impression got to them marke their agonies and their outcries thereby iudge what an heauy burden sinne is when the soule feeles the burden of it If once thou feelest the weight of it I make no question but that if Christ should aske thee as once he asked a blind man Mar. 10. 51. What wilt thou that I should doe to thee thou wouldest answer Lord that I may be eased of the burden of sinne Behold here how thou maist be eased As any occasion is offered Forgiue Thus in doing goodnesse to man thou doest the best and greatest goodnesse to thy selfe in that God whose goodnesse infinitely surpasseth thine is moued thereby to doe good to thee This is a great encouragement a ground of much comfort to such as can and doe forgiue men Though they haue no recompence from man though they be laughed at for it yea though they be worse dealt withall as a Psal 35. 12. 120. 7. Dauid was and more wronged because they are so ready to forgiue yet Gods gracious acceptation thereof his mercifull dealing with them for it is recompence enough §. 155. Of the reuenge which reuengefull persons bring vpon themselues Q. VVHat doctrine followeth as a iust consequence from the forenamed condition A. Placatum habert Deum non potest qui cum fratre pacem per zeli discordiam non habet Cypr. de â—nit Eccl. §. 11 They who forgiue not men are not forgiuen of God Bring that which is here intended by Christ into a true Logicall Syllogisticall forme and the consequence will appeare to be most iust The forme is this Forgiue vs as wee forgiue others But we forgiue not others Therefore forgiue not vs. The proposition is expressed in the Lords Prayer The assumption is deducted out of the inward disposition and outward practise of the reuengefull person The conclusion floweth from the Premisses by iust and necessarie consequence Yet further to confirme this conclusion and to shew that it is not wrested let it bee noted how Christ immediately after this prayer expressely inferreth as much in these words Mat. 16. 15. If yee forgiue not men their trespasses neither will your Father forgiue you your trespasses In the Parable ye finde as much verified For the Lord deliuered that seruant that would not forgiue his fellow-seruant Math 18. 34 35. to the Tormenters till he should pay all that was due to him Thereupon Christ maketh this Inference So likewise shall my heauenly Father doe also vnto you if yee from your hearts forgiue not euery one his brother their trespasses It is Gods vsuall manner to deale with men according to their dealing one with another These prouerbiall speeches import as much Math. 7. 1. With what measure you mete it shall be measured to you againe Gal. 6. 7. Whatsoeuer a man soweth that shall he reape Hee shall haue iudgement without mercy that hath shewed no mercy Iam. 2. â—3 Diues Luk. 16. 21 24. that denied to Lazarus the crummes that fell from his Table was denied a drop of cold water to coole his tongue For man is to man in Gods stead By our cariage to man God taketh tryall of our disposition to him Whereupon Saint Iohn saith 1. Ioh. 3. 17. Who so hath this worlds goods and seeth his brother hath need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him For hee that loueth not his Brother whom hee hath seene 4. 20. how can he loue God whom he hath not seene Gods mercy is operatiue as fire it warmeth that heart in which it abideth and worketh mercy therein Where therefore no mercy to man can be found there is iust cause to suspect no mercy of God hath been shewed The soule of an vnmercifull man is no fit receptacle of the mercies of God It abuseth it peruerteth them Behold here the folly of cruell hard-hearted and reuengefull persons Folly of reuengefull persons who like the vnmercifull seruant deny that to their brother which they craue of God What can they looke for of God k Math. 18. 3â— but such measure as was meted out to the said seruant and to l Luk. 16 24. 25. Diues They therefore that deale vnmercifully with others doe most hurt to themselues because thereby they prouoke God to deale vnmercifully with them Consider this O wrathfull reuengefull persons The time may come when you will as earnestly desire one drop of Gods mercy as Diues desired a drop of water to coole his tongue and yet you shall haue your desire no more satisfied then his was This consequence of Gods retaining their sinnes who forgiue not their brethren Motiue to forgiue doth much enforce the a fore-mentioned * 154. exhortation to forgiue As there was shewed the great aduantage of forgiuing others which is assurance of Gods forgiuing them so here is declared the great damage of not forgiuing