sue another for an iniurie and as a souldier in lawfull warre may kill his enemie and yet loue him so may a man forgiue an iniurie and yet seeke in a Christian manner the remedie but in doing of this we must obserue fiue things 1. We are to take heede of all priuate reuenge and inward hatred which if we conceiue we doe not forgiue 2. We must take heede of offence and haue care that our doings be not scandalous to the Church 3. Our suites must be taken in hand to maintaine godly peace for if all iniuries were put vp there would be no ciuill state or gouernment 4. This must be that the partie offending may be chastised he brought to repentance for his fault for if many men were not repressed they would grow worse 5. Law must be the last remedie As Physitians vse desperate remedies when weaker will not serue euen so must we vse law as the last meanes when all other â—aile The dealing of the world in this case is no example for vs to followe For through rage and stomacke men will abide no priuate agreement and therfore they vse the law in the first place as the Corinthians did but what saith Paul 1. Cor. 6.7 It is vtterly a fault among you But if the lawe bee vsed aright a Christian man may sue his neighbour at law and loue the partie sued for there is difference betweene dealing against a man before a magistrate and the dealing of one priuate man with another For priuate dealing is commonly reuenge and therefore vnlawfull 3. The vse THe vse of this clause is very profitable for it shews vs a liuely signe wherby our consciences may be assured of the pardon of our sinnes namely a readinesse and willing desire to forgiue men Many vse these words long and often yet finde no assurance of pardon and the cause is because they haue no desire of Gods mercie nor willingnesse to forgiue others which if indeede they had then no doubt the forgiuenes of their sinnes should by this meanes be sealed vnto them Wherefore if any would bee perswaded of Gods mercie in this point let them descend into their owne soules and search narrowely if they can find their hearts as readie to forgiue as they are readie to desire forgiuenes at gods hand then they may assure theÌ„selues of gods mercie in Christ as we are taught by our Sauiour Christâ— Mat. 5.7 Blessed are the mercifull for they shall obtaine mercie Consider these comparisons A man walking vnder a wall in a colde sunny day is heated of the wall which first receiued heate froÌ„ the Sunne so he that sheweth mercy to others hath first receiued mercy from God Also take a peece of waxe and put to a seale it leaueth an impression or marke like it selfe in the waxe which when a man lookes on he doeth certenly know that there hath beene a seale the print whereof is left behind Euen so it is in euery one that hath a readinesse to forgiue others by which a Christian may easily know that God hath sealed to him the forgiuenes of his sinnes in his very heart therefore let men looke into their hearts whether they haue any affection to forgiue others for that is as it were the print in their hearts of Gods mercie towards them in forgiuing them Many there are which pray for pardon at Gods hand but they cannot brooke it that they should forgiue their neighbours Hereupon come these sayings I may forgiue him but I will not forget him he may come in my Pater noster but he shal not come in my creede Behold the deuils logicke which makes malice to be charitie Blinde people plaie with the Lords praier as the flie doth with the candle til shee be burnt for the more they pray these words the more they call for vengeance against themselues Iam. 2.13 Neither will it helpe to omit this clause as some haue done in Chrysostomes daies for this is euen to mocke God and if we doe not forgiue we shall not be forgiuen Lead vs not into temptation but deliuer vs from euill 1. The Coherence IT might seeme to some that this petition is superfluous for what neede hee care for temptations that hath the pardon of his sinnes but our Sauiour did not teach vs thus to pray without speciall reason 1. Because forgiuenesse of sinnes and grieuous temptations be inseparable companions in this life which thing we find to be true both in Gods word and in Christian experience for there is no man in this world so beaten and buffeted with temptations as the penitent sinner that cries most bitterly for the pardon of his sinnes This is the estate that fewe men in the world are acquainted with For many are neuer troubled with temptation but liue in all peace and quietnes both in bodie and soule Luk. 11.21 When the strong man armed keepes his hold the things that hee possesseth are in peace Whereby is signified that the wicked of the world being possessed of Satan are not a whit molested by him with any temptations neither neede he trouble them seeing hee hath them at commandement to doe what he wil. But when a man once begins to make conscience of sinne and to sue vnto the Lord for pardon of his offences and still continues in dislike of sinne and Satan then the enemie bestirres him and