than the word allowes then we can expect to bee bestowed upon us If wee have meate and cloth wee must not looke to the quantity so much a month or a quarter but goe to the Lord and let him dispose of all or else wee beg one thing and desire another The Lord will be content to give us bread not pearles not to cocker us but to give us what wee stand in need of That of Agar give mee not too much least I bee proud nor too little least I put forth my hand to wickednes but give me food convenient showes it is better to bee at Gods allowance then our owne A child happily would have a coate foure or five yards long to tire him and fire to burne him but a father will not have it for feare of harming him So wee would flow over but our Father measures out our portions according to our need It is with us as with dieted sick men they would have hot wines and salt meats and eat excessively but the Physitian orders all their dyets for if they should have their fill it would kill them a full stomack would encrease the humour so the Lord is a marvellous skilfull Physitian wee have proud hauty hearts and would have dainties and if wee should have riches as wee would God should loose his honour which now he hath by us beeing kept under hatches therefore the Lord diets us nothing would serve some if the Lord should not stint thē but they would bee as proud and saucy as ever they could therefore the Lord is compelled to diet them thus wee should be content with the least pittance that the Lord sees fit for us and hee that is thus the Lord will give him enough for his baite in this his pilgrimage and so much for this petition And forgive us our trespasses c. This is the fift petition touching the good of man three concerning God and three concerning us this life and a better the first wee have handled and they that concerne our spirituall being follow Wherein observe 1. The Order 2. The Sense and meaning of the words 3. The frame of the heart in putting up this petition 1. The order why it is thus placed namely Iustification before Sanctification the reason is because Sanctification flowes from Iustification Being justified we are sanctified first wee are acquitted of our sinnes whereof wee stand guilty before God and then hee sanctifies us first this then the other the other are the springs this the maine branch wee beg for faith and other graces but all are included in this 2. As for the sence of the words take notice 1. Here is the petition Forgive us our trespasses 2. The reason as wee forgive others or for even as we forgive others that trespasse against us so Lord forgive thou our debts this is the argument whereby we winne the favour of the Lord. Q. What is meant by debts A. By debts are meant all sinnes all failings whether of omission or commission Now they are called debts because wee owe all kind of obedience to God to love him above all and our neighbour as our selves Now these being the articles of agreement the slighting neglect of this same brings us into debt with God For first we are bound to these Secondly by breaking these wee deserve the punishment due to the breach of it now when wee omit any thing we forfeit and are cast behind hand Thirdly wee are liable to the execution of the punishment due for the breach of this Thus all sins are debts Q. What is it to forgive A. To forgive is this wee beg that the Lord would bee pleased not to take advantage of us because of our debts nor yet to proceed in the rigour of the Law to doe that it requires Now our sinnes require wee should bee condemned and executed a malefactor forfeiting his bond is cast in his cause throwne into prison and execution sued out for the satisfaction of his debt Now wee beg of the Lord that hee would not condemne us in the Court of conscience nor execute his Justice on us this is to forgive and this proceeds from mercy Q. But how can God doe this will this stand with the Justice of God not to bee satisfied for our facts to pardon them without satisfaction for them A. No but though the party doe not satisfy yet if the surety doe it is sufficient so though hee forgive us yet hee lookes for it at the sureties hand As the Creditor doth not require the debt at the debtors hands yet hee doth at his hands that is bound to make satisfaction for the same so the Lord doth not require satisfaction of us as hee might to exact the utmost farthing because thou sinnest thou shalt die the Lord will not exact this of us but he requires this satisfaction of the Lord Jesus So that God the Father is satisfied though not by us therein shewing mercy on my part and Justice on Christs part thus wee see what it is to forgive that the Lord would not arrest me but the surety that he would not exact of me but take all of Christ For we forgive others This is made an argumēt to prevaile