occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
will may be done As first that we may haue grace to denie our selues our owne wills and affections for naturally we are herein vnlike God and like the deuill and this must euery one learne that would be Christs disciple Luke 9. v. 23. Secondly that God would incline and dispose our hearts towards his holy word that we may not onely know but obey Gods reuealed will This was Dauids vsuall request Psalm 119. 27. Make me to vnderstand the way of thy testimonies and 36. Incline my heart vnto thy testimonies For how should we doe the will of God vnlesse we know it and how shall we know it vnlesse our hearts affect the meanes of grace and of obedience Thirdly that God would hasten that time and state vnto vs wherein we shall perfectly doe the will of God that is our state of glory Fourthly that vnder euery crosse which God shall lay vpon vs wee may possesse our soules with patience so subiect our selues to Gods absolute will Thus Paul prayes in behalfe of the Colossians that God would strengthen them by the power of his might vnto all patience long suffering with ioyfulnesse Colos. 1. 12. Fiftly that God would turne the hearts of men from sinne bring them euery where to the obedience of his will 3. Use. Duties to be practised Because wee must seeke to practise that which we aske in praier therefore hereby we are also taught to endeauour our selues after these good duties First to prooue what is the good will of God and acceptable Rom. 12. 2. We must by often triall of our actions by the word of God become expert in Gods will vse in all things makes perfect and therefore in all our affaires wee must consult with God whether the things wee goe about be agreeable to his will Most men will haue an eie to the lawes of the land in their ciuill affaires as in buying and selling and why should we not bee as wife for our soules in the matters of God Doe we not dissemble with God when wee say with our tongues Thy will be done and yet in life and conuersation haue no regard to square our works thereby Secondly wee must be strict in the matter of sinne making conscience of euery euill way yea euen of the first motions vnto sinne that neuer come to consent for this petition for obedience respects not only our words and deedes but our secret thoughts for euen they must be brought to obedience to God 2. Cor. 10. 5. Thirdly we must seeke to cut off all things that hinder vs from doing Gods will wee must mortifie and crucifie the lusts of the flesh and all sinnefull motions of our corrupt hearts for these make vs rebells against God in transgressing his will This is a hard thing to doe and vnto a naturall man of himselfe altogether impossible and therefore we must vse spirituall meanes for the deedes of the flesh must bee mortified by the spirit Roman 8. 13. Now the ground of this worke is the death of our Sauiour Christ applyed by faith to our corrupt heart for the old man is crucified with him as the Apostle Paul saith that the bodie of sinne might bee destroyed that henceforth we should not serue sinne Roman 6. 6. This therefore must wee doe if we thinke our selues to haue part in Christ wee must perswade our hearts that when our Sauiour Christ was vpon the crosse in our roome and stead bearing the punishment of our sinnes then were wee in regard of the old man crucified with him the vertue and efficacie whereof wee shall vndoubtedly finde in our selues for the mortifying of sinne when we doe truely beleeue for our fellowshippe with Christ beginnes in his death and if we be dead to sinne how can the motions thereof yet liue and raigne in vs When a malefactour is put to death he ceaseth from his badde courses and so if our corruption be crucified with our Sauiour Christ it must not raigne in our hearts to bring forth the fruits of sinne Let vs therefore meditate on the death of our Sauiour Christ and apply it to our selues by faith and consider the vilenesse of our sinnes in the bitternesse of his passion and then no doubt we shall be mooued to striue against euill motions for if we be Christs we haue crucified the flesh with the affections and lusts Gal. 5. 24. Fourthly we must not liue inordinately but in that sort which God inioyneth Christians in his word euery one must haue a double calling the generall calling of a Christian common to all that liue in the Church concerning the seruice of God in righteousnesse and holinesse and a particular lawfull calling in some set state of life tending to the good of the Church cōmon wealth or familie wherin a man must glorifie God in the good of men this is to liue in order he that wanteth both or one of these liues inordinately for God would haue euery man to abide in that vocation wherein hee hath called him euery one therefore according to his gift and grace receiued of God must liue in a lawfull calling and hee that doth not so resisteth Gods will Whereby wee see that wandring beggers are not to bee suffered in Church or common wealth for they liue without any calling and so transgresse Gods will yea their course of life is here also condemned that spend their life in sports and gaming for such a life is rebellion against God who wil be glorified in workes done by vertue of our lawfull calling Fiftly it is the will of God that through manifold afflictions wee should enter into his kingdome and therefore when any crosse befalls vs walking in our lawfull callings wee must endeauour to subiect our selues patiently to the will of God therein in prosperitie we are cheerefull and thankfull but when affliction comes our nature would repine O remember we say in all estates Thy will be done and therefore in the most bitter crosses that can befall vs wee must labour to say with Iob The Lord giueth and the Lord taketh away blessed bee the name of the Lord Iob. 1. 