They who know and beleeue God to be as hee is all in all cannot but detest that heathenish and blasphemous distinction of white and blacke gods the former of which they made Bestowers of good things 1. Cor. 8. 6. the latter Deliuerers from euill things But to vs there is but one God the Father of whom are all things and wee in him Of him wee ought to seeke euery good thing wee want To him we ought to fly for succour against all euill So we are here taught so let vs doe §. 194. Of the general points for which wee are taught to pray in the last Petition Q. VVHat are wee to pray for by vertue of the last Petition 1. Such things as concerne the whole Petition in generall or the distinct parts thereof in particular 1. In regard of the whole we ought to pray for Sanctification Thus doth Saint Paul pray for the Thessalonians 1. Thes 5. 23. The very God of Peace sanctifie you wholly As our owne happinesse moueth vs to pray for Iustification in the former Petition that wee may be acquitted of sinne for which we should otherwise be damned so the honour of God should moue vs to pray for sanctification 1. Thes 4. 3. For this is the will of God our sanctification and thereby is the holy God much honoured 2. In regard of the manner of setting downe this Petition negatiuely we are taught to pray for Freedome against the power of sinne Psal 19. 13. 13. as the Psalmist doth where hee saith Cleanse meè from secret faults keepe backe thy seruant also from presumptuous sins let them not haue dominion ouer mee For in sinne there is a guilt which maketh vs lyable to Gods vengeance this is prayed against in the Fift Petition and a power which holdeth vs in bondage and maketh vs such slaues thereto as wee cannot serue God 3. For this end we are taught to pray for Participation of the power of Christs death and 4. Participation of the Spirit of Christ For in Christs death there is distinctly to be considered a Merit and a Power The Merit thereof freeth from the guilt and punishment of sinne The Power thereof from the dominion yea and by degrees from the very act of sinne which in the Saints after the death of their body shall vtterly cease Of this power of Christs death thus speaketh the Apostle Rom. 6. 4 6. We are buried with Christ by Baptisme into death c. And againe Our old man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne This power of Christs death is conueighed into vs by the Spirit of Christ Ephes 2. 1. For wee are dead in sinne Rom. 8. 11. But if the Spirit of him that raised vp Iesus from the dead dwell in vs it will quicken vs. Wherefore that wee may partake of the power of Christs death wee must pray for participation of the Spirit of Christ Dauid well knew how requisite this Spirit was to keep downe the power of sinne and therefore hauing prayed for pardon of sinne Psal 51. 11. further prayeth that God would not take his holy Spirit from him These are the generall things which by vertue of this whole Petition we are to pray for We will further note out such particulars as concerne the distinct parts §. 195. Of the particulars for which we are to pray by vertue of the first part of the last Petition Q. VVHat are the particulars to be prayed for vnder the first part of the Sixt Petition A. 1. Knowledge of our spirituall enemies Without knowledge of them there will be no feare of them no desire of helpe and succour against them or of freedome from them Iudg. 18. 28. The people of Laish not knowing that the Danites were their enemies or that they had any purpose to surprize them were secure and made no preparations for their owne defence and so were vtterly vanquished Such ignorance maketh most in the world so secure as they are Experience sheweth that the more ignorant any are the more deepely they are implunged into Satans snares and the faster held thereby Here therefore we must pray for knowledge of the distinct kindes of our spirituall enemies of their number might malice subtiltie and sedulitie That we may the better know all these the Apostle doth largely and distinctly describe them Ephes 6. 12. 2. Sight of the danger wherein wee are by reason of them To know that there are enemies pernicious and dangerous enemies little moueth them who see no danger wherein themselues are by reason of such enemies 2. Kin. 6. 15. When Elisha's seruant saw the hoste of Aram that compassed the place where he was then he cryed out Alas my Master how shall we doe Thus will they bee affected that are able to discerne the danger wherein they are by reason of their spirituall enemies They will enquire what to doe But the danger which is not seene is not feared Wherefore God sends Ministers to people Act. 26. 