properly giue a being to things Math. 23. 9. whereupon Christ saith of him There is but one your Father 1. Cor. 8. 6. which is in heauen and the Apostle to like purpose There is but one God Ephes 4. 6. the Father and among other vnities hee reckons this One God and Father Now God is stiled Father both in relation to his Sonne the second person in Trinitie Whose father God is and also in relation to his creatures In the former respect it can be applyed onely to the first person in Trinitie Iohn 3. 16. whose onely begotten Sonne the second person is and that by reason of his eternall generation Prou. 8. 24 25. and of the hypostaticall vnion of his two natures in one person Luke 1 35. In the latter respect it may be applyed to all the three persons in Trinitie Iohn 1. 14. For not onely the first Math. 28. 19. but the second person also is expresly called Father and we are said to be borne of the Spirit Isa 9. 6. which is a worke of paternitie Iohn 3. 5. All the three persons then are included vnder this title Father And Prayer may be made to them all ioyntly as one in substance and to any of them expresly by name yet so as when one onely is named neither of the other be excluded For the Father is alwayes to be called vpon in the name of the Sonne by the assistance of the Spirit Rom. 8. 26. Else we know not what to pray as we ought This one God distinguished into three persons Iob 38. 28. is said to be the Father of his creatures first generally as he hath giuen a being to them all secondly specially as he hath set his image on some of them aboue others His Image is set on his creature two wayes 1. By that excellencie wherein he created them 2. By renewing an excellencie in some of them after their fall By reason of that primarie excellencie Luke 3. 38. Adam and Angels are stiled sonnes of God Iob 1. 6. for in regard of those diuine qualities and that glorious estate wherewith he adorned them aboue other creatures at the beginning they are said to be made after the Image of God The Image of God which is a kind of diuine excellencie is renewed onely in some of the sonnes of men and that in a ciuill and spirituâ—ll respect In a ciuill respect as they haue dignitie and dominion giuen to them ouer others as all Magistrates Gouernours in whom there is a resemblance of Gods Soueraigntie in which respect they beare Gods Image Psal 82. 6. and are stiled Gods and Sonnes of the most High In a spirituall respect Rom. 8. 15 16. as God through his grace hath adopted some to be his sonnes and by his Spirit begotten them anew Ioh. 1. 12 13. Though out of the fatherhood of God here meant that relation which the first person in Trinitie hath to the second may not be excluded for they who apprehend not God to be a Father of Iesus Christ cannot in faith and with comfort call vpon him yet it hath especiall relation to his creatures who say Our Father and among them to sonnes of men since their fall who say Deum patrem esse voce propria consitentes de conditione seruiâ—â— in adoptionem fiâ—ioâ—uâ—â— nos profitemur ascitos Forgiue vs our trespasses and among the sonnes of men to such as are adopted of God and borne anew after his Image who onely in truth say to God Hallowed be thy name c. Thus we who with our owne voyce confesse God to be our Father do professe our selues to be taken from seruile condition into the adoption of sonnes Many other more magnificent titles might haue bene attributed to God 〈◊〉 Isa de Orat. Cap. 18. but none more pertinent to Prayer then this title Father Christ therefore vsually in his * Math. 11. 25. Iohn 12. 27. Iohn 17. 1. Math 26 39. Luke 23. 34 46. Prayer vsed it §. 8. Of the instructions which the title Father applied to God import Q. VVHat instructions may be gathered from this title Father applyed to God in Prayer A. 1. God is to be called vpon in the mediation of Christ In Christ onely is God a Father Galat 4. 4. and in Christ onely are we adopted and borne againe 1. Pet. 1. 3. Out of Christ God is a terrible Iudge and a consuming fire This title therefore includeth Christ and faith in him 1. Pet. 1. 3. Thus Saint Peter first had an eye to Gods fatherhood in relation to Christ his onely begotten Sonne and then in relation to the Saints his adopted sonnes 2. They onely haue this priuiledge to approach by Prayer into Gods presence who can in truth call him Father which none can do but they that beleeue in Christ For as many as receiued him to them he gaue power to become the Sonnes of God euen to them that beleeue in his Name Iohâ— 1. 