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
it up nothing so high above us or so farre from us but with this hand wee may reach it to us Hee that wrastleth by the strength of prayer though hee wrastle with the strong God shall prevaile as did Iacob of whom it is said Hee had power over the Angell and prevailed hee wept and made supplication Hos 12.4 Of all helps prayer is readiest at hand in all places and at all times if wee be not without our hearts wee neede not be without helpe It is the most universall helpe it is good for all persons at all times in all things It is a most certain helpe no faithfull prayer was ever made in vaine It is a key to open heaven all that have skill to handle it may from thence fetch all things that may doe themselves or their neighbour good Moreover when wee have made our requests knowne to GOD and have commended our cause to him by prayer this will comfort quiet and rejoyce our hearts so that wee neede bee no more sad with Hannah 1 Sam. 1.18 nor need we be carefull in any thing but may goe on in our calling in peace Phil. 4.6.7 and may lye downe in peace being assured that now God careth for us knowing that his wisedome truth and power are all set a worke for us And which is more then all which yet hath beene said Prayer is most pleasing to God hee delighteth to heare the voyce of his children It is a more sweet smelling sacrifice then that of incense It maketh way to thanksgiving It is a glorifying of his great name Sith it is the will of God that Vse 4 we should pray all feare of approaching to the throne of his grace may hence be remoued What though God be a God of majestie and thou bee an unworthy person in thy selfe It is no presumption to presse into his presence when hee commandeth this is instead of his scepter of acceptance of thee though no man might come uncalled unto that majesticall Ahashuereth yet any man might come being called nay the Queene was deposed from her place because she came not at his commandement So that it is not presumption to come but rebellion if you come not sith God every where in his word calleth you So that whatsoever thy case be thou maist come with good comfort to God and bee holpen as they say to the blinde man Marke 10.49 Be of good comfort hee calleth thee God calleth you to this duty feare not therefore to goe to God in prayer at any time Objections against prayer answered To this end you must bee able and willing to answer and resist all such objections and discouragements that Satan and your owne heart shall raise against it You may learne how to answer to those objections against the necessity of prayer namely God knoweth what we need and hee hath already decreed what we shall have and many that make no conscience of prayer have more then heart could wish by that which is written before in this doctrine in the third reason taken from the necessity of prayer And for your help I will propound and answer other objections as followeth I am not assured that I am converted Ob. and am the childe of God or that I have the Spirit of God wherefore I think that it belongeth not unto me to pray You are by profession a convert Answ and the childe of God and it may be you have the Spirit of God though yet you do not acknowledge it therefore it belongeth unto you to pray But suppose that you are not converted doth not God command you to convert Ier. 31.18 and turn unto him and finding your inability to turne you should with Ephraim pray saying Turne thou me and I shall bee turned And do you finde the want of the Spirit you should the rather pray for it that God according to his promise may give it Luk. 11.13 Do not say I cannot pray untill God have given me grace and abilitie to pray but having an expresse commandement of God to pray you must set about it assay to pray as well as you can desiring and expecting grace from him to enable you to pray For God doth not usually let us feele the strength of his grace requisite to the performance of a good dutie till that out of conscience of obeying of the command we craving his helpe do set about the doing of it Ob. My sinnes are so many and so great and I have relapsed into such grievous sinnes since I last prayed that I am ashamed and afraâ—d that I dare not come into the presence of God againe to pray unto him Answ The greater and more hainous your sinnes are the more need you have to come unto God whom by them you have offended to aske of him pardon of them And sith God is onely able to cure and heale your soule there is the more cause that by prayer you should seeke unto him to cleanse you of your sinnes and to give you power against them David doth not say because his sinne was great therefore I dare not pray but therefore prayeth thus Psal 25.11 For thy Names sake O Lord pardon mine iniquity for it is great And is not forgivenesse of sins one of the petitions which Christ hath bid you to make daily when you pray To bee ashamed for your sinne when you come before God is good and argueth that you are the fitter for prayer Ier. 31.19.20 and that you are now a meet object of Gods mercie and compassion but to be ashamed to pray and not to dare to come into Gods presence being by him commanded is a great sinne to be repented of Indeed we should not sinne at all 1. Ioh. 2.1.2 but if any man sinne be his sinnes many or few small or great we have an Advocate with the Father Iesus Christ the righteous and he is the propitiation who hath made satisfaction for and hath covered and done away all our sinnes When you come before God to pray in the name and mediation of Christ God looketh upon your sinnes which you confesse unto him as satisfied for done away in Christ Why then should you be afraid and ashamed to pray unto him Ob. When I should pray I feele my selfe so much straitened so dead and so much indisposed to prayer I want words and matter I can neither begin or at least hold out well in prayer to the end for that I am pestred with so many wandring impertinent and sometimes evill thoughts I cannot remember all the sinnes which I should confesse nor yet all the needfull good things which I should aske I cannot pray in faith but am so full of wavering and doubting that God is not well pleased with my prayer I oft feele my selfe worse rather then better after I have prayed I rise up oft times from prayers heavie and discomforted and I offend so many wayes in prayer that I oft times am readie
pardoned But when a man by a lively faith doth lay hold on Christ for pardon the same faith doth draw vertue from Christ whereby 〈◊〉 doth kill sinne and is quicknâ—â— in the inward man And nothing maketh man so fearefull to offend and carefull to please God for time present and to come as a firme perswasion of Gods love to him in pardoning his sinnes past Now this pardon must be sought for in Christ and must be applied by faith because Christ Iesus is the Mediator who hath satisfied for sinne and hath made a way for Gods mercy and faith is the onely instrument on mans part to apply this remission and redemption The particulars comprehended in this point may easily be gathered by that which hath beene said in the interpretation of forgive namely that in asking forgivenesse wee aske freedome from the guilt and punishment of all sinne wee aske eternall life together with reference to the meanes namely Christ therefore wee 〈◊〉 faith to apply Christ and a daily certificate by the spirit that our sinnes are pardoned Also wee aske assurance and the fruits of assurance of forgivenesse in this life viz. peace of conscience joy in the holy Ghost The particulars being remembred the uses follow If forgivenesse of sinnes bee Vse 1 so desireable they are then to be held extreamely foolish and beyond measure sinfull that of all things care and look least after forgivenesse and the making of their salvation sure unto them If they have offended and are in danger of punishment by the lawes of man then if by petition or bribe satisfaction or by any other meanes they can procure either commutations releasements or pardons they will spare no paines this way Or if they can make sure to themselves and to theirs large temporall estates it is all that they doe labour to make sure in this life but they are altogether negligent in seeking remission of sinnes by Christ Iesus they have no thoughts of making their calling and election sure Nay because they would be thought to have reason for what they doe in not seeking for assurance of salvation they would make themselves and others beleeve that it is impossible to be attained and that to be sure of salvation is high presumption If they can provide for their bodies they will trust God with their soules they hope that he that made them will save them they confesse they bee sinners and who are not Thus sleightly they passe over their Iustification a matter of the greatest consequence of any thing that can concerne them But what doth this argue but that they are ignorant senslesse of their miseries for if they knew they were cast and condemned they would as in case of life and death begge pardon as a prisoner at the barre would beg for his life If these men did not love their sinne and flatter themselves presuming of God that he will be mercifull notwithstanding their abhominable sinnes they would never neglect that invaluable benefit of remission of sinnes But let them not catch hold and rest on these presumptuous hopes they will deceive them for they be but the hypocrites hopes like spiders webs the Beesome of death putteth an end to them all Then God will shew that he can be mercifull to the vessels of mercy and yet be just in the damnation of all that neglect so great salvation offered by such gracious meanes as by 〈◊〉 pardon if they would heartily aske it This should move all men to Vse 2 pray and used all means to obtaine remission of sinnes and assurance thereof to their conscience He that is in danger of an