18. To open their eyes that they may come from the power of Satan to God 3. Wisedome to discerne their wiles their many cunning stratagems and kindes of assaults and to finde out where their strength lyeth and how they may be withstood Thus shall we be kept the more safely from them that wee fall not into their temptations Psal 119. 98 99 100. and be ouercome by them Dauid who obtained such wisedome vndoubtedly prayed for it 4. Vnderstanding of our owne weakenesse How vnable we are to stand of our selues much more vnable to withstand such enemies as we haue Ephes 6. 12. which are not as we flesh and bloud but Spirits Math. 26. 41. yea Principalities and powers c. When the Spirit is ready the flesh is weake how much more weake will it be when the spirit is secure Such as know not their owne weakenesse will be so ouer-bold and presumptuous as they will not feare to cast themselues into temptations 5. Knowledge of the almightie power of God Thus doth the Apostle expressely pray in behalfe of the Ephesians that they may know what is the exceeding greatnesse of his power towards them that beleeue Ephes 1. 18 19. Knowledge of the enemies power and of our owne weakenesse cannot but affright vs and make vs faintingly fall into their temptations vnlesse withall we know the power of God to bee able to make vs stand and to subdue our enemies and cleane to free vs from all their temptations Knowledge hereof will raise vp our hearts to God in all dangers 2. Chro. 14 11. 6. Restraint of Satans power This the Angell intended when hee said to the Diuell Iude verse 9. The Lord rebuke thee So malicious and audacious is Satan as hee will not sticke to assault the best if the Lord doe not restraine him It is most likely that hee could not be ignorant that Christ was
saith Micah to the Lord. When a man would haue a thing vtterly gone he will cast it into the bottome of the sea from whence there is no fetching it againe So deales the Lord with the sins which he forgiueth 7. The Psalmist pronounceth him blessed whose sinne is couered Psal 32. 1. A thing couered is not seene So sinne forgiuen is before God as not seene 8. The same Psalmist pronounceth him blessed to whom the Lord imputeth not sinne Psal 32. 2. A sinne not imputed is as not committed 9. The Prophet saith of sinne forgiuen Ier. 50. 20. that it shall be sought for and not found Is not that fully discharged which shall neuer be found neuer appeare 10. God himselfe saith Ier. 31. 34. I will remember their sinne no more Surely that which God will not remember hee hath fully discharged Finally Rom. 4. 6 7. the man is pronounced blessed whose sinne is forgiuen If the discharge were not full how could the partie discharged be by vertue thereof blessed Forgiuenesse being an Act of God it must needs be both free and full For whatsoeuer God doth he doth freely for himselfe without any former desert without expectation of any future recompence No creature can deserue any thing at his hands much lesse can sinners and rebels Neither can any creature giue any reward or recompence to him as he needeth none nor expecteth any so he can receiue nothing which is not his owne §. 131. Of Merit of Congruitie THe a Rom. 11. 6. Illis operibusquae ex fide gratta proficiscuntur fa temur nos mereri remissionem pec colorum Bellar. Indic de lib. concor Mend. 8. Idem de Iustif l. 5. c. 22. free discharge of God directly excludeth all merit of man For that which is done for merit is not freely done Meritum de congruo condigno Bellar. de Poenit. lib. 2. cap. 12. Papists who maintaine mans merit not onely for his saluation after this life but also for his iustification in this life and for remission of sinnes thinke to salue vp all by a distinction of merit of Congruitie or meetnesse and condignitie or desert and worth They say that merit of condignitie followeth iustification but merit of Congruitie goeth before it and meriteth and obtaineth both remission of sinnes and iustification * The whole Armour of God Treat 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I haue elsewhere spoken neither is it pertinent to this place For merit of Congruitie 1. Though it be taken in the fairest interpretation that can be yet can it not stand with free grace with meere mercie but it much impaireth the same 2. When they expound their owne meaning they acknowledge that remission of sins and iustification is due as a recompence or reward to the said merit of Congruitie For say they To euery merit a reward answereth as there is a merit of Congruitie so also a reward of Congruitie Omni merito respondet merces Sicut meritum est ex congruo ita merces ex congruo Bellar. de Iustif lib. 1. cap. 21. And the merit of Congruitie is rather founded in some dignitie of the worke then in the promise of God Doth not their owne exposition of Congruitie make it a plaine condignitie and desert 3. When God first acquitteth and iustifieth a sinner hee findeth in him no congruitie Fundatur meritum de congruo potius in aliqua dignitate opeâ—s quà m in promissione Ibid. to meetnesse to receiue mercie but rather an enemie-like Rom. 5. 