vseth all meanes to bring that man to confusion he offereth all maner of temptations to molest him neuer affoards this poore sinner any rest Hereupon for feare of beeing ouercome hee must pray continually vnto the Lord that hee may not be lead into temptation Here some Christian conscience may reason thus No man is so troubled with sinne and Satan as I therefore I am not in Gods fauour but am a plain castaway Ans. If pardon of sinne and temptations goe togither all is contrary If thou hadst no griefe for sinne no buffettings of thine enemies the flesh the world and the deuil thou couldst not be in Gods fauour but vnder the power of Satan now this great measure of the spirituall temptations is a signe rather of Gods loue For whome God loues the deuill hates and where God workes in loue the deuill workes in malice 2. Secondly this petition is ioyned with the former to teach vs that as wee must be carefull to pray for pardon of sinnes past so also we must endeauour to preuent sinnes to come we must not fal againe into our old sinnes neither must we be ouertaken with new sinnes 2. The meaning THese wordes be but all one petition which hath two parts the latter being a declaration of the former Lead vs not into temptation howe is that done by deliuering vs from euill Temptation Temptation is nothing els but the enticement of the soule or heart either by the corruption of mans nature or the alluremeÌ„ts of the world or the deuill to any sinne Iam. 1.15 God tempts no man that is God mooues no man to sinne
he was This consideration may serue as an iron scourge to driue men from their wicked liues Chrysostome would haue men in their meetings in tavernes and feasts to talke of hell that by often thinking on it they might auoide it A graue and chast matrone being mooued to commit follie with a lewd ruffian after long discourse shee called for a panne of coales requesting him for her sake to holde his finger in them but one houre he answered that it was vnkinde request to whome shee replied that seeing he would not hold so much as one finger in a fewe coales for one small houre shee could not yeeld to doe the thing for which shee should be tormented bodie and soule in hell fire for euer And so should all men reason with themselues when they are about to sinne None will be brought to doe a thing that may make so much as their finger or tooth to ake if a man be but to snuffe a candle he will first spitte on his finger because he can not abide the heate of a small and tender flame Therefore we ought to haue great care to leaue our sinnes whereby we bring endlesse torment to bodie and soule in hell fire to which our fire is but yee in comparison CHAP. IX Of motiues Euangelicall EVangelicall Motiues are two especially The first is taken from the consideration of mans redemption He that redeemed mankind is God himselfe as Paul saith that God was in Christ reconciling the world to himselfe Mans sinne is so vile and haynous in the eyes of God that no Angel nor creature whatsoeuer was able to appease the wrath of God for the least offence But the sonne of God himselfe must come downe from heauen and take mans nature on him and not onely that but he must also suffer the most accused death of the crosse and shed his most pretious heart bloode to satisfie the iustice of his Father in our behalfe If a father should be sicke of such a disease that nothing would heale him but the heart bloode of his owne child he would presently iudge his owne case to be dangerous and would also vow if euer he recouered to vse all meanes whereby he might auoid that disease So likewise seeing nothing could cure the deadly wound of our sinne but a plaister made of the heart blood of Christ it must make vs acknowledge our pitifull â—ase and the haynousnesse of the least of our sinnes and stirre vs vp to newnes of life Againe considering the end of the redemption wrought by Christ was to deliuer vs from our euill conuersation in sinne and vnrighteousnes we are not to continue and as it were lie bathing our selues in sinne for that were as if a prisoner after that he had bin ransomed and had his bolts taken off and were put out of the prison to goe whither he would should returne againe and desire to lie in the dungeon still The second motiue is that God hath made a promise to such as truly repent I. Of remission of sinnes Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill c. Though your sinnes were as crimson they shall be made as white as snow though they were red like scarlet they shall be as wooll And Seeke the Lord while he may be found call vpon him while he is neere Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercie on him for he is very plentifull in forgiuing II. Of life euerlasting I will not the death of a sinner but rather that he repent and liue And Thus saith the Lord vnto the house of Israel Seeke ye me and ye shall liue III. Of mitigating or remoouing temporall calamities Stand in the court of the Lords house and speake vnto all the cities of Iudah c. If so be they will hearken