execution upon his body to imprisonment or to death or that hath not evidence for his lands and possessions cannot rest nor have any quiet untill he have a pardon and have gotten better evidence Motives inducing to the asking forgivenesse Were we but spirituall to apprehend the miseries that abide men untill sinne be pardoned namely that we are exposed to Gods eternall wrath and if we did prize heaven at so high a rate as it deserveth it being an inheritance incorruptible reserved in the heavens and if we did but well consider that if the pardon of the sins even of Gods people be not made knowne and sure to their hearts though their sins shall not damne them indeed and for euer Psal 32. Psal 51 yet they damne them in their owne sense and feeling for a time through horror of conscience as it was with David And if we did but consider that the peace of God passeth all understanding and that there is nothing would make us so comfortable to our selves nor so fruitfull in the knowledge of our Lord Iesus Christ as assurance of salvation and if we held him to be onely the blessed man whose transgression is forgiven Psal 32.1 and whose sinne is covered wee would use all meanes to have faith in Christ we would importune God and give him no rest untill hee had pardoned our sinnes and sealed the pardon to our conscience by his Spirit which is the seale of our redemption Forgive The person of whom Forgivenesse is asked is our Father which is in heaven wherefore it followeth It is God that forgiveth sins Doct. 2 Yea because our Saviour directeth us to aske forgivenesse of none but of God wee may conclude that it belongeth to God onely to forgive sinnes I Isa 43.25 even I am hee saith God which blotteth out thy transgressions for mine own sake and will not remember thy sinnes Daniel saith To the Lord our God belongeth mercies and forgivenesses Dan. 9.9 With the Lord is mercy and plenteous redemption Psal 130.7 And it was a true position among the Iewes that none could forgive sinnes but God onely Mark 27. Reas 1 To forgive iniquitie transgression Exod. 34 7. and sinne is a branch of his name therefore peculiar to God Reas 2 Every sinne is committed against God yea those sinnes which are committed against our neighbour David when hee had committed adultery and murther Psal 51.4 said Against thee onely have I sinned Reas 3 Sinne is of an infinite nature being committed against a perfect and most holy law and against an infinite God so that there must be infinite merit in the Mediator and infinite mercy in him which through the Mediator shall pardon sinne which infinitenesse is onely to be found in God Men are to forgive their brethren Ob. therefore not GOD onely Distinction must be made Sol. that in one and the same act there may be a trespasse against man because it wrongeth him also there is offence against God because it is sinne namely a transgression of his Law Men may and must forgive the wrong and trespasse against themselves but must not nay cannot forgive the sin against God Ministers are allowed by God himselfe to remit sinnes Ob. Ioh. 20.23 Sol. Ministers remit sinnes ministerially in Christs name pronouncing onely Gods forgiving of sinne as Nathan said to
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
duty to pray for Reas 1 the dead as well as the living there would have beene some precept or it would have beene commended in some example in Scripture Wherefore wee may conclude in such a case as this from the silence of Scripture that onely the living not the dead are to be prayed for It is vaine and bootlesse to Reas 2 pray for the dead for either they be carried by the Angels into heaven where they need not our prayers Luk. 16. or else they are throwne into hell the Scripture knoweth no third place out of which our prayers cannot fetch them Eccles 9.10 And there is no repentance or forgivenesse in the grave Vse We are therefore to abhorre and avoid that point of Popery which teacheth praying for the dead yet as absurd and vain as it is that old Poperie which was bred in the bone will not out of the flesh of many Protestants For many will never speake of any departed but with this addition God be with him or Lord have mercie on his soule If ye tell them of this fault they say Better say so than worse and if we do them no good by our prayers wee are sure we do them no harme I answer what necessity is there of praying better or worse for them And grant that your prayers do them no harme I am sure they do them no good But in praying for them you do your selves harme in committing a sinne against God by making a prayer which cannot be a prayer of faith Now he is unwise that will do himselfe harme in any thing wherein he neither pleaseth God nor doth good to his neighbour Our implyeth a plaine acknowledgement and confession of sinne without hiding excusing or extenuating of sinnes Whence this is observable In asking pardon of sinne there Doct. 8 must alwayes be an heartie acknowledgement and confession of sinne When David gave over hiding his iniquitie and said I will confesse my transgressions to the Lord then saith he Thou forgavest the iniquitie of my sin Psal 32.5 We have a large example of his confession of sin originall and actuall Psal 51.3 4 5. Daniel saith We have sinned against thee Dan. 9.8 Heartie confession of sinne Reas 1 giveth glory to God for thereby it is acknowledged that God should have been obeyed this giveth him the glory of his authoritie and soveraigntie Also thereby is acknowledged that Gods Law which is broken is equall holy and good else the act of sinne could not be acknowledged to be a fault Reas 2 A free confession sheweth that a man is ashamed of his sinne and that he is humble and sorie for it and he is hereby capable of forgivenesse whereas when a man hath committed a sinne if he will not confesse it it doth then stand God upon to seek out his proofes and bring him to his triall Reas 3 An unfained confession of sinne argueth a true desire of pardon yea it doth put an edge to desire for when the bed role of many damnable sinnes is laid open to the view of a man it will make him earnest with God as it did Daniel who after his confession is most fervent in prayer saying O Lord heare O Lord forgive O Lord hearken and do deferre not for thine own sake O my God Dan. 9.19 God hath promised to forgive Reas 4 those that confesse their sinne If we confesse our sinnes he is faithfull and just to forgive us our sinnes 1. Ioh. 1.9 It is therefore a great fault Vse 1 not to confesse but to go about to hide sinne from God and a mans owne conscience this doth greatly aggravate sinne This sinne is one of the first sins and one of the commonest sinnes that are amongst the sonnes of men When the devill had drawne Adam and Eve into sinne he knew the best way to keepe them from forgivenesse was to teach them to excuse and extenuate their sinne the man layeth the fault on the woman yea upon God himself Gen. 3. the woman layeth it on the serpent neither of them will take it upon themselves Even so it is with all the children of Adam untill God endue them with a great measure of his grace either they will denie or excuse or extenuate or shift it off imputing their sinne either to their naturall disposition therefore they cannot chuse they must bee borne with or they impute their sinnes to the wickednesse of the times or to their companie or to the deuil when all this while the evill heart which is most in fault is not charged at all with any faultinesse whereas in touch whatsoever was the occasion or whosoever was the entise if the heart yeeld to commit sinnes the sinne is a mans own and must be called as it is in the petition Our debt or my dâ— It is the extreamest folly 〈◊〉 can be to go about to hide siâ— for it cannot be hidde from his eyes which seeth all things who will one day when all secrets shall bee made manifest fully discover it It is a fault to commit sinne but it is aggravated when it is not confessed If I covered my transgression as Adam or after the manner of man saith Iob Iob 31.33 and 2. By hiding my sinne in my bosome Then what portion of God is there and what inheritance of the Almightie from on high verse 2. For this is the generall evill which is to be applyed to all the particular sinnes mentioned in that Chapter The hiding of sinne therefore is dangerous according to that saying He that hideth his sinnes shall not prosper Prou. 28.13 Would any man have his Vse 2 sinnes forgiven then let him uncover his sins and lay them open before God in confession that so God may hide and cover them in Christ who is the covering and true propitiation of all our sinnes that through him he may put them out of his remembrance as if they were cast into the bottome of the sea In confession it shall be needfull to observe these rules 1 Confession must be heartie not verball for this is meere hypocrisie 2 It must be voluntarie not constrained and forced as wâ— that of Pharoahs when Gods terrible judgement being upon him hee said I have sinned against the Lord c. Exod 1â— 16 3 It must bee mixed with faith and hope of pardon 〈◊〉 was that of Daniel Dan 9.9 saying 〈◊〉 the Lord our God belong mercies and forgivenesses though we have rebelled against thee It must not be a desperate comâ—sion like that of Judas Mat. 27 4. sayiâ— I have sinned in betraying innâ—cent bloud 4 It must be with holy affections of griefe godly shame for sinne with contrition and brokennesse of heart with a lothing and detestation of the sinnes confessed and with true humiliation of heart Thus did Ezra confesse saying O God Ezra 9. I am ashamed and blush to lift up my face to thee my God for our iniquities are increased over our heads Thus did the
