made a separation between you and your God and your sinnes have hid his face from you that he will not heare And then he descendeth to particulars For this mercy of hearing our prayers is not onely denied unto ungodlinesse in generall but also to particular sinnes as contrariwise it is promised to particular graces which being linked together in a golden chain are each of them severall evidences of a true faith As first to Cruelty Oppression Isa. 1. 15. Though ye make many prayers I will not hearé for your hands are full of bloud And not to cruelty onely but also to Unmercifulnes Want of pitie towards the poore For he that stoppeth his eare at the crying of the poore shall cry himself and not be heard Pro. 21. 13. Whereas contrariwise those that be mercifull shall find mercy with God Matth. 5. 7. Then shalt thou call and the Lord shall answer thou shalt cry and he will say Here I am Isa. 58. 9. If we love not in word and tongue alone but in deed and truth hereby we may have confidence before God 1. John 3. 18 19. Secondly to Want of love in forgiving offenses and contrariwise Mark 11. 25. When ye stand praying forgive if ye have ought against any that your Father also which is in heaven may forgive you your trespasses But if ye do not forgive neither will your Father which is in heaven forgive your trespasses Thirdly to the Not-hearing or hearkening to the word of God For as we heare so we shall be heard Prov. 28. 9. He that turneth away his eare from hearing the law his prayer shall be abominable For as we speak unto the Lord in prayer so the Lord speaketh unto us in the preaching of the word and therefore good reason it is that if we will not heare the Lord when he speaketh unto us he should not heare us when we speak unto him as the Prophet Zacharie saith chap. 7. 13. It is come to passe that as he cried and they would not heare so they cryed and I would not heare saith the Lord. On the other side If the word of Christ abide in us we may ask what we will and it shall be granted us John 15. 7. If men harden their hearts against the word of God the wisdome of God hath threatned not to heare them Prov. 1. 24. He covereth himself with a cloud that our prayer should not passe through Lam. 3. 44. But if men humble themselves before God and tremble at his word being of humble and contrite hearts the Lord hath promised to heare Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds Ecclus 35. 17. If men choose not the fear of the Lord the Lord will not heare them Prov. 1. 28 29. on the other side He will fulfill the desire of them that fear him he will also heare their cry and will save them Psal. 145. 19. Neither doth the Lord refuse to heare those alone who are open and notorious sinners but those also which making outward profession of pietie do play the hypocrites Job 27. 9. Will God heare the cry of the hypocrite when trouble cometh upon him To which purpose there is a notable saying of David Psal. 66. 18. If I regard wickednesse in my heart saith he the Lord will not heare me Whereas contrariwise if men would walk uprightly before God he would denie unto them nothing that is good Psal. 84. 11. Wherefore it behoveth every one that nameth the name of Christ to depart from iniquitie 2. Tim. 2. 19. and to purge his hands from sinne Jam 4. 8. and to wash them in innocencie Psal. 26. that so he may without doubting lift up holy hands unto the Lord 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience Mala conscientia januam nobis claudit An evil conscience shutteth the gate against us Calv. Institut 3. 20. 7. § But against this doctrine it may be objected That the Lord many times heareth the wicked when they call upon him and therefore that the promises made to prayer are not peculiar to the godly but common to them with the wicked For answer hereunto we are to remember That prayers are made unto God either for spirituall blessings belonging to a better life or for temporall blessings apperteining to this corporall life The former are peculiar to the children of God as belonging to their inheritance and are never bestowed on the wicked who never have so much grace as truly to desire them and therefore if they do at any time ask them they do pray in hypocrisie asking with their lips that which they do not desire with their hearts nor labour for in their lives As for temporall benefits I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked For in temporall matters the Lord heareth men either as a gracious and loving Father or as a mercifull Creatour or as a severe Judge 1. In speciall favour as a gracious Father in Christ he heareth his faithfull children ever subordinating their good to his own glory not alwayes satisfying their carnall or worldly desires but alwayes granting their requests as shall be most for his glory and their spirituall and everlasting good under which conditions our prayers for temporall blessings ought alwayes to be framed and being so conceived they are ever granted 2. As a mercifull Creatour the Lord heareth men crying unto him in their extremity And thus he heareth all sorts of men but especially the godly for he is the saviour that is the preserver of all men but chiefly of the faithfull 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God Psal. 50. 14 15. and 145. 19. and 91. 15. and 34. 17 19. So have not the wicked Psal. 51. 16. and 18. 41. Yea in many places as ye have heard he threatneth that when they cry unto him in their trouble he will not heare them The affliction and deliverance of the godly do both turn to their singular good Rom. 8. 28. and being delivered they glorifie God consulting with themselves what to render unto the Lord for his benefits and taking the cup of salvation that is of thanksgiving for their salvation and deliverance Psal. 116. 12 13. The wicked not being bettered by their affliction are many times delivered according to their desire the Lord giving them over as incorrigible Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorifie God nor repent of their sinnes but return to their vomit making shew of repentance no longer then the hand of God is upon them And so both their affliction and deliverance through their own default turneth to their
the offenses of their brethren For if we do forgive we may be assured that we are forgiven Matth. 6. 14. If ye forgive men their trespasses your heavenly Father will forgive you For which cause our Saviour Christ pronounceth the mercifull to be blessed because they shall obtein mercy Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause which is especially to be seen in forgiving offenses is an evident argument of the love of God The love of God is a fruit of faith for we love him because we are perswaded that he loved us first and where faith is there is justification and remission of sinnes by imputation of Christs righteousnesse apprehended by faith III. The last use is a reproof of those which using this prayer notwithstanding retein hatred against their brother or purpose of revenge And they are to be reproved both for their hypocrisie and folly their hypocrisie because they not forgiving their neighbours but reteining malice against them are not ashamed to lie unto the Lord saying For even we also forgive c. Their folly because using this prayer Forgive us as we forgive not forgiving but purposing and desiring revenge in stead of craving pardon they desire God to be revenged on them for their sinnes as they desire to be revenged on their neighbour Of both which hypocrisie and folly our lustie gallants especially our chevaliers and hacksters are guilty who think it the greatest disparagement that may be which the holy Ghost esteemeth to be the glory of a man to put up an injury and therefore will die upon a man rather then suffer the least offense unrevenged But these men must know that not onely they are carnall men and remain in their sinnes but also that in seeking private revenge they are satanicall and devilish And therefore when Abishai stirred up David to revenge himselfe upon Shimei David answered What have I to do with you ye sonnes of Zeruiah that ye are this day to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of Satan 2. Sam. 19. 