in their mindes hee will write them that is hâ—e will give them faith repentance and their sinnes and iniquities hee will remember no more Here we see that God promiseth to give knowledge of him and faith in him as well as to forgive their sinnes nay therefore hee giveth faith and the knowledge and feare of him that in a way of mercy mixed with justice he may forgive that so as he saith 〈◊〉 righteousnesse being ou◠〈◊〉 faith Rom. 3.26 God might be just 〈◊〉 justifier of him which beleeveth in Iesus Christ elsewhere is said to have given himselfe for us Tit. 2.14 that hee might redeeme us from all iniquity which cannot be meant by satisfying Gods justice onely that so God if hee pleased might forgive iniquity and that man if hee pleased might beleeve as the diefiers of mans free will would have it but that he might purifie us to himselfe which he worketh by his spirit in the exercise of our * Act. 15.9 faith to be a people zealous of good workes This is the very end why God raised Christ and exalted him with his right hand to be a Prince and a Saviour namely to give repentance as well as forgivenesse of sinnes He doth not say Act. 5.32.32 to give forgivenesse of sinnes to the Israell of God if they will beleeve and repent but he saith absolutely to give repentance that is faith and amendment of life that their sinnes past might actually be forgiven Though faith be not in the text named yet it is understood in the word repentance faith being the first part of repentance whereby an unbeleever turneth from his unbeliefe and becommeth a beleever from whence followeth the whole change of a man by repentance to new obedience In this sense repentance is also taken Acts 2.28 as will appeare if we compare Saint Pauls answer to the Iaylours question Acts 16.31 with that of Saint Peters both answering to one and the same question in effect Peter saith Repent and be baptized Paul saith Beleeve and be baptized So that if Christ dyed and rose againe to give repentance and remission of sinnes he dyed and rose againe and was exalted to give faith and forgivenesse of sinnes Faith considerable in and about forgivenesse of sinnes is either primary or secondary The first is a beleeving in Christ that through him our sinnes may be forgiven and that we through him may bee saved The second is a beleeving that our sinnes are forgiven and that by Christ we shall be saved The first is a single and direct act of the soule Ioh. 1.12 receiving Christ and relying upon Christ and upon the promise of forgivenesse and salvation by him by vertue whereof a man is united to Christ and is ingrafted into him and before God is justified The second is a reflect act of the soule whereby in a mans conscience he hath some spirituall sense that he doth beleeve in Christ and that God hath forgiven him his sinnes and hath justified him through Christ by which act God doth by his spirit speake peace and comfort to a mans soule which is not that faith whereby wee stand just before God but that whereby we are assured our sinnes are forgiven and that we are in state of grace through Christ The primarie faith is that which is to bee chiefly prayed for in the behalfe of our selves and others before conversion The secondary faith is chiefly to be prayed for in the behalfe of our selves and others after we beleeve and are in state of grace and salvation Christs righteousnesse wherby a man is justified before God in that it was performed by Christ for man unto God is virtually and in way of right mans righteousnesse even before he doth actually beleeve and that because by the decree of God the Father and in the purpose of Christ it was performed for all that should through him beleeve But this righteousnesse of Christ is not accounted to a man nor yet is his in possession and use untill he doe indeede beleeve I speake of men of yeeres by that primary faith before spoken of nor yet is Christs righteousnesse ours in any comfortable sense of it to our selves untill we beleeve by that secondary faith before mentioned Now secondly I am to shew what it is to have sinnes to be forgiven Forgivenesse in proper speech is an act of Gods mercy in not imputing or accounting to a man his sinnes and thereupon in not punishing him for sinne Which act is called also in Scripture a taking away sinne A covering of sinne a blotting out of sinne a casting it behind his backe and the like To forgive sinne not to impute sinne and to be justified and discharged from the guilt and punishment of sinne is all one Act. 13 38.39 Here the sense of forgivenesse of sinne is to be inlarged and taken synechdocically for our whole justification and salvation that is not onely for freedome from guilt and punishment of sinne unto eternall death but also for acceptation unto favour by the imputation of Christs righteousnesse unto eternall life In this justification these two things are to be considered First the very act of forgivenesse of mans person in respect of Gods not accounting him a sinner Secondly the application and manifestation thereof unto a mans selfe wherby a man hath assurance that his sinnes are pardoned and doth actually injoy the benefits that follow forgivenesse Forgivenesse in both these respects are here meant That this may bee fully and plainely understood consider the whole order of justification It is first in the gracious purpose of the Father to forgive and justifie a sinner wherefore with the Sonne and holy Ghost he did fore-appoint him thereunto Secondly it is in the Sonne who being God and man did actually by his death and resurrection purchase this forgivenesse Thirdly it is in the holy Ghost who doth actually apply the grace and merit of Christ and so maketh a sinner capable of the favour and mercy of the Father through the merit of the Son When this application is made Christ actually by way of intercession presenteth the sinner unto his Father who thereupon doth actually receive him into favour Now after this act of acceptance of a man into favour is passed with GOD through Christ then the holy Ghost doth make application of it unto the conscience of him that is accepted In the justification of a sinner there is a blessed concurrence of the speciall acts of the three Persons in the blessed Trinity God the Sonne having made satisfaction doth also make intercession for him God the Father having imputed his sinnes to his surety Christ ceaseth to account them unto him and accounting Christs righteousnesse to him hee accepteth of him as most righteous The holy Ghost having made an inseparable union betweene Christ and the sinner he doth seale and ratifie this his justification unto him It must be diligently observed that though justification be but one individuall
Reas 3 Heaven is the place into which all Christians hope to enter and where they hope to dwell for ever good reason therefore that they should accustome themselves to the manners of that place before hand Ob. These examples cannot bee knowne Sol. Answer they may because God hath revealed in his word how the Angels obey him And in what manner Christ obeyed his Father on earth in the same manner the Saints his members doe in heaven Ob. These examples are of such perfection that no man can attaine to the like Answer Sol. though men on earth cannot bee as perfect as their copie yet the better the example is the nearer they may learne to come to perfection Once man could have obeyed and againe shall obey perfectly And it appeares by the examples proposed that it is possible that creatures may doe the will of God perfectly Whereas man is most prone Vse 1 to imitation let him learne hereby to follow examples to some purpose Imitate the Angels and Saints As Christ obeyed on earth and as the Scriptures report that the Angels have done in like manner must every one of us do The particulars hereof see in the next point Let every one therefore unto the precepts and rules of well-doing present to their thoughts the actions of those that have done according to those rules By this meanes we shall better understand the rule and be heartened to put it in practise because it sheweth a possibility that it may be done In doing thus we shall every day grow better and yet not be proud for we shal daily see something before us to which we must aspire to which yet we have not attained Vs 2 Here is an Apologie for all those good Christians which shun the examples of the worst men not onely making the best men on earth their patternes but goe one straine higher they looke unto the obedience of the Angels in heaven This Scripture is their warrant which must alwaies bear them out against the scoffes of prophane and loose men that content themselves vvith a meere form and outvvard face of godlinesse vvho if they be moved to an exacter course of practice they ansvvere vvith a scoffe What would you have us Saints and Angels on earth Answer them againe with this point They must be as Angels here or they do not understand what they say when they say in earth as it is in heaven If they understand what they say they mocke God in that they meane not as they speake and deale prophanely to mocke at the performance of that by another for which they themselves did seeme solemnly to pray They may be told they must obey God like Angels and Saints upon earth or they shall never be Saints and as the Angels in heaven Learne here with what honour the Angels and Saints departed should be honoured by men on earth namely with the honour of admiration and imitation of their graces As for adoration of their persons both God forbiddeth it and they themselves do abhorre it with See thou do it not Revel 22.9 In earth as in heaven This pointeth to an heavenly manner of doing Gods wil whence we learne Doct. 4 Prayer must be made and care had that Gods will be done in an holy manner The heavenly manner as well as the lawful matter of doing Gods will must be observed Eph. 6.6 Servants are exhorted to do the will of God from the heart Not onely to do Gods will but from the heart Our Saviour instructeth his disciples in the right manner of giving almes and of fasting and prayer in this sixth of Matth. Reason 1 Gods commandments do require as well the right manner as the matter of obedience for such is the tenour of the Commandment Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy minde Matt. 22.37 The good or evill manner of Reas 2 doing a good deed proveth or discovereth the sincerity or hypocrisie of the heart which is the chiefe thing which God hath an eye unto in everie action Before use can well be made it must bee considered what is requisite in the right manner of doing Gods will wherefore observe these directions 1 First if a good thing bee well done it must be done wittingly and purposely not as bruit creatures or wicked men who may fulfill Gods wil but are not aware that they do it 2 In faith beleeving that it is lawfull for them to do it else it is sinne Whatsoever is not of faith is sinne Rom. 14.23 3 In integritie of heart from an habite and true disposition to keep all the commandments as well as that one which actually he doth keepe for the present else if he allow himselfe in the breach of any one Iam. 2.10 God holdeth him guilty of all And it is the propertie of a good conscience to will to live honestly in all things Heb. 13.18 4 In sinceritie which is when a good thing is done unfainedly Eph. 6.6 Doing the will of God from the heart and from right grounds not for selfe respects onely or chiefly or for by ends but with ayme at pleasing of God and bringing honour to his Name For all things must be done to the glory of God 1. Cor. 10.31 5 Constantly a good conscience will endeavour to do well alwayes Act. 24.16 6 In humility reverence and holy feare of God whose work they do As the Angels observe all the former rules so do they this also For the Seraphims cover their faces with their wings Isa 6.2 and the foure and twenty Elders fall on their faces and cast their crownes before the Throne Revel 4.10 and 5.8 7 Speedily Psal 18.44 Dan. 92. making no delay This was taught by the wings of the Seraphims wherwith they did flie Isa 6.2 David said I made haste and delayed not to keepe thy commandments Psal 119.60 8 Lastly Psal 110.3 Psal 40.8 the will of God must bee done with a willing minde cheerfully and with delight David saith It was his delight to walke in the paths of Gods commandments Psal 119.35 And it was our Saviours meat and drinke to do the will of him that sent him and to finish his worke Ioh. 4.34 By these particulars it appeareth what is further to be prayed for and striven after what also is to be prayed against on the contrarie and avoyded according to the purpose of this third petition The uses follow Vse 1 All formall and hypocriticall Christians also all meere civill honest men which thinke they bee good men and that they have done God good service when they have done onely the matter and outside of some good works may see that they do palpably deceive thēselves If they preach pray heare receive the Sacrament keepe the Church pay everie man his owne and shew now and then some scraps of mercie though there was neither integrity sinceritie nor constancie at all in those actions they thinke God