distresses Or if the affliction abide prayer doth ease the heart and procure patience and strength to beare it and it doth sanctifie the crosse causing it like good physicke to work for the good of the inward man As for eternall punishment prayer is the means of forgivenesse Psal 32.5 I said I will confesse my sinne saith David and thou forgavest the iniquity of my sinne As for evils of sin and temptation Christ Iesus hath prescribed prayer for a remedie against it Mat. 26.41 saying Watch and pray that ye enter not into temptation An hearty prayer hath alwayes strength either to remove the temptation or to draw from God sufficiencie of grace to resist it as it did for the Apostle who had this answer of his prayer My grace is sufficient for thee 2. Cor. 12 9 Prayer is a meane to obtaine all good things temporall therfore we are bid to say Give us this day our daily bread 1. Tim. 4.5 it sanctifieth maketh good things to be good to them that have them As for spiritual good things the Lord saith Iam. 1.5 If any man lacke wisedome let him aske of God that giveth to all men liberally and upbraideth not The Spirit of grace is obtained by prayer Your heavenly Father saith Christ shall give the holy Spirit to them that aske him Luk. 11.13 There is a necessity of praier Reason 3 both because God hath commanded it and his promises unto man are with this condition of prayer Aske Mat. 7. and ye shall have Though God can helpe if we never aske him yet usually he will not if men ask not You have not saith Iames Iam. 4.2 because ye aske not And though a man have never so much meanes these without prayer can do him no good For to the making of a thing good the word and prayer is required it being Gods ordinance 1. Tim. 4.5 that what meanes soever bee used prayer must be one and that of the quorum as we speake for in all things prayer must bee made Philip. 4.6 Ob. The Lord knoweth what every one nâ—edeth and he saith that * Isa 65.24 before they call I will answer therefore prayer may seeme to be needlesse Sol. The end of prayer is not to informe God of any thing which he knoweth not The use of prayer though God need not thereby to be informed or to perswade God to do any thing whereto he is not of himselfe most willing neither is it a meanes onely to procure good things for a mans selfe but a chiefe end of prayer is that man might expresse his obedience in performance of his dutie it being a part of his holy worship wherein a man professeth his owne frailty and nothingnesse without God and that he holdeth God to be the fountaine of all goodnesse even the giver of every good perfect gift and that hee is perswaded of his goodnesse power and truth towards him also he professeth that he is sensible of his wants and that hee doth depend on him and will be thankfull to him when hee shall please to supplie them For prayer maketh way for praise and thanks Besides prayer to God doth fit men to use those things which they obtained by prayer for God and according to his will considering that upon their suit to him they do enjoy them What though God know what we need our Saviour doth not from thence conclude we must not pray at all Mat. 6.8.9 but therefore take heed how you pray And Gods readinesse to answer before they call is an argument why they should pray For if God bee so gracious that so soone as a man doth in heart desire his helpe he beginneth to answer before he call and as he saith Whiles they are speaking I wil heare then we should not say therefore we need not pray but therefore we wil pray and speake to him because such is his readinesse to heare that we shall be sure to speed Ob. God hath long since decreed what men shall have whether much or little therefore prayer is needles for God cannot alter his purpose Mal. 3.6 I am God saith he and change not Sol. I grant God hath decreed before all worlds what to give and what not but at that time also he decreed the meanes that should come betweene his decree and the execution thereof one of which meanes is prayer without which he never intended ordinarily after hee hath given the first grace to give any thing with a blessing in mercie to any man For to whom he giveth saving grace he alwayes giveth the spirit of supplication Zach. 12.10 and looketh that they should upon all occasions stirre it up in them and improve it for the obtaining of those good things which God hath intended and promised to them God had decreed to give the Gentiles to Christ yet God said to him Aske of me Psal 2.8 and I will give the heathen for thine inheritance Daniel knew certainly the time that God had decreed to deliver his people out of captivitie Dan. 9.2.3 but this did not cause him to forbeare prayer but it quickened him to fast and pray that they might bee delivered For God who had made knowne his decree by the Prophet that after seventie yeares he would cause the Iews to returne out of Babylon and that he had thoughts of peace towards them to give them an expected end hee said also to them Ier. 29.10.11.12.13 then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and finde me when ye shall search for me with all your heart And I will turne away your captivity c. The Prophet David though it was revealed to him that God would establish his house and kingdome upon his seed yet the rather prayeth saying Thou O Lord of hoasts 2 Sa. 7.27 God of Israel hast revealed unto thy servant saying I wil build thee an house therfore hath thy servant found in his heart to make this prayer unto thee God had not onely decreed but had promised to his people that he would give them a new heart and a new spirit c. and that he would cause them to walke in his statutes and outwardly also to blesse them so that their land should bee to them as the Garden of Eden yet saith he for this will I bee inquired of by the house of Israell Ezek. 36.37 It is granted that prayer cannot neither doth it change Gods purpose when yet without prayer he will not give for his purpose was to give when they should pray but not before prayer maketh the change not in God but in him that prayeth fitting him and making him capable of the gift who till then was not sufficiently qualified for it Many have more then heart can wish yet pray not at all Object They are onely outward things and common gifts
true and adding of false Sacraments may be abandoned It must also be desired that the censures and keyes committed to the Church may be exercised with such discipline that the good may be encouraged the evill may be shamed and cut off from communion with the Church and that to the working of true awfull credit of the Church and advancement of the kingdome of Christ Iesus And that this authoritie may not bee abused for the maintaining of error disgracing or thrusting the best members out of the Church as did the Pharises who made and executed this Canon Ioh 9 2◠That if any did confesse that Iesus was the Christ he should be put out of the Synagogue Or as Diotrephes who did cast men out of the Church 3. Ioh. 10. for receiving the brethren The other externall meanes of establishing and governing this kingdome are the officers both civill and Ecclesiasticall The civill are the King or supreame Magistrate in any place and such as have lawfull authoritie under them whose office is to countenance and order whatsoever things or persons may promote Christs kingdome Isa 49.23 Therefore they are called nursing Fathers and nursing Mothers of the Church which office David and the godly kings of Iudah did performe Prayers must bee made for them but especially for our owne King and governours under him that they may so governe that their subjects may live in all godlinesse 1. Tim. 2.2 and honestie that like zealous Nehemiahs they may rule for the praise of them that bee good Rom 13. and for the terror of them that do evill that they set up and maintaine the onely one true religion among their subjects We must pray likewise against Anarchie when none reigne but every man liveth as he lusteth Iudg. 21.25 Also against evill government when Magistrates maintaine false religion or irreligion or else do tolerate them to the corrupting of the true The Ecclesiasticall officers whose office is to dispence the Word to administer the Sacraments and to have the chiefe ordering of the censure of the Church also such assistants as may help the other in their government Touching these it must bee requested that God would send forth labourers into his harvest Mat. 9.38 that he would increase their number that hee would give them gifts and skill to divide the word of truth aright Psal 132.9 that he would give them grace and will to feede their people with knowledge that he would deliver all such from unreasonable men that they may have liberty to preach the Gospel of the kingdome Lastly that they may bee of unblameable conversations ensamples to their flocks in good works Prayer likewise must bee made for all other that beare office in the Church that they may also have the mysterie of faith in pure conscience that they may also be diligent in discharging their office Contrariwise we must pray against having no ministerie government in the Church also against a false ministerie as that of Pope Cardinals Priests Iesuites c. Also against evill Ministers and officers Ezek. 34.3 Isa 56.16 which either cannot or will not teach or governe according to their place or teach idly rule remisely or teach erroniously or rule amisse Now albeit the kingdome of God may be come in respect of the externall meanes thereof yet if the internal means which is the holy Ghost and the effectuall working thereof be not come neither can the Magistrate with his sword nor the Minister with the word availe any thing to the converting of any one Christian or winning of one soule to this kingdome Wherefore it must be desired that the holy Spirit of God would effectually accompanie the outward meanes of gathering and building up the elect to the enlightening and translating them from the power of darknesse into the kingdome of his deare Sonne and that they may increase in knowledge and everie good grace according to the mightie working of his