall deliuer me from the body of this death This of Temptation The Action deprecated is Lead not into §. 173. Of leading into Q. WHat is meant by leading into Non hac Sonat Ne nos inducas in tentationem quasi non permittat nos aliquando tentari sed ne permittat in tentatione positos superari Ab. Isa de Orat. Dom. c. 23. A. Giuing of one ouer to the power of that whereunto he is brought In this sence the Psalmist making by diuine instinct imprecation against a reprobate enemy saith Set a wicked man ouer him to doe with him at his pleasure Our English maketh a manifest difference betwixt VNTO and INTO which is worth the noting in this place The latter implyeth a degree further then the former Psal 109. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. Myst 5. A man that cannoâ— swimme may be led vnto a deepe poole yet be safe enough but if hee be led into it he is in great danger of drowning except he be pulled out againe They who translate it Cast vs not into temptation doe well expresse the sence §. 174. Of being in the power of temptation Q. WHen are men in the power of a Temptation Neâ—â—s 〈◊〉 in tentationem Aug. de 〈◊〉 Dom. in mont l. 2 Qui Orat ne noâ— induc as in tentationem Orat â—t mon Peccet Aug. Epist 95. A. When thereby they are brought into sinne For sin is the downefall of the soule into the tempters pit It is therefore in the Greeke stiled b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or a fall The word most properly signifieth the very act of falling The Apostle saith of couetous men that c 1. Tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction The first sinne which Adam committed whereby hee apparantly sell into Satans snare is oft termed d Rom. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afall In regard of this power which temptation hath ouer a man Saint Iames saith e Iam. 1. 14. Euery man is tempted when he is drawne away of his owne lusts The Action being declared Quicunque tentatione vincitiâ— peccatum ipse committit Aug. hom 42. 〈◊〉 l. 50. Hom. The Person to whom it is directed is to be considered The Person is hee to whom all the other Petitions are made §. 175. Of Gods leading into temptation Q. HOw can God be said to lead into temptation A. Both in regard of them that tempt and of them also that are tempted In regard of them that tempt by permission and instigation Nihil contra no◠〈…〉 potest nist Deus ante permiserit Cypr. de Orat. Dom. §. 19. Nor Satan nor any other be they neuer so mighty or malicious can tempt a man except God permit them instance Iobs case yea
They who know and beleeue God to be as hee is all in all cannot but detest that heathenish and blasphemous distinction of white and blacke gods the former of which they made Bestowers of good things 1. Cor. 8. 6. the latter Deliuerers from euill things But to vs there is but one God the Father of whom are all things and wee in him Of him wee ought to seeke euery good thing wee want To him we ought to fly for succour against all euill So we are here taught so let vs doe §. 194. Of the general points for which wee are taught to pray in the last Petition Q. VVHat are wee to pray for by vertue of the last Petition 1. Such things as concerne the whole Petition in generall or the distinct parts thereof in particular 1. In regard of the whole we ought to pray for Sanctification Thus doth Saint Paul pray for the Thessalonians 1. Thes 5. 23. The very God of Peace sanctifie you wholly As our owne happinesse moueth vs to pray for Iustification in the former Petition that wee may be acquitted of sinne for which we should otherwise be damned so the honour of God should moue vs to pray for sanctification 1. Thes 4. 3. For this is the will of God our sanctification and thereby is the holy God much honoured 2. In regard of the manner of setting downe this Petition negatiuely we are taught to pray for Freedome against the power of sinne Psal 19. 13. 13. as the Psalmist doth where hee saith Cleanse meè from secret faults keepe backe thy seruant also from presumptuous sins let them not haue dominion ouer mee For in sinne there is a guilt which maketh vs lyable to Gods vengeance this is prayed against in the Fift Petition and a power which holdeth vs in bondage and maketh vs such slaues thereto as wee cannot serue God 3. For this end we are taught to pray for Participation of the power of Christs death and 4. Participation of the Spirit of Christ For in Christs death there is distinctly to be considered a Merit and a Power The Merit thereof freeth from the guilt and punishment of sinne The Power thereof from the dominion yea and by degrees from the very act of sinne which in the Saints after the death of their body shall vtterly cease Of this power of Christs death thus speaketh the Apostle Rom. 6. 