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
which suites to their greatnesse God is in heaven beyond all corruption therefore if wee approach neere God we should answer to his purity with hearts purged that our spirits may be in heaven because he is there to whom we pray Mal. 1.14 Cursed bee the deceiver that hath a male in his flocke and offers a corrupt thing Our sacrifice is our service and prayer is one of the chiefe The God of heaven is a pure God then cursed be the man that hath a strāge love and the like and serveth God with rubbish Cursed be that man the pure God of heaven will not looke on such impure performances God is holy therefore the service ought to be so Whē men are to sit before Princes they are to fit themselves accordingly so it is here Let us then thinke it an indignity to God to appeare with a slovenly disposition before him hee that is to performe a solemne duty to a Prince will lay aside all other occasions so as he said in an other case well lie by all ly by world let me now have heavenly joy for I am come before an heavenly father 2. It is a ground of comfort that our spirits may bee cheared since God is in heaven hee is able to effect what ever our hearts desire To be in heaven argueth Majestie now wee doe not pray to an earthly parent who is liable to corruption but to an heavenly Father who can doe what hee will he that is in an high place hath the vantage so our heavenly Father hath the vantage of all other creatures therefore what we crave is done already our God is in heaven and can doe what he will Vilenesse ever accompanieth earthly things but our Father is in heaven Therefore Nehemiah made his prayer to the God of heaven The King could not help the woman but our father is not as an earthly father wee have but earthly opposition here but our father is in heaven who can over power all wrongs done to his children and turne them to their good 3. This shewes wee should with trembling approach to his presence the God of heaven is powerfull wee are creeping wormes dare we come carelesly to such a Father our Father implies a readinesse in heaven implies an awfulnesse the mountaines moove and the divells shake at the presence of God Yea the blessed Angells quake before him how dare wee then approach his presence unseemely lest wee have no answer to turne the eye one way and the head another wee dislike it in a child suffer not then your minds to wander how dare you presse headily into the presence of God whereas the Angels cover their faces before him Let the feare of the Almighty fall upon us God is in heaven let our hearts bee reverently affected in all our approaches neere him Thus much for the preface now wee come to the petitions which are six the Lord condescends to our weakenesse and feeblenesse therefore contrives them into a narrow scantling three petitions there are cōcerning Gods Name Kingdome and Wil and three concerning our selves things of this life and things of grace which are Iustification and Sanctification In all observe 1. The meaning of the petition 2. The carriage of the heart in the pressing of it Hallowed bee thy name in this observe 2. things 1. What is here ment by Name 2. What it is to hallow this name Q. What is here meant by Name or what is the Name of God I answer by Name is ment what ever God is made knowne to us by this is his Name as a man is knowne by his name so the Lord reveales himselfe by his Name to his children now this consists in two things 1. All the glorious attributes of God as Powerful Pure Wise Infinite these are the Names of God 2. All the ordinances of God the graces of his Saints and the providence of God in the creature are not the thing it selfe but there is a declaration of God in these the creature is not the name of God but God working by the creature grace is not so much as the appearance of God in that grace Q. What do you meane by hallowed can you make God holier then hee is or adde any thing to God A. No we cannot adde anything to him that gave us all things Q. How then doe wee hallow Gods name A. When wee make Gods Name to bee discovered as a holy thing the expressing of this is that we would Q. How shall wee doe that A. There was a consultation in heaven how that the Godhead might bee manifest might bee observed else were there none to apprehend it I wil saith God have my attributes expressed Therfore God would have a world wherein his goodnesse should bee discovered Exod. 33. Thou shalt not see my face but my back parts shalt thou see as it is with a torch carry it from one place to another and it will leave a glimpse behind so it is in the surpassing beauty of God hee leaves some beames behind him that wee may say Iustice and mercy and holinesse it selfe have beene here we are said then to hallow his name when as wee make this appeare when wee deale with Gods name as with a holy thing and that appeares in three particulars 1. When we acknowledge the excellency of him wee ought daily to take notice of the beauty and glory of God men of place think themselves abused if we passe by and doe not reverence them so when we come to deale with Gods ordinances doe you know what you doe Gods Name is there therefore ponder your paths 3. As wee should acknowledge the worth of it so we should labour to preserve it upon things of great waight and worth what a price doe wee set and how tenderly doe we looke to them that there bee no blemish cast upon them So should we doe with the name of God Ier. 2.10 Goe to the Iles of Chittim c. they cast the commandements of God behind their backs the heathen saith God would not doe so They kissed the threshold where Dagon was so let us deale with Gods Name let no blemish betide it but deale with it as with a holy thing the least staine of sinfull distemper doth not become the name of God you respect holy things so doe this 3. As wee should acknowledge its worth so labour to set it out that others may see it as occasion shall be offered Whē any honour may come to him thereby expresse the beauty of the vertues of God that they may bee observed holy things are not to be kept secret when opportunity serves Let your light shine saith the text that men may see the good in you What ever we see in the name of God as wee should keep it from blemish so we should set it out in the glory of it A man must hold out the light of the gospell not hide it under a bushell The coyne that is currant men shew openly
