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
melodie to them In which respect they are said to haue harps Reu. 15. 2. as a signe of their cheerefull minde and disposition Ioh 4. 34. While Christ liued on earth it was his meat to doe the will of him that sent him Did hee not then doe it with cheerefulnesse For this alacritie doth Dauid pray where hee desireth God to quicken him Psal 119. 37 88. 4. Sedulitie 4. Sedulitie The heauenly Spirits are both diligent and also quicke and speedy in executing the will of the Lord. Isa 6. 2. They are thereupon said to haue wings and to fly Was not hee of that minde who said Psal 119. 60. I made haste and delayed not to keepe thy Commandements For this end doth the Church desire Christ to draw her Cant. 1. 3. that she might runne after him 5. Ardencie and zeale 5. Ardency The heauenly Spirits in regard of their zeale are said to bee a flaming fire Psal 104. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combussit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which respect the title Seraphim is giuen vnto them for it is an Hebrew name taken from heat and burning Isai 6. 2. There is nothing that doth more heat and enflame their loue and delight then Gods will When they know that God willeth this or that they are all on fire till it be done Psal 119. 20. 32. This zeale was in him that said My soule breaketh for the longing that it hath to thy iudgements alwayes And his expectation to haue his heart enlarged sheweth that hee prayed for his holy zeale Reu. 3. 19. Be zealous therefore 6. Constancie 6. Constancie The heauenly spirits serue God day and night Reu. 7. 15. They waxe not weary of doing Gods will As the good Angels still keepe their first estate so the glorisied Saints euer abide in their estate Psal 51. 12. 119. 116. None of them haue yet nor euer will fall away This did hee pray for who oft called vpon God to stablish him This constancie is the grace of all graces It setteth the crowne on all their heads and bringeth men to the fruition of the fruit of all Reu. 2. 10. Be thou faithfull vnto the death and I will giue thee the crowne of life saith he who can make good what hee saith §. 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it Q. WHat are the particulars for which we are to giue thanks by vertue of the third Petition A. I. All those graces whereby wee are enabled to doe the will of God Ephes 1. 3. As. 1. Illumination of our minds whereby we may vnderstand what is the will of God 1. Cor. 14. 5. 2. Subiection of our will vnto Gods 2. Cor. 9. 13. 3. Happinesse of memory to keepe in mind the will of God Psal 119. 52. 61. that we forget it not after we haue once knowne it 4. Faithfulnesse of conscience to cheere vs when wee doe Gods will 1. Tim. 1. 12. and to checke vs when we transgresse it 5. Setlednesse of heart and affections vpon Gods will Psal 40. 8. 6. Externall obedience in the seuerall parts of our bodie thereto Rom. 6. 17. 7. Power ouer the flesh that drawes vs from the will of God Rom. 7. 24 25. II. All euents of what kind so euer be they losses or other crosses minister matter of Thanksgiuing for they are comprised in the number of those ALL THINGS for which we must giue thankes Ephes 5. 20. For this saith the Apostle is the will of God 1. Thes 5. 18. a reason very proper and pertinent to our purpose Thus did Iob blesse God for taking away Iob 1 21. as well as for giuing Q. What matter of thankes doth the direction added to the third Petition afford A. We ought to bee so much the more thankefull by how much the more heauenly our obedience is as when it is sweetned with Sinceritie seasoned with Integritie quickened with Alacritie enlarged with Sedulitie inflamed with Ardencie followed and crowned with constancie The more excellent the graces be wherewith wee are enabled to doe Gods will the more matter of praise doe they afford This was it that moued Dauid to blesse and praise God againe and againe 1. Chron. 29 10 13 19. that he and his people offered according to the will of God willingly in vprightnesse of heart and with ioy §. 77. Of the duties to be obserued by reason of the third Petition Q. VVHat duties ought we to endeuour after by vertue of the third Petition A. 1. We ought to search the Scripture that we may know the will of God 1. Search the Scripture For in them is the will of God contained This is that searching Prou. 2 4 5. to which knowledge and vnderstanding is promised And for our better helpe herein wee ought diligently to frequent the Ministerie of Gods Word as it is noted of the conuetted Iewes Act. 2. 42. that they continued stedfastly in the Apostles doctrine whereby is declared that they were diligent and constant hearers of the Apostles and also faithfull professors and practisers of their doctrine The former was the cause of the latter The preaching of the Word is a great helpe to bring vs to doe the will of God and that in a double respect First because the will of God is thereby the more clearely distinctly and fully opened vnto vs. Secondly because it is a meanes sanctisied of God to breed credence to the truth of that which is reuealed and aâ—siance therein yea and to bow our will heart and affections to yeeld thereto and to bee setled thereupon In this respect saith the wisedome of God which is especially set forth in the preaching of his Word Pro. 8. 33. Blessed is the man that heareth me watching dayly at my gates waiting at the posts of my doores 2. We ought to hide Gods Word in our heart 2. Remember the word wee may not carelessely let it slip So will all the fruit and benefit of our reading and hearing be lost Psal 119. 11. as meate or physicke that is vomited vp so soone as it is taken Heb. 2. 1. But by retaining Gods Word in minde and memory wee shall be prouoked the more to doe Gods will and kept from transgressing it to which purpose the Psalmist saith Psal 119. 11. Thy word haue I hid in mine heart that I might not sinne against thee Col. 3. 16. Wherefore let the word of Christ dwell in you richly 3. We ought oft and seriously to meditate on the excellencie of Gods will 3. Meditate on Gods word to draw our hearts the more to it Whose heart was euer more set vpon Gods will to do it then g Psal 119. 5 20. Dauids and who did more h 97 99 148. meditate on the excellencie