21. So did the Prophet Dauid beeing banished his kingdome by his owne sonne 2. Sam. 15. 26. But if hee thus say Behold I haue no delight in thee beholde here I am let him doe to mee as seemeth good in his eies and Chapter 16. 10 11. when Shemei cursed him he staied Abisna◠from reuenge vpon consideration of Gods will to haue it so saying Suffer him to curse for the Lord hath bidden him In earth as it is in heauen Hauing spoken of the grace of obedience desired in this petition we now come to the manner how it must bee performed to wit In earth as it is in heauen that is of vs men liuing on earth as the blessed Angels and glorified Saints doe it in heauen for the Angels that excell in strength doe Gods commandements
fruition of euery grace and blessing we aske of God according to his will Amen verse 14. For if ye doe forgiue men their trespasses your heauenly father will also forgiue you 15. But if you doe not forgiue men their trespasses no more wil your heauenly father forgiue you your trespasses These two verses contain a reason of the fift petition concerning the forgiuenesse of our sinnes which is propounded with a limitation and condition of our forgiuing them that trespasse against vs the reason here is because in this behalfe we shall finde such measure with God as we mete out vnto our brethren For the meaning of the words three points must be discussed First whome this reason doth concerne namely priuate men for priuate trespasses it reacheth not to Magistrates and publike persons in their function who be the Ministers of God to take vengeance on them that doe euill for to such the Lord saith Thiue eye shall not spare the offender but according to the qualitie of the offence must he execute iudgement vpon offenders for the remoouing of euill And so must parents and masters deale in their families and Ministers in their publike dispensation of the word for els offences would so abouÌ„d that there could be no liuing for Gods people in the world II. Point How doth these depend one vpon an other our forgiuing of men and Gods forgiuing vs Ans. We must not conceiue that our forgiuing men their trespasses is a cause why God forgiues vs for we are by nature dead in sinne and can not doe any good thing of our selues till we be enabled thereunto of God but our forgiuing is a signe that God hath forgiuen vs beeing indeede a fruit of our reconciliation with God for it is a signe of true repentance which is a fruit of faith whereby we apprehend the mercie of God for the pardon of our sinnes in Christ. III. Point How should our forgiuenes goe before Gods forgiuing vs for so the words seeme to import If you forgiue your heauenly father will forgiue you c. Ans. The pardon of sinne which God giues must be considered two waies first as it is giuen in heauen secondly as it is reuealed and assured to the conscience of man now the pardon of sinne in heauen alwaies goes before our forgiuing others but our assurance of pardon with God followes after our forgiuing of men for a mans sinnes may be forgiuen with God and yet he may long remaine without the assurance thereof in his owne conscience this we may see in Dauid for when Nathan said The Lord hath put away thy sinne no doubt it was forgiuen in heauen but yet his â—arnest prayer for pardon afterward 〈…〉 wes plainly that he did not vpon Nathans speech receiue the coÌ„fortable assurance of pardon in his owne conscience This then is Christs meaning that if we forgiue men their trespasses God will assure vs in our consciences that he hath forgiuen vs otherwise if we will not forgiue God will denie vs that assurance The vse of this point is first and cheifly this we must learne to forgiue and forget all priuate wrongs and iniuries done vnto vs whether great or final without desire of reuenge The reasons to mooue vs hereto are these First it is Gods commandement here expressely inioyned which must needs bind the conscience to obedience Secondly if we will not forgiue men God will not forgiue vs this Christ inforceth by doubling the sentence now without Gods forgiuenes there 's no saluation and therefore we must be ready to forgiue as we tender our owne saluation Thirdly the frailtie of our nature is such that we our selues are subiect to offer wrong to others this is intimated in this phrase except ye forgiue men their trespasses so that euery man is prone to trespasse against others and therefore as we would be forgiuen when we trespasse so must we also forgiue men their trespasses Now for the better performing of our dutie herein these rules must be obserued I. We shall perceiue in sundrie men many wants frailties which mens laws punish not as in old men frowardnes in others hastines and in some ambition and desire of praise now these and such like we must in loue passe by without taking notice thereof Prov. 19. 