glorious power that the Word Sacraments and Discipline the weapons of this warfare may be mighty through God to pull downe strong holds and cast downe imaginations and high things which exalt themselves against the knowledge of God and may bring into captivitie every thought to the obedience of Christ In respect of subjects of this kingdome praier must be made that their number be increased and perfected that the fulnesse of the Gentiles may come and that the Iews the two sticks Iudah and the children of Israel his companions Ezek. 37.22.24 and Ephraim and the children of Israel his companions may bee united and gathered into Christs sheepfold and may have one King the Lord Christ the sonne of David that so all Israel may be saved as it is written Ro. 11.26 Isa 59.20 Also that being gathered they may be loyall to their King and at peace and loving one to another that there be no Schismes and divisions in this kingdome As for enemies to this kingdome not only Satan and sinne the chiefe which stand in direct opposition to Christ and the Spirit but all such men as are slaves to sinne and Satan and confederates with them are to be prayed against whether they be open foes or false friends which by force or fraud go about to undermine and resist the kingdome of Christ The most notorious of these are Antichrist the arch-enemie of the Church of the Gentiles Ezek. 38.16 and Gog and Magog the arch-enemie of the Church of the Iews All locusts which warre under their king Abaddon Rev. 11.9 All false Christs and false Prophets spoken of Matth. 24.24 which shall endeavour to seduce the Iewes and hinder their conversion Also everie member of the kingdome of darknesse must be resisted and prayed against Here is onely the place for imprecation and praying against men The case of imprecation But because Christians are commanded to love their enemies and to blesse them that curse and pray for them that persecute them speciall care must be had how any man pray against another Wherefore it shall bee needfull to observe some distinctiōs from whence rules of imprecations may be observed 1 Praier is made against enemies of Christs kingdome either in generall or against particular persons 2 Distinction must be put betweene the persons of evill men and their evill acts 3 Distinction must bee put betweene one evill person and another by their acts some sin the sinne unto death irrecoverably some who now are enemies yet are curable and belong to Gods election 4 Difference must be put betweene a mans owne private cause and the cause of God 5 Difference must be put betweene evils temporall and eternall 1 These things observed rules of direction doe follow First that every Christian may and must pray against the enemies of the Church in generall so David Psal 104.35 Let the sinners be consumed out of the earth 2 The sinnes acts and counsels of the enemies of grace are alwaies
of this fulnesse doe breed surfets and diseases of all sorts A moderate estate yea a little Reason 3 in comparison is best both for body and soule Nature is content with a little and grace findeth best entertainment among them which have not over-much of all estates a moderate and middle estate for maintenance is freest from surfettings of the body and temptations of the minde Therefore Agur prayeth Pro. 30.8.9 neither for poverty nor riches but for food convenient lest if he be full he deny God or if he be poore he should steale and thereby through practice unbeseeming his holy profession should dishonour Gods holy Name Reason 4 Man brought nothing with him into the world and shall carry nothing out wherefore a convenient maintenance in this life should content him That a cleare way may bee made to the uses following it shall bee needfull to set downe what is that moderate and convenient estate which the doctrine speaketh of For this cause it must be considered that things needfull are of two sorts absolutely needfull respectively needfull Absolute necessity is that without which life of nature cannot be sustained Respective necessitie is that without which the personall and civill condition of a man according to his calling cannot be maintained Now whatsoever is needfull in both these respects is here meant From this distinction of necessity ariseth a position which will give light to this point in hand namely that is needfull and may be prayed for by a man of one calling and condition which may not be desired of some other man of another calling and condition because respective or conditionall necessitie followeth the calling and personall condition of men A King hath neede of greater meanes to maintaine his State than any subject And of subjects one may have more need than another according to their different callings employments and lawfull expences Yet one question requireth an answer scil How much is that which is needfull and requisite for a mans place and civill condition of life I answer in generall Not what a mans selfe shall out of his covetous or voluptuous and vaineglorious conceits hold needfull for these know no limits but what those that be truely liberall temperate and godly wise and what the examples of frugall men in Scripture declare to be needfull that is to be held needfull As for particulars no rule can be given for times places and conditions of men do often vary the case onely this is most certaine that when a mans desire is served if this doe but increase his thirst after more like the dropsie-mans desire of drinke hee must know his desire is immoderate and unlawfull Vse 1 If God would have men moderate in their desiring and seeking after the things of this life then abhominable and most damnable are the desires and practises of covetous voluptuous and ambitious men who know no bounds but still like the horse-leech cry give give Pro. 30.15 More more Howsoever in words they say Give us daily bread yet in desire they wish for the estate of Dives Luk. 16.19 to goe gorgeously and fare sumptuously every day But be it knowne to all such that he that inlargeth himselfe as hell and never thinkes he hath enough for him hell doth inlarge it self to receive him as it did Dives to be tormented in flames for evermore Luke 16.24 Who so hath food and raiment Vse 2 things needfull must learn to be content and to confine his desires of all earthly things unto a moderation praying according to the example of Agur Pro. 30.8 â— as well against too much as against too little This will be a good proofe that wee doe not minde earthly things and that howsoever the world may be to us it will hereby appeare that we are crucified to the world and that we doe not care for it so as to set our hearts upon it It is not a sinne to have abundance for Abraham Iob David and Salomon abounded in riches but it is a sinne to affect wealth and to desire to be rich Yet great care must be had that greatnesse and plenty doe not corrupt the owners thereof Therefore caveats are given to such in the Scripture Psal 62.11 viz. that If riches increase they doe not set their heart on them They that be not high minded 1 Tim. 6.17 and that they trust not in them They that forbeare all intemperate use of them They must eate in due season for strength Eccles 10.17 and not for drunkennesse Now that riches may not hurt those that possesse them take this direction Alwaies behold God in them Hos â—18 Deut. 8.18 and acknowledge him to be the giver and absolute owner of them Then will a man use them for Gods honour with thankfulnesse part with them when God doth take them away with patience Then will hee according as God hath commanded let the plenty and overplus of his estate runne over for good uses Pro. 5.16 1 Tim. 6.18 for the maintenance of Gods worship and reliefe of the poore This like the running of a spring will keepe the Well-head from gathering filth and from breeding noysome vermine which breed in standing waters Lastly hath God given unto Vse 3 any man a competent estate that hee hath wherewithall to maintain himselfe according to his place comfortably hath rather wherewithall to give than to be chargeable unto others let him thanke God and hold himselfe blessed in his outward condition In the passage from this petition which concerneth the naturall life unto those which concerne the spirituall life it must be observed that there is but one short petition for the things that concerne the naturall life whereas there are two and those larger petitions that concerne that which is spirituall Whence learne Doct. 11 The petitions for the things of this life must bee lesse insisted on than those which concerne the life of grace Though God give his children leave to aske first for things earthly yet he would have them seeke chiefly for things heavenly With all thy getting get understanding saith Salomon Pro. 4.7 Seeke first that is chiefly Gods righteousnesse Mat. 5.33 Labour not for the meate that perisheth that is labour not for this in comparison of that meate which indureth unto everlasting life Ioh. 6.27 For the life of the body is nothing Reas 1 so necessarie nor so excellent as the life of grace which is that one thing necessarie The things of this life are Reas 2 meane and worthlesse in comparison of those which belong to the spirituall for they are common to the reprobate and do a man harme if he have not grace to use them aright these which concern the life of grace are peculiar to the elect and alway doe those good which are indued with them They therefore whose desires Vse 1 and indeavours for earthly things are farre more and those also prosecuted with more earnestnesse than the desires and