temporall good of others Q. ARe wee to pray for no more then is needfull for our selues A. Yes What we craue for our selues we ought to craue for others also For the Petition is made in the plurall number Q. Who are those others for whom wee must craue temporall blessings A. 1. They who are of our Family b 1. Tim. 5. 8. It belongeth to vs to prouide for them We must therefore pray that we may haue sufficient for our selues and them and that God would further bestow on them whatsoeuer is requisit for them in their places 2. They who are of our kindred or alliance though they bee out of our Family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That distinction which the Apostle maketh betwixt these two phrases his owne and them of his house where he requireth a prouident care for both sheweth that respect must be had to our owne that is our kindred though they bee not of our Family 3. They which are of our towne parish or citie That which the Prophet aduiseth concerning the Citie where the Iewes in their captiuitie dwelt which was to pray to the Lord for it Ier. 29. 7. and to seeke for the prosperitie of it may bee applyed to the Parish Towne Village street or any other such common place And this reason which the Prophet rendreth in the peace thereof shal you haue peace may be extended to all such places 4. They who are of our Nation The Psalmist ment his whole Nation Psal 122. 6. when he said Pray for the peace of Ierusalem And againe If I forget thee Psal 137. 5. O Ierusalem c. 5. They who any where liue in this world That all of all sorts may in their places be maintained we ought to pray for a continuance of those things which at the beginning God ordained for the preseruation of the world that as God hath promised Gen. 8. 22. there may be while the earth remaineth seed-time and haruest and cold and heat and Summer and Winter and day and night and all other things meet for man in this world Yea also according to publike extremities and necessities must our prayers be ordered as in time of drought for t 1. King 18. 42 Iam. 5. 18. raine u 1. Sam. 12. 18 19. when faire weather is seasonable for faire weather in time of x 2. Sam. 24. 25. Plague y Ioel 1. 14 c Famine z Exo. 17. 10 11. Warre or any other like distresse for succour against those Messengers of death that thus so long as God hath appointed vs to liue in this world we may comfortably passe ouer that time of life §. 101. Of the things for which by vertue of the fourth Petition we ought to giue thankes Q. VVHat are the particular good things for which by reason of the fourth Petition thanksgiuing is required A. 1. Life it selfe For euery day that is renewed vnto vs affordeth matter of thankes euen for that life which is lent vs. Thus much doth the Psalmist intend in these words While I liue will I praise the Lord Psal 146. 2. I will sing praises vnto my God while I haue any being 2. Health and strength in that life Ios 14. 10 11. This is it which Caleb that faithfull seruant of the Lord acknowledgeth and that to the glory of God for he ascribeth it to God 3. Deut 8. 10. Sufficient meanes to preserue these This Moses giueth in expresse charge to Israel saying When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God The Scripture vnder one blessing compriseth all blessings of the same kinde so as by virtue of that charge wee ought to blesse God for apparell sleepe and other meanes of maintaining health and strength 4 Isa 38 9 c. Recouerie of health and strength For this did Hezekiah as a perpetuall testimonie of his thankefulnesse indight a Psalme of praise and cause it to be registred for all ages 5. Gen. 24. 26 27. Good successe in our paines For this doth Abrahams seruant giue expresse thankes vnto God Gen. 31. 5 c. And Iaakob ascribeth that encrease which he had to God which acknowledgement is a thanksgiuing 6. The extent of Gods prouidence to our Family and to such as we ought to prouide for Iaakob acknowledgeth thus much saying Gen. 33. 11 20. God hath dealt graciously with mee and I haue enough meaning enough for himselfe and all that belonged to him and thereupon he erected an Altar in testimonie of his thankefulnesse 7. Gods bounty extended to the places where wee dwell Sion was the Citie of Dauid Psal 147. 12 c. and in Ierusalem was his habitation he doth therefore praise the Lord for that peace plenty safety and other like blessings which God had bestowed thereupon On this ground wee are to blesse God for such good Gouernours as he hath set ouer vs 1 Kin. 10 9. in regard of the temporall benefits which we receiue thereby Prou. 29. 2. 8. Gods prouidence in keeping away or remouing any euils as m Psal 107. 8 9. Famine n Psal 91. 2 c. Plague o Exo 15 1 c. Sword p Est 9. 23 24. Plots and practises of Enemies with the like 9 The common blessings which God bestoweth on the whole world The consideration whereof much q Psal 8. 1 c 145. 1 14 15. enlarged Dauids heart to praise the Lord. Here therefore we are to take notice how all the creatures in heauen earth and sea still continue as from the beginning to be vsefull vnto man r Psal 104 2. The heauens remaine to couer him ſ 136. 7 8 9. the Sunne Moone and whole Hoste of heauen to giue him light and to send him down a sweet influence t 139. 7. the clouds continue to water the earth u 104. 13 14 25 26. the earth to feed diuers sorts of creatures which are for mans vse yea and to nourish sundry Trees Plants and Hearbs and they in their kinde to bring forth seuerall fruits and the Sea to bring forth sundry creatures that are fit to liue therein and the waters that spring out of the earth to refresh the creatures thereon All these and others like to these minister much matter of thanksgiuing §. 102. Of the duties required by vertue of the fourth Petition Q. VVHat are the duties after which we ought to endeuour by reason of the fourth Petition A. Prou. 13. 4. 1. Diligence in our calling This is that meanes which God hath sanctified to get bread that is such things as are needfull for our temporall estate Gen. 2 15. 3. 19. This was at first enioyned by God to man in his innocent estate and afterwards againe in his corrupt estate yea it is practised by vnreasonable creatures Prou. 6. 6 7 8. who in this respect are set as a patterne before vs. 2.