11. It is the glorie of a man to passe by an offence II. Rule If men giue vs some light occasions of offence as vpbraid vs with our ignorance vnskilfulnes basenes pouertie or such like we must lightly passe them ouer preferring the bond of peace before outward reputation III. Rule Though a man doe vnto vs that which is indeede flat iniurie yet if it doe not manifestly hinder Gods glorie or too much preiudice our good estate by hurting our good name our goods or life we must cause our priuate griefe and hurt to yeild to publique peace IV. Rule If men doe vs such great wrongs as manifestly hinder Gods glorie and our good estate in life goods or name then we must vse the helpe of the magistrate and the lawfull defence of laws prouided for that ende Alwaies remembring that in seeking to right our selues we lay aside all malice hatred and desire of reuenge and with a single heart propound Gods glorie in the reformation of the partie that doth vs wrong Secondly in this reason perswading to forgiuenes we may see that pardon of sinne before God and reformation of life goe together for here by this one branch of a reformed life in brotherly forgiuenesse is vnderstood all of the same kind but where is no reformation of life there is no pardon of sinne before God Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ then reforme thy life by euery law of God for this will giue thee assurance from God but if thy life be vnreformed thy hope of pardon is a meere conceit of thine owne braine and therefore if thou want reformation now beginne and if thou haue begunne then hold on and doe it more and more for thy more full assurance vers 16. Moreouer when ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward Our Sauiour Christ hauing rectified the abuses in Almes-giuing and in praier doth here come to a third Christian dutie namely fasting wherein as in the former first he seeks to reforme abuses and then prescribes the true manner thereof But before we come to these particularly I will in generall handle the doctrine of fasting for the better vnderstanding of this text and exercise of this dutie And first we must know that Christ here speakes not of a ciuill fast appointed by magistrates in their dominions for ciuill respects but of a religious fast respecting the worship of God which appeares by this that he ioyneth the doctrine of
God respects them for this true desire as if they had faith And they are blessed because they shall haue plentie of faith and assurance of grace and fauour with God in Christ for it is mercie and grace with God to hunger after grace and mercie when the heart feeles the want thereof But yet such persons must be admonished that they shew the truth of this desire by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied The second temptation is from the smallnesse of sanctification Many there be that endeauour to please God making conscience of all sinne and yet they finde in themselues an exceeding measure of rebellious corruption much ignorance in their minds peruersenesse in their wills and frowardnesse in their affections yea a continuall pronenesse vnto all manner of sinne and on the contrarie they can perceiue but small fruits of sanctification the olde man they feele rushing in them like a mightie Gyant but the newe man so weake and seeble that they can hardly discerne any spirituall life and hereupon they are sore troubled with temptations yea oftentimes driuen to doubt whether they haue any true grace at all This cannot but be an heauie case and yet here is true comfort for them for Christ calleth them blessed not that are filled with righteousnesse but who hunger and thirst after it that is who feeling the want of righteousnesse in themselues doe earnestly desire it in their soules These persons therefore that feele in themselues a sea of corruption and scarce a drop of sanctification must truely examine their owne hearts how they stand affected to these things for if they be truely grieued for their corruption and rebellion and withall doe earnestly desire grace and sanctification vsing the meanes constantly whereby they may be freed from the one and indued with the other then they haue wherewith they may comfort their hearts for Christ calles them blessed and so they are for in due time they shall be satisfied and in the meane time their will and desire is accepted of God in Christ for the deed it selfe The third temptation is to despaire when a man after the breach of conscience by some grieuous sinne is plunged into this gulfe that he thinkes verely hell is prepared for him and he must needes be damned what remedie now in such a case Answ. Some thinke the onely way is to propound vnto him the grounds of vniuersall grace as that because he is a man Christ died for him for Christ died for all but this is a slender comfort for the despairing conscience will thus replie God indeed hath done his part but I refused Gods grace when it was offered Therefore another way of comfort must bee sought which is by proouing vnto him out of Gods word that he is within the couenant and that the promises of grace and life doe belong vnto him for the effecting whereof one maine ground is here propounded to wit that though a man want all righteousnesse yet if he truely hunger after it he is blessed and the right applying of this ground is this search