12. To them onely will God reach out his golden Scepter of Grace Ester 5. 2. as Ahashuerosh did to Hester 1 Cor. 1. 2. They therefore by a kind of propertie are said to call vpon God Acts 9. 14. 3. Prayer must be made in confidence of Gods fatherly loue Attolle â—culos ad patrem qui te per lauacrum genuit qui te per filium redemit dic Pater noster Aug. in Serm. 28 de verb. Dom. How shall they else call him Father d Gal. 4. 6. Because ye are sonnes saith the Apostle God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Now the ground of this confidence resteth onely in Gods Fatherhood For here are no other motiues either from our selues or from others But e Math. 7. 11. Paternitie promiseth all blessings 4. There is ground of returning to God after we haue gone from him For a father is readie againe and againe to receiue f Luk. 15. 18. c. I will rise and go to my FATHER saith the Prodigall and when that Father saw his sonne yet a great way off he had compassion After that Dauid had iustly banished his sonne Absolom 2. Sam. 13. 39. he longed to goe forth vnto him As Fatherhood promiseth all blessings so all forbearance It maketh one readie to giue and forgiue A fathers loue is of all others most constant and immutable Psal 103. 13 Though he be prouoked to correct Heb. 12. 5 6. yet will he not forget to loue 5. There is sufficient encouragement against euery thing 1. King 19. 12. 13. that may any way dishearten vs from approaching into Gods presence whether it be excellencie in God or infirmitie in our selues A father will lay aside in his childes presence Quando patrem deum dicimuâ— quasi filij Dci agere debemus Cypr. de Orat. Dom. §. 8. whatsoeuer may
him in this world which the liuing onely can do Isa 38. 19. In this respect we are to craue them not singly Psal 6. 5. and simply in themselues but as meanes to enable vs to honour God and to do good vnto our brethren 2. Aske things heauenly Desiderari conueni◠〈◊〉 caquae habenâ—ur in caelis Chrys â—om 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly which are 1. Such as tend to the glorie of God that is in heauen 2. Such as helpe vs to heauen These are the things which Christ especially entendeth where making a comparison betwixt our father on earth and this our Father in heauen Math. 7. 11. he saith How much more shall your Father which is in heauen Luke 11. 13. giue good things to them that aske him S. Luke expressing the same point in stead of good things puts the holy Ghost whereby is shewed what are the good things which Christ meaneth namely such as proceed from the sanctifying Spirit of God These heauenly things are most meete for him who is in heauen to giue To this purpose tendeth this exhortation of the Apostle Col. 3. 1. Seeke those things which are aboue Well had Salomon learned this lesson for when God said to him Aske what I shall giue thee 1. King 3. 5 9. he answered Giue thy seruant an vnderstanding heart which is one of those good gifts that come from aboue Obiect If the things which we are here taught to pray for be heauenly how is it that temporall blessings come in the rank and number of them Answ How earthly things are heauenly blessings Math. 6. 33. As appendices and appurtenanees to heauenly and spirituall blessings for so they are promised First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you As when a man purchaseth mannours and lands the wood in hedge-râ—wes for fire-boote plow-boote and other like purposes is giuen in the grosse Or more plainly when a man buyeth spice fruite comfits or any such commodities paper and pack-thred is giuen into the bargaine So if thou get heauenly blessings temporall things so farre as they are needfull for thee shall be cast in 3. Aske heauen it selfe From placing God in heauen we are taught to craue heauen it selsfe that we may be where our Father is and where we may most fully enioy his glorious presence Thus did the Apostle desire to depart Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are said to desire an heauenly countrie Heb. 11. 16. which also the Apostle noteth to be the desire of all true Saints Heb. 13. 14. Vâ—i deus illic fundamenta habitationis suâ— cuique sunt iacienda Greg. Nâ—s lib. de Orat. Where God is there must euery one lay the foundation of his abode Two things there be which will testifie the truth of our desire hereof 1. A studying to enter into that rest together with a chearefull walking in the way that leadeth thereto Heb. 4. 11. 2. Luke 13. 24. A cheere and ioy of heart when we see any signe of our dissolution approaching Luke 2. 