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
he can will be hungry the next day 2. Our b Psal 90. 6. Luke 12. 20. life is but as a day He that this day is aliue c Pro. 27. 1. Iam. 4. 14 15. knoweth not whether he shall see the morrow or no so as we are to account of euery day as of our last day and accordingly euery day renew our prayers d 1. Thes 5. 17. This is to pray continually Q. What especiall instruction doth this limitation of our desire for the things of this world teach vs A. We must be content with the things that are present For God himselfe hath said e Heb. 13. 5. Per id quod hodie iubet intordicit tibi curam de Crastino Greg Nyssâ—â—e Orat. I will neuer faile thee nor forsake thee If the promise of him who is able to supply all our necessities be not sufficient to worke contentment I know not what can be sufficient Cast off therefore all carking distrustfulnesse and f Mat. 6 34. Dicit Da nobis hodiâ— vt nequaquam illos vlterioris dâ—ei cura coâ—tereret Chrys in Mat. 6. Hom. 20. take no thought for the morrow Pray in faith for bread this day and let the morrow take thought for the things of it selfe He that boasted of his abundance laid vp for many yeares when he had not many houres to liue is branded for a foole For when his life was euen wasted and gone his care was for plentie of prouision §. 95. Cui vila iam decrat victus abundantiam cogitabat Cypr. de Orat. Dom. §. 14. Lege Aug. de Temp. Serm. 126 Of seeking the things which concerne our owne good as well as the glorie of God Q. VVHat is to be obserued about the order of the fourth Petition A. 1. That which is common with the Petitions following 2. That which is proper to it selfe Q. What is it that is common with the Petitions following A. The fit inference of such Petitions as concerne our good vpon such as concerne the glorie of God For as in the three Petitions before this we are taught to seeke the things of God so in this and the two following the things which tend to our owne good Q. What learne we from that inference A. It is lawfull to seeke such things as tend to our owne good Things for our selues may be sought as well as such as tend to the glorie of God Can a better warrant then this platforme of prayer be expected To adde other proofes whereof the Scripture affoordeth many were to light candles in Sun-shine Behold here the good respect that God heareth to man Gods respect to vs. Though he might vse vs as gally-slaues other slaues are vsed wholly and onely for his owne turne yet doth he not denie vs libertie to seeke our selues and our owne good Yea if the seruices which we performe to him hinder our good indeed hee will that they giue place to this and on that ground he saith I will haue mercie Math. 12. 7. and not sacrifice And againe The Sabbath was made for man Mar. 2. 27. and not man for the Sabbath Should not this enflame our hearts with zeale of the glorie of God Our gratefulnes to God Should we not hereupon be euen eaten vp as Christ was Ioh. 2. 17. Most meete it is that Gods goodnesse to vs worke gratefulnesse in vs to him As in respct of God this requireth gratefulnesse Prouidence for our selues so in respect of our selues prouidence that we be not carelesse in seeking that for our selues Omnia bonum appetunt which God in his care ouer vs giueth vs libertie to seeke Ordinarily men are giuen to seeke their owne good Arist Ethic. lib. Yea nature inclineth euery thing to seeke that which is good for it selfe 1. cap. 1. 4. so as I need not vse many words to presse this point * Phil. 2 22. Most faile in seeking their owne too much Yet there are also failings in the defect and that both of such as m §. 157. neglect their best and truest good concerning their eternall saluation and also of such as neglect euen their n §. 103. temporall estate §. 96. Of the principall end of this life Q. VVHat are the things proper to this Petition The end of our life to glorifie God to be obserued about the order of it A. 1. The inference of such things as concerne this present life Quia nondum perfectione gaudentes non sine magno labore diuinae possumus obtemperare volunlati opus est cibo ne deficiamus opus est inquam pane quâ—etidiano Bern. in Quadr. Serm. 6. vpon such as concerne Gods glorie 2. The placing of things temporall before spirituall Q. What are we taught by that inference A. The end of this life is to glorifie God For being taught to pray for such things as tend to the glorie of God wee are thereupon taught to pray for bread that our life may be preserued to that end Directly to this purpose the Psalmist thus prayeth a Psal 119. 175. Let my soule liue and it shall praise thee This moued b Isa 38. 1 2 3. 18 19. Hezekiah to pray for life when he had receiued the sentence of death as may be gathered out of this reason The graue cannot praise thee death cannot celebrate thee The liuing the liuing he shall praise thee c Acts 17. 28. Gods glorie to be aimed at in nourishing our bodies In God we liue moue and haue our being Great reason therefore that our life should be ordered to his glorie Let vs on this ground set this end before vs in sustaining this present life and so order it as when we are to depart wee may say to God Ioh. 17. 4. as Christ did I haue glorified thee on earth c. Whensoeuer we pray for the things of this world we ought to haue this end in our minds 1. Cor. 10. 