which is a strict exaction of the vttermost penaltie for all that debt wherein we stand bound to Gods iustice He that from his heart forgiueth not his brother that hath offended him Quisquis in se delinquenâ—i fiatri non ex corde dimiserit non indulgentiam sed condemnationem deprecatione hac sâ—â—imet impetrabit suaque profâ—ssione semetip sum dirius iudicaâ—i Ab. Isaak de Orat. cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Petition procureth to himselfe not absolution but condemnation and by his owne profession causeth himselfe to be more seuerely iudged For he turneth his Petition for himselfe into a fearfull imprecation against himselfe and whatsoeuer his words be in effect he prayeth that God would not forgiue him He turneth the sence of this word Forgiue to be Forgiue not Is not this the ready way to pull vengeance vpon his owne pate for all the sinnes whereof in any kinde hee standeth guiltie before God Wofull in this respect is their plight whom reuenge doth so possesse as they cannot forgiue How vnsensible of their good or hurt are they on whom these motiues worke nothing at all Oh be moued euen for auoiding this great mischiefe to forgiue and take heed that by not forgiuing thy neighbour some small and light wrongs against thee thou keepe thy selfe from obtaining pardon of thy hainous sinnes before God Cyril Catech. Myst 5. §. 156. Of deprecation against euill Q. VVHat is to bee obserued about the order of the fift Petition A. 1. That which it hath common with the sixt 2. That which is proper to it selfe Two things are common to them both 1. The distinct kinde of them both is the same 2. The generall matter The distinct kinde wherein these two last Petitions differ from all the rest is Deprecation that is Prayer for the remouall of euill In the fift Petition we pray to bee freed from the guilt and punishment of sinne In the sixt from the power and bondage of sinne Q. What doe we hence learne A.
A GVIDE TO GOE TO GOD OR AN EXPLANATION of the Perfect Patterne of Prayer The LORDS PRAYER By WILLIAM GOVGE B. in D. and Minister of Gods Word in Black-Friers LONDON ISA. 30. 21. This is the way walke in it AT LONDON Printed by G. M. and R. B. for Edward Brewster and are to be sold at his shop neere the great North dore of S t. Pauls Church at the signe of the Bible 1626. TO THE RIGHT HONOVRABLE RIGHT Worshipfull and other my much respected Parishioners Inhabitants in Blacke-Friers London All needfull Prosperitie in this world and eternall Felicitie in the World to come I DESIRE my much honoured and entirely beloued Parishioners so long as the Lord of life shall preserue mee in the Land of the liuing I desire to goe on in promoting your spiritual edification euery way that I can priuately publikely by prayer by preaching yea and by printing too Behold here an euidence thereof What priuately I first digested in mine owne meditation and then publikely deliuered by word of mouth whereof in the open Church you heard your children and seruants examined Deus est nobis summum bonum Neque infra remanendum nobis est neque vltra quarendum Alterum euim periculesum alterum nullum est Aug. de Mor. Eccl. Cath. l. 1. c. 8 and for a blessing whereupon many prayers by vs all ioyntly and seuerally haue beene poured out before God is now thorow Gods gracious prouidence so published as it may be reuiewed so oft as you please Well accept it for it is A GVIDE TO GOE TO GOD. God is the highest and chiefest Good below which we may not remaine beyond which we cannot attaine To place our rest in any thing before we come to God is dangerous Oratione intramus coelestem illam curiam in qua Rex regum stellato sedet solio c. Bern. Serm. de 4. modis Orand Oratione praesentamus nos quasi saci◠ad faciem cum Deo loquentes Ibid. To attaine to any rest beyond God is impossible This therefore is that proper place whether the soule well enlightened and rectified aspireth as all hot light things aspire to the high hot Region The meanes whereby wee men on earth haue accesse to God in Heauen is Prayer By Prayer we enter into the Court where God sitteth in his Maiestie and wee present out selues before him speaking vnto him as it were face to face That therefore which instructeth vs to pray aright directeth vs to God This doth the Lords Prayer And nothing can doe it better For this end To teach vs how to pray it was first prescribed It is not onely a most absolute prayer in it selfe but also a perfect patterne for other prayers And in this respect the only way wherein we can goe to God Full of matter is this forme of Prayer but few the words thereof Such fulnesse of matter in so