22. to teach us that they are inspired of Satan that breathe after revenge Yea but saith one I know how to avoid both this hypocrisie and folly and yet I will be even with mine enemie too For either I will leave out this petition or use some other sorm of prayer where this clause is not or else I will not pray at all Yea but the sentence of our Saviour whether we use these words or no standeth sure If ye forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Matth. 6. 5. 18. 33. and therefore those that use such shifts do but mock God and deceive themselves Remember the parable Matth. 18. and the saying of Tertullian Quid est ad pacem Dei accedere sine pace ad remissionem debitorum cum retentione injuriarum Quomodo placabit patrem iratus in fratrem c. What is it to come unto God to seek peace without peace for remission of our debts with retention of wrongs How shall he please the Father that is angry with his brother Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lead us not into temptation but deliver us from evil OF the order of this petition and the coupling it with the former I have spoken before For whereas in the former we begged the grace of justification and remission of sinnes in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sinne and be enabled to resist the tentations of the devil flesh and the world provoking us unto sinne In the former we asked freedome from the guilt of sinne In this we crave deliverance from the evil and corruption of sinne and strength against tentations alluring us thereunto But as touching the order we are taught to ask first justification freedome from the guilt of sinne and then sanctification and freedome from committing sinne because justification in order of nature goeth before sanctification And as touching the coupling of this with the former signified in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are taught this dutie That as we are to desire freedome from the guilt of sinne so we should be desirous carefull to forsake and prevent sinne and to avoid the occasions thereof Forsaking of sinne is a companion of the forgivenesse of sinne And whosoever hath faith and believeth the forgivenesse of sinne hath also a care to prevent sinne and an endeavour to resist it and the provocations thereof Art thou washed from sinne take heed thou be not again defiled therewith As the Spouse saith in the Canticles chap 5. 3. I have washed my feet how should I again defile them Hath Christ justified and freed thee from the curse of thy sinne stand fast in this liberty which Christ hath purchased for thee and be not again intangled in this yoke of bondage Gal. 5. 1. For he that committeth sinne is a servant of sinne Far be it from us to abuse this liberty as an occasion to the flesh Gal. 5. 13. as though being freed from sinne we might sinne more freely No we are taught the contrary 1. Pet. 2. 24. Luke 1. 74. Neither may we think as secure men do that because we are perswaded that our sinnes are forgiven by Christ we are safe from sinne and need not fear the allurements thereof and therefore not stand upon our watch and ward but live in security For tentation unto sinne is a consequent of remission of sinne Whom the Lord loveth the devil hateth whom the Lord draweth unto himself and pulleth into the kingdome of grace him the devil laboureth to pluck back again by all means Therefore if a man be not tempted at all it is a fearfull signe that the strong man possesseth still his hold because all is in quiet Whereas contrariwise to be troubled with tentations is an argument of Gods favour if also we have grace to resist them Satan fighteth not with those that be under his bondage and fight as it were in his camp but those that are souldiers under the banner of Christ they must look to be assaulted They that be true members of the militant Church must acknowledge their whole life to be a spirituall warfare wherein they are daily to fight against the assaults of Satan the corruption of their own flesh and allurements of the world Such as are Christs Satan desireth to winnow and to sift them as wheat Luke 2. 31. to such he sendeth his messenger to buffet them 2. Cor. 12. 7. Our Saviour therefore knowing his faithfull servants whom he loveth to be most subject to tentation in this place teacheth them to use this prayer and elsewhere commandeth them to watch and pray that they enter not into tentation Mark 14. 38. The necessitie of which prayer is further to be enforced by consideration of our enemies likenesse to overcome and our own weaknesse
not performed in that mannâ—…r and measure which his law requireth and therefore every one had neâ—…d to pray as Psal. 143. 2. Enter not into judgement c. Secondly because whatsoever obedience we can perform it is a debt and duty Luke 17. 10. When we have done all that is commanded wâ—… must say that we are unprofitable servants we have done that which was our duty to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot â—…atisfie debt with debt but noâ—… withstanding our latter obedience we shall be debtours in respect of the former debt unsatisfied Seeing â—…herefore we are not able to satisfie for the least of our sinnes our Saviour hath taught us to say not with â—…hat serâ—…ant Matth. 18. 26. Havâ—… 〈◊〉 Master I will satisfie but Lord remit takâ—… away and blot 〈◊〉 our offenses Furthermore we are taught to pâ—…ay that the Lord would remit our debts that is not onely forgive the fault but also 〈◊〉 â—…he punishment in râ—…spect whereof sinnes are called debts And therefore it cannot be truly said thaâ—… God forgiveth the â—…ault and 〈◊〉 the punishment for which wâ—… our selves must â—…atisfie either in this life or in purgatory For if God should 〈◊〉 of us satisâ—…action for those 〈◊〉 which he pardoneth in Christ it would follow 〈◊〉 that â—…ither the sufferings of Christ were unsufficient or else that the Lord is unjusâ—… 〈◊〉 iâ—… is absâ—…rd that sinne â—…eing 〈◊〉 the punishment should be reteined For sinne is â—…he causâ—… of punishment and the cause being taken away the 〈◊〉 also is removed And again wherâ—…as sinne iâ—… 〈◊〉 increased in respect of that infinite Majestie and justice of God whiâ—…h is violated 〈◊〉 it is that we cannot satisfie for it before we have eâ—…dured endlesse puâ—…ishment which will never be Whereas therefore our Saviour Christ teacheth us thus to pray he sheweth that we cannot be discharged from thesâ—… our debts by our own satisfaction or merits oâ—… any other means but onely by the free remission of them and imputatâ—…on of Christs righteousnesse And this is to be understood not onely of our great and grievous sinnes but also of our lesse offenses which the Papists call veniall and erroneously hold not to be mortall neither need the death and merits of Christ for their expiation but may by the holy-water-sprinkle or by episcopall benediction or by knocking of the breast be taken away As therefore every sinne great or small deserveth death and is also punished with death either in Christ or in the sinner himself and as the bloud of Christ doth purge us from all iniquitie 1. John 1. 7. so that by him we have remission of all our sinnes so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse from which we could by no other means be delivered but by the merits of Christ. But here it may be objected Our sinnes were forgiven in baptisme Acts 2. 