31 that whether we eate or drinke or whatsoeuer we do we may do all to the glorie of God On this ground also we must be the more watchfull ouer our selues Life not to be mispent that we mispend not our life health strength or goods on any thing contrary to that end as in persuing carnall pleasures worldly honours earthly trash and such like things Note for this purpose that item which the wise man giueth to the young man persisting in mispending his pretious time to whom ironically he saith Eccl. 11. 9. Reioyce ô young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine owne eyes But know thou that for all these things God will bring thee to iudgement §. 97. Of placing the Petition for temporrll blessings before those for spirituall Q. VVHy is this Petition for temporall blessings set before the Petitions for spirituall
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
that penalty which is due to these debts is death Instance b Gen. 2. 17. the first sinne that was committed And to shew that the like holdeth in euery sinner the Prophet without any limitation reseruation or exception at all saith c Ezek. 18. 4. The soule that sinneth it shall dye If it be a sinne in that it is sinne deadly it must needs be bee it great or small in thought word or deed For d Rom. 6. 23. the wages of sinne euen of whatsoeuer is sinne is death Being a sinne it is a transgression of the Law For these two words sinne transgression are conuertible and reciprocall termes one importeth as much as the other e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is a transgression e 1. Ioh. 3. 4. And f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All vnrighteousness or euery transgression is sinne But euery transgression is deadly For g Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the Law And all vnrighteousnesse is deadly For h Rom. 1. 18. the wrath of God is reuealed against all vnrighteousnesse And that not without iust cause For all vnrighteousnesse euery transgression euery sinne is against the good will of God who is of infinite excellency and Maiestie See my Treatise of the sinne against the holy Ghost §. 31. and in that respect it is of an infinite praultie and deserueth an infinite punishment eternall death Obiect Thus all sinnes are made equall A. Nothing lesse For neither doth the same kinde of punishment make all the crimes for which it is inflicted equall nor doth the same kinde presuppose the same measure of punishment Robbers and murtherers are put to the same kinde of death yet is murther a more hainous sinne then robberie Besides among such Malefactors as are put to death the kinde of death whereunto some are put is much more terrible then that whereunto others are put Will any thence inferre that all crimes which are capitall are equall Much more absurd is the inference of Papists that all sinnes are made equall because all are made mortall They themselues doe not hold all the sinnes which they iudge mortall Mat. 11. 22 24. to bee equall There are degrees of torment in hell Though all such in their nature and kinde if they be not forgiuen implunge men into death and damnation yet not into the same degree of torture §. 115. Of the distinction of Veniall and mortall sinnes Q. ARe then no sinnes at all Veniall A. The distinction of Veniall and mortall sinnes rightly and wisely limited may safely be admitted and that in foure respects especially 1. In regard of the order that God hath by his Word reuealed 2. In regard of the subiect or person in whom sinne is 3. In comparison of one sinne with another 4. In regard of the Churches manner of proceeding against sinners 1. Concerning the order which by Gods Word is reuealed there is an irreuocable Decree passed vpon the sinne against the Holy Ghost Math. 12. 31. that it shall neuer be forgiuen Heb. 6. 4. c. 10 26 c. Howsoeuer the secret Decree of God bee as inuiolable against all the sinnes of euery Reprobate yet because that determined doome is not reuealed against any one sinne but that of It onely it is said There is a sinne vnto death 1. Ioh. 5. 16. The sinne therefore against the Holy Ghost is mortall But in opposition to it Christ saith All sinnes shall be forgiuen Mar. 3. 28. that is they are remissible pardonable and in the respect veniall 2. Concerning the subiect or person in whom sinne is after that by faith the Elect are ingraffed into Christ though sinne remaine in them yet is it not imputed to them for condemnation There is no condemnation to them that are in Christ Iesus Rom 8. 1. All the sinnes therefore of true Beleeuers are veniall They shall be pardoned but all the sinnes of vnbeleeuers are mortall they shall be punished with euerlasting damnation Ioh. 3. 