act in respect of the Father Son holy Ghost in the first act of Faith and conversion of a sinner whereby the person of a man stands justified before God and shall without intercision of justification and losse of this favour of God stand before the barre of Gods tribunall and is and alwaies shall be absolutely justified and acquitted from all sinnes past present to come because all obligations hand-writings against him are in that act cancelled and blotted out he forgiving all trespasses Colos 2.13.14 Yet it must be knowne that of this act there is as it were a double sentence First in Court of heaven at which time the elect in Christ have their names inrolled in the booke of Gods effectuall calling and are numbred among the just which sentence can never be revoked or blotted out this is that which was passed with God that I may so speake after the manner of men in the first act of conversion Secondly this sentence of forgivenesse is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven This sentence is the second act of the holy Ghost wrought in this manner First after that a sinner is cōvinced of his guiltines of sin and of his damnable condition because of his sinne then forgivenesse is offered and pronounced to the eare in that gracious promise of salvation to all that beleeve in Christ Iesus which promise is proclaimed in the ministerie of the Gospell in which light of the Gospell he sheweth unto a man possibility of salvation setting before him I speake of men of yeeres and understanding Christ the meanes of salvation and by this meanes the holy Ghost worketh faith in Christ then confession and griefe for sinne then prayer to aske forgivenesse and grace to live godly and then doth witnesse to his spirit that he is accepted of God Thus sentence is pronounced in the conscience from whence ariseth sense of Gods love which is called the shedding abroad of the love of God in our hearts by the holy Ghost Rom. 5.5 also sense of the loving countenance of God Psal 4.6 7. which is the signe of his loving kindnesse and is that speech of God by which he doth say to our soules he is our salvation and then ariseth in our hearts peace of conscience and joy in the holy Ghost This sentence of forgivenesse unto the conscience hath different degrees it is sometimes more cleare in the apprehension of the soule somtimes more dimme yea sometimes quite blotted out in the counterpane of our release or copie of our acquittance as it was with David Psal 51. so that a person perfectly just before God hath sometime little or no sense or apprehension of it in his owne conscience but doubteth whether he be in state of grace or no. Which happeneth because of the staine and guilt of new sinnes which guilt abideth in the conscience untill a man do confesse his sinnes repent and aske forgivenesse and by a renewed faith apply forgivenes by which meanes the evidence of his pardon is againe by the holy Ghost exemplified and sentence by this new application is againe pronounced in his conscience whence ariseth new assurance of salvation and renewed joy in the holy Ghost This is that justification which for distinction sake Divines call justification by parts or continued or repeated justification or new application of one and the same justification which justification though in respect of the sentence pronounced in heaven is one individuall act whereby a man standeth alwayes just before God yet in respect of the pronouncing of that sentence to the heart it is not actually applyed neither can a particular sinne be said to be everie way actually forgiven untill after it have beene committed is confessed and repented of nor untill forgivenesse be asked and until the holy Ghost hath made new application thereof unto the conscience through renewing of faith by which a man doth againe and againe as new sinnes are committed apply the merits of the bloud of Christ unto his soule Also it must be knowne that the sentence of pardon which is passed in heaven with God is not fully executed untill the last degree of it when sentence of absolution shall be pronounced by Christ Iesus Come ye blessed of my Father inherite the kingdome prepared for you from the foundation of the world Matt. 25.34 It must moreover be conceived and held that notwithstanding this distinction of justification betweene an absolute justification in respect of God and a justification by parts in respect of application to mans conscience there are not two kindes of justification a first and a second as the Papists hold but one and the same justification considered in different respects In respect of Gods actuall acceptation of a mans person justification is absolute but in respect of the actuall application and manifestation of Gods acceptation unto a mans conscience justification is by parts and degrees When a man alreadie justified asketh forgivenesse he doth not ask a new justificatiō but a second or new application of pardon unto the conscience of those particular sinnes which are daily committed together with continuance of Gods favour and more cleare evidence that he is sealed up unto the day of redemption The third thing to be spoken of for the better understanding the word forgive concerneth the effects following the apprehension thereof these are Peace of conscience Rom 5.1 Ro. 14.17 and joy in the holy Ghost These things touching justification and remission of sinnes being opened we may understand what is prayed for when we say Forgive sinnes Wee pray first that those which belong unto Gods election but are not yet converted may be accepted of God through Christ Iesus God not imputing their sinnes to them but unto Christ whereby they are freed from the curse We pray likewise that Christs righteousnes may be imputed to them that they beleeving in Christ might bee saved and for that cause pray that they may beleeve Secondly wee pray that our selves and others being justified and accepted into favour it would please the Lord to continue this his favour and that he would signifie and make the same knowne to our hearts and consciences daily by a new testification of the holy Ghost accompanied with a new application of pardon for new sinnes daily committed and that wee may have more and more assurance of our perfect redemptiō at the day of judgement and that we may have peace of conscience and joy in the holy Ghost in the meane time The particular circumstances in this Petition come next to bee laid open which are three First the connexion of this Petition by this copulative and that is As well forgive sinnes as give daily bread The second is the person who is to forgive that is God the Father through the satisfaction and mediation of the Sonne by the application of the holy Ghost Thus much is implyed in forgive in which
all the guilt and punishment be satisfied in Christ it must not bee thought that God will at a punish any that are saved by Christ Reason 2 Forgivenesse is no forgivenesse if there be not remisseâ— of punishment Ob. God pardoned Davids adulterie and murther yet reserved for him temporal punishment and the like may be observed in Gods dealing with many others wherefore sinne may be pardoned yet as punishment not remitted Sol. It must be granted that temporall evils did befall David after his sinne was pardoned and the like doth befall other of Gods children but it must be knowne that those afflictions were not satisfactorie punishments or had any respect unto the justification of those that were therewith exercised but they onely had respect unto their further sanctification The same evils in different persons namely the godly and the reprobate are of different natures and are sent of God for different purposes in the wicked they are signes of his wrath but to his children they are signes of his love Heb. 12. they are to the wicked plagues and fore-runners of destruction but they are unto the godly corrections unto instructions they are onely Gods physicke to purge out the corruption and to abate the power of sinne and are meanes leading to sanctification as I said but have no respect of satisfaction in any degree unto justification Vse 1 This confuteth Popish doctrine of satisfactions of Gods justice by temporall punishments either in this life or in Purgatorie They will acknowledge that Christ satisfied for all eternall punishment but not for temporall Which distinction was not knowne in Christs time it was onely invented to lay a foundation for Purgatory and the appurtenances thereof which being razed by this and like truths of Scripture will when Antichrist shall bee revealed by the spirit of Gods mouth be discovered to be but a fable It were little for the honour of Christ that he should pay so great a price for the redemption of man from eternall punishment and yet should leave him to himselfe to satisfie for temporall The hearts of all that beleeve Vse 2 in Christ should rejoyce at this to consider that they are not onely freely redeemed but that they are also fully redeemed from all punishment temporall and eternall If temporall chastisements be inflicted God doth send them in love either as trials of his graces wherewith he hath endued them or as physicke to prevent or remove the corruption of sinne which yet remaineth in them they do onely serve to shew what grace they have or prepare and make way for that grace they shall have Crosses are not curses to them but blessings for Blessed is the man whom the Lord correcteth and teacheth him out of his Law Psal 94.12 Vs that is the Disciples as well as others The Disciples were alreadie justified yet by Christs direction even they must every day make this petition even as oft as for daily bread whence learne Doct. 5 The best of Gods children notwithstanding they be alreadie justified must everie day aske forgivenesse of their sinnes Daniel prayed every day Dan. 6.10 and in his prayer he confessed and asked forgivenesse for his owne sinnes and the sins of the people Dan. 9.19 Reas 1 The best men are clothed with infirmities Iam. 3.2 and in something or other do sinne daily therefore had need to aske forgivenesse daily Reas 2 If pardon of a sinne bee not asked that day in which it is committed the guilt lying upon the conscience it doth benumme the