38. therefore we need not now the forgivenesse of them Some answer That because we sinne after baptisme therefore we ought after baptisme to pray that the Lord would forgive our sinnes But this answer is not sufficient considering that in baptisme is sealed the remission of sinnes not onely past but also for the time to come during the whole course of our life For otherwise baptisme had need to be reiterated I answer therefore That we feeling the burden of our sinnes pray that the forgivenesse of sinnes which was represenâ—…ed and sealed unto us in baptisme may indeed be granted unto us and that we may feel in our selves the fruit and effect of our baptisme For we must not think that the Sacraments absolutely conferre grace to every receiver but onely upon those conditions which are conteined in the promises of the Gospel whereof baptisme is a seal Now the Gospel promiseth remission of sinnes and salvation onely to them that believe and therefore the Sacrament sealeth and assureth remission onely to them that believe For we ask forgivenesse onely for the righteousnesse of Christ but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith In which sense we are said to be justified by faith alone and by faith to have remission of sinnes And therefore in this petition we desire that the Lord would work in us true faith that being united unto Christ and made partakers of his merits we may have not onely forgivenesse of sinnes but also aâ—…surance thereof by the anointment of the holy Ghost the Spirit of adoption crying in our heartâ—… Abba Father c. And because none attein to that measure of assurance but that it is mingled with some doubting therefore all had need to pray that the Lord would increase their faith and more and more assure them of the pardon of their sinnes Vs. This teacheth us to pray not onely for the remission of our own sins but also of our brethren it being a duty of charity to desire and to further the salvation of our brethren And this duty as it belongeth to all so especially to those that are governours of others either in the Church or Commonwealth Examples of Moses who oft stood in the gap Psal. 106. 23. Exod. 32. 21 32. Num. 14. 19. Samuel 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone but also for them that hate and persecute us according to the precept and practice of our Saviour Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen Acts 7. 60. And as we are to pray the Lord to forgive them so must we as willingly forgive them as we desire to be forgiven of the Lord neither can we in truth of heart desire God to forgive them if we do not Duties in prayer The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation or common The former is Confession which must concurre with Deprecation of pardon and goeth before pardon as appeareth Psal. 32. 3 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally as Psal. 19. 12. of known sinnes particularly Isai. 59. 12 13. And to this end it will be profitable to examine our hearts and our lives by the law of God taking a view of the duties therein commanded and vices forbidden that we may particularly see and acknowledge what duties we have omitted and what vices we have committed The common duties That we pray in fervency faith and perseverance That we may pray in fervency we must have both a true sense of our wants and earnest desire to have the same supplyed The wants which we are to bewail are 1. our manifold sinnes and transgressions for which we are to be grieved that
promised of the Lord v. 7. Out of our Saviours words Luke 17. 3 4. it may be gathered that it is the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended And this duty though-very late was performed by Josephs brethren Gen. 50. 17. But many when they have offended a man they do hate him so much the more as Amnon did Thamar 2. Sam. 13. 15. and are further from reconciliation then the party offended Because they having deserved ill of him as their conscience telleth them therefore they expect ill from him and consequently hate him And of such the Italian proverb is true He that offendeth will never forgive But these men that will not forgive them whom they have offended of all others are farthest from pardon because they be farthest from repentance Now let us consider how we are to behave our selves towards them that offend us Our duty standeth on foure degrees First if the offense be not notorious to take no notice of it but to dissemble it and to passe by it For as Solomon saith Prov. 10. 12. Hatred stirreth up contention but love covereth the multitude of offenses and Prov. 19. 11. The discretion of a man maketh him slow to anger and it is his glory to passe by an offense Examples in Saul 1. Sam. 10. 27. and David Psal. 38. 13 14. Our first duty therefore when we are wronged is not to fret and fume storm and chafe and much lesse to proceed to brawling or blows For as Solomon saith Indignation resteth in the bosome of fools Eccles 7. 10. but he that is slow to anger is wise Prov. 14. 29. And to moderate our anger and desire of revenge let us consider these two things 1. That thy brother which offendeth thee is the rod of God c. 2. That as thou forgivest so thou must look to be forgiven If when thou art wronged thou chafest and stormest and presently revengest thy self when thou makest this prayer thou dost desire the Lord so to deal with thee that is when thou offendest presently to be revenged of thee The second duty is when we have been offended not to retein anger purpose or desire of revenge but freely and from our hearts to forgive one another Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly if he acknowledge his fault and repent and that so oft as he seeketh reconciliation though it be seven times a day Luke 17. 3 4. If he do not ask forgivenesse but rather persist in hating and wronging us yet are we in our hearts to forgive him and to desire his good and to pray for his amendment Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments First if we will not forgive our neighbour the Lord will not forgive us Matth. 6. 15. Mark 11. 25 26. 2. If we retein anger and desire of revenge with what face can we pray unto the Lord to forgive us our great debts that will not for his sake remit those pettie debts of our brother And to this purpose notable is that saying of the sonne of Sirach Ecclus 28. 1 2 3 4 5. He that revengeth shall find vengeance from the Lord and he will surely keep his sinnes in remembrance Forgive thy neighbour the hurt that he hath done unto thee so shall thy sinnis also be forgiven when thou prâ—…est One man beareth hatred against another and doth he seek pâ—…rdon from the Lord He sheweth no mercy to a man which is like himself and doth he ask forgivenesse of his own sinnes If he that is but flesh nourish hatred who will intreat for pardon of his sinnes Therefore Paul exhorteth us to pray lifting up pure hands without anger 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer 1. Pet. 3. 7. 