36. The wrath of God abideth on him that beleeueth not Quaedam peccata mortalia in poenitentia fiunt venialia Mag. Sentent lib. 4. dist 20. Besides the true Beleeuer though he may fall into many sinnes will impenitently lye in no sinne So as such sins as in another would incurre death and proue mortall in him by repentance become veniall and are pardoned 3. Concerning comparison of sinnes it cannot bee denied that some sinnes are very small as a by-thought in an holy duty an idle word a little tap with the hand and that other sinnes are very hainous as blasphemie periurie murther adulterie and such like Therefore comparatiuely smaller sinnes may bee stiled veniall in relation to hainous and notorious sinnes which are called mortall in that they doe more apparantly and more deepely implunge into death and damnation Thus all Ecclesiastical Writers both ancient and moderne haue vsed this distinction 4. Concerning the Churches manner of proceeding against sinners many sinnes doe dayly passe from men which though by Ministers they be reproued and Gods iudgements be denounced against them yet passe not vnder the Churches publike censure These haue been called veniall There are other sinnes which euen before men seeme so intollerable as the Church thinketh not the committers of them worthy to bee admitted to the holy ordinances of God but denounceth against them some publike censure of suspention excommunication or execration and anathema till publike repentance be manifested and satisfaction giuen to the Church Thus because one of the Church of Corinth had committed such fornication as is not so much as named among the Gentiles 1. Cor. 5. 1 5. Saint Paul deliuered him to Satan These sinnes worthy of such censure haue been called mortall But as our Aduersaries vse the distinction of veniall and mortall sinne Sinne not veni all in its owne nature it cannot stand with the forenamed nature of sinne implyed vnder this Metaphor Debt They say that many sinnes are a Rhem. annot on Rom. 1. 32. veniall because they are pardonable of their owne nature and not worthy of damnation They giue these and such like instances of veniall sinnes Sudden motions of lust b Bâ—llar de Stat. pecl 1. cap. 3. anger and enuie Immoderate laughter an idle word deceit in a small thing as an halfe-peny c. Their great Champian doth thus expresse the meaning of their Church in this point Veniale peccalum ex natura sua distinguiturà mortali ac sinc vlla relatione vel ad Praedestinationem vel ad miscricordiom Dei vel ad statum renâ—lorum est eiusmodi vt poenam aeternam non mereatur Bellar. de Stat. pec lib. 1. cà p 9. Veniall sinne is in its owne nature distinguished from mortall and without any respect to predestination or to the mercy of God or to the state of the regenerate it is of that kinde as
instance the case of the Swine into which vncleane Spirits entred and forced them into the Sea And when they are permitted they cannot go beyond those limits which the Lord appointeth to them Iob. 1. 12 c. instance againe the case of the said Iob. Mat. 5. 12 13. This made much to the glory of Iob. Iob 1. 12. Besides this permission 2. 6. the Lord doth also make them which tempt men Poâ—estas Satanae dupliciter aduersus nos datur vel ad gloriam cum probamur vel ad 〈◊〉 cum delinquimus Cypr. loc citat Executioners of his wrath and iustice and in that respect may be said to e 1. Kin. 11. 14 23 instigate and stirre them vp For f 1. King 22. 19 c. God dealeth with obstinate sinners as Iudges doe with conuicted Malefactors They giue them ouer to the power of the Hang-man Now God hath many executioners of his wrath The chiefe of all is the Diuell Among others may bee reckoned vp mans owne lusts In this respect therefore it is said of the Gentiles that g Rom. 1. 24 26 God gaue them vp to vncleannesse thorow the lusts of their owne heart and againe that God gaue them vp vnto vile affections In regard of them that are tempted God may bee said to leade them into temptation partly by leauing them to themselues Homines sine gratia nullum prorsus siue cogitan do siue vâ—lenâ—â— out aâ—ando siue agendo faciunt bonum Aug. de Cor. Gra. c 2. and partly by withdrawing his grace from them Man in regard of spirituall strength is as weake as water which cannot vphold it selfe but runneth all about without grace he can neither thinke will affect nor doe any good If therefore hee be left to himselfe how can hee stand against a temptation h 2. Châ—o 32. 31 God leauing Hezekiah hee soone fell Yet Gods grace is able to establish vs against all temptations euen the most violent that can be i 2. Cor. 12. 9. My grace is sufficient for thee saith God to Saint Paul when a Messenger of Satan was sent to buffet him Now in that God permitteth and instigateth Tempters to tempt men and withdrawing his Grace which is sufficient for them leaueth them who are not able to stand of themselues he is said to leade them into temptation §. 176. Of freeing God from being Author of sinne Q. CAn God be an Author of sinne A. No verily It is the greatest blasphemie that can be to auouch or conceit any such thing of God There is no one thing so contrarie to another not white to blacke not darknesse to light not death to life as sinne to God That which is said of lying may more generally bee said of sinne Heb. 6. 18. It is impossible and that in the most strict and absolute kinde of impossibilitie that can be It is impossible that God should sinne Why it is impossible that God should be accessarie to sinne or be a cause or Author of sinne This we ought to beleeue and professe 1. because his supreme and absolute power is such as it ought not to bee called into question Is it fit to say to a King thou art wicked and to Princes ye are vngodly Iob 34. 18 19. how much lesse to him that accepteth not the person of Princes c 2. because the perfection of his puritie is such as it admitteth no mixture 1. Ioh. 1. 5. God is light and in him is no darknesse at all Iam. 1. 17. 