29. Old Simeon and Paul were exceedingly affected in this case 2. Tim. 4. 6. Thus farre of the Preface The Petitions follow §. 19. Of the manner of handling euerie Petition IN handling euery of the Petitions sixe points shall be distinctly obserued 1. The Meaning of the words 2. The Order and dependance of one point vpon another 3. The particular good things which we are to crâ—ate 4. The particulars for which we are to giue thankes 5. The duties which we ought to endeauour after 6. The failings for which we are to be humbled The three former of these are most proper and naturall For 1. By opening the meaning of the words the true and full intent of Christ will be better found out 2. By noting out the dependance one point will giue much light to another For the order is very acurate 3. By reckoning vp the particulars which are to be craued we may easily discerne what abundance of matter is couched vnder a few words The other three points follow by iust consequence For 1. Whatsoeuer we pray for when we haue obtained it we must be thankfull for 2. We must do what we can to get what we pray for or else we mocke God 3. The want of such things as we ought to pray for ministreth iust matter of humiliation These three latter points therefore are to be considered in euery Petition as well as the former §. 20. Of the name of God and the things comprised vnder it Q. VVHich is the first Petition A. Hallowed be thy Name Q. What is the Name of God A. That whereby God is made knowne For that is the end and vse of a name to make knowne and distinguish that whose name it is Gen. 2. 19 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne and to distinguish them one from another Whatsoeuer Adam called euery liuing creature that was the name thereof namely a name proper and peculiar vnto it whereby the nature of it was expressed and so the creature made knowne Thus whatsoeuer it is whereby God is made knowne vnto vs may be comprised vnder this title Name attributed to God Q. How many things are there whereby God is made knowne A. Sixe things coÌ„prised vnder Gods name Sixe especially 1. His Nature 1. His nature Ioh. 4. 24. which is a Spirit Hereby we know him to be inuisible and no way subiect to corporall grossenesse or weaknesse Yea hereby we know that he must be worshipped in spirit and truth 2. 2 The distinctioÌ„ of persons Math. 28. 19. The Distinction of persons in the holy Trinitie Hereby is Iehouah the true God distinguished from all false gods For neuer came it into the imagination or apprehension of any heathenish Idolater to conceiue that his God could be one in nature and three in persons Hereby also may we know how to approach vnto the Father namely in the mediation of his Sonne by the assistance of his Spirit 3. 3. His titles Vide Hieronym in epist ad Martel His Titles The Iewes haue ten seuerall titles which they apply to God and whereby they distinguish him from all creatures Among the rest Iehouah is the most proper For that is applyed to none but to God These two titles LORD GOD are most vsuall in our tongue That the titles applyed to God are properly his Name is euident by that answer which God himselfe gaue to Moses enquiring what he should say if the children of Israel should aske what the Name of that God that sent him was Gods answer was this Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say I AM hath sent me to you By the forenamed
blessing on their honest diligence in their lawfull calling get Gen. 30. 40. as Iacob had to the party-coloured sheepe which his vncle as wages allowed to him Thus that which is giuen to a man by the owners thereof hee hath a right vnto Iob 42. 11. as Iob had to the gifts which his friends bestowed vpon him And sundry other wayes there bee agreeable to iustice and equitie whereby wee haue a right to the goods of this world before men Now both the fore-named kindes of right must concurre to make a thing truely and properly a mans owne They that are not Christs haue no right to any thing at all before God but are vsurpers of whatsoeuer they possesse and vse Vnto the vnbeleeuing is nothing pure Tit. 1. 15. They that are Christs though they haue a right to all things yet they may possesse and vse no more then what they can iustifie to be theirs before men and that in iustice and equitie Their generall right in Christ is to giue them libertie to hold and occupie so much as God by the hand of his prouidence shall reach out vnto them Tu da panem i. ex iustis laboribus cibum adipiscar Nam si Deus iustitia est non habet a Deo panem qui exre fraudulenter iniustè parta cibumhabet Greg. Nyss de Orat. Iustice is this hand of Gods prouidence That which vniustly is gotten can not properly bee said to be giuen by God It is with Saints as with an onely child and heire while his father liueth though he haue a right to all that his father hath yet may he not possesse and vse any more then his father allotteth to him §. 