3. If we do not forgive our brother in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse c. For this cause as Augustine exhorteth we are above all other sinnes to lay aside anger and hatred when we come to pray For this prayer obteineth pardon for other sinnes but for this sinne it doth not but rather pulleth down vengeance upon him that desireth revenge As for those reasons which we pretend for our anger hatred and desire of revenge they are most vain especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge The offenses which he hath committed against me are great and I cannot put them up But they are nothing to those sinnes which thou hast committed against God 2. Yea but he hath touched my good name And thou by thy sinnes hast dishonoured God and hast caused his holy name to be blasphemed 3. Yea but he is mine inferiour c. And what art thou to God 4. Yea but the offenses which he hath committed against me are maâ—…y and he never maketh an end of doing me wrong But nothing so many as thy sinnes are against God neither dost thou put an end to thy sinning 5. Yea but I have deserved well of him But not so well as God hath deserved of thee 6. Yea but I have sought to win him with kindnesse And hath not the Lord by his mercies invited thee to repentance 7. Yea but he hath been often admonished of his fault Not fo oft as thou Furthermore as thy brother offendeth against thee so for the most part thou offendest against him either by giving him occasion of evil or by anger and impatience conceived against him therefore the debt being mutuall thou shouldst be ready to strike off thine own debt by pardoning of him And although perhaps thou hast not deserved so ill of him yet thou hast deserved worse of the Lord who by him as his instrument correcteth thee and therefore must â—…ay as Mich. 7. 9. I have sinned and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetfulnesse That we should not onely forgive but also forget the offenses done against us as we desire that the Lord would forget the sinnes which we have committed against him And therefore this art of oblivion which Themistocles wished we are to beg of the Lord. The fourth is by Christian â—…harity to labour to win him and to overcome evil with goodnesse Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill Psal. 25. 21 22. for thereby also we shall resemble the goodnesse of the Lord who although he hath been diversly offended yet first seeketh reconciliation with us 2. in commending them to God in our prayers Matth. 5. 44. II. The second use is consolation to them who are ready to forgive
thoughts 83 84 c. 17. Of knowledge required necessarily in prayer 89 That prayer ought to be made in a known tongue 92 18. Of Faith which is required in prayer 101 19. Of Humilitie required in prayer 106 Faith and Humility must be joyned in prayer 110 20. Of Reverence required in prayer and Heartinesse 113 21. Of the Gesture to be used in prayer 116 22. Of the Voyce to be used in prayer 125 Of Battologie in prayer 129 Of the quantitie and qualitie of our prayers 133 23. Whether a set form of prayer may be used 135 What we are to think of extemporall prayer 137 Of conceived prayers and set forms 139 24. Of things required out of the action of prayer 141 Of Preparation unto prayer 142 Of duties to be performed after prayer 144 25. Of the Subject matter of our prayers and what is required thereunto namely that it be good and according to Gods will 146 That being unable to pray we are assisted by the Spirit 147 Chap. 26 Of the 〈◊〉 of prayer 150 Of Pâ—…blick prayer 151 Of Private prayer in the family and alone 154 27. Of the time of prayer 156 The â—…cheta coâ—…fured 157 28. Concerning the Place of prayer 161 The vanity of Pilgrimages 163 29. Of Prayer or Petition and what is required unto it 164 Prayer and thanksgiving must bâ—… joyned 165 What things are required in prayer 167 We must pray in sight and sense of our wants 169 We must pray with fervency of desire 172 30. Of Faith which is chiefly reqâ—…ired in prayer 173 We must pray in faith and submission to Gods will 176 31. Of duties to be performed after prayer 178 32. Distinctions of prayer in regard of the object 181 For whom we must pray 184 Of prayer against others 188 Of Imprecations 189 33. Of thereall object of prayer or the things to be prayed for 191 We must pray for temporall blessings 193 34. Of Deprecation 195 Of Confession of our sinnes 196 How this Confession is to be made 197 35. Of Thanksgiving 201 What is required in Thanksgiving 202 36. Speciall duties required in Thanksgiving 206 37. Of the outward expressing inward thankfulnesse by praysing God 212 38. Duties to be performed before after thanksgiving 216 ¶ The chief things handled in the second part of this Treatise viz. The exposition of the Lords Prayer THe generals of Invocation applyed to the Lords Prayer 226 The Preface 231 How God is called Father ibid. Of the name Father and what duties it teacheth us 234 What is meant by the word Our 237 The meaning of these words Which art in heaven 244 The division of the Petitions 251 The meaning of the first Petition 252 How Gods name is sanctified by us 255 How Gods name signifying his Glory is sanctified by us 257 How it is sanctified signifying his Titles 259 How it is sanctified signifying his Word 263 How it is sanctified signifying the Doctrine of religion 264 How it is sanctified signifying his Works 265 How God himself sanctifieth his name 269 The second Petition handled 271 What Gods kingdome is 272 What it is for Gods kingdome to come 275 Christs kingdome cometh by means 279 The impediments of Gods kingdome to be prayed against 282 Uses concerning the coming of Gods kingdome 289 Of the coming of the kingdome of glory 293 We must expect and pray for the second coming of Christ 294 How we must expect the second coming of Christ 298 The third Petition explained 301 Of the will of God and things which he willeth 303 How Gods will is done on earth 307 How Gods will is done on earth as in heaven 310 The matter and manner of our obedience 314 315 Wherein our obedience resembleth that of the Angels 319 The exposition of the fourth Petition 324 Why we ask temporall blessings before spirituall 325 Whatis meant by Bread 327 What is meant by daily bread 330 How God is said to give us daily bread 333 c. Duties to be performed by them that ask daily bread 339 340 c. The fifth Petition expounded 350 We must be justified before we can be sanctified 352 That our sinnes are debts 355 What is meant by forgiving our trespasses 359 By this petition we are put in mind of our misery and Gods mercy 361 No man can satisfie Gods justice for his sinnes 362 Severall duties arising out of the fifth petition 368 369 Our forgiving no cause of Gods forgiving us 376 How we can be said to forgive 379 Reasons moving us to forgive 385 c. The sixth petition expounded 390 Those whom God pardoneth the devil tempteth 391 The necessity of this prayer Not to be lead into temptation 392 Of probations and trialls 1. by prosperity 2. by afflictions 394 395 Of divers â—…orts of temptations 396 1. Of the â—…lesh ibid. 2. Of the world 3â—…7 3. Of the devil 400 Of the divers â—…orts of the devils temptations 401 c. How God may be said to tempt 406 Satan can neither tempt or overcome without Gods permission 409 That temptations are good for Gods children 410 How we must pray against the temptations of the flesh the world and the devil 413 414 415 c. The Conclusion of the Lords Prayer both authenticall and necessary 41â—… Oâ—…r faith confirmed by this Conclusion 420 What is meant by thine is the kingdome 422 423 What is meant by the power and the glory 424 425 Everlasting kingdome power and glory belongeth to God 427 What the word Amen signifieth 429 CHAP. I. Of the definition of prayer and of the persons who are to pray AMong all the duties of Christianitie as there is not any more honourable in it self more glorious to God more profitable and necessary for us then the exercise of prayer and invocation so is there none wherein we do more need direction and instruction and consequently nothing wherein my labour in speaking and yours in hearing may better be imployed For as Chrysostome saith Pulcherrima est scientia veréque Christiano homine digâ—…a quae docet rectè precari That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray In treating whereof I purpose by the help of God to observe this order First I will set down the doctrine of invocation and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ wherein the practice of the doctrine is conteined The doctrine must first be generall and common to both the sorts of invocation viz. prayer and thanksgiving and then speciall and peculiar to either The generall doctrine consisteth of such points as are either more substantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accidentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substantiall points are all of them comprised in this definition Invocation or prayer is a religious speech of the faithfull directed unto God in the name of Christ framed according to the will of God by the help of the holy Ghost concerning good