3. Because he is the originall fountaine of all goodnesse Iam. 3. 11. so as if this principle doth a fountaine send forth at the same place sweet water and bitter bee infallibly true of any fountaine it is without contradiction most true of this originall fountaine On these and other like grounds wee may well know that God hath power to giue with-hold or withdraw what hee will and when hee will and to support or forsake whom hee will and that he is not bound to that law which hee hath set to his creatures nor to giue an account to any Yea we ought to acknowledge God to bee as most pure in his nature so most iust in all his counsels words and workes and if wee cannot fully and clearely vnderstand how the forenamed actions concerning leading into temptation can bee attributed vnto God and yet God freed from all accessarinesse to sinne to lay our hands vpon our mouthes and to ascribe it to the shallownesse of our owne apprehension but no way to charge God with folly or sinne Among the Principles which without all gaine-saying ought to bee beleeued this is one of the prime Psal 5. 4. that the Lord is a God that hath no pleasure in wickednesse hee can no way be accessarie thereto But besides this absolute soueraignty and perfect puritie of God other particular reasons of Gods dealing with men in this kinde may bee giuen and those so clearely iust and equall as any one but such an one as is blinded in his minde by the god of this world may discerne the iustice and equitie thereof For 1. Where God permitteth Tempters to tempt men The ends of all Gods actions most iust it is for good and iust ends as to try and proue mens faith courage wisedome patience and other like graces all which were by this meanes proued to bee sound and great in Iob Deut. 13. 3. or else to discouer their weakenesse and secret wickednesse that they may neither bee too secure nor ouerbold and selfe-conceited By this meanes and for these ends was a Mat. 26. 33 c Peters weakenesse discouered 2. Where God biddeth God sendeth tempters as a iust Iudge sendeth or instigateth Tempters to tempt men as in the cases of b 1. Kin 22 20. Ahab of the c Rom. 1 24 26. Gentiles and of d 2. Thes 2. 11 12. Antichristians it is as a iust iudge to punish former transgressions so as these Tempters are therein executioners of Gods iustice 3. Where God leaueth men to themselues and withholdeth his assistance God with-holds his assistance to make man know himselfe it is to giue euident demonstration that man without God is nothing no more able to stand of himselfe then a child that is new-borne Now there is great need that man should bee euidently conuicted hereof 2. Chro. 32 31. lest hee be too presumptuous of his owne strength and neglect God 4. Where God with-draweth his Spirit or any grace from man f Mat. 4. 25. it is as a iust punishment for abuse thereof In this respect God tooke away his Spirit from Saul Mat. 25 28. Compare 1. Sam. 10 9. 11. 6. with 1. Sam. 16. 14. To conclude this point God turnes all to good so farre is God from being any way accessarie to sinne by leading into temptation as contrarily he turneth the euill thereof vnto
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
arise from the first part of the last Petition Treat 2. Part. 5. §. 16. 15. To auoide that which is any way euill This we praying against must carefully auoide 1. Thess 5. 22. The Apostle exhorteth to abstaine from all appearance of euill 16. To returne from that euill whereinto we are fallen Ier. 3. 1. For they which pray to be deliuered from euill must not lie in euill All the exhortations in the Scripture to repent Reu. 2. 5. tend to this purpose 17. To take heed of relapse A relapse in bodily diseases is dangerous much more in the soules disease It is a doggish tricke to turne to his owne vomit againe 2. Pet. 2. 22. 18. To keepe the enemie from returning after he is cast out Mat. 12. 43 44 45. Hee will seeke to reenter If he get what he seeketh our last estate will be worse then our first 19. To stand alwayes armed Eph. 6. 13. While we liue we shall be tempted Though the tempter be repulsed neuer so oft he will still be prying where to get an aduantage Therefore saith the Apostle Hauing done all stand 20. Be faithfull vnto death Reu. 2. 10. Death bringeth a finall end to all assaults 1. Cor. 15. 26. It is the last enemie He who is faithfull vnto death by death receiueth full deliuerance from all euill Perseuerantia tantum electoruÌ„ est Bern. in Serm. paru Serm. 61. Perseuerance giueth euidence of election to life for it is proper to the elect These sixe last duties arise from the last part of the last Petition §. 201. Of duties required in the last Petition in regard of others Q. VVHat duties doth the last Petition teach vs in the behalfe of others A. 1. To consider one another Heb. 10. 24. We ought to take notice of one anothers spirituall estate that so we may the better know how to do good mutually for one another This is a generall dutie whereby way is made vnto other duties 2. To keepe others from sinne Thus will they bee kept from being hurt by any temptation 2. Chro. 28. 12 13. The Captaines of Ephraim that stood vp against them that came from the warre with sundrie captiues of Iudah and suffered them not to carrie their captiues away render this reason Ye intend to adde more to our sinnes and to our trespasse Their intent therefore was to keepe their brethren from sinne 3. To edifie others 1. Thes 5. 