10. and rebellious disposition against him For when we were enemies we were reconciled to God Eph. 2. 4 5. And God who is rich in mercie for his great loue wherewith he loued vs euen when we were dead in sinne quickned vs. §. 132. Of Popish satisfactions for sinnes remitted GOds full discharge of sinne excludeth all remainder of punishment to be endured in this world or elsewhere by way of satisfaction for the sin forgiuen For it any satisfaction remaine to be done the discharge is not full Derogatory therefore to the absolute fulnesse of Gods discharge is the doctrine of our Aduersaries in this point For they hold that after sinne is forgiuen Concil Trid. §. 6. cap. 14. §. 14. cap. 12. there may remaine a guilt of punishment to be satisfied for sometimes in this life sometimes in another life namely in Purgatorie sometimes in both Bellar. de Purg. lib. 2. cap. 1. 9. de Poenit. l. 4. cap. 2. But by such punishments for sinne sinne would againe be cald to mind and memorie to view and sight to reckoning and account which cannot stand with the forementioned Scripture phrases of not remembring not imputing couering casting behinde the backe casting into the bottome of the sea blotting out c. We denie not but that Saints whose sinnes are forgiuen may notwithstanding be punished in this life as for the fiction of Purgatorie it deserueth rather to be hissed at then by arguments refuted but withall we say that those punishments are neither expiatorie nor satisfactorie nor yet vindictiue for sinne If they were Christs expiation satisfaction and suffering might be thought insufficient The punishments which are inflicted on them whose sins are forgiuen Dolor medicinalis non sententia poenalis Aug. in Psal 138. are as a medicinable corsiue but not a iudiciall reuenge §. 133. Of the comfort that ariseth from Gods free and full discharge THe free and full discharge which God giueth of sinne Deus sic ex toto indulsit tam liberaliter omnem donauit iniuriam vt iam non damnet vlciscendo nec confunâ—at improperando nec minus diligat imputando Ber. de Euang 7. pan Serm. 3 is a most sound and soueraigne ground of comfort to such as by faith rightly can apply the same to their owne soules For so freely and fully doth God remit all offence that neither by reuenging it doth he condemne vs nor by vpbraiding it confound vs nor by imputing it the lesse loue vs. A due consideration of our many hainous sinnes cannot but astonish vs and make vs ashamed to appeare in the presence of God for pardon of them but knowledge of the free grace of God who of himselfe for himselfe for his owne names sake pardoneth sinne and faith therein emboldeneth poore sinners to draw neare to the Throne of Grace and to cast themselues downe before Gods mercie-seate for pardon Dan. 9. 18. and to say We do not present our supplications before thee for our righteousnesses but for thy great mercies Againe knowledge of the desert of sinne how the least sin deserueth the wrath of God and the least degree of Gods wrath is an vnsupportable burthen cannot but affright the soule of a sinner through the apprehension of any vindictiue punishment to be endured for sinne What then can remaine to satisfie the poore sinner but faith in Gods
true Church yet that he himselfe may be as Ioseph was in the house of Potiphar Gen. 39. 2. a faithfull member of the true Church a free-hearted subiect of the kingdome of God and for this end euery one ought to pray that in his person he may be sanctified throughout and his whole spirit and soule and bodie be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. This is that true and proper vse which wee are to make of those bonds whereby we are outwardly linked one to another that as we are more nearely knit one to another so more specially and instantly to pray that they to whom we are in outward bonds linked may with vs be fast knit to the bodie of Christ and as true members thereof may beautifie and honour it Col. 2. 19. and that all the bodie by ioynts and bands hauing nourishment ministred and knit together may encrease with the encrease of God Thus we see how our desire ought to be ordered for the militant Church It ought in generall to be extended to the whole bodie wheresoeuer more particularly applied to the seuerall parts of it as we haue any notice thereof and more earnestly extended for such parts as wee our selues are more nearely knit vnto §. 