pleasure to give us a kingdome we need not fear but that he will grant us matters of lesse moment Luke 12. 32. 4. In sonne-like submission we are to call upon God our Father c. Matth. 26. 39 42. And in this faith we are to rest in the will of our Father submitting our selves thereto knowing that he will dispose of us for the best Duties in our lives IF we call God our Father we must behave our selves as dutifull and obedient children 1. Pet. 1. 14. we must walk worthy our calling Ephes. 4. 1. For seeing we have these promises namely that God will be a Father unto us and that we shall be his sonnes and daughters we ought to cleanse our selves from all filthinesse of the flesh and spirit and grow up into all godlinesse in the fear of God 2. Cor. 6. 18. and 7. 1. Deut. 32. 6. Nonne ipse Pater tuus c. Is not he thy Father that hath bought thee We must honour him we must fear him 1. Pet. 1. 17. Neither ought we to fear any thing so much as to displease him We must love him and Christ his Sonne John 8. 42. and for his sake our neighbours as the sonnes of God and members of Christ and consequently as our brethren and fellow-members 1. John 5. 1. We are to imitate our heavenly Father Matth. 5. 45. Luke 6. 36. We must patiently and meekly bear afflictions as fatherly chastisements Heb. 12. 6 7 c. Otherwise we shew our selves to be bastards rather then sonnes We must trust in him Psal. 27. 10. Isai. 63. 16. Here therefore is reproved the hypocrisie of those who using these words do not call upon God in their prayers with sonne-like reverence faith affection submission nor in their lives behave themselves as Gods children For though we call upon God as our Father and yet do not obey him nor honour him nor fear him nor love him nor follow him nor submit our selves to his chastisements nor trust in him we shew our selves not to be the children of God but rather of the devil For our Saviour saith to the Jews affirming that God was their Father His sonnes ye are whose works ye do John 8. 39 48. And John also saith 1. Epist. 3. 8 9 10. He that committeth sinne is of the devil Whâ—…soever is born of God sinneth not for his seed remaineth in him c. In this the children of God are known and the children of the devil Whosoever doth not righteousnesse is not of God neither he that lâ—…veth not his brother See Deut. 32. 5 6. Our VVHen as our Saviour teacheth us â—…o say Our Father Give us c. he may seem to some to have prescribed a form of publick prayer onely Otherwise why doth he not teach us to say My Father Give me c. But out of verse 6. it appeareth that he prescribeth this form as well for private as for publick prayer Now he teacheth us to say Our Father Give us c. that we may learn it to be our duty to call upon God not onely for our selves but also for others But for what others For all men 1. Tim. 2. 1. For God is the Father of all by â—…reation but especially for the faithfull to whom God is a Father by grace of adoption and they also our brethren in Christ. We are therefore to pray for the whole brotherhood which is the universall Church and the whole company of the faithfull Psal. 122. 6. O pray for the peace of Jerusalem For the universall Church I say militant upon earth For unto the present estate of the Church militant our Saviour doth accommodate this prayer as that we may do the will of God upon earth as it is in heaven that he would give us our â—…ily bread that he would forgive our sinnes and noâ—… lead â—…s into temptation When as therefore this prayer is used amongst the Papists for the dead they shew themselves not impious onely but also ridiculous Vses concerning Prayer FIrst whereas Christ commandeth us to call God Father not onely of other faithfull and elect but also ours he requireth in us when we are to pray a true and justifying faith whereby we are perswaded that God is our Father in Christ and the spirit of adoption whereby we cry in our hearts Abba Father Therefore that speciall faith which the Papists call presumption whereby every Christian man believeth that he is adopted in Christ reconciled to God and justified by him and that for his sake both himself and his prayer is accepted of God Christ requireth in this place For unlesse I be perswaded that the Lord is not onely the Father of the rest of the faithfull and elect but also my Father I cannot in truth call him our Father Unto prayer therefore we must bring faith without which it is impossible to please God Secondly whereas Christ commandeth us to call upon God not onely for our selves but also in the behalf of the whole fraternitie which is the universall Church Our Father Give us c. he teacheth us to exercise the communion of Saints by mutuall prayers for one another Ephes. 6. 18. and not onely to have respect to our own good but also to the good of others 1. Cor. 13. 5. and withall informeth us how we are to be affected towards our brethren when we come to call upon God that we should desire the same good things for them which we ask for our selves that we should be touched with a fellow-feeling of their wants as it becometh those which are not onely the sonnes of the same Father but also members of the same body Heb. 13. 3. Therefore as we ought to bring faith towards God so also charity towards men that without wrath and dissension we may lift up pure hands unto God 1. Tim. 2. 8. But is it not lawfull to say sometimes My Father My God and to pray for our selves in particular or for some others It is lawfull in private prayers to call God thy Father so that thou dost not arrogate any thing peculiar to thy self besides or above other faithfull men For this is the voyce of justifying faith especially in the time of temptation when the faithfull man may seem forsaken of God to apply unto himself in particular that which commonly belongeth to all the faithfull Psal. 22. 1. Deus meus My God my God c. John 20. 28. Rom. 1. 8. The Lord instructeth his people thus to call him My Father Jer. 3. 4 19. and Christ his disciples Matth. 6. 6. Pray to thy Father and thy Father which seeth in secret c. It is lawfull also to pray for thy self and for others in particular so as thou forget not to pray for the whole brotherhood of Gods children For as when we are commanded to do good to all but especially to the houshold of faith Gal. 6. 10. we are bound in particular to do good to those whose wants are