11. They who are well built vp in grace are well armed against all temptations This is an especiall fruite of loue 1. Cor. 8. 1. For loue edifieth and that by instruction exhortation admonition and other like duties 4. To encourage others against their enemies What a notable encouragement is this of the Apostle 1. Cor. 16. 13. Watch you stand fast in the faith quit you like men â—e strong Another like but more large encouragement is set downe Eph. 6. 10 11 12 13 c. By good encouragement life and spirit is put into men and they are enboldened like Lions to stand against their enemies For this the true grounds of good encouragement must bee laid downe which are Gods presence Gods promises Gods properties the necessitie of standing out and fighting valiantly the glorie of the conquest the damages of yealding the miserie of being ouercome with the like 5. To strengthen the weake b Luke 22. 32. This did Christ expresly giue in charge to Peter And this is done not onely by encouragement but also by c Rom. 15. 1. bearing their infirmities and d Gal. 6. 2. burdens Thus they which through their owne weakenesse might haue bene made a prey to tempters may be kept safe from them 6. To keepe others from falling from the grace of God Heb. 12. 15. The Apostle aduiseth to looke diligently hereunto There is no place of standing betwixt Gods grace and Satans snare he that falleth from that falleth into this 7. To restore such as fall Gal. 6. 1. We may not leaue such as are fallen for wee pray that they may be deliuered g Deut. 〈◊〉 4. The Law teacheth to helpe vp a beast being fallen h 1. Cor. 9. 9 10. Doth God take care for beasts Or saith he it altogether for our sakes For our sakes no doubt this is written 8. To saue the obstinate with feare Iude ver 23. Though men blinded in mind and hardned in heart wilfully giue themselues ouer to Satan yet ought we not to suffer them to abide in his clutches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as we would snatch and with violence pull men out of the fire so ought wee to pull such out of the temptation wherein they lie 1. Cor. 5. 5. Thus dealt Saint Paul with the incestuous Corinthian Si qui in tentationem inciderunt ceperint infirmitate adprehendi agant paenitentiam facti sui desiderent communionem vlique subueniriijs debet Cypr. episl 3. §. 2. He deliuered him vnto Satan for destruction of the flesh that the Spirit might be saued Was not this to saue him with feare 9. To receiue the penitent If a man haue beene ouertaken with a temptation and by his repentance manifest a recouerie from the same wee ought so to account of him as if he had not fallen at all So S. Paul requireth the Corinthians to receiue the forenamed incestuous person and to forgiue him and comfort him This is an especiall meanes to make his deliuerance firme and stable 2. Cor. 2. 7. 10. To pray for others Iam. 5. 16. This is the maine duty here intended See §. 180. This I referre to the last place because it is a duty which may be performed when no other can be euen to such as will not accept any other duty of all the rest it is the most effectuall §. 202. Of the matter of humiliation gathered out of the last Petition Q. VVHat are the things to be bewailed by reason of the Sixt Petition A. 1. Our first Parents yeelding to the Diuell 2. Cor. 11. 3. This is the originall ground of all that spirituall slauery wherein we are and of that need wee haue so earnestly to pray against temptation 2. The power 1. Pet. 5. 8. malice subtiltie and sedulitie of Satan For Satan is the chiefe Tempter who hath a finger in all temptations in which respect the more powerfull malicious subtill and sedulous he is the more dangerous is temptation Not without cause therefore did the diuine voice cry Reu. 12. 12. Woe to the inhabitants of the earth and of the Sea because the Diuell is come downe to you hauing great wrath 3. The many stumbling blockes in the world Math. 18. 7. In regard of these Christ cryeth Heu me quot obstacula separant quot prohibent impedimenta Bern. In Quadr. Serm. 6. Woe to the world These are so much the more to be bewailed by
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
camets praeteritum Omnia igitur tempora in se continet Nomen istud sacrum sic explicat Iohannes Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezaean not in Apoc. 1. 4. Isa 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater aeternitatis Iehouah doth fully set out this propertie and immutable eternitie For it compriseth vnder it all times past present future 2. The Sonne of God is called Father of Eternitie in that he is eternall himselfe and the author of such things as endure for euer 3. The Spirit of God in the beginning moued vpon the face of the waters Hebrai expoâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat sicut gallina ouis suis incubat donec pulli gignantur Gen. 1. 2. He was therefore in the beginning and if he was in the beginning hee had no beginning For hee it was that formed the things that had a beginning in which respect he is said to moue or as the Iewish expositors interpret the word to sit as an Hen vpon her Egges till her Chickens be hatched 4. All the properties of God are as these three Kingdome Power Glory for euer His Dominion is an euerlasting Dominion Dan. 7. 