to his justice he knowing that no person in the Godhead was capable as God onely to performe any act of satisfaction to God knowing likewise that no meere creature could be of all-sufficient power and worthinesse to satisfie his justice or to stand as a Mediator betweene God and man they being at enmitie by reason of sinne He therefore in his infinite wisedome and of his rich and free grace did ordaine his onely begotten Sonne the second person in Trinity now Iesus Christ our Lord by whom he made man and all things else and in whom all things consist that he should become man by assuming into the person of his dietie the very nature of man consisting of bodie and soule to subsist in the dietie by a personall union being to be verie God and very man in one person who being thus qualified to be a Mediatour Rom. 5.17 18 19. 1. Cor. 15.45 he ordained him to be a second Adam as a common root and to stand as a suerty in the stead of all those whom he co-ordained should be ingrafted into him and which should be made members of him and be saved by him Wherefore he together ordained that with mans nature he should assume the guilt of sinne Isa 53.4 2. Cor. 5.21 Rom. 8.3 and to be accounted as a sinner and by God himself to be proceeded against as against a notorious sinner For which cause hee was to be accursed not only by being made subject to humane infirmities but to be arraigned condemned and withall to have the fiercenesse of the wrath of God due to sinners poured out and executed upon him And that hee should dye the accursed death that by death he might expiate sinne and through death hee might overcome death and destroy him that had the power of death Heb. 2.14 even mans greatest enemie which is the devill All this our Saviour took upon him and perfectly fulfilled Philip. 2.8 being obedient even to the death of the crosse upon which he made that one oblation by the merit and efficacie whereof Ephes 2 15 hee slew the enmity and made the attonement between God and us having obtained eternall redemption for us Heb. 9.12 and became the author of eternall salvation unto all them that obey him Heb. 5.9 perfecting for ever them that are sanctified in that by the power of his dietie he conquered and rose from the death Act. 2.24 it being unpossible that he should be holden of it Heb. 8.1 and is set downe on the right hand of the throne of majestie in the heavens Heb. 7.25 ever living to make intercession for them Thus you see the first of those requisites which go before remission of sinnes namely satisfaction of Gods justice by the merit of those things which Christ Iesus did and suffered in mans stead Hee sheading his bloud as he himselfe saith for many for the remission of sinnes Mat. 2◠28 The worth and efficacie of this satisfaction made and redemption purchase◠by the precious bloud of Christ was greater than onely to merit at Gods hands that now his justice being satisfied he might forgive sinnes and save men if he would upon any such possible condition as hee should please to appoint and accept for Christ by his death resurrection and intercession deserved and procured that God should actually forgive Iob. 17.19 1. Thes 5.9 10. and also give grace and eternall life to all those to whom Christ was ordained to bee an head and a Saviour Act 3.31 even to all those whō from before the beginning of the world Ioh. 17 2. God gave unto Christ and were ordained to beleeve in Christ and that should be united to him by his Spirit A second thing required before that a mans sinnes shall be forgiven Rom. 10. ◠10. is beleefe and faith in Christ Iesus For faith is the condition of the new Covenant published in the Gospell Ioh. 6.29 and i◠is the bond of our spirituall union with Christ on our part and is the meane and instrument whereby wee receive Christ and do relie upon him Ioh. 1.12 and whereby we do apply him with all his merits and benefits unto our selves unto our salvation Ioh. 6.35 This the Scriptures do hold so usefull and necessarie that they ascribe our justification by forgivenesse of our sinnes unto it Rom 5.1 God accounting our faith as he did Abrahams Ro 4.3 5. unto righteousnesse But how is our faith accounted for righteousnesse not as it is a gracious qualitie inherent in us and a part of our sanctification but as it hath relation to Christ who is our righteousnesse and is the sole object of our faith unto justification for which cause we hold against the Papists that we are justified by faith onely Of this it is that all both Prophets Christ himselfe Ioh. 3 16. Act. 10.43 and all the Apostles have witnessed namely that through Christs name whosoever beleeveth in him shall receive forgivenesse of sinnes By faith in Christ I meane such a faith as is a sound a lively and an effectuall faith such a faith as hath faith in the Law unto conviction of sinne and unto penitence for sinne going before it and a faith in the precepts both of the Gospell and of the Law unto repentance of sinne and holinesse of life concurring with and following after it This condition of beleeving which doth qualifie a man for and which doth interest a man into the benefit of Christs redemption is not left as Adams standing or falling was in the hands of a mans free will for so there might have beene a possibilitie that all Christs sufferings might have been in vaine and none might have beene saved namely if none would beleeve But Christ dyed and rose againe not onely to satisfie Gods justice in the behalfe of all which were to be saved but also to give them faith that they might indeed be saved For it is apparant by the Scripture that the end why Christ dyed and gave himselfe a ransome for many was not Mat. 10.28 that onely hee might satisfie Gods justice in which satisfaction mans redemption doth virtually consist but that also God by him might give faith unto all which were ordained to eternall life Act. 13.47.48 by which their redemption and salvation purchased with Christs bloud might actually in the time appointed by God exist and take effect in them For faith is one of those blessings wherewith God blesseth Eph. 1.3.4.15 in and through Christ all whom he chose in him before the foundation of the world It was not enough for mans redemption and salvation Heb. 10.14.15.16.17 that Christ by his once offering of himselfe should onely beginne to save man but by the same he hath perfected for ever them that are sanctified Wherefore the promise of the new covenant is as the holy Ghost witnesseth that hee will put his lawes in their hearts and
Scripture is that we should abhorre that which is evill and cleave to that which is good Rom. 12.9 Reas 1 For Iustification and Sanctification are so inseparably conjoined that no man hath his sins forgiven who hath not withall the fruit of it unto repentance and holinesse of life here in this life This I shall make evident by these arguments following 1 It is one part of the new Covenant of grace that men should be holy and for that cause God hath not onely required holiness to be shewne on their part but hath promised as well to write his Law in the hearts of his people Heb. 8.10.12 as to be mercifull to their unrighteousnesse and not to remember their sinne 2. It is one end to which God hath chosen men in Christ to be holy Eph. 1.4.5 and without blame before him in love as well as to be adopted children by Christ to obtaine everlasting life 3. It is the end of the office and comming of our Saviour Iesus Christ and of the merit and efficacy of his death resurrection and intercession not onely that beleevers should obtaine forgivenesse of sinne and everlasting life but that so many as the Father gave unto him might beleeve repent and live holily and righteously in this present world Tit. 2.14 hee purging them to himselfe to be a peculiar people zealous of good workes 4. It is the end of the Scriptures not onely to lay the foundation of faith for the remission of sinnes that through consolation thereof Ioh. 15 4. Ioh. 17.7 Eph. 5.26 beleevers might have hope but also to sanctifie and cleanse them from the filthinesse of their sinnes that they might be holy and without blemish 5. It is the end of everie Christian mans profession and calling 1. Thess 4.7 not only to beleeve and hope to be saved by Christ but also to be holy and to become the servant of Christ 6. It is the end why God sendeth his Spirit into their hearts and causeth it to dwell in his children Rom 8.16 not onely to be a spirit of adoption to witnesse to their spirits that they are Gods children but also to be a spirit of sanctification to worke out the stony heart Ezâ—k 36.26 27. and to frame in them a new heart causing them to walke in his statutes and to do them 7. It is the end of the Sacraments the seales of the new Covenant not onely to signifie and seale remission of sinnes by Iesus Christ but also that by him all that beleeve in him being ingrafted into the similitude of his death and resurrection Rom. 6.4 5 6. should dye unto sinne and walke in newnesse of life These things considered it is most apparant that justification and sanctification are never severed in one and the same partie wherefore he that prayeth for and expecteth to be justified must also pray and indeavour to approve himselfe to be sanctified A second generall reason why all Christians should pray for and labour after holinesse is because if a man be not holy and righteous in this life he is not capeable of true glory and happinesse in heaven in the life to come and that whether we respect God or a mans selfe remaining in his sinne God will not admit him let him make what claime hee can unto the kingdome of heaven his put off shall be Luk 13.27 Depart from me I know you not ye workers of iniquity For without holinesse no man shall see God Heb. 12.14 But suppose it were possible that a sinfull man might be admitted into heaven heaven would be no heaven to him The place persons and exercises there would be tedious and a vexation unto him For all things there are things of God holy and spirituall most contrarie to the disposition of a natural and carnall man 1. Cor 2.14 God saith The naturall man receiveth not the things of the Spirit of God they are foolishnesse unto him To whom Gods ordinances and presence in them as in hearing praying and praising God and to whom holy company and holy conference is tedious in this life the same heart and affections remaining even these and the like things would be an hell to them even in heaven For to make a man happy even in heaven it is needfull that the faculties and powers of his soule be so fully rectified and perfected that hee may comprehend and enjoy the object that thing wherein mans happinesse doth consist Now though Gods presence in his glory and in his goodnesse which is the object of mans happinesse is alwayes in heaven yet if the understanding the will and the affections of a man be not sanctified and thereby made capeable of and suteable to the object what content and joy can he take therein It is with the reasonable soule in the apprehension of intellectual and spiritual things as it is with the senses in bodily objects Colours though never so orient and various yet they can give no delight to a blinde or ill-affected eye Sounds though never so melodious cannot delight a deafe or ill-affected eare Meat and drink though never so well relished and delicious cannot delight him whose pallat is out of taste nay the best do savour and taste ill with such a one Even so the most spirituall things in heaven would be so farre from delighting a carnall and unholy man that they would seeme to his fancy very foolishnes and they would be to him a very vexation Vse 1 It is therefore an intolerable fault for a man to professe the name of Christ and yet to live ungodly Num. 23.10 this is the fault of too many who desire to have their sinnes forgiven but desire not to have them mortified they desire to go to heaven like cursed Balaam when they dye but endeavour not to be holy while they live But as if this were not enough to be sinfull themselves many do make a jest at all conscionable living in others and a scorne of all that endeavour to keep a good conscience in all things and yet will expect that Christ shall save them How hath the devill deceived these men yet thousands are justly given over to this strong delusion If any of you shall happen to cast your eyes on these lines consider the Doctrine in hand and learne that for certaine he that is not holy in this life shall not bee happy in the life to come For whomsoever God justifieth Rom. 6. those he sanctifieth and whosoever have faith to partake of Christs merits do by the same faith partake of the vertue of Christs death to the killing of sinne and of the vertue of his life and resurrection to the quickening of the inward man And at the day of judgement all that professe Christ and yet obey not the Gospell of Christ 2 Thes 1.8 shall be burnt in flames of Gods vengeance as well as those which know not the Gospell and professe it not at all For