52. Of the things to bee desired for the Church triumphant Q. VVHat are we to pray for in regard of the triumphant Church the kingdome of glorie A. The full perfection and consummation thereof Whereunto tend these particulars following 1. That we which liue in this kingdome of Grace 1. Pray to be fitted for heauen may be fitted and prepared for that kingdome of Glorie that we may be presented as a chaste and pure Virgine to our Husband Christ 2. Cor. 11. 2. Such a prayer did the Apostle vse to make for the members of the militant Church 1. Thes 5. 23. 2. That we may be loosed and be with Christ in that glorious place 2. Pray to be in heauen For the gathering of such into the kingdome of Glorie Phil. 1. 23. as belong thereunto helpeth forward the consummation of it Hoc optamus vt finem nostris faciat malis nos assumat in regnum Aug. de Temp. Serm. 126 How we may pray for death Votum affectus magis quam effectus Obiect How can this desire of being dissolued stand with the vnchangeable decree of God concerning the appointed time of mans death Answ This kind of prayer rather sheweth what we could desire if the will of God were so then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpose but to manifest our longing desire after that which God in his eternall counsell hath purposed for vs. Thus did many of the faithfull Israelites Math. 13. 17. that liued long before the Messiah was exhibited 1. King 19. 4. Ionah 43. desire to see him An absolute desire of present death as was the desire of Eliah and Ionah is not warrantable but a longing after death to be in the kingdome of Glorie as was the desire of Paul is very commendable Phil. 1. 23. 3. That the number of those whom God hath ordained to 3. Pray for accomplishing the number of the Elect. make full the body of Christ may be accomplished For there is a certaine number ordained vnto eternall life Rom. 8. 29 30. till that he be full the kingdome of Glorie cannot in all the parts thereof be consummate 4. That the signes which in Gods word are fore-told to goe before the comming of Christ may accordingly fall out 4. Pray for the signes of Christs comming that by the sight of them we may be the more erected to looke for the glorious appearing of Christ Math. 24 29 c. There are signes fore-told these therefore must be prayed for 5 Pray against enemies of the Church 5. That all the obstinate enemies of the Church which any way hinder the full and perfect consummation thereof may be destroyed and those not only wicked men and cruell tyrants and persecutors but also death and him that hath the power of death 1. Cor. 15. 15. the diuell The destruction of these is promised so as there is good ground to pray for it 6. That the bodies of all the Saints which from the beginning haue slept 6. Pray for the resurrection may be raised from death to be vnited to their soules 1 Thes 4. 16. and brought vnto the kingdome of Glorie For this is absolutely promised Obiect This is to pray for the dead Answ Not for this or that particular friend departed whose estate we certainly know not How prayers to be made or not to be made for the dead but in generall for all the true members of Christs celestiall bodie nor to obtaine that for them which was to be obtained in the times of their life remission of sinnes nor yet to alter their finall estate the doome whereof passed vpon them at the moment of their dissolution but onely as their resurrection is a degree to the perfecting of the kingdome of Glorie we being taught to pray for the full perfection of that kingdome pray indefinitely for the resurrection of the Saints which is a degree thereto 7. That Christ would come in his glorie to iudgement 7. Pray for Christs coming Reu. 22. 17. 20. Mat. 13. 41 49. 25. 32. c. and make a perfect separation betwixt the elect and reprobate For so much is foretold and promised 8. That all the members of Christs mysticall bodie being glorified with him 8. Pray for the full glorificatiō of the Church He may deliuer vp the kingdome to God the Father that God may be all in all For so much is also foretold 1. Cor. 15. 24 28. §. 53. Of the things for which thankes is to be giuen by reason of the second Petition Q. FOr what are we to giue thankes by vertue of the second Petition A. Euery thing that maketh to the good of Gods Church whether directly by blessings bestowed on it or consequently by restraining or ouer-throwing the enemies of it ministreth iust matter of thanks-giuing We are therefore to be thankfull in the behalfe of the Church in these cases following and others like to them 1. Acts 11. 18. When Churches are planted where none were before Thus the Iewes glorified God when they heard that the Gospell was embraced of the Gentiles 2. When such Churches as are planted do thriue and prosper For this did S. 2. Thes 1. 3. Paul giue thankes in the behalfe of the Thessalonians 3. When good Magistrates are raised vp In which case the Queene of Sheba blessed God for setting Salomon on the throne of Israel 1. King 10. 9. Much more are we to blesse God for good Ministers of his word and that not onely when they are first raised vp but also when