14. euen from generation to generation Dan. 4. 31. His Glory is eternall 1. Pet. 5. 10. His righteousnesse is an euerlasting righteousnesse Psal 119. 142. His truth is for euer Psal 117. 2. His mercy is for euer Psal 136. 1. So also his Counsell Law Oath Couenant and the like whereof see § 226. Thus we see that eternitie properly taken Difference betwixt Gods eternitie and creatures is proper to God Howsoeuer other things are also stiled eternall yet there is a manifest difference betwixt that which is proper to God and that which is common to creatures 1. Gods Eternitie is without beginning So is no creatures For by him were all things created that are in heauen Col. 1. 16. and that are in earth visible and inuisible 2. Gods is without alteration So is no creature as wee shall * §. 227. afterwards shew 3. Gods is independent Hee euer was and euer remaineth to be of himselfe and by himselfe Creatures haue their continuance of God Act. 17. 28. and by God In him wee liue and moue and haue our being Rom. 11. 36 Of him and through him and to him are all things § 225. Of the Duties which arise from Gods Eternitie Q. VVHat duties doth that Eternitie which is proper to God teach vs A. 1. To acknowledge him to be the onely Creator Ioh. 1. â—2 3. By the eternitie of Christ doth S. Iohn proue that he is God and that all things were made by him 2. To seeke preseruation of him On this ground the Psalmist thus prayeth Psal 102. 24. O my God take mee not away in the middest of my dayes thy yeares are throughout all generations 3. To giue the praise of continuance of all good to him It was vsuall with the Psalmist to giue thankes to God Psal 136. because his mercy endureth for euer 4. To ascribe eternall glory to him that is eternall This phrase is frequent among the Saints To God bee glory for euer and euer 2. Tim. 4. 18. 5. In our time to serue him Thus doe wee what lyeth in our power to continue seruice to the Eternall for euer If all generations were carefull euery one in their time to serue God the mortalitie of man would be no hindrance to the perpetuitie of Gods seruice Abraham called vpon the name of the euerlasting God Gen. 21. 33. Because the Lord was an euerlasting God Ahraham was carefull in his time to worship him 6. To make him knowne to posteritie This is a further meanes of procuring an euerlasting name to the euerlasting God For our posteritie being instructed by vs may declare Gods name to their posteritie and so posteritie to posteritie throughout all generations Marke these things saith the Psalmist that ye may tell it to the generations following Psal 48. 13 14. For this God is our God for euer and euer 7. To depend on him for our posteritie Wee are mortall and shall not euer liue to prouide for our posteritie But God remaining for euer wee may well commend such as suruiue vs to his prouidence and depend on him for his care ouer them The Psalmist hauing made acknowledgement of Gods euerlasting continuance saying thus to him Thou art the same Psal 102. 27. 28. and thy yeares shall haue no end he maketh this inference The children of thy seruants shall continue and their seed shall be established before thee 8. To feare him more then creatures Creatures though neuer so mighty and malicious may die we be freed from feare of them Psal 92. 8 9. But God euer liueth Thou Lord art most high for euermore but thine enemies shall perish 9. To preferre him before all To shew what iust cause there is to preferre God before all thus saith the Lord of himselfe Before me there was no God formed neither shall there bee after me Isa 43. 10. 10. To follow after righteousnesse 11. To turne others to righteousnesse Dan. 12. 3. For both these shall shine Math. 13. 43. the one as the Firmament the other as the Starres in the Kingdome of God for euer and euer 12. To hope in death 1. Thes 4. 13 14. c. 13. To be comforted for those that die in the Lord. For the eternall God will raise vp both vs and others beleeuing in him to eternall life Thus much of Gods Eternitie plainely expressed vnder this phrase for euer His Immutabilitie is also imployed thereby §. 226 Of immutabilitie to what things it may be applyed Q. VVHat besides Eternity is implyed vnder this clause FOR EVER A. Immutabilitie That which euer remaineth the same without any alteration is most properly said to be for euer Psal 102. 27. Wherefore of God it is said Thou art the same and thy yeares shall haue no end His immutability and eternity are both ioyned together As eternitie so also immutabilitie is diuersly taken in Scripture For 1. Many things are said to be vnchangeable 1. Things immutable by voluntarie appointment because by voluntary appointment they are so ordered as 1. Sundry Lawes and Statutes Dan. 6. 15. The Law of the Medes and Persians was that no Decree nor Statute which the King establisheth may be altered 2. Last Wills and Testaments Gal. 3. 15. No man disanulleth a Testament or addeth thereto if it be confirmed 3. Sacred Vowes of such as haue power to make them Num. 30. 3. c. Indeed an husband had power in sundry cases and with due cautions to disanull his wiues vow and a father his daughters vow But otherwise the Law is strict in this case When thou shalt vow a Vow vnto the Lord thy God thou shalt not slacke to pay it Deut. 23. 21. 4. Things consecrated Pro. 20. 25. It is a snare to