of adoption and be a beleever that he know God in Christ being converted having repented Rom. 10.14 and is in that state of grace that he can call God Father Secondly Prou. 19 2 Ioh. 4.22 he must be indued with competent knowledge of those things which are required in an acceptable prayer A Catalogue whereof here followeth The discussing of all which or of most of them you shall finde scattered in this Tract as the Text of the Lords Prayer doth minister occasion 1 Prayer is to bee made to God onely Requisites in prayer 2 In prayer God is to be represented to the minde as an incomprehensible Spirit Majesty and Deity therefore without the use of any Image conceiving also to be omnipotent and gracious able and willing to reward them that come unto him 3 Prayer is to bee made to God in the name of Christ Iesus our onely Mediatour and Advocate 4. The matter of all Petitions must be lawfull according to Gods will warranted by precept president or promise 5 A man must pray with understanding he himself knowing what he doth aske 6 Prayer must bee made with a sincere and holy intention of the heart intending it as an holy worship of God as well as a meanes to procure good to a mans selfe from God 7 Prayer must be made with a sense of what we want and with a sensible desire of that which we pray for 8 In prayer there must be a diligent and in endeavour a constant attention first to God keeping the heart lift up towards him as also to the things uttered in prayer that the minde be upon them Likewise that hee attend and take heed to himselfe with what disposition and affection he doe pray He should looke to himselfe that his spirits be composed and his thoughts gathered in and as much as may bee kept in from wandring and distraction This is to be watchfull in prayer 9 There must bee an holy earnestnesse and fervency and importunatenesse in prayer more or lesse according as the matter of prayer doth more or lesse concerne Gods glory and mans good 10 Prayer must bee made with holy devotion and religious adoration expressed in humble and reverent gestures and carrying of the body beseeming the greatnesse and holinesse of God to whom wee pray 11 In prayer a man must propound a right end to himselfe namely that hee may of Gods free grace obtaine the thing desired that therewith he might honour God and doe him more service but not for vaine glory to be seene of men not for charmes not that hee may have wherewithall to spend upon his lusts nor yet to merit thereby as Hypocrites Wizards prophane persons and some Papists doe 12 Prayer must be void of superstition whether in respect of place or number as in needlesse and vaine repetitions upon Beades as Papists doe or any other waies 13 He that prayeth aright must pray in faith he must beleeve that God doth heare him and that for Christs sake he wil grant him all the petitions which he hath thus endeavoured to make according to his will waiting confidently untill God do fulfill them Lastly unto petitions must be joyned praise and thanksgiving This generall preparation must be alwaies readie through an habitual knowledge of those things which are required in an acceptable prayer A particular and immediate preparation is this When a man intendeth to pray he must sequester himselfe from all other businesse and thoughts that he may apply himselfe to meditation Wherein he entreth into consideration of what he is going about what is required in prayer how things stand betweene God and him what his sinnes are that are then to bee repented confessed and prayed against and how they are and may be aggravated also what speciall graces and good things he is now to pray for what evils to pray against likewise he is to consider what favours God hath shewed him what good things he hath bestowed upon him for which he is to praise God give him thanks also hee must consider the grounds and warrant which he hath to approach to the throne of grace in prayer These things prosecuted and well digested a man shall be much the fitter to pray To what prayers particular preparation belongeth Prayers are either continued or onely ejaculatory uttered in a secret and sudden lifting up of the desire to God Immediate and speciall preparation belongeth onely to continued prayer A mans occasions allow him sometimes more time sometimes lesse and he is better disposed to meditation at one time then at another he may accordingly be longer or shorter in preparation But in every continued and set prayer there must be at least this preparation A man must take himselfe off from all other businesse and thoughts and in that instant consider and set before the eye of his faith the majestie holinesse all-sufficiencie and goodnesse of God and so with an heart humble in the sense of his owne unworthinesse but lift up to God in hope of his mercie he is to powre out the desires of his soule unto him in the name of Christ Iesus according unto the requisites of prayer before mentioned Pray after this manner In that the Lord doth here exhort to the right manner of prayer and not to the dutie it selfe it was because he tooke it for a thing granted by all men that they must pray for not the Pharises onely but the heathen did pray wherefore it must bee granted of all that Doct. 3 It is the dutie of all men to pray There were never any but if they held there was a God they held also that he was to be prayed unto Aske seeke knocke saith Christ Mat. 7.7 Pray without ceassing in every thing give thanks 1. Thessal 5.17 18. In every thing by prayer and supplication with thanksgiving let your requests be made knowne unto God Phil. 4.6 Reason 1 For prayer is a most holy honorable service and a chiefe worship of God wherein man doth homage unto the Lord and doth glorifie him Psal â—0 23 For in prayer the Lord is acknowledged to be God to be good gracious merciful omnipotent omniscient Vnto whom any man prayeth in him he beleeveth on him hee trusteth In confession of sinne Gods law is acknowledged to bee holy and God to be just In praying aright in the name of Christ by the Spirit the distinction of persoÌ„s is acknowledged These and many other things concerning God are really professed in making requests and are particularly expressed to the honour of Gods name in praises and thanksgiving Prayer is very beneficiall unto Reason 2 man for it is a remedie against all evill and a meane to procure all good As for evill of punishment as paine povertie and the like Ion. 3.8.10 either it doth prevent it as in the case of the Ninivites or removeth it Psal 107. They cry to the Lord in their trouble and he saveth them out of their
can heare the one as well as the other How farre forth then is a man to use a voyce in prayer Quest Voyce is not of the essence of prayer Answ The case of using a voyce or no voyce in prayer therefore it is not alwayes needfull to be used as in short ejaculations and when a man is speechlesse or when he cannot bee so private that he may conveniently do it or when a man findeth that hee can keepe his minde alike earnestly attentive and rightly affected in prayer without voyce But a voyce is needfull both in publicke and private when a man is the mouth of others that joyne with him in prayer And when a man prayeth alone it is also fit and usefull For God hath made the tongue an apt instrument to expresse the meaning of the heart and with it also we ought to serve and glorifie God And voyce is a good helpe in prayer For a mans owne voyce is heard of himselfe and is reciprocall upon a mans selfe and serveth both to keepe the heart and thoughts from scattering keeping the heart more close to the present businesse and causing him the sooner to take himselfe in the manner and to checke himselfe when his thoughts do stragle As also the voyce serveth to stirre up to continue and to inflame the spirit and affections of him that prayeth But use speech in private prayer with these cautions Cautions touching using of voice in private prayer First you must not thinke that God heareth prayers the sooner or the rather because of speech Secondly that you do it not to be heard of men that it might bee knowne that you pray in private as well as in publicke Thirdly you are not to speak aloud in private prayer to the offence of those who are so neare that they cannot but heare you yet cannot joyne with you in your prayer This Doctrine yeeldeth also Vse 5 unto beleevers plenty of al heavenly comforts Our Father is in heaven therefore hee can heare in every place we need not tyre our selves in going on pilgrimage to any place to seek him for if we can but enter into our hearts lift them up to heaven we shall finde him He also knoweth all things which we need Mat. 6.32 1. Sam. 14. It is not hard for him to helpe with little or no earthly power He is wisedome and knoweth perfectly what is best and when it is best to helpe his children Many parents would do their children good but either want wisedome know not how or want power and are not able But God is both able and knoweth how and he will do his children good for his love to them is more than naturall it is an heavenly therefore an infinite and everlasting love He hath promised never to leave us now his truth is an heavenly perfect truth it cannot be falsified It is not hardnesse of our hearts nor multitude or greatnesse of our sinnes can hinder our happinesse if we will not wilfully reject his grace through our unbeleefe if we will repaire to him and repose our trust in him For as the Apostle saith Rom. 11.23 He is able to graft in againe the hard hearted Iews he can pardon ten thousand talents as wel as one peny and can as easily say Mat. 9.2.5 All sinnes are forgiven as to say Rise and walke Mic. 7.18.19 We can say Our Father is an heavenly Father and who is a God like our God that pardoneth iniquity transgression and sinne that subdueth all our iniquities and will cast all our sinnes into the depth of the sea It is not with God as with man man cannot helpe all his children at once God can be they never so many and never so farre distant Earthly parents may be drawn drie when they have given portions and inheritances to many they have none for the rest as Isaac when he had blessed Iacob Gen. 27.36.38 he had no such blessing for Esau so that hee cryed Hast thou but one blessing O my father God hath mansions and a kingdome for every one of his Ioh. 14.2 his custome is not that one sonne or that sonnes onely should inherit his kingdome but both sonnes and daughters do all of them inherit for our Father is an heavenly Father Also this consideration of the heavenly majestie and power of God added to the consideration of his fatherhood doth give us assurance of hope that we shall have all the petitions which we aske according to his will For as he is almightie hee can do whatsoever he is willing to do as he is a Father Lastly is our Father an heavenly Father then wee can assure our selves that hereafter we shall in our measure partake of his heaven and of his holines and of his glory For after death when we awake we shall bee received into heaven where we shall ever be with the Lord and be filled with his likenesse Psal 17.15 and hee who now by his heavenly wisedome doth guide us with his counsell shall receive us into glorie where we shall see him as he is and ever remaine in his presence where are pleasures for evermore For as we have borne the image of the earthy 1. Cor. 15.49 wee shall also beare the image of the heavenly Of this we need not doubt for our Father is heavenly therefore the children must needs be heavenly Thus much of the Invocation and calling upon him to whom onely prayer may bee made The petitions follow The petitions do contain the matter of all lawfull requests They may be divided differently according unto such different respects as may be conceived of them First if wee respect the number there are sixe distinct petitions and no more I confesse Divines of good antiquity have reckoned seven making two of the last others of no lesse authority have not regarded the number at all Some of the ancient and most of the orthodox later Writers have reckoned but six and as I thinke upon good ground All agree in the five first all the question is about the sixth whether it bee one or two Now because the subject of both sentences in that petition is all one scil sanctification and the conjunction but knitteth Lead us not into temptation and deliver us from evill together into one sentence it is more than probable that is but one petition But whether there be six or seven it is no matter of our faith and doth not deserve any heat of disputation to decide the controversie Secondly if we respect the different persons whom the matter of the petitions concern they are thus divided the three first concerne God only for we say Thy Name thy kingdome thy will c. The three last concern man for wee say Our bread our sinnes lead us not deliver us Thirdly if wee respect that which ought to bee the chiefe end of every mans desire and the meanes to compasse the said end they have this order and are
the person God is understood The third circumstance concerneth the persons prayed for us that is the same persons mentioned in the fourth Petition namely our selves and all our neighbours living upon the earth that belong to Gods election be they alreadie justified or not justified As we forgive These words containe an argument to encourage him that prayeth to aske forgivenesse The Evangelist Luke saith for we forgive which place in Luke doth interpret this in Matthew The particle as doth import a resemblance from an act of ours towards man of that which we would have God do for us but it doth not denote either the measure or manner how we would have God forgive us but onely a certaintie of the truth of their owne forgiving of others And although this as and for in Luke shew that these words are a reason and argument to move us to aske and expect forgivenesse from God yet it doth not imply that our forgiving of others is the cause why God should forgive us but arguing from the lesse to the greater argueth thus We do and can forgive therefore God can much more forgive us also This is but a proposing of their estate and condition unto God reasoning from a signe of Gods love and grace towards them that they have cause to expect forgivenesse In like manner for is used Luk. 7.48 Her sinnes which are many are forgiven for she loved much where the womans love was not a cause of great forgivenesse but a fruit and signe of Gods forgivenesse So that in these words he that prayeth doth represent to his owne thoughts and doth utter unto God thus much That sith he himself that hath but a drop of mercie yet could and did forgive and sith this power in them to forgive others proceeded from a reflexe of his mercy towards them and so was an argument that he already loved them therefore they are bold to aske and expect forgivenesse of him who is infinite in mercie and hath begun to shew mercie to them alreadie The sense of this whole Petition may be rendred thus O Lord God who art the onely forgiver of sinnes sith we cannot glorifie thy Name neither can our lives be pleasing to thee or comfortable to our selves so long as thou art unreconciled to us and so long as thou hidest thy loving countenance from us bee pleased