85. Of sundry lessons arising from this particle Ours Q. VVHat are wee giuen to vnderstand by stiling bread Ours A. Two things especially 1. The Saints haue in Christ a true right to the things of this world The right of Saints to temporall things They who are taught to say Our Father in Christ which all the Saints and none but Saints can doe are also taught to say Tit. 1. 15. Our bread For to the pure are all things pure which is a good motiue to draw vs vnto Christ that so wee may with good conscience vse whatsoeuer the Lord by his prouidence shall bestow vpon vs. 2. We may not desire that which is anothers That which is anothers not to be coueted For wee are here taught to pray for that which we may call ours Now we iustly so call nothing but that whereunto we haue a ciuill as well as a spirituall right The Morall Law expressely forbiddeth to couet that which is anothers Exod. 20. 17. By this word of propertie All things not common to all Our the Anabaptisticail conceit of a communitie of all things is euidently refuted And we are taught to rest contented with that portion which the Lord is pleased to allot vs as our owne Contentment §. 86. Of the meaning of this word DAILY Q. WHat is meant by this word DAILY A. Ordinary and vsuall bread whereof we doe euery day stand in need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is very ambiguous The vulgar Latine translates it supersubstantialem as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which many following doe expound this Petition of that bread of God which came down from heauen euen Iesus Christ Whereof see §. 82. Others make the notation to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad substantiam q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread helpfull to our substance or fit and meet to nourish vs. Thus is it answerable to that phrase vsed by the Wise-man Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis praescripti vel demensi mei i mihi praescriptus aut mihi suctentando idoneus The Syriack Translater of the New Testament seemeth to follow this sense who thus expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panem necessitatis nostrae that which wee haue dayly need of Others deriue this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsum vel supersto vel subsequor whence the morrow is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus it signifieth bread needfull for the present panem advenientem as Saint Augustine acknowledgeth the Greeke word to signifie though he translates it supersubstantialem Serm 18. de verb. Dom. Latinus hunc panem quotidianum dixit quia Graeci dicunt advenientem And in Enchir. c. 116. Panis quotidianus ideo dictus est quia hic est necessarius The common Translation of the word quotidianum daily may wel stand with either of the two latter notations Answerably to the common Translation Saint Cyprian termeth it diurnam cibam dayly food Cypr. de Orat. Dom. §. 14. being fittest for our substance to preserue soule and body together to nourish and cherish vs here in this life Thus it importeth the very same thing that the Wise man setteth out vnder this phrase a Pro. 30. 8. Bread of my allowance or conuenient for me This word is thus here vsed to distinguish the food here meant from that which b Ioh. 6. 27 33 35. 4. 14. comming downe from heauen endureth to euerlasting life whereof whosoeuer eateth shall neuer bee hungry or thirst againe and to prescribe a meane to our desire §. 87. Of desiring no more then is needfull VVHat instruction are we taught by this word DAILY Quaerere iubemur id quod satis sit ad naturam corporis conservandam panem da ad Deum dicentes non luxum c. Greg. Nyss de Orat. A. Our desire must be for no more then is needfull for vs. On this ground the Apostle aduiseth to be a 1. Tim. 6. 8. content hauing food and raiment Thus was the desire of b Gen. 28. 20. Iaakob c Pro 30. 8. Agur and other Saints moderated d 1. Tim. 6. 9. Things needfull Superfluitie is very dangerous It is Satans baite whereby he allureth and beguileth many his snare whereby hee catcheth and houldeth them fast his hooke whereby he pulleth them downe and drowneth them in perdition Q. What may be accounted needfull A. 1. That which very nature requireth as meate and drinke to feed the body and cloathing to keepe it warme e Lam. 4. 4 5. without these the body cannot but pine away and perish 2. That which is meet for the estate wherein God hath set vs as fit instruments for Artificers bookes for schollers amunition for Captains and other Souldiers yea also for publike persons and for men of great birth place and dignitie such sufficiencie as is fit for the same Thus much the Wise-man intendeth vnder this phrase f Prou. 30. 8. Gine me not pouertie A man may haue to sustaine nature and yet be poore 3. That which is requisite for the charge committed to vs. As if a