and turne euery man from his euill way that I may repent me of the plague which I haue determined to bring vpon them because of the wickednes of their workes And If we would iudge our selues we should not be iudged that is afflicted with temporall punishments I ioyne with the remoouing of temporall calamities the mitigating of theÌ„ because they are not alwaies taken away when the partie repenteth After Dauids repentance the childe dieth and the sworde departes not from his house And the Prophet Micha brings in the people humbling themselues before God vnder a temporall punishment saying I will beare thy wrath because I haue sinned against thee And it is Gods pleasure that the chastisement shall remaine after the partie is reconciled to him that he may by that mearies be admonished of his sinne and be an example to others As God hath made these mercifull promises to penitent sinners so he hath faithfully performed them so soone as they haue but begun to repent Example of Dauid Then Dauid said vnto Nathan I haue sinned against the Lord And Nathan said to Dauid Thy sin is forgiuen thee Of Manasses When he was in tribulation he praied vnto the Lord his God and humbled himselfe greatly before the Lord God of his fathers and praied vnto him and God was intreated of him and heard his praier Of the Publicane The Publicane c. smote his breast saying O God be mercifull to me a sinner I tell you this man departed iustified to his house rather theÌ„ the other Of the thiefe He said vnto Iesus Lord remember me when thou commest to thy kingdome Then Iesus said vnto him Verily I say vnto thee to day shalt thou be with me in paradise Hauing such notable promises made to Repentance no man is to drawe backe from the practise of it because of the multitude of his sinnes but rather to do it The Pharises said to Christs disciples Why eates your master with Publicans and sinners When Iesus heard it he said vnto them The whole neede not the phisition but they that are sicke And I came not to call the righteous but sinners to repentance And Verily I say vnto you that Publicanes and harlots shall goe before you into the kingdome of God CHAP. X. Of the time of Repentance THe time of repentance is the time present without any delay at all as the holy Ghost saith To daie if ye will heare his voice And Exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne Reasons hereof are these I. Life is vncertaine for no man knowes at what houre or moment and after what manner he shall goe foorth of this world Be ye also prepared therefore for the sonne of man will come at an houre when ye think not This one thing should make a man to hasten his repentance and the rather because many are dead who purposed with themselues to repent in time to come
distrust God as appeares by their couetousnes Againe by this order we are taught as earnestly to seeke for the pardon of our sinnes as we seeke for temporall blessings 2. The meaning DEbt By debts sinnes are meant as it is in Luke 11.4 and they are so called because of the resemblance betweene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes binds vs either to satisfie Gods iustice or else to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32.1 And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment ransome for mans sinnes so to esteeme them as no sinnes And here vnder this one benefit of remission of sinnes all the rest of the same kinde are vnderstoode as iustification sanctification redemption glorification c. 3. The vses of the words HEnce we may learne many lessons the first is that seeing we must pray thus Lord forgiue c. we are to hold that there is no satisfaction to gods iustice for sinne by our workes no not in temporarie punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrarie wherefore the doctrine of humane satisfactions taught in the Church of Rome is vyle and deuilish 2. Secondly whereas we are taught thus to pray continually from day to day we note the great patience long suffering of God that suffers and forbeares still and doth not poure out his confusion vpon vs though we offend his maiestie day by day This teacheth vs like patience towards our brethren we our selues can not put vp the least iniurie and forbeare but one day and yet we desire that God would forgiue vs daily to the ende of our liues 3. Again we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardon of our sinnes Therfore wicked is the opinion of the Catharists or Puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in mind to pray not onely for the pardon of our owne sinnes but likewise for our brethren and enemies Iam 5.17 Confesse one an other and pray one for an other for the praier of the righteous auaileth much if it be feruent And as some thinke the praier of Steuen was a meanes of the conuersion of Saul 5. Also we note that before praier for pardon of sinne must goe a confession of sinne for whereas we say forgiue our debts we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes this appeares 1. Ioh. 1.9 If we confesse our sinnes he is