therfore through Christ whom thou hast made to be our redemption to be reconciled to me and to all thine elect upon the earth impute not our sinnes to us but free and acquit us from the whole guilt and punishment of all sinnes small and great For this cause we confesse our sinnes and do beleeve thy promise of forgivenesse Lord helpe our unbeliefe Impute likewise the righteousnesse of Christ unto us and grant that thy Spirit of Adoption may daily make more and more application of forgivenesse to our hearts untto he fâ—â— assurance of hope that we may have peace of conscience joy in the holy Ghost and in the end everlasting life Lord this thou canst easily and will readily do for even we that have but a small measure of compassion forgive those that wrong us And sith by this our forgiving of others we know thou hast begun to forgive us continue therefore thy grace and certifie daily to our hearts that thou art our salvation And forgive us our sinnes If it be observed how this Petition is joyned to the former intimating that natural life without forgivenesse of sinne will little availe a man and if it be considered that forgivenesse of sinnes in that sense as hath beene delivered is the subject of this Petition we may note It concerneth all men to desire Doct. 1 and endeavour after forgivenes of their sinnes through Christ with the application and assurance thereof to their hearts and consciences by the holy Ghost They must desire that God would not impute their sinnes but impute Christs righteousnesse unto them that they may be delivered from all guilt and punishment of sinne and may be heires of glorie and that he would daily passe the sentence hereof to their conscience Hoseah saith Hos 14.2 Take with you words and turne to the Lord say unto him Take away all iniquitie and receive us graciously The Prophet David to whom the Prophet Nathan had pronounced forgivenesse of his murder to his eares 2 Sam. 12.13 yet because God had not pronounced it to his heart but withdrew his countenance from him he is therefore earnest with the Lord saying Purge me with hysop Psal 51.7 to 13. make me heare joy and gladnesse Hide thy face from my sinnes and blot out all mine iniquities Renew a right spirit within me Restore to me the joy of thy salvation Vntill sinnes be forgiven Reason 1 they separate betweene God and man whether hee be converted or unconverted Isa 59.2 Your iniquities have separated betweene you and your God and your sinnes have made him hide his face from you that hee will not heare And We have transgressed and have rebelled saith Ieremie thou hast not pardoned Thou hast covered thy selfe with a cloud Lam. 3.42.44 that our prayer should not passe through If a man be not in state of grace his prosperity in this life doth but fat him against his day of slaughter and increase of his dayes are but a multiplication of his sinnes against the day of account And he may looke for death to arrest him every day which if it doe before his sinnes be remitted hee shall be found in his sinnes at the day of judgement to his everlasting perdition If a man be in state of grace yet if by new sinnes the Lord be provoked to withdraw his loving countenance and to shew tokens of his displeasure against him his life becommeth unprofitable and uncomfortable untill God speake peace to his soule againe He cannot come boldly into Gods presence to pray heare or receive the Sacrament or if he doe come he is very heartlesse in the performance of them and all that a man hath though it be a kingdome can give him no comfort Psal 32. Psal 51. as it was in Davids case But when God forgiveth sins God of an enemy becommeth a friend and of a displeased Father beginneth to looke graciously upon his childe from this pardon it is that a man is freed from all miserie and by the assurance and sealing of pardon to the conscience doe follow peace of conscience freedome and libertie of heart to come before GOD at all times and in the end everlasting life Vntill sinnes past be pardoned Reason 2 and the sinner is justified he cannot doe Gods will nor glorifie his name For Luke 7.47 â—7 untill much be forgiven no man can love much for to whom little is forgiven the same loveth little saith Christ A man is not sanctified untill he be first justified he can never repent and live holily in time to come untill hee have hope that all his sinnes past are
David 2 Sam. 12.13 The Lord hath put away thy sinne But they doe not forgive sins authoratively as from themselves Vse 1 This condemneth the abhominable presumption of the Pope who daily taketh upon him to forgive sins Vse 2 This must teach all that would have pardon of sinne to seeke onely unto God and not to any creature living or dead Vse 3 This is comfortable to all that need and desire remission It is well for them that GOD doth not put them over to others but reserveth this power of pardoning of sinnes to himself they that come to him may be assured that he will and can forgive them Psal 86.5 for David saith He is plenteous in mercy unto all them that call on him What though our sinnes have abounded both for greatnesse and number The grace of him that pardoneth aboūdeth much more For with God is plenteous redemption Psal 130.7 All that beleeve this have Vse 4 had their sinnes pardoned must admire and praise the name of God saying with heart and voyce Who is a God like thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Micah 7.18 And with David Blesse the Lord O my soule and all that is within me blesse his holy Name who forgiveth all thine iniquities Psal 103.1.3 Forgive this implieth a free gift wherefore if justification be by forgivenesse of sinne we may conclude Salvation is by the free grace Doct. 3 of God The Apostle saith We are justified freely by his grace through the redemption that is in Christ Iesus Rom. 3.24 Also he saith And you hath he quickened being dead in your sinnes having of his grace forgiven you all trespasses so the word forgive there signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.13 And God himselfe saith I even I blot out thy transgression for mine owne sake Isaiah 42.25 Either salvation must be of grace Reason or of works for it cannot be of both Rom. 11.6 for then grace were no grace or works were no works But salvation is not of works therefore of meere grace according to that of the Apostle By grace are ye saved through faith not of your selves it is the gift of God not of works lest any man should boast Ephes 2.8.9 Quest But it may bee demanded how salvation can be said to be of Gods grace when as full satisfaction was made by Christ unto the justice of God whereby it was purchased and merited for us I answer Answ That the justification and salvation of a man to whom God hath given faith should be of Gods grace and yet of merit and therefore of justice herein is no contrarietie if we distinguish and consider different respects In respect of Christ our justification and salvation is of merit and is an act of Gods justice but in respect of us it is of grace and is an act of Gods mercy It is true that salvation is purchased for us but who did it was it not God the Sonne Man did not nor yet can he purchase his owne redemption And though we be saved by that purchase of Christ how were we ordained thereto How was Christ ordained and became a purchaser for us How came we to have the Gospell preached and to have faith by the preaching thereof and the earnest of the Spirit joyned to our faith Is not all this of Gods free grace Therefore the Apostle when hee speaketh of redemption through Christs bloud hee addeth through his rich grace Eph. 1.4.5.6.7 Had man stood in equall tearmes with God when he entred into covenāt with him and the tenour of the covenant had beene that he must keepe the Law or be damned except he himselfe could procure a sufficient suertie to suffer and be damned for him If man had then procured for himself such a suertie and the same suertie had made satisfaction in this case Gods aquitting the offender had beene a meere act of justice But Adam stood bound alone without a suertie and he having sinned both the new covenant and the suertie in whom it was established and all the meanes whereby a sinner is saved are of Gods gracious appointment accomplishment and acceptance he glorifying himselfe by saving sinfull man in a way as well of infinite mercie as of infinite justice Hence it is sith the price was of Gods gracious ordination and was payed by Christ as well very God as very man the greater the price and satisfaction was the greater is the mercie and grace of God in pardoning by such a meanes So that free grace in God and such a purchased redemption by God for man can stand well together Indeed our salvation in respect of Christ is purchased for he hath paid deare for it Therefore when hee doth mediate for us to his Father hee can and doth hold forth his merits and satisfaction for us that his Father may see that now the Law is satisfied he may without impeachment of his justice bee mercifull to such whom Christ doth present unto him But in respect of us salvation is everie way of Gods free grace Vse 1 This doth evidently overthrow all doctrine of merit of works both before and after conversion Before conversion all men are dead in sinnes and trespasses without faith and cannot please God After conversion if a man could do the will of God in all things it were but his due debt The paiment of rent orderly in time to come is no sufficient discharge and payment of debts rents or arrerages behind unpaid but alas when we have done all that is commanded the best must say Luk 17.10 he is an unprofitable servant Vse 2 How comfortable is this to afflicted and burdened sinners that see no worth in themselves and finde that they have nothing in them to pay for a release or ransome here yet they may see grace yea free grace in God If we will but aske forgivenesse 2. Cor. 5.20 and accept forgivenesse for God sueth to us by his Ministers to be reconciled to him and if we would bee thankfull for forgivenesse his name and nature is to be gracious hee must deny himselfe if he do not of his free grace forgive and save us Forgive doth import remitting of guilt and punishment of sinne Whence sith justification is by forgivenesse this followeth All that are truly justified are Doct. 4 freed from all guilt and all punishment of their sinnes The Apostle saith There is no condemnation to them that are in Christ Iesus Rom. 8.1 He saith likewise Who shall lay any thing to the charge of Gods elect It is God that justifieth Rom. 8.33 Reason 1 Christ Iesus bare all the guilt and punishment which was due unto man Isa 53.4.5.6 for it is said He bare our griefes and carried our sorrows And he was wounded for our transgressions and the Lord laid on him the iniquitie of us all And Christ is said By himselfe to have purged our sins Hebr. 1.3 Wherefore if
to their remembrance and doe so affright their conscience that their soules are much perplexed through despaire All these inconveniences would be avoided if they had asked forgivenesse of every dayes sinnes every day But of all men they are most too blame that make no care of obtaining forgivenesse till age death when often times death giveth them no warning or if it doe paines and sicknesse take up the whole man that as for the most part they have no heart because their hearts are hardened through long custome of sinne so they have time little enough then to attend and seeke ease and health for the body which is in the sense of miserie And then it shall be just with God to reject them in sicknesse and old age which in their health and youth would not accept of forgivenesse when he offered it Wherefore it shall be every Vse 4 mans greatest wisedom to aske pardon and to make his peace with God every day It is not safe to suffer sinnes to lye long unconfessed and unpardoned lest it fester Greene wounds are soonest cured with most ease to the Patient if David had â—akeâ— pardon for his adulterie that day he did 〈…〉 it he had not murthered Vriah for sinnes lying unpardoned beget other sins daily And if he had relented at the bloudie fact of killing Vriah and presently repented it would not have cost him so much horror of conscience as it did Aske pardon therefore every day then wâ— sinnes bee more particularly confessed and more distinctly and earnestly prayed against and pardon will bee sooner granted and that with lesse horror of conference Vse 5 Whereas committing of sin after knowledge and Falling oft into the same sinnes doth much affright and burden the heart of many of Gods deare children in so much that they are affraid to come so oft to God for pardon of the same sinne yea sometimes they doubt whether they be in state of grace This Doctrine doth serve to remove this doubt and these feares This salve which Christ hath prescribed to cure such sores sheweth that it is incident to his owne Disciples to have need of it And sith hee hath appointed a remedie for sinnes committed after conversion namely every day to aske forgivenesse more assurance of his favour let us daily use this remedy assuring our selves that this daies sinnes confessed and prayed against shal be forgiven as well as any committed and forgiven heretofore As the body hath relapses into the same diseases and the same physicke may be used to recure them so the soule hath relapses and the same remedy which before hath done good may and must be used againe to recover them Vs that is all such who in judgement of charitie now are or may bee Gods children Hereby our Saviour teacheth Doct 6 Every Christian ought to desire and indeavour that others may have their sinnes pardoned and their soules saved as well as their owne Our Saviour saith Father forgive them Luke 23.34 If a man see his brother sinne a sinne which is not unto death he shall