few words make it to many as the prophesie of Christ was to Candaces Eunuch whereof he said to him that moued this question Vnderstandest thou what thou readest How can I except I had a guide A guide therefore is needfull for many to direct them in this way to goe to God Loe a Guide at hand This Explanation of the Lords Prayer is offered to you for that purpose But as a Guide that directeth a Traueller in his iourney to the Kings Court maketh not the way better but sheweth him how to order his trauell in that way so this Guide this Explanation addeth nothing to the Perfection of the Prayer but onely helpeth you in the vse thereof The many particulars which minister iust matter of ardent supplication hearty gratulation deepe humiliation and conscionable obseruation of our wayes are in this Explanation distinctly set out Thereby you may see how rich a Cabonet the Lords Prayer is how full of most precious iewels vsefull for the soule of man The Excellencie of this forme of Prayer is set forth in the first Section of this Explanation Whatsoeuer is therein performed is the fruit of my affected Retirednesse and suspected Idlenesse in the countrey So many so continuall are my imployments in the Citie so many interruptions from my studies day after day are there caused as I neuer yet could find any leasure to set down distinctly such points as by Gods assistance were vttered out of the Pulpet Whatsoeuer hath hitherto been published by me hath in my retiring time been prepared for the Presse This benefit of a few weekes absence in the yeare from my charge there being in that time a good supply made by my Reuerend Brethren may gaine a sufficient dispensation with those that are not too supercilious which I hope you my Parishioners will not be For I haue euer found such true loue such good respect such kinde vsage such fauourable acceptance of all my paines in euery kinde as I haue iust cause to blesse the diuine prouidence for bringing me to this place The Lord God so blesse all my labours vnto you all as we may haue al iust cause to blesse him one for another and to continue mutually and heartily to pray one for another Doe ye so So will doe Your carefull Pastor Church-Court in Black-Friers WILLIAM GOVGE London 17. Febr. 1625 OVR Father which art in Heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly Bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill For thine is the Kingdome and the Power and the Glorie for euer Amen A Table of the seuerall and distinct points handled in this Explanation of the perfect Patterne of Prayer as in order they follow one another PREFACE § 1. OF the Excellencie of the Lords Prayer Page 1 2. Of the seuerall branches of the Lords Prayer 5 3. Of the preparation to Prayer 6 4. Of the meanes to prepare vs to prayer 7 5. Of praying to God alone 7 6. Of Gods goodnesse and greatnesse ioyntly considered together 8 7. Of this title Father applyed to God 10 8. Of instructions wich the title Father applyed to God import 11 9. Of the prerogatiue of Gods children to speake to him face to face 13 10. Of their dutie who haue free accesse to God 14 11. Of the parties comprised vnder this particle OVR 15 12. Of applying Gods fatherhood to our selues 16 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all 18 14. Of their mutuall duties which say Our Father 19 15. Of the Saints participation of one anothers Prayers 21 16. Of Gods being in heauen 22 17. Of the direction which Gods being in heauen giueth vs for manner of praying 24 18. Of the direction which Gods being in heauen giueth for the matter of Prayer 28 1. PETITION § 19. OF the manner of handling euerie Petition 30 20. Of the name of God and
His inference is this If yee forgiue men their trespasses your heauenly Father will also forgiue you Doth he not thereby imply that by forgiuing men we gaine assurance of Gods forgiuing vs On this ground did Nehemiah in his prayer to God plead the kindnesse which hee had shewed to the people of God Neh. 5. 19. 13 14 22. Obiect Many Heathen and other meere carnall men who could haue no assurance of the forgiuenesse of their sinnes haue forgiuen many wrongs done to them Answ Carnall mens forgiuing is on bie respects Their forgiuing is no true forgiuing because it ariseth from bie-respects to themselues and not from his brotherly loue much lesse from conscience and due respect to God For if their kinde of forgiuing bee duely weighed it will bee found to be 1. Either in some sleight matters which doe not much prouoke wrath nor greatly need forgiuenesse 2. Or to some friend kinsman or such like person whom in some outward respect they like and loue Math. 5. 