4 6. We are buried with Christ by Baptisme into death c. And againe Our old man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne This power of Christs death is conueighed into vs by the Spirit of Christ Ephes 2. 1. For wee are dead in sinne Rom. 8. 11. But if the Spirit of him that raised vp Iesus from the dead dwell in vs it will quicken vs. Wherefore that wee may partake of the power of Christs death wee must pray for participation of the Spirit of Christ Dauid well knew how requisite this Spirit was to keep downe the power of sinne and therefore hauing prayed for pardon of sinne Psal 51. 11. further prayeth that God would not take his holy Spirit from him These are the generall things which by vertue of this whole Petition we are to pray for We will further note out such particulars as concerne the distinct parts §. 195. Of the particulars for which we are to pray by vertue of the first part of the last Petition Q. VVHat are the particulars to be prayed for vnder the first part of the Sixt Petition A. 1. Knowledge of our spirituall enemies Without knowledge of them there will be no feare of them no desire of helpe and succour against them or of freedome from them Iudg. 18. 28. The people of Laish not knowing that the Danites were their enemies or that they had any purpose to surprize them were secure and made no preparations for their owne defence and so were vtterly vanquished Such ignorance maketh most in the world so secure as they are Experience sheweth that the more ignorant any are the more deepely they are implunged into Satans snares and the faster held thereby Here therefore we must pray for knowledge of the distinct kindes of our spirituall enemies of their number might malice subtiltie and sedulitie That we may the better know all these the Apostle doth largely and distinctly describe them Ephes 6. 12. 2. Sight of the danger wherein wee are by reason of them To know that there are enemies pernicious and dangerous enemies little moueth them who see no danger wherein themselues are by reason of such enemies 2. Kin. 6. 15. When Elisha's seruant saw the hoste of Aram that compassed the place where he was then he cryed out Alas my Master how shall we doe Thus will they bee affected that are able to discerne the danger wherein they are by reason of their spirituall enemies They will enquire what to doe But the danger which is not seene is not feared Wherefore God sends Ministers to people Act. 26. 18. To open their eyes that they may come from the power of Satan to God 3. Wisedome to discerne their wiles their many cunning stratagems and kindes of assaults and to finde out where their strength lyeth and how they may be withstood Thus shall we be kept the more safely from them that wee fall not into their temptations Psal 119. 98 99 100. and be ouercome by them Dauid who obtained such wisedome vndoubtedly prayed for it 4. Vnderstanding of our owne weakenesse How vnable we are to stand of our selues much more vnable to withstand such enemies as we haue Ephes 6. 12. which are not as we flesh and bloud but Spirits Math. 26. 41. yea Principalities and powers c. When the Spirit is ready the flesh is weake how much more weake will it be when the spirit is secure Such as know not their owne weakenesse will be so ouer-bold and presumptuous as they will not feare to cast themselues into temptations 5. Knowledge of the almightie power of God Thus doth the Apostle expressely pray in behalfe of the Ephesians that they may know what is the exceeding greatnesse of his power towards them that beleeue Ephes 1. 18 19. Knowledge of the enemies power and of our owne weakenesse cannot but affright vs and make vs faintingly fall into their temptations vnlesse withall we know the power of God to bee able to make vs stand and to subdue our enemies and cleane to free vs from all their temptations Knowledge hereof will raise vp our hearts to God in all dangers 2. Chro. 14 11. 6. Restraint of Satans power This the Angell intended when hee said to the Diuell Iude verse 9. The Lord rebuke thee So malicious and audacious is Satan as hee will not sticke to assault the best if the Lord doe not restraine him It is most likely that hee could not be ignorant that Christ was