find mercy Prov. 28.14 first find thy sinnes then find Gods mercy 1. Cor. 11. If we would judge our selves we should not bee judged hee that would have God forgive him must not forgive himselfe as a malefactor that stickes to his owne innocency and will not acknowledge any guilt in vaine hee desires to bee forgiven so a sinner is a malefactor before Gods tribunall now if hee will not confesse he shal never find mercy at the hand of the Lord. 2. Wee must labour to have the heart see its own inability to satisfy for sin or to beare Gods Indictment hee shall passe upon the soule that is guilty the soule acknowledgeth it selfe unable to answer one of a thousand Behold saith the Psalmist Lord if thou shouldst enter into Iudgement who were able to abide it but there is mercy with thee that thou maist be feared We are banquerouts wee cannot answer the debt nor beare the suite if the debtor bee able to answer the debt or pay the money hee cares for no kindnesse The sinner is the debtor and if I can satisfie Gods Justice what need I care if I can abide it what need I crave favor but when it comes to this who can abide it then it is the LORD must pardon what ever is amisse where ever the sinner goes hee cannot avoid the suite he needs no pursevant to follow him conscience is arresting and the Divell accusing therefore hee fals downe and cries mercy mercy to pardon the suite the soule is not able to beare the suite the Church complaines of it behold our righteousnesse is as a menstruous cloth and they Ezeoh 36.31 judge themselves worthy to bee condemned now in that I say forgive I say I cannot satisfy for my sinne 3. Wee should seeke to God and his grace for what we need we should knowledge it his free mercy when the soule sees there is mercy in God for him then it is fitted to pray for this petition For should I conceave God were severe though I renounced my sinne yet I could not seeke him God is not extreame and rigorous but hee hath mercy in store for them that seek him in truth and sincerity therefore wee should apprehend two things 1. That God desires not to deale rigorously wee should perswade our harts that God is desirous to welcome our prayers The Lord is said to bee abundant in goodnes and mercy Ex. 34. the Lord is ready to succour our infirmities If we abound in misery the Lord will abound in mercy the phrase is multiplying mercy therefore the Apostle calls him the Father of mercy and the God of all consolation wee have new vexations he hath new compassions nay God hath more good then we can desire hee performes more then promiseth hee is abundant in truth above all that hee hath revealed himselfe to bee in his word Isay 55.7 Our God is mercifull and abundant in forgivenesse hee multiplies pardons hee hath pardons in store mercie to pardon any poore soule But saith the soule what my sinnes committed and continued in Marke what he adds his thoughts of mercy are larger in giving then ours in craving Eph. 2. hee is able to doe above what wee can aske orthinke It was but cold comfort Isaac gave to Esau he had but one blessing so if GODS mercies should come to an end it were but poore comfort when the soule should say Lord give mee and the Lord should say all is drawne dry but there is enough in God to doe us good what availes it though a father have a tender and a good heart to his child if hee hath not to give it what it askes or stands in need of but our heavenly father abounds in goodnesse 2. God as hee hath abundance of good so hee is free and ready to bestow it Isay 55.1 Ho every one that thirsteth let him buy milke and hony without money or price wee would bee content to have wine but wee have no money to buy it therefore God adds though you bee not able to pay for it yet take it Mich. 7.18 Who is a God like our God who pardons sins because mercy pleaseth him the pardoning of our sinnes is like the overthrowing of Pharaoh in the sea God doth it not so much because wee please him but because his mercy pleaseth him he doth it freely 4. Wee must bee content to waite for this mercy wee stand in need of wee must waite for it and be confidently perswaded of it else wee crosse the tenure of forgivenes Held 11. God gives mercy to none but those that waite for it in that we aske pardon wee are resolved to waite for it for so much is implied a pardon in law is not authenticall untill it bee sealed So God saith he will pardon us but this is not â—uthenticall untill wee have set to our seale hee saith hee will give freely wee say wee wil waite constantly Psal 37.5 Commit thy waies to God and hee will care for thee hee that thus begs forgivenesse shall undoubtedly obtaine it at the hand of the Lord. And lead us not into temptation 6. Petition This consists of sanctification both begun here and ended in glorification sanctification frees from the power of sinne glorification frees from the presence of sinne 1. For the order sanctification flowes from Justification when sinne is pardoned we have the spirit of Christ which conveyes all to us we are first justified then sanctified 2. For the sence of the words here are 2. things 1. What wee desire God should not doe lead us not into temptation 2. What he should doe deliver us from evill Q. What is meant by temptation A. A triall or assault whereby a mans strength is tried now they are double 1. Deliverance into evill 2. A proofe of the soundnesse of grace the first is especially intended all the assaults of the soule by sinne Sathan or the world wherby either our faith may be shaken or we withdrawn from God to evill sometimes there are good temptations of proving or expressing our grace these in some sence may have place in this petition God tries us on this manner and wee pray him that hee would not try us more then wee are able to beare Q. What is it to bee led into temptation A. 1. When temptations pursue us 2. When they doe foile us assaulting of us 3. When temptation doth totally vanquish us Now wee pray in this petition that temptations may not pursue us or pursuing us that they may not foile us and though wee bee foiled by them yet that wee may recover our selves we desire that corruptions would not besiege us or if they doe yet not conquer but that we may recover our selves after we are overcome Q. Can God lead into temptation A. The Apostle explaines it I am 1.13 God cannot tempt to evill hee that is goodnesse it selfe cannot provoke a man to sinne the Lord doth not put malice into any mans heart God cannot bee properly