47. 3. Act. 24. 27. Or for hope of some recompence and aduantage to themselues 4. Math. 14. 5. Or for feare of greater mischiefe which might ensue if they should manifest any thought of reuenge 5. Or it may be by reason of an heauy and dull disposition which maketh them vnsensible of wrongs like him that is brought in thus speaking Pro. 23. 35. They haue stricken me and I was not sicke they haue beaten me and I felt it not True Christian forgiuing Iam. 3. 17. is a part or branch of that wisedome which commeth from aboue a fruit of that spirit that resideth in Christ Iâ—est nobis quasi a natura magis autem ab extermineo naturae affectio quaedam pessima libids nocendi vt inextinguibilis inueniatur in miseris animabus nostris malitiae delectatio Bern. in Quadr. Serm. 6. an effect of Gods forgiuing vs. For sonnes of men are by nature wrathfull and reuengefull Wrathfull in that they are very soone vpon euery small and sleight occasion prouoked to wrath as dry Tinder is ready to be fiered by the least sparke Reuengefull in that being prouoked they are as it were on fire with reuenge like Gunpowder which so soone as it hath taken any fire is instantly all on a flame The Apostle among other properties of a naturall man reckoneth these maliciousnesse enuie debate malignitie whereby all things are taken in an euill part implacablenesse and vnmercifulnesse And in another place to the same purpose he saith wee are hatefull and hating one another Rom. 1. 29 30. In regard of this wrathfull and reuengefull disposition Tit. 3 3. men are resembled to Wolues Leopards Beares Lyons Isa 11. 6 7 8. Aspes and Cockatrices Vnlesse this nature be altered it is no more possible for a man in true brotherly loue to forgiue then for one of the forenamed sauage creatures to bee quiet and doe no hurt when they are stirred vp and prouoked Nature must be altered before a wrong can be thorowly rightly passed by and forgiuen This alteration of nature proceedeth from an apprehension of Gods loue to vs in Christ and that in pardoning our sinnes For the loue of God shed abroad in our hearts by the Holy Ghost is as fire that warmeth our hearts thaughing out the hard frost of hatred and reuenge and making them plyable to Gods heart and affection to vs mercifull as he is mercifull kinde gentle and patient as hee is forbearing wrongs and forgiuing debts as hee doth Hence then it followeth that if our disposition be inclinable to forgiue and if according to that inclinablenesse we doe in truth actually forgiue we may be assured that God hath forgiuen vs euen as when we finde a cold thing hot we may inferre it hath been heated Learne hereby how to know Vses 1. Tryall of Gods minde to vs. Gods minde towards thee Thou needest not to climbe vp to heauen there to behold the face of God whether he frowne or smile whether loue or anger be seated in his eyes but diue into thine owne heart and there obserue what is thy minde towards thy brother No looking Glasse can giue a truer representation of thy face then thine owne heart a demonstration of Gods heart towards thee Wee loue 1. Ioh 4. 19. because hee first loued vs and we forgiue because he first forgaue vs. Well may we hereby comfort our soules in the day of temptation 2. Comfort in time of temptation when the conscience is perplexed with doubting of pardon If thou findest in thy selfe a readinesse to forgiue thy brother thou maist conclude that God hath forgiuen thee To strengthen thy faith herein duely weigh the infinite disparity betwixt Gods goodnesse and thine This is as an Ocean that hath no bottome no bounds thine but as a drop If then thou for his sake out of thy drop of goodnesse canst afford forgiuenesse answerable to the wrongs done to thee Exiguam humanitatem ego exhibui Non enim amplius capicbat natura Tua vero munificentia exiguitate potentiae non prohibetur quin quantum velis tantum largiaris Greg Nyss lib. de Orat. maist thou not inferre that God out of his bottomelesse Ocean will affoord forgiuenesse answerable to the sinnes which thou hast committed against him When thy conscience is burdened with the heauy weight of thy sinnes thinke of thy willingnesse to forgiue thy brother and from thence as from a signe or effect or euidence learne to quiet thy conscience and settle thy faith and in faith say Forgiue mee as I forgiue or forgiue mee for I forgiue It is indeed but little mercy that I haue shewed for my nature was capable of no more But thy bounty is not hindred by want of power 3. Motiue to forgiue Thou canst grant as much as thou wilt Thus may the heart be enlarged in crauing pardon Si Dâ—o pro