himselfe man is as bad as may be Sinne being thine take that away which is thine owne The thing acknowledged Debts and appropriation of them our being noted the kinde of discharge Forgiue is to be declared §. 119. Of Gods free and full discharge of mans debt Q. VVHat doth this word FOR GIVE import A. Freely and fully to discharge a debt Freely without any satisfaction on our part Fully without any reseruation of any part of the debt to be exacted of vs but rather such an acceptation as if we neuer had bene in any debt at all To forgiue is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or in way of punishment forit Both recompence and punishment are counted a kind of satisfaction which is directly contrary to remission It is noted of the seruant whose debt the Lord forgaue Mat. 18. 25 27. that he had nothing to pay no recompence therefore was giuen yet was he not imprisoned no punishment therefore was taken But that seruant that imprisoned his fellow-seruant forgaue not the debt and yet he receiued no part of the debt For imprisonment is a punishment and punishment is a kind of payment which he that is punished is said * Poenas pendere expendere dependere dare persoluere luere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay Againe though a man actually exact nothing for a debt or an offence yet if he beare a reuengefull mind or a grudging heart he is not thought truly to forgiue Nay if he be not as good friends with the debter or offender as if he neuer had had ought against him he doth not truly forgiue him but onely to teeth outward as we speake But Gods forgiuing is as true full and euery way perfect as possibly can be and therefore as it expecteth no satisfaction so it is accompanied with as gracious an acceptation as if no sinne had bene committed §. 120. Of the concurrence of Gods mercie and iustice in the discharge of mans debt Q. CAn it stand with strictnesse of Iustice so freely and fully to acquit sinners A. 1. It is not against iustice that he who hath an absolute and supreme power ouer all and is to giue an account to none should freely forgiue any thing which is any way due to himselfe whether it be dutie or penaltie a Exod. 33. 19. I will shew mercie on whom I will shew mercie saith this supreme Lord. And againe b Math. 20. 15. Is it not lawfull for me to do what I will with mine owne 2. Christ our Suretie in our stead and for vs hath c Gal. 3. 13. endured that penaltie which we by sinne deserued and d Rom. 5. 19. fulfilled all that righteousnesse which we owed 2. Q. Can satisfaction and remission stand together A Yes in three cases 1. When e Luke 7. 42. the partie forgiuen neither doth nor can make any satisfaction f Psal 143. 2. Such are we in regard of that debt which we owe to God No satisfaction therefore is exacted of vs in our owne person 2. When his Sonne who forgiueth maketh the satisfaction Such a Suretie haue wee who hath made satisfaction for our sinnes euen g Ioh. 3. 16. the onely begotten Sonne of God who is true God So as God hath made satisfaction to God Rom. 8. 32. 3. When hee who forgiueth is no further bound to accept the satisfaction which he doth accept h Heb. 6. 17. then by his owne promise What other bond can be alledged to binde God then that whereby he hath voluntarily bound himselfe So as all on Gods part is most free Freely he gaue his Sonne a ransome Freely hee imputeth what his Sonne did and suffered to vs. Freely he accepteth vs in his Sonne Freely he acquitteth our debt Hereupon i Eph. 1. 7. the Apostle ioyneth our Redemption by Christs bloud Remission of sinnes and the riches of Gods Grace altogether implying thereby that neither of these crosse the other but that all of them may and do stand together Christs satisfaction is so farre from impeaching the freenesse of Gods grace as it doth the more commend the same For it is much more grace and farre greater mercie in God not to spare his onely begotten Sonne but to giue him for sinners then vpon his absolute prerogatiue without any satisfaction at all to forgiue sinners Christ the Sonne of Gods loue is more highly esteemed of God then any satisfaction can be But by the satisfaction which the Sonne of God hath made there is manifested a perfect concurrence of infinite mercie and absolute iustice and the freenesse of Gods grace is clearely manifested and highly magnified thereby §. 121. Of mans disabilitie to discharge his debt Q. WHat doctrine doth this word FORGIVE imply A. Man is not able to himselfe to discharge the debt of sinne If he were what need forgiuenesse This is the reason why the Psalmist desireth God not to enter into iudgement with him Psal 143. 