the Sonne of God and yet did hee venter to set vpon him Math. 4. 3. Now when God hath giuen vs vnderstanding of his owne power of our owne weakenesse and of Satans might and malice then shall wee see iust cause to pray to God to rebuke Satan 7. Assistance from God for though Satan be restrained yet cannot wee stand of our selues but shall fall euen thorow our owne weakenesse Psal 109. 23 26. The consideration of his owne weakenesse made the Psalmist seeke helpe of God Rom. 8. 31. For If God be for vs who can be against vs Great reason there is therefore to seeke assistance of God 8. Confidence and courage in God This is it which the Apostle intendeth Ephes 6. 10. where he exhorteth to be strong in the Lord. For nene of them that trust in God shall be desolate Psal 34. 22. 18. 30. He is their buckler Hee saueth them It is therefore most requisite to pray for affiance in him 9. Sufficient grace to beare out assaults when wee are tempted For sometimes it is needfull for vs to be tempted Then our request ought to bee that that which is needfull may proue vsefull and profitable 2. Cor. 12. 9. which cannot be without Gods grace This therefore God gaue in the time of temptation to his Apostle Primus hostis caro est aduersus spiritum concupiscens Hostem hunc crudelissimum nec fugere possumus nec fugare circumâ—erre illam necesse est quoniam alligatus est nobis Nam quod est mâ—serabilius hostem nostrum ipsi cogimur sustentare perimere eum non licet Bern. de Euang. 7. Pan. Ser. 3. teaching vs thereby in the like case to pray for the like grace 10. Power ouer the flesh The flesh is a secret inward tempter whereby Satan gets great aduantage It continually lústeth and fighteth against the Spirit If it preuaile we are gone Now in that this flesh is euer in vs so long as we retaine flesh vpon vs who hath not cause to pray and cry as the Apostle did O wretched man that I am who shall deliuer mee from the body of this death Rom. 7. 24. We can neither fly from nor put to flight this cruell enemy Wee cannot but carry it about with vs because it is bound to vs. And which is more miserable wee are forced to nourish this enemy destroy it we cannot 11. Contempt of the world The world is another tempter which hath sundry baits of pleasures profits and promotions to allure vs vnto it and thorow fiue gates the fiue sences it woundeth vs. Praesens seculum per quinque portus quinque viz. corporis sensus â—aculis suis vulnerat â—e Et â—ors intrat per senestras meas Ibid. If they be opened and our hearts attentiue to the allurements thereof wee are in great danger to bee ouer-taken therewith death may enter by those windowes So as there is great need we should pray as the Psalmist did Incline not my heart to couetousnesse Turne away mine eyes from beholding vanity Psal 119 36 37. 12. Patience vnder all crosses Crosses are a kinde of tryall and temptation By impatiency wee are brought to faint and sinke vnder them which is to be ouercome This is it which Sathan watcheth for For so soone as hee obserueth any to faint and fall hee presently seazeth vpon them Not without cause therefore did the Apostle Pray for the Colossians that they might bee strengthened with all might vnto all patience Col. 1. 11. Vnder this head are comprised Hope Comfort Ioy and Glory in afflictions all to bee prayed for Act. 4. 29. and withall an inuincible courage against persecution for the Name of Christ 13. Moderation of all afflictions Though we haue some patience yet if afflictions increase they may so try our patience as to bring it to naught For they which haue the greatest measure haue but their measure and afflictions by continuance and increase may exceed that measure Ier. 10 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Prophet well knew when he thus prayed O Lord correct me but with iudgement By iudgement is not there meant vengeance and indignation for it is opposed to wrath In modo Castiga me Iehoua veruntamen modicè Tremel Iun. But wisedome discretion and moderation Hereby we are kept both from fainting when we are chastened and also from murmuring against the rod. 14. Preseruation from a reprobate sence For if we be once giuen vp thereto then hath Satan fast hold of vs. God hath vtterly forsaken such Euery temptation is to them as a snare to hold them fast and as an hooke to pull them downe to destruction Most fitly may that which the Apostle saith of them that will be rich be applyed to such as are of a reprobate sence 1. Tim. 6. 9. They fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction For men of a reprobate sence are such as being depriued of all iudgement and conscience runne headlong into such euils as are against the instinct of nature Because blindnesse of mind hardnesse of heart deadnesse of conscience peruersnesse of affection pride presumption selfe-conceitednesse idlenesse carelesnesse securitie and such like vices are fore-runners vnto a reprobate sence wee ought also earnestly to pray against them all §. 