aske and hee shall giue him life for them 1 Ioh. 5.16 Daniel he prayed for forgivenesse of the sinnes of the people Dan. 9.19.20 Reas 1 The like glory of Gods free grace doth manifest it selfe in their salvation as in the salvation of ones selfe Reas 2 Herein they shall shew their greatest love unto them by praying for the greatest good unto them namely forgivenesse of sinne and peace with God Love to the Church common Reas 3 wealth doth require it for while the sinnes of Gods people remaine unpardoned they doe decline and grow worse and worse and the whole Church and State is exposed unto Gods judgements This moved Ezra to pray for the people fearing lest God should bee angry with them till he had consumed them because they had married strange wives Ezra 9.10.14 Wherefore all that hinder Vse 1 those meanes of salvation which should worke in their neighbours a sight of sinne griefe for it and faith in Christ are much to be blamed whether they withstand the preaching of the Gospell that it cannot bee preached in the places where they dwell or whether they use all devices to keepe them from hearing the word where it is preached or doe use any inticing or compulsive meanes to draw them into sin Thousands there be of this sort grosse hypocrites as they are for they will say Forgive us when yet they take all courses to clogge others with the guilt and make them obnoxious to the temporall and eternall punishment of many sins if ever they had obtained pardon themselves they would not thus hinder the meanes of forgivenesse of the sinnes of their neighbours Vse 2 Let all that professe the name of Christ do what in them is to procure the salvation of their brethren pray for them shew them their miserie shew them Gods mercie use all meanes that they may beleeve and as for such as doe beleeve but yet are full of doubtings pray unto God that he would say to their soules that he is their GOD. Thus doing you shall honour God and give good proofe that your owne sinnes are pardoned you shall shew love to your neighbour and you shall be a meanes to convert a sinner and comfort a distressed soule Lastly whereas the sinnes of Vse 3 many fearefull and tender hearted Christians doe oppresse them that they as they think cannot pray for forgivenesse they onely can grone and sigh out requests but cannot expresse them such as these may take comfort and raise up their spirits by thinking on this Doctrine What though they cannot satisfie themselves in their owne prayers they must not be so uncharitable as to thinke that others cannot pray Yes they can pray and must and doe pray for the forgivenesse of your sinnes Live upon their stocke when yee have little of your owne The Papists talke of a Treasury of the Church wherein are reserved the overplus of the merits of Saints that when men lacke merits of their owne the Pope may furnish them with some merits of others This treasurie is but a fiction but this doctrine commendeth unto you the true Treasury of the Church First Christ Iesus who commanded all Christians on earth to pray one for another he did pray for you Ioh. 17. and he ever liveth to make intercession for you Heb. 7.25 Next him all faithfull Christians doe according to the will of God pray for you which prayers of theirs are daily offered up by Christ for you Out of this treasurie of others prayers you shall assuredly obtaine pardon for all their fervent prayers cannot but availe with the Lord because they pray for you by his appointment as you see in this text Vs that is such as were mentioned in the former petition for whom they aske bread namely their living neighbors whence note Forgivenesse of sinne is to be Doct. 7 asked for the living not for the dead If it were a
causeth the will so to incline to good that it will imbrace the motion therunto perform it if he can For true saving grace is goodnesse making the sinfull and evil will of man holy and good Now the goodnesse and holinesse of the will of man reformed doth not consist in a bare power to resist evill and to doe good if a man will but it is an habituall disposing of the will to that which is good onely Hence it is that although by reason of the dominion of the flesh before a man is regenerate and by reason of the remaines of the flesh after he is regenerate he is apt to resist for a time may actually resist exhortations and motions unto good actions also is apt to take part with a temptation to evill and for a time to yeeld unto it yet this saving grace of God is so powerfull that in the end it prevaileth against all opposition made against it For this gracious work of God doth so cleare change the judgement will and affections and doth so powerfully purge and convince the conscience of a man that it taketh away froÌ„ him a wil to resist a motion unto good and it taketh a-away from him a will to take part with a tentation to evill so that his former unwillingnes to good his former willingnesse to evill ceaseth and therefore hee hath no longer a will actually to resist that which is good though in respect of the nature of the will there doth remaine a possibility of resisting if the will were otherwise disposed The will of man which was ill disposed having formerly lost its freedome to good being in bondage to sinne and to Sathan is now by this grace of GOD rightly disposed being freed and set at liberty to bend it self from sinne towards holinesse and iâ— thereby inabled actually to refuse the evill and to choose the good This alteration and change in the will of man and the effectuall determination of it by Gods grace infused is not made by any constraint of the will for the will cannot be constrained And it is without any the least infringing of the liberty of mans will in a most free production of his acts For it is effected by a gentle by a sweet and by a gratious drawing forth the act of the will in a morall way by force of argument and perswasion For it causeth together with the propounding that divine truths are received with that clearenesse and evidence in mans judgement that in reason hee neither can nor will chuse but beleeve them Likewise this good grace causeth sinnes from which a man is dehorted to appeare to him so odious and abhorrent that he in reason neither can nor will chuse but refuse and shun them when in a temptation they are presented to him Also it maketh the good to which a man is exhorted and moved to appeare so lovely so desirable and so choise worthy that he in reason neither can nor will choose but to imbrace it and endeavour to performe it 2 Cor. 8.16.17 In this manner was the will of Titus drawn forth into act according as Saint Paul testifieth when he saith Thankes be to God which put the same earnest care into the heart of Titus for you for indeed he accepted the exhortation This grace doth so strengthen the inner man with might by a plentifull and powerful shedding the love of God into mans heart that it causeth such an ardency of love unto God and causeth such an intension of will to please God and such a conviction of the conscience of his duty to God that the love of Christ 2 Cor. 5.14 to use the Apostles phrase constraineth him and prevaileth powerfully overcommeth his old contrary delight and concupiscence of the flesh so that the old man of sin cannot doe the evill nor yet hinder the good which it would Gal 5.17 For when God pleaseth to worke in man effectually to salvation hee doth by his grace first inlighten the minde and heale the will of its imbred aversenesse and adversenesse to good and of its pronesse to evill Isa 57.17.18 and this hee doth by his spirit ingenerating and infusing a spirituall principle of grace giving to man a divine new nature 2 Pet. 1.3.4 which is as the soule of the soul by which mans will is not left indifferent and indetermined to doe or not do but by which it is made apt Psa 119. â—0 and by which it doth bend and presse forward unto the performance of all such actions as doe tend to a supernaturall end such as tend to Gods glory and eternall life this hee doth by his prevenient grace then from this inward and vital principle God by his subsequent grace preoperating and setting man on worke the understanding will and affections do apply themselves according as they are occasioned by their objects and their God assisting the acts of faith hope and charity are drawne forth and perfected This grace therefore whereby a man is delivered from evil is not onely an habituall grace giving a power onely to the will leaving it in the pleasure of the will to suspend whether it will resist a temptation or no but it is an actuall grace improving the habituall power which God infused into the heart of man in the first act of true conversion which it doth by adding new strength whereby it assisteth and stirreth up the will and draweth forth its ability into the act both to nill and to shunne what is sinfull and to will and to doe what is honâ— and godly For as no man hath so much as a power to will to abstaine from sinne without habituall grace so neither can he actually abstaine from sinne without actuall grace The morall power of abstaining from sinne floweth from that good habit of grace which prevaileth over the naturall power of the will causing it to cease its indifferency to good or evill and to incline unto good onely and that not in generall as by the naturall power of the will it may doe but in speciall namely to the good of holinesse and honesty This good habit is by a speciall grace of God brought into act not onely to will but to doe that which is good Phil. 2.13 and acceptable in his sight For God not onely determines the will to the substance of the act by a way of determination naturall but also to the goodnesse of it by way of determination supernaturall This grace God giveth to one and not to another not because of his fore-sight of what one would doe and another would not or because one hath disposed himselfe for it by the readinesse of his will or by some other good worke and the other hath not but of his meere good pleasure Phil. 2.13 Therfore he that would have it must aske it of God by prayer That it is needfull to the producing of good workes of faith repentance new obedience and of
perseverance that GOD should afford first his prevenient superoperating grace to begin the good worke in the will of man whereby the will being an active power doth suboperate and actually will to beleeve will to repent and to resist a temptation to live godly and to persevere and also that it is needfull that God do afford a subsequent prevailing grace whereby a man under God by his helpe may indeed beleeve repent resist a temptation and doe what may be pleasing in Gods sight and also persevere this is evident both by the Scriptures namely Philip. 2.13 and elsewhere as also by the experience of the best children of God God hath given the Apostle grace to will for hee saith Rom. 7 1â— 18.19 to will was present with him when yet he wanted power to doe the good which he would for he saith also how to perform that which was good hee found not The Spouse had grace to wil to runne after Christ yet in the sense of her inability actually to runne she prayeth thus Cant. 1.4 Draw me and we will runne after thee Our Saviour saith Ioh. 6.44 none can come to him except the Father draw him That man commeth to Christ that is beleeveth in him this is the formal and proper act of man but that hee is wrought to this act this is of God by his grace as effectuall as if he were forcibly drawne Now if God should give onely a lesse measure of grace that is if he onely raise the will to an indifferency to will if a man will and shall suspend the concourse of his gracious power requisite to the act of willing and doing that which is good untill the will by its owne liberty now restored by grace shall determine whether it will choose or refuse to will or to doe man in this state shall never partake of that gracious concourse whereby a man should actually will or doe any thing that is truely morally good for man in this state will never determine to will or to doe that which is good but rather the contrary For since mans fall the remaines of inbred sinfulnesse even in the regenerate which doth so easily beset him Heb. 12.1 together with the addition of the weight of a temptation these will if God adde no more then a generall concourse of his power which hee affordeth to the substance of al mens actions good or bad or if hee onely be ready to yeeld a speciall gracious concourse to the doing of a good worke which hee is a like ready to yeeld unto all upon supposition that their will shall first determine to wil or to doe it the weight I say of the disposition of the flesh lusting against the spirit the weight of the temptation will cause that the wils indifferency to good shall cease and the will of man will actually determine for that which is evill Whence it must of necessity follow that every man will inevitably fall into sinne and will live and dye in it and so no man can possibly be saved for wee may well reason thus If our first father Adam who had not in his will two contrary principles flesh and spirit who had not two contrary dispositions and propensities fighting weighing one against the other as every man even he that is most regenerate now hath But if Adams will was habitually and perfectly well disposed to the choise of good only having not the least propensity to evill and had no weakenesse but what was common to him as a creature namely a possibility through freedome of his will to choose the evill and to refuse the good if he would it being possible that he might be deceived in judgement yet because when he was tempted though with no other temptation but such as by his habituall grace he might easily have resisted God left him to the liberty and power of his owne will and did not afford