benefit Freedome from Egypt the house of bondage The other bond is the curse of the Law whereunto we are tied by forfeiture of the former Deut. 27. 26. For he that performeth not the condition of a bond standeth liable to the penaltie of the bond In regard whereof the Law is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 14. an hand-writing against vs. Adam euen in his innocencie and all we that come from him are in the former respect debters by vertue of our creation Adam since his fall and all his wicked off-spring are in the latter respect debters by reason of our transgressions Q. Which of those debts do we here desire to be forgiuen A. The latter most especially whereby wee are bound to the q Gal. 3. 10. curse of the Law which is the penalty of it This penalty if it were exacted would make vs most miserable There is good cause therefore of praying to haue that remitted As for the other debt of obedience we ought to desire rather abilitie to performe it then libertie to be freed from it Yet notwithstanding because it is impossible for vs so long as flesh is in vs to pay that debt as it ought to be paid by consequence we desire a remission of that debt namely that God would not exact of vs to be performed by vs in our owne persons such exact and compleate obedience as the Law requireth §. 107. Of Christs actiue righteousnesse imputed to vs. Q. IN regard of our disabilitie to discharge our debt of obedience to God what may be inferred A. Imputation of Christs righteousnesse is necessary for our instification Christ teacheth vs to desire a discharge of all debts The Law requireth a debt of perfect righteousnesse This we are not able to pay of our selues But our Suretie being able did pay it a Mat 3. 15. He fulfilled all righteousnesse By the imputation thereof to vs are we discharged b Rom. 5. 18 19 For as by one mans disobed ence many were made sinners so by the obedience of one shall many be made righteous His righteousnesse is vpon vs to iustification of life In this respect Christ is said to be c 1. Cor. 1. 30. made vnto vs righteousnesse and we are said to be d 2. Cor. 5. 21. made the righteousnesse of God in him This kind of debt is not duly considered of them Arg. against Christ actiue right answ who exclude the actiue obedience of Christ from our iustification They presse those places which make mention onely of the bloud of Christ forgetting the Synecdoche which is frequent in the Scripture whereby one member or part is put for all of that kind In particular they presse this Petition which placeth our iustification in remission of sinnes not conceiuing that vnder debts here mentioned all manner of debts are comprised and vnder this word forgiue all manner of needfull discharge Where further they say that Christs actiue righteousnesse was necessarie for himselfe they do not duely consider the dignitie of his person by vertue of the hypostaticall vnion of his two natures which dignitie exempteth him from all necessitie of obedience to the Law in regard of himselfe This doctrine of the imputation Comfort euen of the Actiue obedience of Christ Isa 64. 6. bringeth much comfort to poore sinners who knowing that all their righteousnesses are as filthy rags do thereupon tremble at the thought of the presence of the righteous Lord. But their faith in Christ his righteousnesse imputed to them in stead of that debt of righteousnesse which they owed to God whereby they are accounted righteous before God maketh them with much comfort and great confidence present themselues before him §. 108. Of mans subiection to sinne Q. VVHat obseruation doth the acknowledgement of debt afford Nemo sine peccato Ambr. in Psal 118. Sâ—rm 16. A. No man is free from sinne Peccatum habeâ— qui clamat ad deum Dimitte nobis debita nostra August l. de Haer. cap. 88. As this Prayer so this Petition therein is prescribed for euery one on earth which by iust consequence implyeth that euery one is guiltie of sinne otherwise he had no need to pray for forgiuenesse But besides this necessarie consequence the point is in expresse termes b 1. King 8. 