conscience and so it is forgotten altogether or else when it is put off till many sinnes be committed either the heart is discouraged with multitude of offences that it is afraid to present it selfe before God or if it doe come into Gods sight those many sinnes are confessed and prayed against but confusedly and in grosse for the most part In asking forgivenesse a man Reas 3 doth not aske onely that universall and absolute justification of his person before God but also continuance of that his gracious acceptance of him into favour also he asketh under that word forgive new applications to the conscience of pardon of the sinnes which daily he doth commit with a further ratification of assurance of salvation unto his heart It is not enough that the pardon of mans sinne be actually passed with God but this pardon must be sued out that the same may also be passed in a mans conscience and this must be renewed daily even as the conscience is blurred and stained with sins daily else a man shall have little fruit or comfort of that generall and originall pardon which standeth upon record for him in the heavens The Lord hath in most excellent wisedome ordered that the justification of a sinner should be in this manner namely though it be a perfect and absolute act of God whereby the person of every membere Christ in the very instant of actuall ingrafting into Christ standeth acquitted of all sinnes yet in respect of the application of it by the worke of the holy Ghost and in respect of the full execution of it hee will that it shall be made knowne to man by parts and degrees and that he shall waite for the full execution of it untill the day of the Lord. For this maketh a man conceive more hainously of sinne and to be more circumspect that hee doe not commit it it maketh him more earnest to pray that it may be forgiven and it maketh him more heartily thankefull when it is forgiven If any dreame of perfection Vse 1 in this life this doctrine may serve to awake them out of it for if the best men need forgivenesse daily then without question the best doe sinne daily By this it appeareth that sins Vse 2 committed after Baptisme and relapses and backesliding after conversion are pardonable else our Saviour would not have framed this petition of asking forgivenesse for the use of Peter and the rest of the Church in case of their failings And if God require that one man forgive another not onely every day but seven times in one day then God will much more forgive his children if they sinne oft in one day if they doe but confesse their sinnes and aske him forgivenesse Vse 3 This reproveth those that put off the seeking of forgivenesse of sinne either untill the hand of God be upon them Danger of deferring to obtaine forgivenesse of sinnes or untill some especiall cause of humiliation be offered then through disuse they are much to seeke for time hath caused many sinnes to be forgotten and custome of lying long in sinne doth harden the heart that it doth not distaste sinne as it might have done when it was first committed Hence for the most part commeth slight generall and confused confessions and prayers or if they set themselves more carefully to search out their sinnes it having beene long since they made their peace with God the multitude of their sinnes come so thicke
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
prodigall sonne saying Father Luk. 15.18.19 I have sinned against heaven and against thee and am no more worthy to be called thy sonne Such was the confession of the honest Publican who with a dejected countenance and humble gesture said Be mercifull unto me a sinner Luk. 18.13 5 It must be entire and unpartiall one particular must leade to the confession of originall sinne so did David Psal 51.5 And from originall sinne wee must ascend to particular actual sinnes and as neare as we are able unto all particulars be they secret or open among which bee sure that thou conceale not those sinnes to which thou art most inclined yea thy best beloved sinnes especially 6 Lastly confession of sinnes must be made with full purpose and resolution of heart to forsake them Whosoever shall in this sort confesse their sinnes shall assuredly be forgiven For he that confesseth and forsaketh his sinnes shall have mercie Pro. 28.13 Debts Sins are called debts because of the resemblance they have to debts by forfeit for not keeping the condition of the obligation Whenâ— note Doct. 9 Sinnes do cast men into debt and into arrerages with God Those that are called sinnes 〈◊〉 Luk. 11.4 are here called debâ— by Matthew And sinne is likened unto the debt of ten thousand talents Mat. 8.24 Sinne is a breach and forfeiture Reas 1 of that bond of obedience wherein man doth stand bound to God by the Law The consequences of sinne Reas 2 do argue it for when sinne is committed either paiment and satisfaction must bee made by the suretie Christ Iesus or else a man is lyable to the arrest of his own conscience and in certaine danger to be cast into the prison of hell untill hee have payd the utmost farthing that is for ever and ever This serveth to discover unto Vse 1 all sinfuâ— men that they are much in debt and in the state of bankrupts they are more in debt than themselves and all their friends they can make in this world can satisfie yet foolish men if they be so wealthie and withall so civilly honest as to owe no man any thing they are then proud and insult over their neighbours when yet they make no bones of any sin that may make for their pleasure profit or credit This doctrine doth give these foolish ones to understand that there is a debt of love to be payd to their neighbour and a greater debt of love and obedience to God which debt they must pay or else if it be not answered for they do forfeit their bodies and soules to the wrath of God to be tormented in flames of brimstone for ever Wherefore I wish all such to consider they are farre in debt it may be not of money but in a debt which is ten thousand times worse they are in debt to Goâ— into whose hands of justice it is a most fearfull thing to fall Heb. 10.31 If they were in debt to man it may be they have or may have wherewith to pay it or might by bribes or favour or cunning de vices or by hiding themselves or by running away or lastly by death quit themselves of their adversaries But this debt of sinne no man can pay for what shall a man give for exchange for his soule Mat. 16.26 What is the whole world to it it cannot buy out one soule Here is no shifting of the arrest of conscience sooner or later it will serve them with a writ to appeare and answer at the great Assises before Gods judgment seat there is no hiding of themselves though they call to the mountaines to cover them there is no running away Rev 6.16 Luk 23.30 Psal 139.7 for whither can they runne from Gods presence And whereas death freeth other debters this debt into which sinne hath cast them is most called for and most terrible after death when within a little while they must come to judgement where Gods justice is so exact and infinite that every particular sin with every aggravation thereof must be put into the inditement and into the plea and be proved against them then hee must passe sentence against them and then except it can be pleaded for them that Christ Iesus hath satisfied for them and unlesse they can shew an acquittance sealed by the Spirit of God in their life time before their death which seale leaveth alwaies an impression of holinesse in him that is sealed if they cannot doe this the exeâ—tion of eternall damnation is served upon them Oh fearâ— execution and oh miserable men that are in continuall daâ—ger of it yet make no care 〈◊〉 prevent it Vse 2 This should stop the mouthâ— of those that scoffe at such 〈◊〉 feare God for being so 〈◊〉 and so nice as they will ca◠〈◊〉 because they tye themselves so strictly to heare every Sermon which they can with any convenience and because they will not let a day passe without prayer nor will eate a meale but with prayer before and thankes after meate they will not sweare an oath nor runne to Wakes and dancing on the Sabboth day they will not drinke with good company as they call themselves nor be familiar with those that are not so precise as themselves for this they count them fooles and call them Puritans and any thing that may disgrace them This Doctrine giveth these scoffers to know that if these should not doe the things for which they twit them they should runne into the debt before spoken of and what though the omission of some things they doe be but a small sinne as they will account it yet many of these will make a great debt besides the least debt without forgivenesse will damne a man These men therfore might be wiser and should forbeare their scoffes and it were much safer for them to doe as the strictest Christians doe Vse 3 This putteth an apology into the mouthes of those who are excepted against for their precisenesse Are those things ye doe commanded and are the things you forbeare forbidden in the word of God you must looke to that then you have to answer your conscience and all that shall except against you and may say sinne 〈◊〉 a debt you are loath nay you dare not come into that debt which may forfeit your right and comfort in God and may cost you the losse of your soules If this answer may not be taken it is because they want grace true wisedome But howsoever let this comfort and confirme your owne hearts in well doing Let this provoke all men to Vse 4 avoid sinne and if it were possible not to commit it at all But because in many things wee sinne all therefore when wee have sinned let us conceive of it as of the forfeiture of our soules that it may humble us and cause us to seeke in time to get this forfeit wiped out of Gods booke by such meanes as are appointed by God himselfe in his word which are by beleeving and resting