faithfull to forgiue vs. And it was practised by Dauid Psal. 51. and 32.5 The manner of making confession is this knowne sinnes and those which trouble the conscience are to be confessed particularly but vnknowne sinnes generally Psal. 19.12 6. Lastly hence it is manifest that there is no iustification by workes Our sinnes are debts and so also are all workes of the law and it were a fond thing to imagine that a man might discharge one debt by another 4. Wants to be bewailed THe wants to be bewailed are the burthen of our sinnes and the corruptions of our natures and the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauel grone vnder this burthen but this griefe for sinne is a rare thing in the world Men can mourne bitterly for the things of this life but their sinnes neuer trouble them Againe this sorrow must be for sinne because it is sinne though there were neither hell to torment nor deuill or conscience to accuse nor iudge to reuenge 5. Graces to be desired THe grace which we must desire is the spirit of grace and deprecations Zachar 12.10 which is that gift of the holy Ghost whereby we are inabled to call to God for the pardon of our sinnes A man hauing offended the laws of a prince and beeing in daunger of death will neuer be at quiet till he haue gotten a pardon euen so they which feele and see them sinnes hauing this spirit are so mooued that they can neuer be at rest till in praier they be eased of the burthen of their sinnes A man may I graunt babble and speake many wordes but he shall neuer pray effectually before he haue this spirit of praier to make him crie Abba father For worldly commodities all can pray but learne to pray for the want of Christ. As we forgiue our debts 1. The Coherence THese wordes be a part of the fifth petition which is propounded with a condition Forgiue vs as we forgiue others and these words depend on the former as the reason thereof which seemes to be taken from the comparison of the lesse to the greater thus if we who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore doe thou forgiue vs. Thus Luke 11.4 hath it Forgiue vs our sinnes for euen we forgiue Rhem. Test. on Luk. 7. 47. the Papists take it otherwise who say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs in temporall punishments whereas our forgiuing of men is onely a signe or effect that God doth forgiue vs. 2. The meaning 1. Quest. Whether is a man bound to forgiue all debts Ans. The word debt in this place is not vnderstood of debt that is ciuill and comes by lawfull bargaining but of hurts and dammages which are done vnto vs in our bodies goods or good name As for the former ciuill debts a man may exact them so he doe it with shewing of mercie 2. Quest. How may any man forgiue trespasses seeing God onely forgiues sinne Ans. In euery trespasse which any doe to their neighbours there be two offences one to God another to man In the first respect as it is against God and his commaundement it is called a sinne and that God onely forgiues in the other respect it is called an iniurie or dammage and so man may forgiue it When a man is robbed the law is broken by stealing the iniurie that is done is against a man that hath his goods stolne This iniury as it is an iniury a man may forgiue but as it is a sinne he can not but God onely 3. Quest. Whether may a man lawfully pray this petition and yet sue him at the law who hath done him wrong Ans. A man may in an holy manner
he is a most perfect Mediatour doing all things by himselfe without the helpe of any And the ministers that dispence the word are not his deputies but reasonable and voluntarie instruments which he vseth But if men by works can merit increase of grace happines for themselues then hath Christ partners in the work of redeÌ„ption men doing that by him which he doth of himselfe in procuring their saluatioÌ„ Nay if this might staÌ„d that Christ did merit that our workes should merit then Christ should merit that our stained righteousnes being for this cause not capable of merit should neuertheles merit I cal it stained because we are partly flesh partly spirit therfore in our selues deseruing the curse of the law though we be regenerate Again for one good work we do we haue many euil the offeÌ„ce wherof defaceth the merit of our best deeds maks theÌ„ too light in the balaÌ„ce of the law Obiect III. Our works merit by bargaine or couenant because God hath promised to reward them Ans. The word of God sets downe two couenants one legall the other euangelical In the legall couenant life euerlasting is promised to workes for that is the condition of the law doe these things thou shalt liue But on this manner can no man merit life euerlasting because none is able to doe all that the law requires whether we respect the manner or the measure of obedience In the euangelicall couenant the promises that are made are not made to any worke or vertue in man but to the worker not for any merit of his owne person or worke but for the person and merit of Christ. For example it is a promise of the Gospell Be faithfull vnto death and I will giue thee the crowne of life Reuelat. 