him a speciall helpe by his grace he was overcome of the temptation Let it now be considered if Adam in state of innocency and in a state of perfection if when he was left to the liberty and power of his will the temptation caused his will that was in equall balance to will and to make choise of that which was evill being overcome of the temptation is it possible that any man living who shall have onely grace to will and do well if he will who shall have no more grace of God till first he himselfe hath determined to will that which is good shal ever actually withstand daily temptations or being fallen shall ever rise out of his fall for hee never will will either to resist the temptation or by repentance to rise out of his sinne The matter of this petition and the words being explained they carry this sense O Lord God which lovest good and hatest evill thou which over-rulest and disposest all things by thy divine providence now that of thy mercy thou hast delivered me and all other of us that beleeve from the punishment of all our sinnes past in forgiving all our trespasses do not now we beseech thee expose us unto the temptations of the wicked world of the divell or of our owne evill hearts but that whensoever they assault us to entice us or enforce us to evill we may by the power of thy grace and might resist and overcome them And whereas through our frailty we are fallen and daily doe fall into sinne Lord give grace unto us to rise out of our sinne by hearty repentance For this cause vouchsafe unto us thy holy spirit that good motions may be put into us and may be strengthened in us that by the deeds thereof we may mortifie the deeds of the flesh Let the same good spirit also frame us unto and uphold us in an holy course of new obedience that we may serve thee in holinesse and righteousnesse all the daies of our life to the glory of thy most holy Name in doing thy will Lead us not c. It is evident that sanctification and holinesse of life is the principall thing aymed at in this petition whence if we observe with it the conjunction and which joyneth this to the other petition wee learne Jt ought to be the desire and Doct. 2 endeavour of all Christians as well to be holy in this life as to be happie in that which is to come As well to have power against sinne as pardon of it as well to be sanctified as justified Christ prayeth for all that did should beleeve saying J pray not that thou shouldest take them out of the world but that thou shouldest keepe them from evill Ioh. 17.15 and verse 17. Sanctifie them with thy truth David speaking of presumptuous sinnes saith to God Let them not have dominion over me Psal 19.13 The like prayer he maketh against all sinnes saying Order my steps in thy word and let not any iniquity have dominion over me Psal 119.133 The whole tenor of
came to passe that Rehoboam sinned the infatuating of Rehoboam who was of himselfe partially and corruptly affected towards his young Councellours and the not putting of wisedome into Rehoboams greene head was of God but that Rehoboam made choice of the worst counsel that was a most free act of his owne Now Gods hand was in the disposing of these things that the thing before prophesied might come to passe Thus much the word translated cause doth signifie scil the thing brought about or brought to passe was from God This act of not hearkening must be considered in divers respects First as an evill act of Rehoboam and his evill Councellours in this respect God did not cause it Secondly it must be considered as a meet punishment of that kingdome and as a means to bring to passe the prophesie of Ahijah in which respect that God in justice should leave Rehoboam and his young Councellours to their folly and to the pride of their owne hearts it was good and was caused of God Thus it may appeare as I hope that God hath an over-ruling and disposing hand in mens sinnes without being author of sinne and without any impeachment of his-holinesse The uses follow They are therefore to blame Vse 1 that alter the forme of this petition saying Suffer us not to be led in stead of Leade us not Their end may bee good but their alteration is naught and to no purpose for in truth this change of words doth not cleare Gods justice any more then Christs owne words Let the petition therefore remaine and stand holy as it is set down by Christ for it is presumption to teach Christ how to speake This our tenent is an apology Vse 2 against Papists or any other that shall slanderously affirme that we hold either directly or by consequent that God is the author of sinne although wee say as this petition teacheth us that God leadeth into temptation and hath more to do in the sinnes of men then a bare permission Vse 3 This should cause all men to admire and magnifie the infinit wisedome and perfection of Gods holinesse that can have so much to do with sinners and with their sinnes and yet there doth not so much as one dust or spot of defilement cleave unto him Vse 4 Hereby are condemned the blasphemies of very many who to excuse or lessen their sin will lay the fault on God because Gods determinate counsell hiâ— providence power permission and his giving men over is in their sin and because he might have hindered it if he would therefore they thinke they cannot chuse but sinne and why should fault bee found with them if God would it shouâ—â— be otherwise Such are brought in objecting Rom. 9. Who hath resisted his will Why doth he yet finde fault This they take from Adam who before his conversion would have laid the fault on God rather then take it on himselfe for he saith Gen. 3.12 The woman whom thou gavest to be wiih me she gave me of the tree and I did eate But take notice that although he thus extenuated his sinne by laying it on God yet God could Gen. 3.17 and did curse Adam and the earth the bitter fruits whereof we feele unto this day Know therefore thou that any way darest put off thy sin upon God if thou do not beleeve in Christ and forsake thy sinne the Lord will one day shew to thy cost that he can bring it about that thou through thine owne evill heart shalt sinne he giving thee over unto it and yet can in holy justice cast thee into hell for thy sinne For he can say he deceived the false Prophet and yet justly punish the said Prophet and all that are deceived by him Ezek. 14.9 10. Vse 5 May God if he please leade into temptation and can we not be overcome by temptation except the Lord permit This should teach all men to live so that God may be their friend and may not be provoked in his justice to give them over to the power of the devill and unto their owne lusts For which cause observe and keepe these directions following 1 First make your peace with God by faith in Christ repent of all sinnes past and having hereby obtained friendship with God then keepe it by being good before him which is then approved when you shall endevour to please him by doing his will in time to come which if ye do for this is to be good before God or to please God then you shall escape the snares and nets the hands and bands of the most enticing harlot in the world the like may be said of all other temptations but the sinner saith Solomon shall be taken by her Eccles 7. 2 As much as in you is abstaine from all sinne for since mans fall Gods giving over unto sinne is a punishment for some former sinne but especially shunne those particular sins for which God doth in speciall sort give men over the chiefe whereof are these following 1 First all refusing 2 Thess 2.10.11 or a slight and formall receiving of the truth For this causeth God to send men strong delusion to beleeve a lye 2 Abusing or not making right use of that knowledge a man hath Rom. 1 21.22 23 24 26 28. doth cause God to infatuate and give him over to vile affections 3 A willingnesse of heart to be ignorant of the truth and a wilfulnesse to practise evill for of such saith the Lord Ezek. 14.4 He that setteth up his idols in his heaâ—â— and cometh to the Prophet I the Lord will answer him that commeth according to the multitude of his idols 4 Presumption of a mans owne power of himselfe to resist temptations Matth. 26.33 34. for this cause the Apostle Peter was given over to fall so fearfully 5 All willing casting of ones selfe into the occasions of sinne for this cause Jehoshaphat's familiaritie with Ahab 1. Kin. 22. caused him to be given over to beleeve Ahabs false Prophets rather then good Micaiah 6 Idlenesse to live without a calling or negligently in a calling Ezek. 16.49 doth expose a man unto the Lords giving him over unto many abhominations for this he gave over Sodom to uncleannes 7 Allowance of secret sinnes this provoketh God many times to give men over unto some grosse open sinne that it may worke sense of sinne shame for sinne and true repentance in the elect may worke unto shame and eternall perdition of the reprobate Shun all sinnes therefore as much as in you lyeth if you would not have God leade you into temptation but especially take heed of those before mentioned Let all that beleeve in Christ and have thereby true interest Vse 5 in God draw comfort from this doctrine for God you see hath an overruling hand in the temptations and the sins of all men Satan therefore cannot winnow us nor buffet us no Luk. 2â— 31 he cannot touch us but as
keepe a good conscience holding it cause sufficient why they should speake evill of them and persecute them because they runne not with them to the same excesse of riot 1 Pet. 4.4 5. which persons not only do evill themselves but desire that others may be as bad as themselves and doe delight in those which are most wicked Doth not God say that these shall give an account to him who is ready to judge the quick and the dead to which judgement if by no meanes they will bee reclaimed I doe leave them Vse 2 Whosoever would approve himselfe a lover of God of grace of his country of his neighbour and of himselfe and would approve himselfe to bee an hater of sin and would prove that he is an unfained Christian that hee is no hypocrite when he maketh this petition then let him bee earnest with God in hearty prayer that hee would sanctifie and give grace with the encrease thereof daily unto all his neighbours and brethren Also as God giveth unto any man a calling either by vertue of his place of authority or by that familiarity and speciall interest he may have in his neighbour or by any other good opportunity let him exhort admonish 1 Thes 5.11.14 and encourage his neighbour that hee may come out and keep out of the wayes of evill and may enter in and walk on in the wayes of godlinesse For whatsoever we must pray for we must do what in us lieth to procure it Wherefore except our neighbours shew themselves swine Mat. 7.6 by open and often trampling these pearles under their feet and except they shew themselves dogs by snarling at us and flying in our faces wee must never neglect this office of exhorting and instructing one another And let this bee remembred that even then when without breach of charity wee may count them as swine and dogs yet wee must never give over praying for them David did fast and pray for his enemies hee shed rivers of waters because men kept not Gods Law Ps 119.136 Samuel professeth 1 Sa. 12.23 hee will never cease to pray for Israel Ieremiah speaking of Gods judgements coming towards the Iewes saith But if ye will not heare it my soule shall mourne in secret for your pride Ier. 13.17 If a man shall first reforme his owne wayes by pulling the beame out of his owne eye Mat 7.5 if he be wise to observe the fit times and places wherein he doth admonish if when he doth endevour to restore his brother he do it with the spirit of meeknesse Gal. 6 1◠hee may boldly and with hope of good successe instruct his neighbors If this duty were thus performed oh how should one neighbour enrich another with these holy pearles and there would not bee the thousandth part of that sinne committed that now is if every man would in wisedome and love be his neighbours remembrancer Set upon this duty therefore I confesse it is a thanklesse office amongst most men but it is most profitable to men and most praiseworthy with God and whatsoever effect it take with men thy work is with God and thou shalt shine in the end as a starre in the firmament Do Christians pray one for another Vse 3 that they may not be led into temptation but delivered from evill why then should any Christians discourage themselves because they cannot pray so earnestly aga nst the temptaons of sinne and Satan nor yet can resist them as they would Bee of good comfort notwithstanding onely persevere and never give over to pray and resist according to thy power for you must consider you have the benefit of other mens prayers yea of the prayer of Christ who did not only pray that Peters faith should not faile him when Satan should sift him but hee prayed that his Father would keepe from evill not only those which did then beleeve but those also which should beleeve Ioh. 17.15.20 of which number you are Vse 4 If it bee a Christian duty to desire and use all good meanes to preserve a neighbour from sinne then it is an unchristian part in any that shall take it ill when his neighbour doth exhort and admonish him which is the manner of most men who as if it were not fault enough to refuse good counsell returne him evill for his good giving him scornfull language saying Who made thee ruler over mee Looke to your owne selfe Exod 2.14 you shall not answer for me Who made you a controller You may meddle with your owne matters you take too much upon you and such like But know ye O ignorant unthankfull and foolish men God hath made every one a controller of another if to instruct and to admonish in love be to be a controller and tell me if the same man should acquaint you with your enemies purpose of taking away your life and should disswade you from going that way in which he lay in waite to kill you or should offer you his cōpany to assist you if he should tell you of your bodily disease and withall give you wherewith to cure you or should help quench the fire that is begun upon your house if he should but helpe your beast out of the ditch Exod. 23.45 or should but untangle your sheep caught in the brambles would you answer him with What is that to you or I need none of your helpe or Who sent for you or Who gave you authoritie to meddle with me or mine I presume you would not but meere common sense and civilitie would move you to hold these proffers to have proceeded from good neighbourhood and therefore you will accept his good will you will thanke him and will requite him with the like kindnesse if he need Grace and religion should teach you that Christian good counsel is a better fruit of Christian brotherhood and is a certaine evidence of a better love to you by as much as your soules are to be preferred before your body and your goodnesse before your goods He is a miserable foolish man who is wise in all things except in the case of his soule Let all men therefore be as readie to suffer wholesome words of instruction and admonition as any shall be willing to offer them It is their love to performe it but it shall be your benefit to accept and follow it Be of Davids minde he saith Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake my head And let us when any Abigal shall disswade us from sinne 1. Sam. 25.32 33. do as David did Blesse God first for sending them then blesse the advice and follow it and forget not in the last place to blesse the persons which advise us and labour to keepe us from sinning against God Whosoever shall receive instruction in this sort shall never want good counsellers nor good counsell nor