196. Of the particulars for which we are to pry by vertue of the second part of the last Petition Q. VVHat are the particulars to be prayed for vnder the second part of the Sixt Petition A. 1. Recouerie from sinne being fallen into it Psal 51. 10. This is one maine point desired in Dauids penitentiary Psalme especially in this phrase Renew a right spirit within mee Repentance is that grace whereby such as are fallen recouer themselues as is euident by this aduice which Christ giueth Remember from whence thou art fallen Reu. 2. 5. and repent Repentance therefore is heere to be prayed for Satan is as much disappointed by repenting of sinne as by not yeelding to sinne 2. Dispossession of Satan Satan is that Euill one that hath his finger in euery euill thing So long as hee abideth any where freedome from euill cannot he expected If hee therefore haue really entered into any Mat. 15. 22. as he did into the woman of Canaans daughter we must pray as she did to haue him dispossest For by prayer and fasting he may be cast out Mar. 9. 29. If otherwise hee seaze on vs by putting into vs euill thoughts or stirring vp corrupt humours or setting before vs euill obiects or affrighting vs or vexing vs any way in soule or body we are taught to pray for deliuerance from him 3. Alienation of heart from the world They who haue beene bewitched by the world so as they haue loued the same and haue beene entangled therein which is a great euill ought to pray to bee pulled out of it and
to haue their hearts turned from it as the heart of Amnon was from Tamar so that the hatred wherewith they hate it 2 Sam. 13. 15. may bee greater then the loue wherewith they loued it This wee ought to pray for in regard of lewd company vnlawfull games vndue honours vniust gaine immoderate pleasures or any other like thing wherewith wee haue beene bewitched Till our hearts bee alienated from the world we shall neuer bee throughly deliuered from the euill of the world 4. Suppression of all the lusts of the flesh after they are risen vp Preuention of them is implied in the former part of this Petition If that be not obtained but that the flesh doth rise vp lust and rebell against the Spirit our desire ought to bee to haue those lusts beaten downe againe and we freed from the thraldome of them Saint Paul reckons vp 17. particular lusts of the flesh together Gal. 5. 19 20 21. Those and other like to those are all simply euill such euills as if they be not beaten downe and we deliuered from the bondage of them will bring vs to eternall death 5. Remouall of iudgements Such afflictions as come from the wrath of God and so long as they lie vpon vs manifest his indignation against vs are as euills to be prayed against In which respect thus prayeth the Church Turne vs againe O God and cause thy face to shine Psal 80. 3 4. O Lord God of Host how long wilt thou be angry Such a iudgement was that Plague for the remouall whereof Dauid built an Altar 2 Sam. 24. 25. and offered Sacrifice Among these spirituall iudgements are most earnestly to be prayed against such as were mentioned in the end of the last § If the preuention of them be to be prayed son much more deliuerance from them For they are doubly euill 1. As they are sinnes 2 As they are punishments of sins and effects of Gods wrath To this head may be also referred all manner of crosses as a Psal 46. 9. war b Ioel. 2. 19. famine c 2 Sam. 24. 25. plague d Pro. 30. 8. pouerty e Dan. 9. 17. captiuity f Act. 12. 5. imprisonment g Psal 119. 22. reproach h 2 King 20. 3. sicknesse i Psal 38. 1 c. paine and such like afflictions for remouall whereof we may pray as was shewed * §. 124. before 6. A blessed departure out of this world So long as wee are in this world we are subiect to many euills which lie and presse sore vpon vs. But by death we are deliuered from them all at lest if our death be in the Lord. For they only are blessed that die in the Lord. They which die not in the Lord are not deliuered from euill but like the fish which leapeth out of warme water into flaming fier Reu. 14. 13. go from the lesse euill into the greater by many degrees Q. May a man then pray for death A. Not simply and absolutely with desire to haue the time appointed by God preuented but with submission to the good pleasure of God Concerning our departure out of this world two things are here intended 1. That we be willing no depart 2. That our departure be in the Lord. Both these are manifested in old Simeons swanlike-song where hee sheweth his willingnesse to depart Luke 2. 29. and his desire to depart in peace So much also is euident in Saint Pauls desire Phil. 1. 