2. because no man liuing can be iustified in his sight namely of and by himselfe From Gods forgiuing of sinne the Apostle gathereth Rom. 4. 5 6. that man is not iustified by workes that is by any thing which he himselfe can do The recompence which is to be giuen for discharge of the debt of sinne must be of infinite value and worth For sinne being committed against an infinite maiestie prouoketh infinite wrath and so becometh an infinite debt Can a finite creature as man is Mat. 16. 26. giue a recompence of such worth What shall a man giue in exchange for his soule Nay man hath by sinne vtterly depriued himselfe of all manner of abilitie to do any thing that in any respect might carrie any shew of recompence Eph. 2. 1. He is dead in sinne Not sufficient of himselfe so much as to thinke any thing as of himselfe 2. Cor. 3. 5. But if it were granted that man were able of himselfe to do somewhat what is that to God vnto whom the recompence must be made Ioh. 22. 2 3. Can a man be profitable vnto God Is it any pleasure to the Almightie that thou art righteous Or is it gaine to him that thou makest thy wayes perfect 35. 7. If thou beest righteous what giuest thou to him Or what receiueth he of thine hand §. 122. Of Popish Satisfaction DEtestable in this respect are many positions of Papists concerning mans satisfaction for sinne by punishments voluntarily vndertaken Concil Trid. §. 14 de oper satisfact cap. 9. or imposed by Priests or inflicted by God and concerning the merit of workes whereby the guilt of temporall punishment for sinne may be remoued Some of the chiefest of those positions I will set downe in the words of their great Champion because the very expression of them is a sufficient refutation of them The Councell of Trent doth teach that God is satisfied three
good 2. Cor. 4. 6. For as at first he brought light out of darknesse so euer since by his Almightie power vnsearchable wisedome and perfect puritie hath he brought good out of euill Good to himselfe by making the glorie of his iustice in punishing of his pittie in succouring of his power in supporting of his faithfulnesse in deliuering of his wisedome in catching the subtill in their owne craftinesse and disappointing their plots and practises and of other his properties to shine forth the brighter Good also to his Saints as Ioseph said to his brethren Ye thought euill against me Gen 50. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God meant or disposed it vnto good Thus though the temptation be euill yet God is good euen in leading into temptation §. 177. Of mans disabilitie to resist temptation Q. WHat doctrines doth praying vnto God not to leade vs into temptation teach vs Frustra rogantes deum dicimus ne nos inducas in tentalionem si hoc in nostra posi tum sit potestate Aug. Epist 89. A. 1. Man is not able of himselfe to stand against temptations If he were what cause of feare had he to bee lead into temptation The Prophet well knew this who said a Ier. 10 23. O Lord I know that the way of man is not in himselfeâ—it is not in man that walketh to direct his steps and the Apostle who said b 2. Cor. 3. 5. Wee are not sufficient of our selues to thinke any thing of our selues If man cannot direct his steps nor of himselfe thinke any thing can he withstand all tempters keepe himselfe from all temptations This disabilitie is come vpon vs by sinne which hath depriued vs of all that spirituall strength which God at our first creation gaue vs. How man came to be disabled For c Eccl. 7. 31. God made man righteous euen d Gen. 1. 27. after his owne image by vertue whereof man had power to remaine stedfast in that estate and to withstand all Tempters so as not to be ouer-come with any temptation onely that power was left to his owne power and free will which he abusing voluntarily yealded to the temptation of Satan and depriued himselfe of all spirituall strength and life and now by nature is e Ephe. 2. 1. dead in sinne no way able to resist any temptation further then God doth giue him grace and strength so to do Therefore he saith not without me ye can do little but nothing Non ait sine mâ— parum sed nihil potestis facere Aug in Iob. tract 81. Hereby the vanitie of such as are presumptuous in their owne strength wherein f Mat 26. 35. Peter failed too much and of such as arrogantly boast of any thing that is in man is discouered g Rom. 11. 18. S. Paul fore warneth Christians to take heed hereof The follie of presumption and very emphatically thus enforceth this point h 1. Cor. 4. 7. what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glorie as if thou hadst not receiued it Hereby also we are taught both Humiliation for this naturall impotencie which man hath brought vpon himselfe Matter of humiliation and Abnegation of all goodnesse Quandorogamus ne in tentationem venianius admonemur infirmitatis nostrae Cypr. de orat Do. §. 