Whence we learne Whosoever would be preserved Doct. 6 from sinne must pray against and withstand the temptations thereof Hee that is not warie and carefull to resist temptations cannot live godly The divell did deceive Eve through his temptations Gen. 3. and Adam was likewise drawne into the transgression by the temptation of Eve Math. 4. whereas Christ Jesus the second Adam by resisting the divels temptations preserved himselfe from sinne The youth spoken of in the Proverbs was caught and insnared by the subtill temptations of the harlot Pro. 7.10.21 But Ioseph by resisting the temptations of his Mistrisse Gen. 39.9 kept himselfe chaste although her temptations were cunning and most importunate Christ saith again and againe Pray that ye enter not into temptation Luk. 22.40.46 Reas 1 For temptations and motions to sinne are the very seede and kernels of sinne which if they may be entertained so as they may but receive any warmth in a mans heart there is presently a conception of sin which will cause him to bee in labour and travaile of it untill he have brought it forth into act Iam. 1.14.15 There are no creatures so apt to beare issue nor ground so ranke to beare weeds no tinder or gunpowder so readie to take fire as the heart of man is to conceive sinne and be inflamed with lust by evill motions and temptations wherefore all that would avoid sinne have cause to resist it in the temptation To resist beginnings of the evill of sinne Obsta principijs is as needefull to be observed for a rule against diseases of the soule as to withstand evils of paine in their beginning is needefull in diseases of the body Hereby wee may judge what is the cause that sinnes doe abound Vse 1 and spread infinitely It is because temptations are not resisted which fault deserveth sharpe rebuke Yea many are so farre from praying against temptations that they willingly foster and nourish any that shall be offered and like him in the parable doe sweepe and garnish their hearts Mat. 22.44 opening the dores and making it ready prepared to entertaine any temptation They contrary to the Apostles command make provision for the flesh to fulfill the lusts thereof Rom. 13.14 still thinking and plodding on wealth or feeding themselves with high thoughts or are alwaies hunting after unlawfull pleasure running alwaies into those actions places and companies which minister most occasions of temptations Insomuch that the divell and lust are not more ready to present evill motions then the minde is to plot and contrive how to compasse them Micah 2.1.2 or then the hand is to act them yet these men will mocke God and say Leade us not into temptation And if they be exhorted to avoid the occasions of temptations they set light by it and would make us beleeve they are not so simple as to be taken with idolatrie covetousnesse whoredome drunkennes pride revenge or any such like crime although they keepe company with idolatrous or covetous or voluptuous or vaineglorious persons Yea if we would beleeve them they can wallow in the midst of occasions of sinne and yet come forth undefiled Let a man husband his heart as well as he can and let him sow into it the best seed he can get yet he shall finde that too many lusts will of their owne accord spring up hinder the growth of godlinesse in him We count them ill husbands that will not weede their land but if wee should see men plowing and sowing nothing but all manner of weedes would wee not say they were out of their wits Such mad men are all those that nourish in them temptations unto evill But what men sow or suffer to be sowne that they shall reape Prov. 22.8 If they sow wickednesse they shall reape vanitie At harvest when others shall have corne they shall bee sent empty away When in the day of the Lord the good Wheate shall be saved the wicked with their lusts shall bee cast into a fornace of fire Mat. 13.41.42 Vse 2 Would any therefore not be the breeders and nurses to those evils which will like vipers kill all that doe bring them forth Let them take heed of temptations which beget them Wee must be carefull to shun all occasions of sinne for it is much easier to avoid the occasion then running into the occasion to avoid the sinne Occasions and tentations are snares it is much easier to avoid a snare then being intangled to get out of it Let us al therfore watch pray that we fall not into them But it is doubted by some that it is not lawfull to pray against being tempted thinking it lawfull onely to pray that they may not be overcome of the temptation I answer I doubt not but the very temptation it selfe as it is a motion and enticement unto sinne is to be prayed against also For the Apostle Paul did not onely pray to overcome the pricke of the flesh and buffettings of Satan 2 Cor. 22.7.8 but that it might depart from him And why may not a man desire not to meet at al with those his enemies which seeke his life as well as when they assault him desire to quit himselfe of them I confesse request must be made for the one and the other with some difference When we pray that wee may not be tempted it is always under correction not absolute but if it might stand with Gods will and pleasure wee desire to runne the race of Christianitie without meeting with stumbling blockes or any occasions of our stay or turning out of the way but if God will have us meete with these impediments we pray absolutely that we may passe over them and not be let or turned out of the way by them And if he will that wee must enter into the conflict we pray that we may overcome Now because resisting of temptations is of great consequent it wil be worth the pains to consider these foure things First what is a temptation Secondly who are the tempters Thirdly how they tempt Fourthly how a temptation may be resisted 1 Temptation is any and every motion unto the doing of any thing which God hath forbidden in his word or to the leaving undone any thing that God hath commanded or to do any thing otherwise then God hath commanded When a thought of any evill is presented to the minde to be done this is a temptation 2 The tempters are Satan called the tempter Matth. 4.3 Iam. 2 14. and men with whom we converse when they move others to sinne and also the lusts of our owne evill hearts 3 These tempters doe move a man to sinne by presenting unto the minde thoughts of sinne to be committed by him The divell by his suggestions as hee did to David putting him in minde to number the people 1 Chro 2.21.1 Man tempteth by speech or some outward signe whereby he giveth a man to thinke what evill
so well conceited of his Poperie as he looketh to winne heaven by it Ioh 16.2 The persecutour thinketh he doth God good service in molesting such as feare him The swearer thinketh his speech doth not sound well and is without all grace if it be not filled up with oathes The covetous the voluptuous the vaine-glorious all of them applaude themselves in their wayes as if they were good though as Solomon saith the issue there of is the way of death Pro. 14.12 It standeth sin upon that the devill and wicked men should transforme themselves and transforme sin and put some goodly painting upon it to make it seeme good else no reasonable man could be brought to commit it for the will of man doth by vertue of its meere nature so perfectly abhorre evill it being the proper object of detestation that it would alwayes shunne it therefore there is put an appearance of good upon it wherby it may deceive But woe be unto them that call evill good and good evill that put darknesse for light and light for darknesse Isa 5 2â— Vse 2 Doth Christ call sinne evill then let us beleeve him and not our owne lying hearts nor yet the father of lyes who would beare us in hand that sinne is not evil But let us alwayes conceive of every sinfull act as 〈◊〉 evil naughtie hurtfull act and let it be our greatest care to avoid sinne Oh if we could represent the acts of sinne under the name of an evill act unto our apprehensions our will would at the first motion loathe and detest it more then it doth a toad and a serpent and would either kill it or runne from it Whensoever therefore wee are tempted unto sinne let us see it as it is a most evill thing let us account of it as it is a most evill thing And whatsoever colours be set upon it or whatsoever good meanes it is called by if the thing so called be a transgression of Gods law let us call it a most evill and most abhominable thing Yea we must conceive of every sinfull action and must account it a greater evill then the eternall torments of hell For the least evill of sinne is greater then the greatest evill of punishment for the greatest punishment is an effect of Gods righteous hand but the least sin is contrary to God it is very enmitie unto his holinesse If sinne might appeare to everie reasonable soule to be as it is such an evill as hath beene said it would worke griefe and repentance of sinnes past and hatred and departing from sinne for ever afterward Vse 3 Lastly how thankfull should all Gods children be to him because he doth preserve and deliver us out of sinne out of the great evill every day and wee have his word that he will continue this grace untill we shall be presented to himselfe without any spot of this evill in the day of the Lord He doth not only pardon us and free us from the guilt and punishment of our sinnes but which is no lesse mercy he doth deliver us from the power of sin he delivereth us from evil We must therefore magnifie the Lord and say Who is a God like thee Mica 7.19 who doest not onely pardon but wilt subdue our iniquitie And with David let us call upon our soules to praise God because as he forgiveth all our iniquities so also he healeth all our diseases that is Psal 103.3 he doth sanctifie us delivering us from all evill For thine is the kingdome and the power and the glorie for ever These words containe the reason of all the petitions it is delivered in an exact forme of thanksgiving so that it doth excellently serve both to confirme the faith of him that prayeth and to give glory unto him that is prayed unto The Evangelist Saint Luke doth not mention this clause It is probable that when our Saviour did teach his disciples in private at the request of one of his disciples he did onely teach them how to make petitions but when hee taught them in publicke he did adde this clause to teach them as well how to praise him and give him thanks as to pray unto him and make requests It is sufficient for our learning that any one Evangelist hath recorded it In this clause wee have the note that sheweth that these words are a reason of the former requests in the word for Then wee have the arguments or grounds of the reason which are taken from certaine respeâ—â— in God which do minister matter of faith assuring them that they had cause to aske and expect of God all the former petitions and do also minister matter of praise shewing what cause there is why all glorie should be given unto him These respects of God are three Soveraigntie Power Glory which are set forth by the appropriating particle thine whereby these three Kingdome Power and Glory are ascribed as proper to God Thine is kingdome c. and also with the copulative and conjoyning the two latter respects or priviledges in God with the former and the power and the glory All which three are illustrated by their continuance for ever Kingdome signifieth Gods absolute soveraigntie over all things to whom onely it appertaineth of right to forgive and to give at his pleasure therefore they make their suite unto him Power signifieth that all-sufficiencie in God whereby he is able to do all things according to the good pleasure of his will Many have kingdome so that it pertaineth to them to help their subjects but want power as it was with the King of Israel who said in the famine 2 Kin. 2.27 If the Lord do not helpe whence shall I helpe But as it belongeth unto God to heare the petitions of his subjects so he hath power to grant whatsoever they shall have need of hence the petitioner gathereth assurance that he shall have his petitions granted Glory is that high estimation honour and praise which is due to any person for their worth and goodnesse this is originally in God as well as soveraigntie and power and in that respect is appropriated to him Wherefore when it is said Thine is the glory thus much is implied that as all glorie and praise is due to him so they do now give it to him And if he shall grant their requests it will be for his glory therefore they are bold to make these petitions and hope to speed in their suites whereas though it appertaineth unto God and he were able yet if the things asked were not for his honour and glory he would never grant them For ever is to be applied unto kingdome power and glorie namely it doth now and shall alwayes belong to his prerogative royall because kingdome is his to heare the petitions of his people He is now and shall for ever be able to helpe them he now hath and shall for evermore have glorie and praise ascribed unto him for granting their requests