23. I haue saith he a desire to depart This was not an absolute prayer for death It was a manifestation rather of what he could willingly haue wished Votum affectus non effectus in his owne behalfe then of what he peremptorily or absolutely would desire Now where hee addeth and to bee with Christ hee sheweth what kinde of death hee desired And this we must absolutely desire that when we dye we may dye the death of the righteous an happy death which is a finall deliuery from all the euill whereunto in this world wee are subiect 7. Resurrection of the body For death in it selfe is an euill holding the body in the graue as in a prison where it rotteth and consumeth The resurrection of the body is it that maketh a mans dissolution to be a blessing Thus is his body by death as seede sowne in the ground which bringeth forth an haruest This Christ hath promised Ioh. 5. 28. this therefore wee may and must pray for 8. Absolution at the day of iudgement When our bodies are raised they together with our soules shall be presented before Christs tribunall seate There to bee condemned for our sinnes is a farre greater euill then any that in this world can befall vs. And better it were that our bodies should neuer be raised then bee raised to condemnation Oft therefore doth the Apostle pray for the Saints that they may be kept blamelesse vnto the comming of Christ 1 Thes 3. 13. 5. 23. 9. Aeternall glory in heauen They who are aduanced thereunto are fully deliuered from all euill and from all feare of all euill Reu. 21. 4. In which respect it is said that God shall wipe away all teares from their eyes that is hee shall take away all occasions of mourning therefore by way of explication it is added There shall be no more death neither sorrow nor crying c. This was it that the penitentiary thiefe prayed for in these words Lord remember me when thou commest into thy Kingdome Luk. 23. 42. Thus we see how this prayer directeth vs to pray for al things that are needfull for vs from that corruptible bread whereby our mortall bodies are nourished to that glory of soule and body which endureth for euer Quando dicimuâ— libera nos à malo nihil remanet quod vlâ—ra adhuc debeat postulari Cypr. de Orat. Dom. §. 19. For when we say Deliuer vs from euill there remaineth nothing that further we may aske §. 197. Of the things for which we ought to giue thankes in the last Petition Q. VVHat are the things for which thanks is to be giuen by virtue of the last Petition A. 1. Euery sanctifying Grace 2. Freedome from the power of darknesse For both these we haue the expresse patterne of the Apostle 1 Cor. 1. 4. In regard of the former hee saith I thanke my God for the grace of God 5. Vnder this indefinite word Grace he compriseth euery particular sanctifying grace Wherefore hee addeth In euery thing that is in euery grace ye are euriched 7. And yee are not destitute of any gift Col. 1 12 13. In regard of the latter he also saith I giue thankes to the Father who hath deliuered vs from the power of darknesse We heard * §. 169. before that Sanâ—lification was the Summe of this Petition But particular sanctifying graces whereof nine are reckoned vp together Gal. 5. 22 23. are the parts
11. c. Moses g Ios 7. 7 8 9 Iosua h 2. Chro. 14. 11. Asa i 20 6 c. Iehosaphat k 2 Kin. 19. 15. c. Hezekiah and others Grounds and reasons of Prayer being rightly ordered demonstrate a necessitie of making the Prayer and great equity for obtaining the things prayed for and in that respect they put life vigour and feruencie into the spirit of him that prayeth whereby the prayer commeth to be much more acceptable and auaileable I earne we hereby to ponder our prayers before wee poure them forth and duely to consider what we aske why wee aske that which we aske what grounds we haue of obtaining our desire that so wee may with the greater feruencie of desire and stedâ—astnesse of faith yea and importunitie and constancie hold out and that though God seeme at first not to heare or regard our prayer They who know that their prayers are grounded on good iust and weighty reasons will m Luke 18. 7. cry day and night vnto him and n Isa 62. 1. not hold their peace nor rest They will o Exo. 32. 10. not let the Lord alone but p Gen. 32. 26. hold him till he blesse them §. 204. Of taking grounds for faith in prayer from God himselfe Q. VVHence is the reason vsed in the Lords Prayer taken A. From God himselfe For the summe of it is a declaration of such things as appertaine to God and shew him to bee both able and willing to grant such suites as are rightly made vnto him Q. What doctrine doth the kinde of reason import A. In Prayer the maine ground of our pleading must be fetcht from God Well consider the fore-named prayers of a Exo. 32 11 c Moses b Ios 7. 