on Christ Iesus who is the surety for man And be wee sure to confesse and aske forgivenesse of this debt and never give over untill it have pleased God to seale an acquittance unto our consciences by his Spirit which he will give to all that aske it This wee should doe Luk. 11. â—5 because sinne is a debt and that of most dangerous consequence Debts Our Saviour doth not say debt as speaking of one debt or of one kinde of debt but hee saith debts that is all kinde of sinnes as well veniall as mortall if we may use that distinction as well small as great From hence observe Doct. 10 Whosoever would be justified before God must be beholding to God for the free forgivenesse of all his sinnes as well as of any David saith Hee forgiveth all thine iniquities Psal 103.3 Reas 1 All sinnes are mortall and of themselves damnable For Cursed is every one that conâ—inueth not in all things written iâ— the Law to doe them Gal. 3.10 Wherefore if all sinnes be not pardoned a man abideth under the curse there denounced Reas 2 All sinnes are veniall and pardonable in Christ to all beleevers and penitent persons therfore they may expect pardon of all as well as of any one This confuteth the tenent of Vse 1 Papists which hold that such sinnes which they call veniall doe not deserve hell and may be done away by crossing and knocking the brest by holy water by any worke of charitie and such slight satisfactions Let all that will be saved be Vse 2 glad they may bee beholding unto GOD for pardon of all their sinnes and let us aske for remission of all sinnes God can as well pardon all and the greatest sinnes as one of the least and the least sinne hath need to be pardoned as well as the greatest for a Musket shot will kill as well as the shot of a great Ordenance As we forgive our debters These words are the reason serving to strengthen the faith of such as are to aske forgivenesse Here therfore we learne Doct. 11 In asking forgivenesse of sinne it is meet that reasons be used to expresse what ground a man hath to aske and to expect forgivenesse Thus David yeeldeth reasons why God should have mercy on him first from his tender mercy then from his owne confession of his sins then from his faith in Christ and from the effects which would follow upon Gods shewing mercy to him all which may be plainely seene in Psal 51.1.3.7 c. Reason Apt reasons serve much to imbolden and incourage a sinner to come before God and this he hath need of because Satan hath many devices to keepe him from asking forgivenesse as sometimes to hide from his sight the uglinesse and danger of sinnes causing him to forget his sinne or to thinke there is no great need of pardon Iâ— this fetch of his will not prevaile then he setteth all his sins before him and stretcheth them upon the tenters of aggravation making them seeme bigger than they are pleading Gods wrath and justice against them Now against arguments of discouragements and feares reasons of asking forgivenesse are very usefull They are therefore to blame Vse 1 who aske forgivenesse of their sinnes and yet cannot render a true reason why they should expect forgivenesse Let all that would breake Vse 2 through all discouragements and would aske forgivenesse of their sins with confidence furnish their hearts with strong arguments taken from Gods nature and Gods commandement to aske and from Gods promise of forgivenesse or from their misery and capablenesse to be forgiven or the like that when they come to GOD in prayer though they are not to goe about to perswade God with arguments to grant that which of himselfe he is not inclined to yet they may use arguments to perswade themselves to aske and hope for forgivenesse As we forgive them that trespasse against us Note here those which make this petition must be able to say truely they forgive others that thereby they may approve themselves to be capable of forgivenesse from God and that they have good reason to expect it Hereby we learne Doct. 12 Whosoever would have God forgive them their sinnes they must be able truely to say they forgive all other their trespasses against them Our Saviour saith If ye forgive men their trespasses your heavenly Father will also forgive you but if you forgive not men their trespasses neither will your Father forgive your trespasses Mat. 6.14.15 Also he saith When yee stand praying forgive if yee have ought against any Mark 11.25 God hath expresly commanded Reas 1 every Christian to forgive one another Eph. 4.32 Col. 3.13 Now if man will not for his sake at his commandement forgive one hundred pence why should hee expect that God should forgive him ten thousand talents at his intreatie God hath promised forgivenesse Reas 2 to all that from their heart forgive their brethren their trespasses Mat. 18.35 Mat. 6.14 15. To forgive another in mercy Reas 3 and compassion towards men and in conscience towards God this is a signe that God hath already begun to forgive us because that our forgivenesse of our neighbour is but a reflexe of Gods former forgiving of us for Gods love to us first maketh us love our brethren Now if we can assure our selves God hath begun to pardon us wee may assure our selves hee will againe pardon our sinnes if we aske it Ob. It doth belong onely to God to forgive trespasses Sol. In every wrong done to man there is a double trespasse one against man another against God whose commandement is broken by that trespasse done to man Now it is most true that God onely can forgive the sinne and trespasse against him and no man must presume to forgive the sin comitted against God onely hee is to intreate God to forgive the sinne committed in the wrong done to him as Stevâ— did Acts 7.60 who said Lord lay not their sinne to their charge But forgivenesse spoken of in the point is of forgivenesse not of the sinne but of the wrong and trespasse against man The Scripture alloweth men to require their debts Ob. and if they be wronged to complaine to the Magistrate and for that cause both magistracie and judiciall constitutions were set up in the common-wealth of Israel therefore it may seeme all trespasses are not to be remitted In every wrong done unto us Sol. there are two things concurre First defect of love in him that wrongeth us which is apt to beget the like defect in us to cause us to cease to love him yea to spite and seeke revenge The second thing is there is some hurt or damage groweth either to our name life or goods which worketh in us that are wronged desire of satisfaction and recompence for the hurt done unto us The first of these namely their ill will to us must alwayes be forgiven so that all ill will in us to them and all
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
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
Gods blessing upon it when these two meet namely Pro. 25. â—2 a wise reprover to an obedient eare it is both an ornament and an happinesse in every Christian societie Vs Even such persons as the Disciples which were alreadie converted and had received the true beginnings of sanctification Whence observe Doct. 5 Those which are already converted and sanctified are yet subject unto temptation unto sinne and to lye some space of time in it if the Lord please to leade them therinto and do not deliver them from it Gen. 20.2 2. Sam. 11. Mat. 26.78 Abrahams lying Davids adultery and murther Peters denying of his Master and that saying of James 3.2 In many things we offend all doth evidently prove it Reas 1 Sanctification is but in part while men carry about these sinfull bodies of flesh 1. Cor. 13. they know but in part and have received but the first fruits of the Spirit Rom. 8. There will alwaies be tempters Reas 2 in this life namely the world the flesh and the devill therefore there will be temptations in the best men and the more holy any one is the more malicious the tempter is and more vigilant to ensnare him God hath ordered that man Reas 3 shall be subject to falling into temptations even in his estate of regeneracy to try his watchfulnesse over himselfe and that he may alwayes see matter of humiliation in himselfe and be kept from being exalted above measure and that the power of God in preserving men from sinne and delivering them out of it may bee seene in their weaknesse This confuteth that most false Vse 1 and uncomfortable opinion of some that hold that after a man is converted he cannot commit a grosse sinne against his knowledge I referre them to the examples in the point If they shall denie that Abraham David and Peter were converted at such time as they committed those sinnes as I heare they do they contradict manifestly the holy Scripture for it is most cleare that Abraham had a justifying faith when he was called out of his owne countrey Heb. 11.8 which was before he told any one of his two lyes David was converted before he was King for God saith of him in the very rejection of Saul that he had found a man according to his owne heart Act. 13.22 Now his honest heart was not given him after he had committed adultery and murder but before Samuel anointed him to be King for when Samuel had thought that Eliab the eldest sonne of Jesse a man of an excellent presence had beene the man which God would chuse God doth tell Samuel that he looketh not on the outward appearance 1 Sam. â—6 7 but on the heart Peter likewise was converted before he denyed his Master for our Saviour saith unto his Father concerning all his Disciples except Judas that they kept his word and saith Ioh. 17.6.14 They are not of the world It is to bee wished that authoritie would restraine these revivers of old heresies lest they fret like a Gangrene and increase into more ungodlinesse 2. Tim. 2.16.17 This likewise confuteth the Vse 2 opinion of those that dreame of perfection of holinesse in this life I meane those that thinke that a man at sometime of his life may attaine such a degree of holinesse as not to sinne any more Indeed all Christians must be perfect in truth