take no thought for this debt nor 〈◊〉 sâ—…e for pardon but securely go on in their finnes as though by continuall increasing of their debt they should the more easily discharge it much like to him that having got a burden of wood and finding it too heavie should cut down more to adde unto the weight or as it is in the ridiculous proverb of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot â—…arry a goat lay upon me an ox Now these debts are of sundry forts Some are originall sinnes some actuall some inward others outward some of omission others of commission some of ignorance others of knowledge some of infirmity others of presumption some against God some against our neighbours and some against our selves In respect of all and every whereof we are every of us debtours unto God and therefore had need to pray that he would forgive us all and every of our debts Psal. 51. 9. which how many and great they are we may easily know if we will diligently look into our obligation and examine our lives by the law of God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our In this word confession of sinne is included For it is in effect thus much O Lord we have sinned against thee have mercy therefore on us O Lord according to thy goodnesse and according to the multitude of thy mercies do away our offenses Wash us from our iniquities and cleanse us from our sinnes For we acknowledge our transgressions and our sinnes are alwayes before us Psal. 51. 2 3. Therefore with asking of pardon confession of sinne is conjoyned And this form of prayer is prescribed to be used of the perfectest men in this world as of the Apostles because there is no man that doth good upon the earth and 〈◊〉 â—…ot Eccles 7. 20. If we say saith the holy Apostle John that we have no sinne we deceive our selves and there is no truth in us If we confesse our sinnes he is faithfull and just to forgive us our sinnes 〈◊〉 purge us from all iniquity If we say that we have not sinne we make him aliar and his truth is not 〈◊〉 1. John 1. 8 9 10. Here therefore both the Catharists which dream of perfection in this life and also the Pelagians and Papists which hold that a man may fully and perfectly keep the law of God in this life are confuted For such cannot make this petition except they will mock God as all those do that have a conceit of their own perfection Which conceit is in not onely the Catharists and Papists but also in the greatest part of ignorant and secure men who affirm that they love God with all their heart and their neighbour as themselves they never did any man hurt they never doubted of their salvation For howsoever the Scripture speaketh of perfect men and such as walked in all the commandments of God yet certain it is that thereby is meant the uprightnesse of their will and endeavour not the perfection of their obedience which uprightnesse notwithstanding the Scripture calleth perfection the Lord accepting the will for the deed so that upright men may indeed be said to be perfect but in affectu potiùs quà m effectu in their affections rather then their actions Forgive The Lord in forgiving sinnes as he is mercifull so is he just 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them washing away our sâ—…nnes in his bloud covering them with his righteousnesse imputing our sinnes to Christ and his obedience to us so that wâ—… howsoever sinfull in our selves appeaâ—… righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes we do not so desire him to be mercifull as that we would have him forget his justice but we come unto him in the name and mediation of Christ in whom he is well pleased beseeching him to accept of his obedience sufferings as a full satisfaction for our sinnes For remission of sinnes as it is a free work of mercy in respect of us who neither can deserve pardon nor satisfie his justice so in respect of Christ who hath satisfied for us it is a work of justice Now whereas our Saviour Christ doth teach every one of us every day to ask forgivenesse with assurance to be heard we are put in mind both of our misery and Gods mercy Our misery who day by day commit sinne and therefore have need every day to crave remission of our sinnes Gods mercy and long suffering who though he be offended every day yet he is ready to forgive their sinnes who comâ—… unto him by hearty and earnest prayer confessing their sinnes and craving pardon of them But this mercy and long-suffering of God must not encourage us to presume but invite us unto repentance Rom. 2. 4. and 6. 1. Ecclus 5. 4 5 6. Psal. 130. 4. There is mercy with thee that thou mayest be feared Joel 2. 13. and encourage us to call upon him This long-suffering of God is to be imitated of us For if he be content to forgive us that finne against him every day then ought we freely to forgive them that offend us c. though it be to seventy times seven times Agaiâ—… iâ—…e very one of us be he never so righteous is bounâ—…â—…o make this prayer that God â—…ould freely reâ—…it our 〈◊〉 then it followeth that none of us can discharge the debt oâ—… by any thing which we arâ—… able to perform satisfie for our sinnes but eiâ—…her they must be freely remitted for Christs sake or elfe we must suffer the punishment due for them Divine remission and humane satisfaction cannot stâ—…nd together We must crave remisâ—…ion therefore we cannoâ—… satiâ—…fie Remissâ—…on of finnes and justification are free Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is 〈◊〉 Therefore those that trust to their own merits and use this prayer they mock God and condemn themselves They moâ—…k God because they desire him to forgive their sinnes which they do not desire should be forgiven them but trust to satisfie for tâ—…em They condemn themselves because they confesse themselves to be debtours unto God unlesse he remit their debt and yet stand not to his remission but to their own satisfaction by which they appeal to his justice rather then implore his mercy And that no man can satisfie by any works of obedience the justice of God for his sinnes it may further appear by these reasons 1. Because our best obedience is unperfect and ouâ—… righteousnesse like unto a polluted clout and therefore if God should enter into judgement with us he might justly condemn us for our best actions as being
happy whose sins are forgâ—…ven but those that are poore in spirit are happy Matth. 5. 3. therefore their sinnes are forgiven Whereas contrariwise if we be proud and have a Pharisaicall conceiâ—… of our selves it is a fearfull signe that we remain in our sinnes John 9. 41. Luke 18. 14. II. If we would have forgivenesse of our sinnes we must believe in Christ. For by faith alone we have jusâ—…ification and remiâ—…sion of sinnes Acts 26. 18. because faith alone apprehendeth the merits and righteousnesâ—…e of Christ whereby we are justified Now this and the former must go together We must be cast down in our selves acknowledging our selves that we are no better in our selves then the firebrands of hell and yet withall we must relie upon Christ and his merits being perswaded that notwithsâ—…anding our manifold sinnes yet the Lord will receive us iâ—…to his love and favour imputing unto us the righteousnesse of his Sonne and coveâ—…ing us therewith as with a garment If thus we believe in Christ we need not doubt of the pardon of our sins because Christ having satisfied the justice of his 〈◊〉 for all the sinnes of 〈◊〉 which believe in him the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice 3. If we would truly make this prayer viz. in hatred of sinne have any assurance to our own souls that our sinnes are forgiven we must repent of those sinnes which we desire to be remitted and forsake those sinnes which we would have the Lord forgive Ezek. 18. 21 22. At what time soever c. Prov. 28. 13. He that confesseth his sinnes and forsaketh them c. And therefore as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way c. If therefore we would effectually crave the pardon of our sins we must have a true purpose of heart and resolution to forsake them And if we would have assurance that according to our prayer our sinnes be forgiven we must have a true endeavour to leave them and to perform the contrary duties If therefore we have neither purpose in our hearts nor â—…ndeavour in our lives to forsake our sinnes we may not look that the Lord will pardon them If in my heart I regard wickednesse c. Psal. 66. 18. For the Lord heareth not sinners that is who do not repent of their sinnes nor have a true purpose to leave them John 9. 