46. oft set downe in Scripture Rom. 3. 23. And euery one whose eyes the god of this world hath not blinded Iam. 3. 2. and whose heart and conscience hee hath not hardened and seared 1. Ioh. 1. 8 10. findeth it by wofull experience to be too true Vitium boc vnde praua oriuntur desideria manet in homine Aug. contr â—ul lib. 6. Lex peccati remissa est in re generatione spirituali â—anet in carne mortali Aug. de Nupt. Concup l. 1. c. 25. Neither can it be otherwise because originall corruption the mother and nurse of sinne abideth in him so long as any breath and life remaineth Obiect They who haue their sins forgiuen are free from sin But in this world many haue their sinnes forgiuen Answ Remission taketh away the guilt of sinne but not the roote of sinne The law of sinne is remitted in spirituall regeneration and yet it remaineth in mortall flesh otherwise sinne could not be propagated in the regenerate Iustificatis dâ—sci pulâ—s lequebatur Aug de ciu dei l 21. c. 27. who haue their sins forgiuen Therefore this Petition was prescribed euen to the Disciples that were iustified Iust cause on this ground haue we to detest the contrary positions of our aduersaries Presumptuous positions of Papists which are these that follow and such like 1. Whatsoeuer is truly and properly sinne is taken away by Baptisine Concil Trid. §. 5. Decret de oâ—ig pec And to explaine their meaning to the full lest it should be thought that by taking away sinne they vnderstand no more then forgiuing or not imputing sinne Bellarm. de Bap. lib. 1. cap. 13. their great Champion addeth that by Baptisme all sins are in very deed taken away so as not onely it is not imputed Baptismo reâ—psa telluntur omnia peccaâ—a vt non solum non imputetur sed 〈◊〉 siâ— quod imputart possit ad culpam but there is not that which maybe imputed for fault or blame Do they not hereby shew that the truth is not in them For * 1. Ioh. 1. 8. if we say that we haue no sinne we deceiue our selues and the truth is not in vs 2. That concupiscence which is in the regenerate is not truly and properly sinne Answ What is this but to hold that the spring of sinne is cleane dried vp in the regenerate Concil Trid. ibid. Bellar de Amiss grat l. 5. c. 7. If the spring be drie whence shall any streames of sinne proceed 3. They which are iustified are able to keepe the whole Law Concil Trid. §. 6. c. 11. Answ
These are like the Luke-warme Laodiceans who can expect nothing but to be spued out of the mouth of Christ Reu. 3. 15 16. Let vs be otherwise minded and for that end 1. Well discerne betwixt things that differ Direction Till the vnderstanding be throughly enformed in the difference of matters and know which are the more excellent the will cannot encline it selfe to one more then to another This therefore doth the Apostle pray for in the Philippians behalfe Phil. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dignoscatis quae discrepant Psal 4. 6. To discerne things that differ 2. Wisely preferâ—e the more excellent As Dauid who when others said Who will shew vs any good meaning temporall goods thus prayed to God Lord lift thou vp the light of thy countenance vpon vs 3. Stirre vp the gift of God 2. Tim. 1. 6. That desire that loue that delight that in any measure is in thee towards the spirituall good things of thy soule nourish and encrease that they neither decay nor die in thee 4. Helpe the weaknesse of nature Mat. 26. 41. When the spirit is ready the flesh will be backward Rom. 7. 21 23. And when one would do good euill is present with him A law in the members warreth against the law of the mind This oft maketh vs dull heauie and sluggish Wherefore as the wise man aduiseth when the iron is blunt Eccl. 10. 10. put to more strength Hitherto of the generall matter common to the two last Petitions §. 159. Of the blessings which Pardon of sinne bringeth Q. VVHat proper thing is to be considered about the order of the fift Petition A. 1. The inference of it vpon the fourth 2. The Precedence of it before the sixt Q. What doctrine doth that inference afford A. By pardon of sinne the things of this world are made true blessings All the things which in this prayer we are taught to craue are so to be craued as blessings But sinne is as deadly poyson to daily bread while it remaineth vpon vs vnpardoned nothing that this world affordeth can be a true blessing for sinne bringeth a curse vpon euerie creature that we vse Deut. 28. 