misericordia atque venia preces oblaturi simus coâ—scientia fiduciam nobis paremus vt vitam nostram aduocaâ—am patronam huic voci praeficiamus verè dicamus Et nos remisimus debentibus nobis Greg. Nyss loc citat and faith setled in obtaining it And because this is such an especiall meanes to resolue thy soule of the pardon of thy sinnes bee the rather moued to subdue thy passion when thou art prouoked to cast out wrath and readily to forgiue Seeing it is requisite that wee offer vp prayers to God for mercy and pardon let vs by the testimonie of our conscience get to our selues that we may make our cariage an Aduocate to our prayers and truely say We also forgiue our debters They who feele the weight of sinne would giue all they haue and doe what possibly they could to bee eased thereof If thou neuer felt'st the burden of sinne on thine owne soule enquire after such as are wounded in conscience and because things seene are more sensible and make a deeper
n Iudg. 16. 30. Sampson the thing that he aimed at was to destroy the enemies of the Church not himselfe and what he did he did by an extraordinarie Spirit and therein he was a type of Christ who by his owne death destroyed the enemies of the Church §. 114. Of neglecting the welfare of others Q. VVHo may be accounted guilty of neglecting the welfare of others A. 1. They who are improuident for such as are vnder their charge as improuident Husbands Parents Masters and other Gouernours o Math. 7. 11. Such as are euill can giue good things to their children what may then be thought of them that doe it not 2. They who are vnmercifull to others that need p Iam. 2 13. Saint Iames denounceth iudgement mercilesse against such A fearefull doome For mercy is the onely ground of that hope which sinners can haue 3. They who enuie at the prosperitie and aboundance of others as the q Gen. 26. 14. 30. 1. Philistims enuied Isaak and Rachel enuied her sister Well saith the Wise-man hereof that it is the rottennesse of the bones Prou. 14. 30. §. 104. Of sundry branches of improuidence Q. HOw is the forenamed improuidence manifested A. 1. By idlenesse and negligence in a mans calling whereby he depriueth himselfe of the meanes wherewith hee should prouide for himselfe and his charge a Pro. 24. 30 31. The field and vineyard of the slouthfull bringeth forth thornes and nettles in stead of Wheat and Grapes 2. By medling too much with other mens matters Such an one is b Pro. 26. 17. as one that taketh a dogge by the eares hee may get a snap thereby Therefore Saint Peter wisely exhorteth Christians c 1. Pet. 4. 15. not to suffer as busie-bodies a man can haue no more comfort in such sufferings then in suffering for theft murder and such crimes 3. By following pastimes too much For d Prou. 21. 17. hee that loueth pastime shall be a poore man Much time and money vseth to be spent by such Faire inheritances haue beene cast away at Dice 4. By frequenting lewd companie For e Prou. 6. 26. by meanes of a whorish woman a man is brought to a peece of bread and f 23. 21. The drunkard and the glutton shall come to pouertie 5. By prodigalitie g Luke 15. 13. The Prodigall child wasted his substance with riotous liuing §. 105. Of carking too much for this world Q. VVHo carke too much for their temporall estate A. 1. Profane Worldlings that preferre the things of this world before the glory of God They would haue the fourth Petition to bee first Such were the Iewes that made a Hag. 1 4. seeled houses for themselues while the house of God lay waste and the b Math. 8. 34. Gadarens that preferred their swine before Christ 2. Couetous men whose desire is neuer satisfied they are like the things that can neuer say c Pro. 30. 15 16. It is enough They who are couetously minded regard not the limitation of this Petition by THIS DAY Their mind is more on yeares then dayes as his was that said to his soule e Luke 12. 19. Thou hast much goods laid vp for many yeares 3. Vnconscionable persons who care not how they get what they haue They haue no respect to this particle of right OVR Vnder this head f 1. King 21. 8. Iam. 5. 4. all the violent oppressions and fraudulent circumuentions which any vse may be comprised 4. g Tit. 1. 15. Vnbeleeuers who before God can call nothing their owne 5. Vngratefull wretches that haue neither mind nor time to giue God thankes for the good things they haue like to the h Luk. 17. 17 18. nine Lepers who being clensed neuer returned to giue thankes to Christ Do these account their Father in heauen to be the giuer of the things on earth THE FIFTH PETITION §. 