31. Prov. 28. 13. 4. If we make this prayer in faith and truly believe in God for the forgivenesse of our sinnes this perswasion will have this effect in us to make us fear to sinne and by sinne to displease and dishonour God There is mercy with thee that thou mayest be feared Psal. 130. 4. The bounty of the Lord must draw us to repentance Rom. 2. 4. Nay further those that believe their sinnes are forgiven them and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost they cannot choose but love him much who hath forgiven them much Luke 7. 47. and shew forth their love in keeping his commandments 5. If in prayer we unfeignedly desire faith and assurance of the forgivenesse of our sinnes then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith as the hearing of the word receiving of the Sacraments c. 6. If we truly desire reconciliation with God in Christ then will we seâ—… in all things to please him For if we please our selves in displeafing him as the very nature of sinne is to displease God how can we perswade our selves that we are reconciled unto God or desire so to be 7. If we would have any assurance that our sinnes are forgiven we must be ready to forgive our neighbours the offenses which they commit against us For if ye saith Christ Matth. 6. 14. forgive men their trespasses your heavenly Father will also forgive you but if ye do not c. But of this more in the reason Here therefore is discovered the hypocrisie of those men 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection freedome from sinne 2. who have no true hatred of sinne nor purpose to leave it 3. who please themselves in displeasing God and yet would seem to desire reconciliation with God 4. who desire faith and yet neglect and contemne the means 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant Matth. 18. 28. whom he ought to have loved for his Masters sake c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are a solemn profession unto God of our brotherly love serving both to confirm our faith in obteining pardon and also to 〈◊〉 our love to God who hath forgiven us much in the love of our brethren for his sake For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne or else deceive themselves with an opinion of faith not loving him of whom they look for pardon nor their brethren for his sake but with the ungracious servant Matth. 18. 28. exact small debts of their brethren and revenge offenses committed against them as though they could love God and yet hate their brother therefore our Saviour teacheth us to adde to the petition this protestation that if we be able to make it in truth we may be assured of the forgivenesse of our sinnes and not be deceived as many are in our assurance First therefore because we are so full of infidelity and diâ—…idence that we are hardly brought to believe in particular the forgivenesse of our own sinnes and consequently to make this prayer in faith our Saviour teacheth us to use this notable argument not so much to move God as to confirm our selves drawn from the lesse to the greater As we â—…lso forgive c. or as it is more plainly set down in Luke For even we also forgive c. And the reason standeth thus If we who have not so much pitie in regard of thine abundant mercy as is a drop of water in comparison of the Ocean sea if we I say be readie to forgive the offenses and injâ—…ries done against us then no doubt thou wiâ—… forgive our offenses which we from the bottom of our hearts confesse unto thee with deprecation of pardon But even we Lord whose mercy is as nothing in comparison of thine arâ—… readie to remit offenses committed against us and therefore as we earnestly crave pardon so we do unfeignedly believe that thou wilt forgive us our sinnes The connexion of the proposition is necessarie For as we say Quod in minori valet valet etiam in majori That which is of force in the lesser is of force also in the greater If a drop of pity in us doth wash
his power to do but when he doth abandon all purpose and desire of revenge all hatred and ill will towards his brother in respect of the offense If this be true then belike no man may complain to the Magistrate or seek his remedy by law when he hath susteined injury or wrong Although we are to forgive from our heart every one that oâ—…endeth us yet we may in some 〈◊〉 complain unto the Magistrate and seek remedy by law if these cautions be observed 1. That it be not done in anger or malice or desire of revenge which commonly are the grounds of mens going to law but that it be done with a charitable mind towards the society where we live towards our brother who hath offended us and towards our selves First towards the society 1. If the offense be such as according to the laws of the society is to be punished by order of justice for that punishment it is not in our power to remit 2. If the offense be dangerous to the society either in respect of Gods judgement or in respect of contagion then is it good the fault should be punished that evil may be taken from among us and the judgement of God prevented and others may see and fear and fearing their punishment may not follow their example in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained Secondly as touching the party If he cannot be reclaimed by private means we are to seek that by publick authority he may be reclaimed and brought to repentance and we are to take heed lest by our patience our neighbour become worse Thirdly concerning our selves We may provide for our safetie for the time to come rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked For if it were not lawfull for godly men to complain to the Magistrate c. there would be no measure nor no end of indignities offered unto them And albeit we are to esteem every wrong offered unto us as an affliction laid upon us by the Lord and are therefore to bear it patiently not seek to wreak our selves upon our brother who is but the instrument or rod by whom the Lord doth correct us yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same and not be like wayward children which having taken a fall will not rise The means which God hath appointed in this behalf is the publick authoritie of the magistrate who is the minister of God for the good of them that do well as for the rest he beareth not the sword for nought but is the minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an avenger unto wrath unto those that do evil Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As signifieth not equalitie For as the heavens are higher then the earth so doth his mercy excell the greatest love amongst men as the love of the father Matth. 7. 11. and of the mother Isai. 49. 15. And by how much his love is greater by so much he is the slower to wrath or revenge Hos. 11. 9. I will not exercise my fierce wrath in destroying Ephraim for I am God and not man Had our Saviour been but a man as his Apostles were but men although good men he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they Luke 9. 54. Had the Lord who was offended been no more mercifull towards Niniveh then the Prophet Jonah whom they had not offended Niniveh had been destroyed Jonah 4. 1. Therefore equality is not here to be understood but likenesse For although we cannot be equall with the Lord yet we must be like him And as it is Matth. 5. 48. â—…e ye perfect as your heaveâ—…ly Father iâ—… perfect But our perfection consisteth in uprightnesse And therefore although we cannot forgive and love in the like measure yet we must in like quality that is in truth So that the meaning is We desâ—…e the Lord to forgive us for even we also unfeigâ—…dly forgive our brethren Whenas therefore we do professe that we do so forgive as we desire to be forgiven and that we desire so to be forgiven as we forgive this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward and by halves but sincere intire Many men will speak friendly to their neighbour when malice is in their hearts Psal. 28. 