with God wee beseech God to forgive us because wee forgive others as who should say If we forgive others forgive thou us as though first we could not forgive others before God forgive us hence the question drawes on namely Q. Whether is the soule able to forgive trespasses to others before the Lord forgive its trespasses A. No our forgiving others doth not goe before our owne forgivenesse God must first forgive us before wee can forgive others because it is a worke of grace to doe this as God requires and it comes from a gracious disposition of soule which God must put in us before wee can doe it for sanctification followes Justification Now to forgive trespasses is a worke of obedience flowing frō sanctification which sanctification followes Justification as a man should say a tree brings forth fruit from the sappe in the roote Q. But this is used as a cause we forgive others therefore forgive thou us it seemes A. No it is a fruit and effect to make way for this conveiance and assurance it makes us not to bee just but declares us to be just every reason propounded by the word because it doth not imply a cause as I proove fire to bee fire thus that which burnes is fire but that burnes therfore it is fire now burning is not the cause of fire but an effect of it for first there must bee fire before it can burne so it is a tree because it beares apples now apples are not the cause of the tree but the tree of the fruit Q. What is it to forgive the trespasses of our fellow brethren and how farre may wee doe it A. In the trespasse of a brother three things are considerable 1. The sinne it selfe 2. The guilt of that
we have obtained mercy 3. The testimony of Gods Spirit which assureth Gods children their sins are pardoned Q. What is meant by resting upon God A. It is discovered by two particulars 1. Casting our selves upon the Promise 2. A perswasion that they shall be fulfilled to us Q. What is lustification A. When a beleeving sinner is accounted just in Gods sight through Christ according to the Law Q. Why say you accounted A. Because Justification puts nothing into us nor findes nothing in us Q. Doth God justifie wicked men as they are in themselves A. God provided another to be their surety for whose sake he accepts them Q. Can one mans wisedome understanding and holinesse be accounted to another A. Yes if one mans offence be imputed to another then may one mans righteousnesse but Adams sinne was imputed to us Rom. 5. therefore Christs Righteousnesse may be accounted ours If the Law be that the surety may be punished for the debt as well as the debtor then may the sureties satisfaction be accounted to the debtor both because the surety and the debtor tooke upon them the same thing and subjected themselves to the same condition Q. What doe we learn out of these words according to the Law A. No man can be just except he be in some measure answerable to the rule of justice Q. What did the Law require A. Two things 1. Dying for sinne 2. Doing that wee may live Q. Was our sinne made Christâ— by commission A. No onely by imputation for when Christ dyed to save us did we dye also no onely his death was imputed to us Q. What doth Christ receive from us A. Guilt and punishment Q. What doe we receive from Christ A. His merits and obedience Q. Doth faith it selfe justifie a man A. We are not justified by faith for it s but an instrument whereby we lay hold upon Christ and so are justified Q. Must justification be joyned to sanctification A. Yes for justification goeth before and sanctification followes after Q. Wherein lyeth the difference A. lustification putteth nothing into a man nor findeth any thing in a man Sanctification puts a new frame of he art into us Q. But doth not God put grace into a justified sinner A. Yes but he doth it by sanctification not by justification We receive justification all at once and that neither admits of increase or decrease but holinesse is usually increased and decreaseth many times Q. What is sanctification A. It s the restoring of a justified man into the image of God wherein he was created Not a making new faculties in the soule but putting them into right order as when a clock falls in pieces the wheels being not broken the clock hath not new wheeles set into it but they are new made againe Q. How many things be there in sanctification A. Two Mortification and Vivification Q. What is mortification A. The first part of sanctification whereby sinne is killed in us by the power of Christs death applied unto us Q. Can sinne be wholly subdued in a man A. No but it may be lessened and filed away Q. Wherein lyes the difference between sin in a wicked and a godly man A. There is the neerest union that may be between sinne and the soule of a wicked man Sinne beareth greatest rule here and the soule yeelds