19. and confidence in our selues If i Reu. 5. 4. Iohn saw cause to weepe for mans disability to search into the Records of Gods counsell how much more cause haue we to weepe and to be humbled euen in dust ashes for our naturall impotencie to withstand temptations which are so dangerous to our soule and in denial of our selues to say Rom. 7. 18. I know that in me dwelleth no good thing §. 178. Of Gods ouer-ruling power in Temptations Q. VVHat other doctrine maybe gathered from this deprecation directed to God A. God hath an ouer-ruling hand in all temptations Potens est dominus qui abstulit peccatum vestiâ—â— delicta vestra donauiâ— tueri custodire vos aduersum diaboli aduersantis insidias Aug. de verb. Dom. c. 28. The Lord who hath taken away your sinne and pardoned your offences can preserue and keepe you from the wiles of your aduersarie the diuell He can either keepe vs safe from all or he can giue vs ouer into the power of euery one Otherwise there would not be such cause of flying to him in time of temptation as in this Petition is implyed But true is that of Saint Peter The Lord knoweth how to deliuer the godly out of temptations and this of Saint Paul God is faithfull who will not suffer you to be tempted aboue that you are able 2. Pet. 2. 9. As the supreme soueraigntie and absolute power which God hath ouer all creatures doth euidently proue the point For who hath resisted his will 1. Cor. 10. 13. If he say to a Tempter go he goeth or come Gods power ouer tempters he commeth or do this he doth it so the care which he taketh of his Church to prouide for it Rom. 9. 19. to protect it to keepe it safe from all dangers Mat. 8. 9. and to bring it to rest and glorie in heauen doth shew the reason why he retaineth an ouer-ruling hand in all temptations Gods care ouer his Church Though in wisedome he suffer tempters to assault his children yet he will order the assault so as it shall not preuaile against them no nor turne to their damage but rather to their aduantage for the effecting whereof he holds the raines in his owne hands to let them loose or hold them in as hee seeth cause 2. King 19. 28. That which God said to Semacherib I will put my hooke in thy nose and my bridle in thy lips he doth to all the tempters of his Church This care of God ouer his Church the Psalmist doth thus excellently set forth in these words Psal 105. 14 15 He suffered no man to do them wrong yea he reprooued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme Learne we hereby in all temptations Trust in God feare him more then tempters and in all straits whereunto thereby we are brought to looke vnto God as Iehosaphat did 2. Chro. 20. 12. when by reason of the multitude of his mightie enemies he knew not what to do Qui deo se committit diabolum non timet Aug. loc citat and to feare God more then them which tempt vs for on this ground we may with confidence say The Lord is my helper I will not feare what any Tempter can do For there may be sure and safe defence from all those euils which Satan doth plot and practise against vs Heb. 13. 6. if God deliuer vs. A cunctis aduersis quae contra nos molitur ini micus potest
reason of the deceitfulnesse of the world which so bewitcheth many as it draweth them to those stumbling blockes and maketh them to stumble and fall thereat as Demas did Yea on this ground our loue euen too too inordinate loue 2. Tim. 4. 10. of this world is to be bewailed Iam. 4. 4. 4. The prauitie of our nature Gen. 6. 5. God himselfe doth much complaine hereof This is it that maketh all manner of temptations much more dangerous then otherwise they would be 5. Our spirituall blindnesse Reu. 3. 17. By reason hereof we cannot discerne the temptations wherewith we are assaulted but are easily led into the midst of them 2. Kin. 6. 18 20. as the Aramites were into the midst of Samaria 6. Our foolish proâ—enesse to yeeld to euery temptation Pro. 7. 7 8 c. as the fish to snatch at euery bait Thus are we oft taken 7. The rebellions of ouâ— flesh This maketh vs refuse all the meanes which are sanctified to keepe vs from temptation and to take part with the tempters and so to become captiues and slaues vnto them Rom. 7. 23. 24. This rebellion and this thraldome doth the Apostle much bewaile 8. Presumption in our strength Reu. 3. 17. This is bewailed in the Church of Laodicea Math. 26. 35. And not without cause For it is the cause of many ones fall Instance Peter and the other Disciples 9. Inabilitie to stand against temptations Of this weakenesse of the flesh doth Christ complaine where hee willeth his Disciples to pray against temptation Math. 26. 41. 10. Timorousnesse 2. Tim. 4. 