in desire and in labouring after perfection which yet shall not be attained in the highest degree untill we come to heaven This teacheth us what to Vse 3 thinke of those that boast they know not what temptations meane This argueth that the strong man keepeth the house and that they are like drunken men wounded but are not aware of it For if they were sanctified in truth the devill and flesh would ply them with manifold temptations Vse 4 Let none abuse this doctrine when they are reproved for their running into temptations and their falling into sinne to excuse or lessen their faults by saying the best men are subject to temptation It is easie to fall into sinne as they did but it is not easie to repent and rise out of their sinne as they did Vse 5 This likewise condemneth the ignorance and folly of those who looke that such men as are indeed godly and which make a more forward profession of religion then others should live without sinne Therefore if such happen to sinne they cry out upon them whereas they can applaude themselves and others which do ten times worse Let no man therefore give Vse 6 over his watch but be alwayes armed against his spirituall enemies for he shall meet with temptations wherefore let no man be secure but let him that standeth take heed lest he fall 1. Cor. 10.12 For the best men may have their slips If the Disciples of Christ be Vse 7 subject to temptations and sinnes then let no man be uncharitable in censuring either his neighbour or himselfe as if they could not bee in state of grace because they have beene overtaken with some grosse sin or because they bee combred with manifold temptations All the question must be what is a mans ordinarie walking and touching the sinne they are fallen into it must be considered whether they be convinced that it is a sinne or at least have had sufficient meanes to be convinced but will not be convinced and whether they delight in it or do wilfully lye in it and whether their temptations bee not by them wrastled with and resisted ordinarily for if they resist those sinnes of which they are eonvinced and do not willingly lye in any sinne then they are in estate of grace notwithstanding some fals and many temptations and they may in faith and with a comfortable expectation of helpe from God pray to be delivered out of them Vse 8 If the best men be subject to temptation then no man must thinke it strange that he is daily pestered with temptations neither must he be discouraged as if that befell him which did not befall Gods owne children All our care must be that we be not overcome of the temptation of which I shall speake more particularly in the next point A childe of God if he shall keepe close to God is in a most safe condition notwithstanding temptation For no temptation shall befall them but such as is common to men and God is faithfull and wil not suffer them to bee tempted above that they are able but will with the temptation make a way to escape c. 1 Cor. 10.13 Either God will keepe us from the houre of temptation Revel 3.10 or he will keepe us from the hurt of the temptation For in that Christ in all points was tempted as we are hee having a feeling of our infirmities both can and will succour his owne that are tempted Heb. 2.18 Heb. 4.15 Jnto temptation Our Saviour directing his Disciples to pray against sinne doth first will them to pray against temptation
or as a bird touched with lime-twigges it taketh away the life and comfort of spirituall exercises as of hearing praying and receiving the Sacrament he cannot set about them with any nimblenesse of spirit while he lyeth in any sinne Sinne unrepented of taketh Reas 3 root and infecteth further and further it will increase it selfe and beget other sinnes Reas 4 While a man lyeth in sinne he may look every houre when God shall inflict some fearefull judgement or other and then the remembrance of a sinne unrepented of proveth more heavie and more stinging then the judgement it selfe Whereas though a man have sinned yet if God have given him repentance and have recovered him out of his sinne he may come before God with boldnesse and can performe exercises of Religion with chearfulnesse and shall either prevent crosses or remove them or they shall do much good to his soule while they lye upon him Vse 1 This is to reproove all such who as they care not how they fall into sinne so they care as little how they be delivered out of it yea though God call them to repentance and give them space to repent yea though sometimes God awake them by his judgements and by checks of conscience and doth offer them his Spirit to turne them unto him yet neither his patience nor bountie doth leade them to repentance They will say Lord deliver us from evill but refuse to be delivered This their hypocrisie aggravateth their impenitencie and their impenitencie aggravateth all such sinnes as are not repented of for it is a fault to commit any sinne but when it is not repented of this sinne is continued yea doubled and multiplied for everie day they should turne from their sinne as ordinarily as they seeke their daily bread No sinne so dangerous as impenitencie for therefore the sinne against the holy Ghost is unpardonable not in it owne nature but because they that commit it cannot be renewed unto repentance Heb. 6.6 Impenitencie therefore though it be not the sinne against the holy Ghost yet it must needs be a fearefull sinne For he that liveth and dyeth in impenitencie is as sure to bee damned as he that sinneth against the holy Ghost Let all that refuse to forsake their sinnes looke for Gods visitation Ier. 5.3.7.9 as he saith in Jeremy They have refused to returne c. How shall I pardon shall I not visite for these things and shall not my soule be avenged on such c. Vse 2 It doth therefore concerne every man having fallen into evill for who is it that sinneth not to use all means to repent and recover himselfe of his fall and then do his best to hold on a steadie course of new obedience Have not men in prison cause to seeke for deliverance and if any man be fallen into a lapse after a sicknesse hath he not cause to seeke for recoverie of his former health such is the estate of every sinner untill he have repented But let this repentance bee true and sound proceeding from griefe for sin and hatred of sinne not turning from one sinne to another or a bare leaving of sinne but it must be a conscionable turning from evill to good It must be in the bent and intention of the soule and in our whole endevour a turning from all sinne as well as from any one even from as many as wee can come to the knowledge of as well from secret as open as well from beloved sinnes and such as are in credit in the world as from any other Ezek. 8.31 We must cast away all our transgressions saith the Lord. It must be speedie while it is to day lest our hearts be hardened through the deceitfulnesse of sinne It must be constant Heb. 3.15.16 as daily as we aske daily bread If we would but enter into our hearts and consider what wee have done when wee have sinned how wee have transgressed an holy commandement thereby have grieved the holy Spirit disgraced our holy profession and have offended a mercifull Father and a severe Iudge who yet if we will turne will have mercy but if we refuse to turne he will punish and wil not pardon the thoughts of these things would worke griefe and hatred of sinne and hope of pardon from whence would follow repentance never to be repented of if withall we pray heartily saying Deliver us from evill for with all the meanes we do use prayer must be one for as we cannot repent without Gods helpe so he will not helpe and give us repentance except we aske it From evill By evill is meant sinne Our Saviour would have his Disciples pray against sinne under the name of evil Whence we may learne Sinne is evill and God would Doct. 8 have all men when they thinke of sinne represent it to their minde in the name and notion of an evil yea of the most evill thing It is called evill Rom. 12.9 where it is said Abhorre evill Ioh. 5.19 The whole world lyeth in evill Thus David in confessing his sinne unto God doth affect his heart with shame and remorse saying Against thee have I sinned and done this evill in thy sight Psal 51.4 Sinne is absolutely contrary Reas 1 unto God who is goodnesse it selfe yea enmity to him Rom. 8 7. therefore it is the evill of evils Sin doth separate a man froÌ„ the Reas 2 greatest good Isa 59.2 It doth separate a man from God No other evill bee it imprisonment poverty disgrace in the world sicknesse death doth separate a man from God he may enjoy God and may have a blessed communion with him notwithstanding the worst of these evils which he cannot do while he lyeth in his sinne Wherefore sinne must needs be the greatest evill Reas 3 Sinne is the cause of all the evill of punishment that any creature is subject unto for sin brought man under the curse and will hold him under it except the mercy of God through the merit of Christ do deliver him Reas 4 Sinne doth give denomination unto all things that are truly evill causing them to be called evill Gal. 1.4 the world is therefore called evill because it is a sinfull woâ—ld Men are called evill men 2. Tim. 3.13 because they be sinfull men And because the devill exceedeth all other in sinne he is called the evill one Matth. 13.19 Vse 1 Is sinne evill how then hath it bewitched and deceived most of the sonnes of men for they account nothing evill but what bringeth losse to their estate and shame to their name and paine to their body or some other misery to their outward man as touching sinne many are so farre from judging it to be evill that because they conceive it serveth for their pleasure gaine or credit of all courses they thinke none so good as those that are sinfull What man so vile but thinketh his course good and thinketh all are fooles that are not of his minde The Papist is