3. and are contented that a skin should be drawn over their festred malice making out wardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts And again others will say Well I may forgive him but I shall never forget him c. But these men rather call for vengeance then mercie at Gods hands desiring so to be forgiven as they forgive And therefore as we desire the Lord not onely in word but also in deed and in truth to forgive us so must we forgive our brethren that have offended us even from our hearts Matth. 18. 35. And as we desire that the Lord would not onely forgive the punishment but also forget the fault it self and cast it into the bottom of the sea Mich. 7. 19. so must we also forgive and forget the wrongs done unto us So much of the words Vses The use which from hence ariseth is threefold viz. of Instruction Consolution and Reproof For I. those who either desire to make this prayer aright or hope to have their prayer heard are here taught how to behave themselves towards their brethren namely that they be in charity with all men and if it be possible and as much as in them lieth to be â—…t peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all men Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another therefore our Saviour hath taught us to joyn these two together the desiring of peace of conscience and reconciliation with God and the seeking of outward peâ—…ce and reconciliation with men And first he that hath offended his brother his duty is to seek reconciliation with him before he can look for reconciliation with God as our Saviour teacheth Matth. 5. 23. 24. If thou bring thy gift to the â—…tar seeking reconciliation with God and there remembrest that thy brother hath ought against thee that is that thou hust offended thy brother for which thou hast made him no satisfaction leave there thine offering c. So in the Law the Lord ordâ—…ined that whosoever had offended his neighbour and came to seek reconciliation with God by offering sacrifice he should first make his brother amends whom he had offended the same day that he offered for his trespasse Lev. 6. 5. and then forgivenesse is
of the coming of Gods kingdome 1. The Devil 2. The World Matth. 6. 24. 3. The Flesh The hypocrisie of many detected Things to be believed We must expect I. with faith II. with earnest desire 1. of eternall life 2. of Christs coming III. With patience qui In Psal. IV. With vigilancy 3. We must remain constant in Gods love 4. We must walk worthy of God 5. We must so live as ready to meet Christ. In Matth. Hypocrisie detected All that God willeth is properly good Of the things which God willeth Quest. Whether Gods will be alwayes done Answ. How can the wicked sin seeing they do Gods will Answ. How sinne is by Gods decree Answ. Gods secret and absolute will is not here meant John 6. 4â—… Cyprian Gal. 6. 10. We must pray according to Gods will We must do Gods will as the Angels 1. In knowledge Heb. 11. 6. 2. In sincerity 3. Willingly Rom. 8. 18. 4. Readily and speedily 5. Fully and totally 6. Constantly 7. Faithfully The hypocrisie of many discovered How things apperteining to our own good are to be asked The ordâ—… Why we ask temporall blessings before spirituall Ulpian Why all commoditieâ—… are comprehendedunder the name of bread Bernard What ouâ—… bread signifieth What is meant by daily bread Piscat The evils that accompany riches The evils that accompany poverty The same measure is not convenient for all men In what respect God is said to give God giveth onely the usâ—… of all God onely blesseth us in the use 1. Cor. 13. Quest. Answ. That it is lawfull to provide for the time to come Cautions Object 1. Answ. Object 2. Answ. We ought to ask temporall blessings of God 2. We must ask them aright Peculiar duties Generall duties Joâ—… 1. 21. The second common duty is Faith 1. generall 2. speciall Hypocrisie of worldlings discovered Two main benefits required in the two last petitions Justification and Sanctification The order We must be justified before we can be sanctified The connexion with the former petition Psal. 4. 6. The connexion with the latter petition Parts That our sinnes are debts The reason why sinnes are called debts The Papists confuted who hold that God forgiving the fault reteineth the punishment Their practice foolish who deâ—…rre their repentance What is meant by our trespasses What is meant by this word foâ—…give By this petition we are put in mind of our misery and Gods mercy No man can satisfie Gods justice for his sinnes proved Reason 1. 2. 3. â—… Object Answ. 1. Duties are 1. more peculiar 2. more common Meditations to increase our sorrow for sinne The graces which we desire The necessity 1. of the remission of our sinnes 2. of faith 1. We must be adorned with humility 2. We muâ—…t believe in Christ. 3. We must repent of our sinnes 4. We must fear by sinne to offend God 5. We muâ—…t use means to increase our faith 6. We must labour to please God 7. We must forgive our neighbours Hypocrisie discovered The reason confirming our faith in the assurance of râ—…mission 2. Reason why these words are added Our forgiving no cause of Gods forgiving us What is meant by debters Object Answ. Quest. Answ. Object How we can be said to forgive Answ. 1. Answ. 2. Object 2. Answ. That it is lawfull to to seek help from the Magistrate with these cautions observed 1. 2. 3. What is meant by As we Not equality but likenesse here to be understood That our forgiving should be sincere and not feigned A threefold use of these words Uses for instruction 1. He that hath offended must soek for 〈◊〉 2. How we are to behave our selves towards those who have offended us Duty 1. Means to moderate our anger Duty 2. Reasons moving us to forgive 1. Reason 2. Reason 3. Reason Pretenses of those who will not forgive taken away 4. Reason Duty 3. 4. We must labour to win him An use of consolation An use of reproof The coherence and order Being freed from sinne we must become the servants of righteousnes Those whom God pardoneth the devil tempteth The necessity of this prayer Not to be lead into temptatiâ—…n The latter part of the petition expoundeth the former Of probations and trials Of Gods trialls 1. by prosperity 2. by afflictionâ—… Of tentations for and unto evil I. Of the flesh II. of the world 1. By words 2. By example 3. By the desires thereof By evils and crosses III. of the devil 1. Tentations of errours and heresies Of doubting Of presumption Tentations touching obedience 1. in hearing the word 2. in prayer 3. in â—…he sacrament Tentations drawing men unto evil Object Answ. Object Answ. How God may be said to tempt A consolation Satan can neither tempt nor overcome without Gods permission That it is not evil to be tempted but good to Gods children In Psal. 60. What is meant by Deliver us from evil How we are to pray against tentations How we must pray against tentations of the flesh How we must pray against the tentations of the world How we must pray against the tentations of the devil That we must pray for these graces in assurance of faith This conclusion authenticall and necessarie Our faith confirmed by this conclusion by three reasons drawn from three of Gods attributes What is meant by thine is the kingdome The kingdome of grace and glory Psal. 24. 1. The difference between the power of God and the creatures Everlasting kingdome power and glory belongeth to God These words are a form of praising God What Amen importeth and signifieth Duties to be performed 〈◊〉 Hypocrisie discovered