106. Of sinnes stiled debts and of the kinds of those debts Q. WHich is the fifth Petition A. And forgiue vs our debts as also we forgiue our debters Q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Summe of this Petition A. Iustification What are the parts thereof A. 1. The Petition it selfe 2. Et remitte nobis debita nostra sicut nos remittimus debitoribus nostris A condition annexed thereto The Petition containeth the thing which is prayed for The condition giueth assurance of obtaining it Q. How many distinct points are noted in the Petition A. Foure 1. Debts acknowledged b The originall word which we translate trespasses properly fignifieth debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBTS or TRESPASSES 2. An appropriation of them OVR 3. The kinde of discharge FORGIVE 4. The parties to be discharged VS Q. What is meant by DEBTS A. Sinnes c Math. 6. 14 15 Debitum quid est nisi peccatum Aug. de verb. Damâ—aâ—a 28. Christ himselfe declares his owne meaning For immediately after this prayer he returneth to the condition of this Petition to vrge and presse the same somewhat more forceably and in the repetition thereof for debts he putteth trespasses and that three seuerall times d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Saint Luke setting downe this forme of prayer thus expresseth this Petition e Luke 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs our SINNES for we also forgiue euery one that is indebted to vs. That which by Mathew is called debts by Luke is called sinnes And whereas Luke in the Petition expresseth sinnes in the condition he mentioneth debters Againe f Luke 13 2 4. the Lord hauing occasion twice at one time to inculcate this question Thinke ye that these were sinners aboue others First he vseth this word g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners then this h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters It was vsuall with Christ to resemble i Mat. 18. 24. c. Luke 7. 41. c. sinners to debters Q. In what respect are we sinners counted Debters A. 1. m Luk. 17. 10. As we are seruants of God So wee owe obedience Rom 6. 16. 2. n Ezek. 18. 4. As we are sinners against God So we owe death Rom. 6. 23. Thus there is a double bond whereby wee stand bound as debters to God Man a debter to God by a double bond One is the bond of the Law whereunto we are tied in a double respect 1. In regard of the supreme soueraignty and absolute authoritie which God hath ouer vs. This is expressed in the Preface before the Decalogue thus I am the Lord thy God 2. In regard of the many benefits which wee haue all our daies receiued and still do continue to receiue from him By God we are what we are and haue what we haue He created vs He preserueth vs He prouideth for vs all needfull things He protecteth vs from all hurtfull things This also is intimated in the fore-said Preface by mention of one great
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
I had pittie on thee Considering the great things we receiue for small let vs not be slacke to forgiue one another Cyril loc citat Meditate on Gods patterne This patterne of God is duly to be weighed and oft to be meditated on Good patternes and presidents as they giue good directions so they are great incitations and inducements to stirre vs vp to do a thing especially when they are the examples of such as we haue iust cause highly to esteeme Now who is more highly to be esteemed then God what more worthy patterne can there be An high honor it is to be like vnto God to do as he doth Gods example is a perfect patterne and in that respect to be followed yea so much the rather because it taketh away all those pretences which men vse to alledge for iustifying their reuenge and not forgiuing such as wrong them Their pretences are such as these Pretences for reuenge answered 1. He that hath wronged me is a base fellow A. What more base to thee then thou art to God 2. The wrong done is vnsufferable A. What more vnsufferable then thy sinnes against God 3. It is not the first time that he hath wronged me A. Diddest thou neuer but once sinne against God 4. He may wrong me againe and againe if I put it vp A. Why doest thou thinke so vncharitably of thy brother But maist thou not sinne againe and againe against God 5. It beseemeth not my place and honour to put vp wrongs Quid aduersus cum tantopere iracundia efferuescis si quis negligentior c. quum te ipsum inspicere oporteat qualis tu aduersus Dominum fueris Greg. Nyss lib. de Orat. A. Is thy place and honour greater then Gods 6. I shall be counted a Coward if I reuenge not wrongs A. Is God so accounted for bearing with sinnes If God do thus why art thou so much incensed with wrath when any doth any wrong to thee Thou shouldest rather behold thy selfe how thou hast carried thy selfe against God If any thing will make thee forgiue surely this will §. 