2.10 Here the promise is not made to the vertue of fidelitie but to the faithfull person whose fidelitie is but a token that he is in Christ for the merit of whose obedience God promiseth the crowne of life and therefore Christ saith further I come quickly and will giue to euery man according to his workes marke he saith not to the worke or for the worke but to the worker according to his workes And thus the bond of all other promises of the Gospel in which God willingly binds himselfe to reward our workes doe not directly concerne vs but haue respect to the person and obedience of Christ for whose sake alone God bindes himselfe as debter vnto vs and giues the recompence or reward according to the measure of our faith testified by our works And therefore it cannot be truly gathered that workes do merit by any promise or couenant passed on Gods part to man Some may say if workes merit not why are they mentioned in the promises I answer not because they merit but because they are tokens that the doer of the worke is in Christ for whose merit the promise shall be accomplished Obiect IV. Good workes are perfect and without fault for they are the workes of the holy Ghost who cannot sinne therefore they merit Ans. If workes did proceede onely and immediatly from the holy Ghost there could not be any fault in them but our works come from the holy Ghost in and by the will and vnderstanding of man and by this meanes they are tainted with sinne as water in the fountaine is both cleare and sweete yet the streames thereof passing through the filthie channell are defiled thereby Againe they reason thus That which we are bound to doe hath no fault in it but we are bound to doe good workes therefore they are perfect Ans. The proposition must be expounded that which we are bound to doe in it selfe according to the intention of the commander hath no fault or that which we are bound to doe according as we are bound to doe it hath no fault yet in regard of the intention of the doer or in regard of our manner of doing it may be faultie Obiect V. Christ saith Reuel 3.4 that the faithfull in the Church of Sardis shall walke with him in white for they are worthie therefore beleeuers merit Ans. Euery beleeuer is worthie to walke with Christ yet not worthie in himselfe but in Christ to whome he is vnited and made bone of his bone flesh of his flesh And by reason of this coniunction it is that men are said to be worthie because they are inriched with Christs merits and righteousnes Obiect VI. 2. Tim. 4.8 Euerlasting life is tearmed a crowne and a crowne of righteousnes to be giuen of a iust iudge therfore man for his part by his works deserues the same Ans. Euerlasting life is called a crowne onely in resemblaÌ„ce For as he which runneth a race must continue and runne to the end and then be crowned euen so must we continue to walke in good workes vnto the ende and then receiue eternall life And it is called a crowne of righteousnes not because it belongs to any man by due and desert but because God hath bound himselfe by a promise to giue it in performing whereof he is tearmed iust and by vertue of this promise it is obtained and no otherwise These are the principall obiections by which we may iudge what the rest are And thus we see what is the truth namely that merit is necessarie to saluation yet neither merit of mans worke or person but the merit of Christ imputed to vs whereby we beeing in him doe procure and deserue the fauour of God and life eternall The sixt point Of satisfaction Our consent Conclus I. First we acknowledge and hold Ciuill or Politike satisfaction that is a recompence for iniuries and damages offered any way to our neighbours This Zacheus practised when at his conuersion he restored foure-fold things gotten by forged cauillation Again by ciuill satisfaction I vnderstand the imposition of fines mulcts and penalties vpon offenders the inflicting of death vpon malefactours For all these are satisfactions to the law and societies of men when they are wronged All these we maintaine as necessarie for neither Church nor common-wealth can well be without them considering they are notable meanes to vphold ciuill peace and otherwhiles they are fruits of true faith as the satisfaction of Zacheus was Conclus II. We acknowledge canonicall or Ecclesiasticall satisfaction and that is when any hauing giuen offence to the Church of God or any paâ—t thereof doe make an open publike testimonie of their repentance Mirian for murmuring against Moses was stricken with leprosie and afterward by his praier shee was clensed and yet for all that shee must goe seuen daies out of the tent and congregation that shee might make a kind of satisfaction to the people for her trespasse And in the olde testament sackcloth and ashes were signes of their satisfaction Conclus III. We holde that no man can be saued vnlesse he make a perfect satisfaction to the iustice of God for all his sinnes because God is infinite in iustice