must be made whether the partie thus despairing hath in him any sparke of true grace or no and this will be knowne by these two demands first whether he dislike his sinnes because they are sinnes secondly whether he truely desire to be reconciled vnto God to repent and beleeue in Christ Now if his conscience tell him that these things bee in him indeede then is he brought within the compasse of this blessednesse here pronounced by Christ and hath title to this promise that he shall be satisfied for he that is grieued for his sinne because thereby he hath offended God and withall hath an earnest desire of mercie and grace to repent and beleeue is truely blessed And therefore it may bee said vnto him seeing thou findest in thy heart this griefe for sinne and desire of grace thou art blessed and shalt be satisfied Thus may the distressed soule receiue comfort but as for them that liue in sinne here is no comfort for they haue no true dislike of sinne no purpose or desire to repent thereof Secondly as this rule of Christ ministreth comfort to some so it dedeclareth the miserable estate of others to wit of all those that want this spirituall hunger after righteousnesse for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where for after riches pleasures honours and preferments men hunger and thirst as the drought in summer doth after raine but rare it is to finde a man that sauoureth the things of God and thirsteth after his righteousnes and yet such onely are blessed Thirdly this rule of Christ serues for sure direction whereby we may know our estate before God in regard of true happines if we hunger and thirst after righteousnes we are surely blessed for the mouth of the Lord hath spoken it Now this spirituall hunger is knowne by two things first by an vnfained heartie sorrow and griefe for sinne past where this is wanting true spirituall hunger and thirst is not secondly by an earnest desire of Gods mercie in Christ for the pardon of sinne and for sanctification testified by a constant endeauour in the vse of meanes to come thereby he that hath these things in him may assure himselfe that he is blessed for these be the motions of Gods spirit and the true pledges of his grace Hereby then we must trie our estate if these things be in vs we haue wherein we may reioyce but if our hearts be dead and hard so as we haue no touch for our sinnes no hungering after the blood of Christ nor desire of sanctification then are we voide of grace and so most miserable for the smallest measure of true grace that can be is to hunger after grace in the want thereof Lastly this rule of blessednes must admonish vs as we tender our saluation so to labour for this spirituall hunger in our soules after reconciliation with God in Christ for all our sinnes past and for the sanctification of our hearts and liues by his word and spirit we may heare read and talke of Gods word and yet all to no ende vnlesse we be in heauines for our owne vnrighteousnes and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning honour and riches if the soule be voide of mercie and grace in Christ which doubtlesse it is while this spirituall hunger is wanting in the heart And to mooue vs to labour for this hunger the reason annexed is very effectuall namely the Lords promise that they shall be filled which also shewes wherein this blessednes doth consist Now they that thus hunger are filled partly in this life by receiuing
haue wronged vs. Thirdly consider the examples of worthie men in this case for our Sauiour Christ neuer sought reuenge but bare wrong patiently committing all to him that iudgeth righteously leauing vs an example to doe likewise 1. Peter 2. 10. Yea when hee was cruelly and vniustly crucified he praied for his persecutors Luke 23. 34. Steuen also praied for them that stoned him Act. 7. 16. and Dauid though a King would not suffer reuenge to be taken on Shimeâ— that cursed him 2. Sam. 19. 9 10. neither would hee euer touch Saul who sought his life though he had him often in his hands nay his heart smote him for cutting off the lap of his coate so farre was he from seeking reuenge Fourthly in the fift petition wee pray Forgiue vs our sinnes as we forgiue our trespasses but if wee carrie grudging in our hearts we praie God not to forgiue vs but to condemne vs for we will not forgiue but be reuenged on them that offend vs. Now this is a most fearefull case that a man should pray for vengeance vpon himselfe Fiftly it is not meete in common reason that the same partie should be the accuser and the Iudge and yet if a man might reuenge himselfe this should be so and therefore â—f wee would be Christs Disciples we must arme our selues with patience in suffering wrong and referre reuenge to God that iudgeth righteously Yet some will say If we alwaies put vp and suffer wrong wee shall neuer bee in quiet but still be abused Answer Though in our own person we may not reuenge our selues yet wee may craue the helpe of the Magistrate either for the preuenting or for the punishment of wrong done vnto vs for the Magistrate is Gods Liuetenant to releeue the oppressed and to execute vengeance on malefactours thus did Paul send to the chiefe Captaine to preuent a conspiracie that the Iewes intended against him and appealed to Caesar to auoyde the danger of the Iewes at Ierusalem and yet when