16 c. but pardon of sinne taketh away that curse and so maketh all that wee vse to be true blessings Psal 32. 1. That man therefore is pronounced blessed whose transgression is forgiuen Learne hereby in the vse of all temporall blessings to seeke for pardon of sinne It is one end of Grace before meate according to the * 1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable custome of Gods people to haue the curse taken away from the creatures we vse and to haue them turned into a blessing Do the like craue pardon of sinne before thou goest about the worke of thy calling before thou takest a iourney before thou goest to any recreation though thou knowest it to be lawfull and meete before thou goest to bed when thou risest vp in all things at all times seeke remission of sinne Neuer thinke thy selfe well or safe no not in thy greatest abundance or best prosperitie till thou haue assurance thereof Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore and keepeth all Gods blessings from entring Lam. 3. 44. Sinne like a cloud hideth from vs the bright Sunne-shine of Gods fauour Sinne like the accursed thing which Achan stole Ios 7. 11. c. 2. King 4. 40. maketh vs a prey to our deadliest enemies Sinne as the wilde gourdes bringeth death with it and that into such things as are otherwise wholesome Dan. 5. 5 6. and good Sinne like that hand-writing which on a wall appeared to Bel-shazzar in the middest of our greatest iolletie will change countenance trouble thoughts loose ioynts and make knees to smite one against another Is there not then great and iust cause in all things at all times to seeke pardon thereof This of the Inference of the fift Petition on the fourth §. 160. Of the precedence of Iustification before Sanctification Q. VVHat Doctrine doth the precedence of the fift Petition before the sixt import A. Iustification goeth before Sanctification For the former of the two last Petitions concerning our spirituall good setteth out our Iustification the latter our Sanctification This precedence is to be applyed rather to Order then to Time For at that very moment that Christ pardoneth sinne he conueigheth his Spirit into vs whereby sinne is mortified S. Paul therefore where hee setteth downe these two together setteth Righteousnesse before Sanctification Iustification causeth Sanctification 1. Cor. 1. 30. in which respect the Apostle saith that we are sanctified by faith in Christ Acts 26. 18. that is faith vniting vs to Christ by whom we are iustified receiueth grace for grace a further grace to sanctifie vs. Sanctification declareth Iustification Iam. 2. 24. in which respect Saint Iames saith that we are iustified by workes that is declared so to be As by vertue of our Iustification wee are presented blamelesse before God so by vertue of our Sanctification wee are declared to be righteous before men As the cause therefore goeth before the effect and as the effect followeth the cause so are Iustification and Sanctification in their order one to another 1. This order affordeth one sound argument against Iustification by workes Rom. 3. 28. 11. 6. All good workes are parts of Sanctification If by the merit of them we be iustified Sanctification must goe before Iustification 2. This order proueth our Iustification to be free Rom. 3. 24. Because in order of nature it goeth before any good thing that wee can do 3. It also demonstrateth the precedence of faith before acceptable repentance in order of nature Faith is the instrument of our Iustification Repentance a principall grace of our Sanctification 4. It layeth downe the ground of pardon of sinne Psal 51. 1. which is nothing in our selues but the meere free grace of God which is to be pleaded for obtaining pardon Thus much of the Order of the fift Petition The particular good things to be craued are next to be declared §. 161. Of graces to be prayed for in regard of the pardon of our owne sinnes Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition A. 1. Such as concerne the Petition it selfe 2. Such as concerne the condition annexed to it The things which concerne the Petition it selfe haue respect to the pardon both of our owne and of others sinnes For wee are taught to say in the plurall number and first person Forgiue VS OVR trespasses Q. What are the things that concerne the pardon of our owne sinnes to be prayed for A. 1. Knowledge of the nature of sinne how horrible a thing it is into what a wofull plight it bringeth the creature making it a debter to the reuenging