7 c. Iosua c 2. Chro. 14. 11. Asa d 20. 6 c. Iehosaphat e 2. Kin. 19. 15 c. Hezekiah and others like to them and in them all you shall finde Gods Couenant truth mercie power and other like motiues pleaded In particular take for this purpose speciall notice of Daniels powerfull prayer thus expressed Dan. 9. 18 17. O my God encline thine eare and heare open thine eyes and behold our desolations and the Citie which is called by thy name For wee doe not present our supplications before thee for our righteousnesse but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe Deferre not for thine owne sake O my God for thy Citie and thy people are called by thy name Here protestation is made against any worth in themselues and the name and mercies of God onely are pleaded And that for good reason For 1. In our selues there can bee nothing to plead before God whereby hee should bee moued to grant our desire For who seeth not iust cause to say fo himselfe as Iaakob once did I am lesse then all thy mercies that is I am not worthy of the least of all thy mercies Gen. 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 143. 2. yea and to cry as the Psalmist did Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified 2. Out of God there can bee nothing to moue him For n 1. Cor. 4. 7. who hath any thing that he hath not receiued of God o Rom. 11. 36. Of him and through him are all things Whatsoeuer therefore is in Prayer pleaded before God must bee fetcht from God himselfe Obiect p Exod. 32. 13. Moses in his Prayer pleaded Abraham Isaak and Israel desiring God to remember them q Psal 132. 1 2. The Psalmist pleadeth Dauid his afflictions his oath and vow r 1. Kin. 20. 3. Hezekiah pleadeth his vprightnesse and integritie Å¿ Isa 64 9 10. Psal 79. 7. The desolations of Gods people and t Psal 13. 4. the insultations of their enemies are also oft pleaded and other like reasons taken from men 38 16. Answ 44. 13 14. The maine force of all these reasons resteth in God 80. 6. For 1 where Abram Isaak Israel and Dauid are named Gods Couenant made to them is intended so as no worth in their persons but Gods truth in keeping his Couenant made with them is pleaded 2. where mention is made of his seruants Oath and Vow the honour and glory which by their oath and vow was couenanted to God is meant so as not the worth of the oath and vow as mans worke but the matter thereof which tended to Gods glory is pleaded The praise of God is in this forme of the Lords Prayer chiefly intended and u Psal 22. 21 22. oft by the Saints expressed and pleaded in their prayers 79. 13. to enforce the same 119. 175. 3. Where the integritie and vprightnesse of any of Gods Saints is produced in prayer it is to be considered as an effectuall worke of Gods Spirit and an vndoubted euidence of Gods fauour so as no desert of man but the stampe of Gods owne worke and pledge or seale of his owne fauour grace is pleaded Besides respect hereby may be had to the truth of Gods Couenant as in Hezekiahs case For God had made a Couenant with Dauid Psal 132. 11 12. and confirmed it by oath that his children euen the fruit of his body if they kept Gods Couenant should sit vpon his Throne for euermore Now Hezekiah being lineally descended from Dauid and hauing endeauoured in all sinceritie to keepe Gods Couenant was so sicke as he receiued the sentence of death before he had a child to succeed him on the Throne of Dauid 1. Kin. 20. 1 c. Wherefore for sparing of his life at least till hee might haue issue and Gods Couenant thereby bee verified hee pleaded his integritie which was the condition required of God hee pleaded it I say not as a matter of merit but as an euidence that the God of truth would make good his owne word Gods truth and faithfulnesse therefore is the ground of Hezekiahs plea. 4. Where the miseries afflictions and desolations of Gods people are vrged in prayer there Gods pittie is especially aimed at For misery is the obiect of mercie and pittie That obiect is laid forth to giue assurance that the God of pittie will afford succour where so fit an obiect for succour is presented before him Yea in this kinde of plea Gods truth and power is also aimed at For the greater the distresse is the more euidently is Gods power manifested in giuing deliuerance And God hauing promised to deliuer his Saints out of all their troubles by mentioning any troubles of his Saints vnto him his owne promise and his truth in keeping promise is pleaded 5. Where the insultations of enemies are pressed as a reason the ground of that reason must needs bee the honour of God because such insultations make to the dishonour of his great name Thus by answering these