greatest subjection unto it He hath a secret resolution to sinne in spight of God and his Ordinances But in a godly man the power of sinne is loosened and the union broken sinne is not in him as a King though it may be as a Tyrant Q. Can mortification and vivification bee severed A. No where God bestowes Mortification there hee likewise bestowes vivification Q. Which goeth first A. Mortification for before we can receive Christ we must make roome for him by casting out all wickednesse Q. What is meant by this word vivification A. It is that part of sanctification whereby wee are quickned to newnesse of life by Christ his Resurrection applyed unto us Q. How is this wrought by Christs Resurrection A. In sinne wee must conceive there is 1. The guilt 2. The punishment 3. The power of it the guilt and punishment Christ by his Death removed Q. But how did he take away the power of them A. We having sinned Christ dyed and rose again for us whereas sin and Satan would have kept him in still if they could but hee came out by force The fift Principle Faith commeth by hearing and is strengthned by the Word and Prayer Meanes to get and increase Faith Quest How may we get faith Answ By the hearing of the Word preached Q. Why is Faith wrought by the Word A. Because God hath promised a speciall blessing thereunto and the holy Spirit accompanies the same for this purpose Q. Why by the Word preached A. Because the Word preached doth evidently reveale truths to the soule and works more effectually upon a mans heart Q. How is Faith encreased A. By the Word Sacraments and Prayer The Word addeth fuell unto Faith provoking a man to come to Christ by shewing 1. the need we have of him by reason of our daily wants and infirmities 2. The all-sufficiency of Christ to supply us 3. And his willingnesse to receive all commers Q. When is Faith strong Ans 1. When it grasps as it were a whole handfull of Christ a little child can grasp but a little of any thing 2. When it holdeth firmly that it catcheth hold upon Q. How doe the Sacraments strengthen saith A. 1. They present Christ neerly and visibly to the soule 2. They shew Christs merits obedience inflaming our hearts with love to him Q. What is Prayer A. It is a going out of our selves to God craving things answerable to his will Q. How a going to God A. Not a bodily going but the mind affection and understanding stirting up themselves to present their suit to him Q. Can a wicked man pray A. No 1. Because true Prayer is from the Spirit and a sanctified heart 2. These men oppose what they beg for Q. How many parts be there in Prayer A. Two Petition which is a craving of that we want and Thanksgiving which is a giving God thanks for that we have Q. What is the pattern of Prayer A. The Lords Prayer which Christ gave to his Disciples Q. Into how many parts is it divided A. Into three 1. A Preface 2. Six Petitions 3. A Thanksgiving Q. What doe you meane by Father A. The first Person in the Trinity who is the fountain from whence all we have floweth Q. How is God said to be a Father Ans 1. In regard of Christ 2. In regard of us Q. How is God the Father of Christ Ans 1. By naturall generation 2. By personall union Q. How is God a Father in regard of us Ans 1. In regard of Creation so the Angels are sons of God 2. In regard of Adoption which is the taking one in stead of a child
the Law of sin and death saith Paul Sinne makes Lawes but we entreate the Lord that hee would prevent corruption that he would assist us in temptations ordinarily and extraordinarily that hee would discover the enemy before hee come that hee would entrench about us vouchsafe us armour and weapons to resist give us dominion over our enemies and if we bee overcome that he would rescue and recover us out of them all this is the summe of this petitioÌ„ Now wee come to the frame of heart that wee should bring before God that so wee may bee fit to receive the good wee sue for from his hands Q. First wherein doth this appeare A. The frame of heart and disposition of soule that best beseemes us in the putting up of this petition appeares principally in foure things 1. When wee truly desire that the Lord would not let us bee drawne asâ—â—â—â—â— or lead into temptation we must labour to auoid all such occasions as may be too strong for us or prevaile over us In vaine wee desire to be delivered from evill when wee rush into evill as if a man should take pitch into his hands and desire not to bee defiled or put fire into his bosome and pray not to be burnt this is a slighting of Gods mercy and provoking of him to wrath rather then a begging of favour Wee would count it a madnes for a man to cast himselfe into the sea and then desire to bee saved to make our selves sicke that God may make us whole againe it is nothing else but as wee may say so to make God worke thus to run into evill and then to pray the Lord hee would deliver us from evill it is a provoking mocking of the Lord the wise mans rule is here memorable Prov. 23.2 3. If a man bee given to his appetite Let him put a knife to his throate if thou lovest the wine looke not upon it if a man be given to his appetite it is in vaine to pray against it yet cate but put thy knife to thy throate absteine therefrom please not thy appetite The promise and the providence of God goe together Psal 90. hee will succour and relieve us but it must bee in the way of his providence hee that goes out of the way and craves Gods assistance shall never have it but hales on evill to himselfe Matth. 