153. Of praying without reuenge and of praying for reuenge Q. VVHat other doctrine doth the said end of the condition added to the Fift Petition import A. Prayer may not bee made for pardon with a reuengefull minde For we are bound to make profession of forgiuing our debters so oft as we pray for pardon of our sinnes The charge of lifting vp pure hands without wrath tendeth to this purpose 1. Tim. 2. 8. So doth also the charge of leauing the gift before the Altar and being first reconciled Math. 5. 23 24. if we remember that our brother hath ought against vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase hath ought against thee is a Law terme and implyeth a sute in Law or a difference So is it vsed by Saint Paul in his Apologie before Felix They ought to haue beene heere before thee and obiect if they had ought against mee So as the reconciliation required is in a variance whether we haue done or receiued wrong Satisfaction must be made for the wrong which a man doth Remission must be granted to the wrong which is done to a man He that refuseth to doe the one or the other if he say the Lords Prayer maketh a fearfull imprecation against himselfe as wee shall a §. 155. Sacrificium Deus non recipit dâ—ssidentis Cypr. de Orat. Dom. §. 18. hereafter more distinctly shew Let not therefore that man thinke that he shall receiue any thing of the Lord. The God of peace accepteth not the sacrifice of him that is at variance Obiect Is prayer then to be omitted when by a wrong done passion is moued Answ A double sin would so be committed One by omitting a bounden dutie The other by persisting in an hatefull sin The onely warrantable and comfortable course in that case is to subdue passion to cast off desire of Reuenge Breach of charitie giueth no dispensation for neglect of piety Christs charge is this * Mat. 5. 24. Iubot prius con cordare cum fratre tunc cum pace redeuntem Deo munus offerre Cypr. de vnitat Eccl. §. 11 First be reconciled then come and offer thy gift Let this bee well noted of such as forbeare to come to the Lords Table because they are not in Charitie An vnchristian practise On this ground as at all times so especially when we draw neare to the Throne of Grace wee ought to keepe a narrow watch that anger wrath enuie malice reuenge enter not into vs. Yea then especially we ought thorowly to sift search and examine our selues whether those or any other like euill qualities haue been bred in vs or haue entred into vs and still remaine lurking in vs. First purge them out before thou prayest d Oâ—e 6. 6. Ad sacrificium cum dissentione venientem Deus reâ—ocat ab altari c. Cypr. Loc. citat God preferreth mercy before sacrifice Him that commeth to offer a sacrifice being at variance God calleth from his Altar e Isa 58. 4 5. Them that fast for strife and debate God regardeth not f 1. 15. neither will hee heare the many prayers of them whose hands are full of bloud g Iam. 1. 20. For the wrath of man worketh not the righteousnesse of God What now may wee say or thinke of such as * See the whole Armour of God on Ephes 6. 19. Treat 3. Part. 2. §. 57 58. pray for vengeance to fall vpon others Surely their prayers are odious in Gods sight and thereby they pull vengeance on their owne pates which they doe much more that by Prayer Vow and Sacrament binde themselues to doe mischiefe and take reuenge yea that vpon their Soueraigne and Kingdome where they liue as Iesuites and other Papists oft doe It is probable that h Luk. 13. 1. they whose bloud Pilate mingled with their sacrifices so did and that that kinde of punishment as a iust recompence was by the diuine prouidence inflicted on them i Psal 109. 17. 1â— As a man loueth cursing so shall it come vnto him as he cloatheth himselfe with cursing so shall it come into his bowels like water and like oyle into his bones §. 154. Of the assurance which our forgiuing giueth of Gods forgiuing vs. Q. The first end was A motiue to forgiue §. 152. VVHat doctrine doth the other end of the condition annexed to the fift Petition afford A. Mans forgiuing his Brother giueth assurance of Gods forgiuing him This is one maine end of adding this condition of our forgiuing our brother to our desire of Gods forgiuing vs as is euident by that causall Particle FOR which Saint Luke setteth before it Luke 11. 4. thus For wee also forgiue The reference which Christ maketh immediately after this prayer doth make the point most cleare Math. 6. 14.