16. or immoderate feare of man This is the cause that by persecution yea by threatnings and reproaches many are drawne from their holy profession 11. Impatiencie Many crosses which might easily bee borne by a patient spirit thorow impatiencie proue very hurtfull temptations 12. Prouocations of Gods wrath Our onely hope and confidence of being freed from temptations or so helped against them as they shall not ouercome vs is in God If God then be prouoked to wrath and so moued to deny vs his assistance and to giue vs ouer to the power of Tempters how can wee stand Vnder this head Act 7. 52 52. as all manner of sinnes so abusing his mercies grieuing his Spirit despising his Messengers and such like are comprised These twelue are most directly against the first part of the last Petition The other that follow are against the other part 13. a Reu. 2. 4. Losse of first loue 14. b 2 Pet. 2. 18. c Back-sliding from the truth These two and others like to these are directly contrary to the maine intent of adding the latter clause of the last Petition to the former which is Recouerie from euill If recouerie from euill be to be prayed for is it not a matter much to be bewailed that such as are recouered should relapse and make c Luke 11. 26. their last estate worse then the first 15. d Mar. 3. 5. Hardnesse of heart 16. e Isa 53. 1. Infidelitie 17. f Ezek. 2 5. Impenitencie These three and others like vnto them make men vncapable of recouerie So much the more therefore to be bewailed Q. What other particulars are to be bewailed vnder the last Petition in relation to others A. 1. g Prou. 7. 21. Inticing others to sinne 2. h Ier. 23 14 17. Encouraging them in sinne 3. i Ezek. 34. 4. Discouraging the weake 4. k Gen. 21. 9. Scoffing at grace By these and such like meanes men are sorely tempted Gal. 4. 29. Now if wee ought to pray for others that they be not led into temptation to leade others into temptation giueth iust and great cause of humiliation 5. l Iob 19. 13. 14 15. Leauing them that are fallen 6. m Luk. 7. 39. c Reiecting the penitent These two branches of vnmercifulnesse are contrarie to the desire and duty of recouering others intimated in the last Branch of the last Petition and on that ground to be bewailed Q. What doth the inference of this Sixt Petition vpon the Fift shew to be bewailed A. 1. A dead and naked faith Iam. 2. 14 c. In the former Petition faith in Christ for pardon of sinne is professed In this Petition a manifestation of the truth of that faith by forsaking sinne and by performing all duties of righteousnesse is intimated To professe faith and not to declare it by the fruits thereof is much to be lamented as a thing dishonourable to God disgracefull to the Gospell of Christ aduantageable to Satan and damageable to the soules of such vaine Professors S. Iude doth much bewaile them Iude. verse 4. 12 13. 2. n 1. Ioh. 1. 8 A vaine-glorious conceit of perfection o Luke 16. 15. Christ doth oft vpbraid this to the Pharisies This Petition is in vaine prescribed to such 3. Vngratefulnesse When they who dayly seeke mercy of God take part with the enemies of God like p Hos 2. 2 c. Israel of whom the Prophet Hosea much complaineth Hitherto to the first part of the substance of Prayer which is Petition in the sixe branches thereof hath beene handled The second followeth which is Praise §. 203. Of pressing Prayer with weighty Reasons Q. VVHich is the forme of Praise A. For thine is the Kingdome and the power and the glory for euer Q. How are these words to be considered A. 1. In relation to the Petitions 2. Singly by themselues In relation to the Petitions this clause respecteth him who maketh the Petitions to strengthen his faith and to enlarge his desire But singly considered by it selfe it respecteth God to whom the Petitions are directed to set out the glory of his name Q. How is the forenamed relation manifested A. By this Particle of connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia FOR or BECAVSE which implyeth a reason of all the Petitions Not as if God were drawne by reasons to yeeld to that which otherwise hee would not yeeld vnto For what God doth he doth of himselfe because he will do it b Exod. 33. 19. I will be gracious saith the Lord to whom I will be gracious and I will shew mercy on whom I will shew mercy c Ephes 1. 11. He worketh all things after the counsell of his owne will For our sakes therefore is this reason added to the Petitions and that partly to put an d Ioel. 2. 13. edge vnto our Prayers and to sharpen them and partly e 2. Chro. 14. 11. to put strength vnto our faith and to make vs without doubting to expect a gracious grant of them Q. What doctrine may bee raised from the addition of this reason A. Prayer is to be pressed with reasons Take a view of the Prayer of Saints recorded in Scripture and you shall find this aboundantly proued for example read the Prayer of f Exo. 32.