18. Our Saviour speaking of offences saith If thy hand cause thee to offeÌ„d cut it off and if thy eye cause thee to offend plucke it out that is were thy sinnes as deare to thee as thy right hand in regard of profit or thy right eye in regard of pleasure cut them off pluck them out fling them away rather then bee foiled by them In vaine wee crave the assistance of the Lord and in the meane time lay blocks before us It is meere presumption No marvell then if many times the Lord leaves a man because hee strives not after that hee prayes for It is enough to cause the Lord to curse us when wee doe not avoid the occasions of evill hee that will not fall into the pit let him not come neere the brinke of it hee that will not be snared by evil let him shunne and avoid all the occasions of evill 2. If wee bee weake of our selves and cannot prevern the occasions of evil yet bee carefull to seeke all such meanes as may be succourable and holpefull to us if wee cannot help out these wil surprize us Let us seeke the meanes to succour us in our need the sicke man that craves succour of the Lord must use the meanes the Lord hath appointed happily thou findest temptations pressing on in thy calling thou canst not avoid it the more the occasions are the more seeke for meanes that may fortifie thee hee that will bee healed let him seeke the Physician hee that is out of the way and would bee set in the right way let him enquire it out and not sit still and say Lord have mercy upon mee but seeke It was that which Ioshua did Jos 7. he called yet the Lord did not help him but said Why dost thou so Israel hath sinned looke out the execrable thing Israel hath sinned looke to that It is in vaine to pray that the enemy may not prevaile if wee labour not to roote him out of the Camp doe that throughly and then the overthrow of thine enemies will be easy to thee 3. When we have found the meanes labour to bee content to bee ordered by all the meanes and helps that God hath been pleased to ordaine for our good It is a madnesse to crave as Balaam Oh that I might dye c. and yet see the way and will not walke in it Ier. 42. They said to the Prophet enquire at the word of the Lord and what ever hee commandeth we wil do but when they heard and knew it they would not obey the same In vaine it is to crave the pardon of sinne when we looke not to the promise to desire sinne to bee subdued yet cannot abide the meanes that should doe it When a man saith I will not be counselled but will have my proud heart and will walke in mine owne wayes how can such a one say deliver me from this proud heart when he wil not let counsell take place when a man is in horror of heart when conscience flyes in his face it is in vaine to whine then and yet wilt not thou bee ruled by the word of God but doe as vaine as ever as loose as ever as idle as ever thou beggest one thing dost practise another thing so long let us never put up this petition 4. We must rely on the Lord for a blessing on all a successe in all so use the meanes as if there were no promise to help and yet so depend upon God for all as if the meanes could doe nothing observe all thy occasions say counsell and advice is good but the Lord must set them on man lives not by bread onely but by the blessing of God in the meanes goe to the spirit of the Lord and see there a greater power then in all meanes 2 Kings 2. If thou canst see mee taken up then shalt thou have my spirit doubled upon thee If thou seest the God that takes mee up then hee wil give thee his Spirit looke to God above all meanes and hee that is thus disposed that man prayes aright to bee delivered For thine is the Kingdome We have done with the six petitions three concerning God his name Kingdome will three concerning our selves coÌ„cerning things of this life of a better Justification Sanctification wee come now to the conclusion and in it consider two things 1. The thanksgiving 2. The conclusion of faith in the word Amen In the thanksgiving is included both a reason of the petition as also a forme of thanksgiving as who should say wee doe not presume wee can doe