that he was a God of Gods and a Lord of kings and that his kingdome was an everlasting kingdome Dan. 2.47 and 4.3 The Lord made and doth Reas 1 preserve all things therefore must needs be above and have soveraigntie over all things The acts of God do prove it Reas 2 for he changeth times he removeth kings and setteth up kings Dan. 2.21 By him kings reigne Pro. 8.15 All powers are of him Rom. 13.1 Vse 1 This should take downe the pride and insolencie of all that thinke in their heart or speake with their tongue saying as they in the Psalme Psal 12 4◠Who is Lord over us This should likewise make all wicked men to tremble for he who is an absolute king whom no policie nor power can withstand hee to whom vengeance belongeth even he is Lord over them Vse 2 If absolute soveraigntie bee proper unto God then we must acknowledge no soveraigne Lord and master to have right to give such lawes that properly of themselves binde the conscience but onely God For is this respect our Saviour 〈◊〉 One is your Father which is in heaven and one is your Master even Christ Matth. 23.9.10 Wherefore the Pope must bee held to be an usurper of Gods prerogative because he doth presumptuously take upon him to give lawes such as shall properly binde the conscience whereby he doth domineere over mens faith and conscience 2. Thes 2.4 and doth take upon him as God Hereby we must be exhorted Vse 3 to yeeld absolute subjection in all things at all times unto the commandements of God 1. Cor. 6. And as for inferiour and subordinate authorities of men under him we must for his sake submit our selves unto them but in the Lord only 1. Pet. 2.13 for if they command any thing that God hath forbidden or forbid any thing which God hath commanded we must answer them with the words of the Apostle Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 To refuse to obey them in this case is not to resist authority but to resist the corrupt wils and lusts of those that abuse and exceed their authority Vse 4 This should teach kings and all inferiour governours in the Church common-wealth and familie to acknowledge that they derive their authoritie from God Ezra 1.2 whose is kingdome Wherefore they must beware that they do not tyrannize over their subjects and domineere over their wives children or servants abusing the authoritie which God hath given them as if they had no master to whom they should give account of their government For the Apostle saith unto all such Your master also is in heaven neither is there respect of persons with him Ephes 6.9 Vse 5 Lastly it will much refresh and rejoyce the hearts of every servant and childe of God to consider that their God and father is King and Lord of all for the majestie and soveraigntie of the father is for the honour and advantage of the children They cannot be base and ignoble which have such a Lord and Father for as Christ our head is hereby honorable because hee hath such a Father so wee the members are honored and may rejoyce 1. Cor. 12.26 because we have such an head whereby we become one with his father and our father to whom absolute soveraigntie doth belong If we lack any thing we do hereby learne to whom to repaire even to God who will not faile his subjects that depend upon him Rev. 1.6 Rev. 5 10 but will make them all Kings unto him for his is kingdome And if we be oppressed by the authoritie of men we need not be troubled but may commend our selves unto God in well-doing 1. Pet. 4 19 comforting our selves in this that he that is higher then the highest regardeth us Eccles 5.8 And the power Sith power is ascribed unto God we may observe Doct. 4 Power originally belongeth unto God All power is in him and from him David saith Power belongeth unto God Psal 62.11 Daniel saith Wisedome and might are Gods Dan. 2.20 Reas 1 He is God therefore omnipotent Reas 2 The works of creation preservation and redemption do shew his eternall power and Godhead Vse 1 All the wicked which provoke God against them because they will not obey his will should tremble quake at the thoughts hereof for the Lord of whom Nahum saith that he revengeth he revengeth is great in power and will not at all acquit the wicked who can stand before his indignation Nah. 1.2.2.6 He is able to destroy both body and soule in hell Matth. 10.28 This reproveth all that call Vse 2 Gods power into question like those Israelites which said Psal 78.9 Can God prepare a table in the wildernes Or like those that thinke their sins to be so many their hearts to be so hard that they cannot be pardoned or cured This doctrine of Gods power Vse 3 may give hope unto most grievous sinners that if they will repent of their sinne and beleeve in Christ they shal be saved For the Apostle speaking of hard hearted Iewes saith God is able to ingraft them also if they abide not in unbeliefe Rom. 11.23 If Gods hand bee upon any Vse 4 man let him not thinke that by any violent meanes he can deliver himselfe frō under his hand but let him humble himselfe under the mighty hand of God 1. Pet. 5.6 There is no contending with God that can prevaile with him but Jacobs wrastling which is humble and heartie prayer by this a man may have power over God and prevaile if he can weepe and make supplication to him Hos 12.4 Vse 5 Would any man have power to do good and to eschue evill and to resist and overcome all his enemies both bodily and ghostly he is here taught from what fountaine to derive and draw it even from God onely whose Name is the strong God Exod. 34.6 Vse 6 If any man have any power to do himselfe and others good let him not bee proud thereof nor yet abuse his strength but let him thanke God for it and use it for God who gave it Vse 7 Lastly Gods owne people may gather much comfort to themselves when they consider that they are sonnes and daughters of God almightie I even I 2. Cor. 6.18 am he saith God that comforteth you who art thou that thou shouldest bee afraid of a man that shall dye and of the sonne of man which shall bee made as grasse Isa 51.12 Nahum saith The Lord is good Nahu 1.7 a strong hold in the day of trouble he knoweth all that trust in him Hast thou not knowne saith God that the everlasting God Isa 40.28.29.30.31 the Lord the Creator of the ends of the earth fainteth not neither is wearie he giveth power to the faint and to them that have no might hee increaseth strength Even the youths that is the strong
Gods providence or grace usually bestowed else let no man looke to have his prayer granted He that doth aske daily bread he must labour and use the lawfull ordinarie meanes of maintenance else he may justly starve notwithstanding his prayer So likewise a man may pray for knowledge for faith repentance and for eternall life but if this bee but a sluggards wish and be not joyned with using the ordinarie meanes of knowledge faith and repentance as namely hearing reading and meditating of the Word of God and a right partaking of the Sacraments If a man do not heed the Word if he do not consider it and lay it to his heart If he do not withall improve the strength which hee hath gotten in the use of the meanes of grace considering what grounds and what cause he hath to beleeve and repent c. and if he do not assay and put himselfe on to the leaving the sinne he prayeth against or to the doing whereof he desired grace of God let him never thinke that he shall obtaine the things prayed for For God never intended to give them but in the use of those means which he hath prescribed If therefore your person bee not thus qualified If either you be not in state of grace or if you live in any grosse sinne unrepented or if you bee not in charity with your neighbour or if you have beene and are unthankfull for old favours or if you be failing in not using the lawfull meanes of having what you aske you may thanke your selfe if though you have prayed yet you have not your petitions Though your person may be in the maine fitly qualified in the former respects yet there may be such failing in the particular act of praying that it may hinder the granting of the praier As 1. If you pray not to God onely 2. If you conceive not of God aright 3. If you pray not in the name of Christ at least impliedly 4. If the matter of your prayer bee not good and warrantable 5. If you do not pray with understanding 6. If you do not intend your prayer as a worship of God and be sincere in it 7. If it be not with a sensible desire 8. If it bee not with attention of minde 9. If it be not with fervour 10. If it be not with holy devotion 11. If it be not to a right and warrantable end 12. And if it be not in faith beleeving that you shall have your request put up to God in manner as aforesaid and if it bee not such a faith which causeth you to waite patiently then if God have not heard you must blame your self and if you would be heard another time consider wherein you failed and amend it and particulary take heed that when you have endeavoured to pray as well as you can that your not beleeving you should be heard be not the chiefe cause why you have not your prayers granted It will further be objected Ob. If the before-mentioned failings may hinder the granting of our prayers then who can beleeve that ever his prayer shall be heard for who faileth not in some or other of them I answer first God is many times better to us than our praiers and if hee please hee may grant our petitions though made with some speciall failings if he do it is of his mercy if he do not the fault was in us But secondly difference must be put betweene a failing out of weaknesse and manifold temptations and that which is through wilfulnesse and customary negligence If a mans conscience can witnesse to himselfe that when he prayeth the intent and the bent of his heart is to pray aright and not to faile then God for Christs sake in whose name prayer is made doth passe by and forgive such failings and doth certainely heare Wherefore in such cases we ought when we pray to beleeve that God will grant our prayers notwithstanding such failings in prayer Secondly though we have not offended him in our prayers yet God may see cause why he will not grant them For the generall rule of his promise to heare our prayers doth admit of some exception As first when if the thing asked were granted it would crosse some acts of his eternall purpose not knowne to us which he hath intended for the setting forth of his glory in wayes unknowne to us whether it be in things concerning his Church or our owne selves in particular Moreover we are apt to desire things to come to passe in such or such a way and by such or such meanes and in such or such a manner as we thinke may stand well with Gods will when yet God hath some other way some other meanes of doing his Church or of doing us good in another manner then we expect Many times wee would have it our way but God holdeth it best to give it his way 2 King 5.11 Like Naaman the leper he would be cured one way but God cured him by another way Act. 27.24.30.44 God saved Paul and all with him not as they would by the safety of the ship but by the pieces of the ship after shipwracke We are apt to rest upon such and such meanes and to set the meanes above God then it is fit that he should choose other meanes yea hee doth many times choose weake meanes to confound the strong that all the praise may be given to God and that no flesh might glory in his presence Many want comfort and other things because they prescribe to God the meanes Mat. 26.39 In such cases wee should alwayes pray with a reservation namely if thou wilt let this thing be or let this thing passe yet not my will but thine be done A second exception is if the thing asked be not for our good We many times aske for things good in themselves and lawfull for us to aske but God who knoweth what is better for us than we do he knoweth that if we had them they would not be good for us In this case to be denyed our suite is a mercy and and a favour to us God promiseth that we shall want nothing that is good Psa 34.10 Psa 84 1â— Rom. 8.28 and that hee will with-hold nothing that is good and that all things shall worke together for good to them that love him Thirdly God doth heare and grant our prayers when wee thinke that he doth not God doth grant our requests divers wayes Sometimes he giveth the same thing that is asked even in the same kinde as when God gave unto Hannah a sonne at her request 1 Sa. 1.27 Psal 21.2 and gave unto David his hearts desire Sometimes God doth not give the same thing in kinde which is asked but the same in effect or that which is farre better When wee aske temporall blessings as health wealth liberty or the removall of such and such a crosse it may be God doth not hold it fit that those particulars