wrong is done vnto vs wee must beare it patiently without seeking priuate Reuenge although the wrong were doubled or trebled vpon vs. Thirdly our Sauiour Christ here calling the wrong doer an euill one giueth vs to vnderstand that it is the propertie of an euill man to doe wrong vnto others and this title is giuen to the wrong doer to teach vs that wee must suffer wrong patiently though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually but to doe wrong is the marke of an euill man who herein is like the deuill which must teach vs not to doe wrong to any one in his bodie goods or name either by word or deede but rather applie our selues to doe all the good we can to euery one within the compasse of our calling Hereby wee shall see what our estate is for if in our callings wee set our selues to hurt others either by word or deede wee are in the sight of God euil men such are our vsurers and extortioners and all those that vse fraud and deceite in their callings But if wee would shewe our selues to be good men approoued of God in Christ then wee must referre our bodies and soules and all that wee haue to the good of others Although men by nature be like to sauage beasts as Lyons Woolues Cock â—trices c. whose propertie is to deuoure and hurt other creatures yet when it pleaseth God to receiue them to mercie and to place them in his kingdome then they laie aside their cruell nature and liue peaceably one with another for in all the Mountaine of Gods holinesse none shall hurt or destroie verse 9. It is a prophecie of Christs kingdome that therein the sword and speare which are weapons of warre shall bee turned into scythes and mattocks which are instruments of common good in time of peace whereby was signified that when men are conuerted and become true children vnto God they laie aside all malice and giue themselues to doe good and become seruiceable vnto all for the good of all This was notably verefied in Paul who of a persecuter became a preacher yea he became all things to all men that by all meanes hee might win some And thus doing we are like to our heaueÌ„ly father who doth good to all but if we giue our selues to wrong doing we are euill ones and herein like to the deuill himselfe Fourthly Christ here forbidding priuate reuenge which is vnlawful doth hereby establish that reuenge which is lawfull and iust Now lawfull reuenge to speake somewhat hereof is the worke of a iust and lawfull power requiting euill for euill This iust reuenge is two-folde Diuine and Humane Diuine reuenge is the worke of Gods absolute power taking vengeance vpon offenders of the lawfulnesse of this reuenge in God there is no question onely this we must remember that God executes this vengeance daiely in the manifold miseries of this life and likewise in the iust condemnation of the impenitent after death Indeed as a father he chasteneth his Church and children for vengeance in Christ becomes nurturement but as a seuere iudge hee plagues the wicked powring vengeance on them both temporall and eternall Humane reuenge is the ordinance of God whereby men beeing therevnto called by God doe execute vengeance in the name of God and it is twofold extraordinarie or ordinarie Extraordinarie when men are extraordinarily stirred vp by the spirit of God to execute vengeance vpon offenders in the name of God Thus Pâ—iâ—eâ—as slew Zimri and Cosbie and thus many of the Iudges of Israel specially Ehud Sampson tooke reuenge vpon the enemies of Gods people thus Elias the Prophet slew Baals priests 1. King 18. 40. and destroyed the two Captaines and their fifties with fire from heauen 2. King 1. 10. 12. thus Peter killed Ananias and Saphira and Paul stroâ—ke Elimas with blindnesse This kind of reueng is now rare for wee are not to looke for extraordinarie instincts we know Christ rebuked his Disciples for seeking to execute this extraordinarie reuenge vpon the Samaritans and therefore when we haue a conceit hereof in our selues wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge is that which men ordinarily put in execution in the Church and common wealth according to Gods will beeing thereto called by God it is twofold Lesser or Soueraigne Lesser reuenge is the inflicting of lawfull correction vpon offenders in word or deede not reaching to the case of life and death this kinde of reuenge is committed to parents ouer their children and masters ouer their seruants to schoolemasters ouer their schollers and Tutors ouer their pupils Soueraigne reuenge is that whereby the Magistrate may lawfully punish men according to their offences in bodie goods or life it selfe this I call soueraigne not simply but because it is
this petition for here we are taught to call to mind our sinnes euery day praying for the pardon of them Secondly here we see whereon we must relie and setle our hearts in all estates in affliction temptation and death it selfe namely on the meere mercie of God in Christ by faith in his blood for the pardon of our sinnes Looke to the prayers of all the Saints of God in Scriptures and we shall finde that they made this their rocke and ankor of stay in all distresse Dan. 9. 18 19. O Lord heare and behold not for our owne righteousnesse but for thy great tender mercies deferre not for thy owne sake oh my God This we must obserue to arme vs against the damnable doctrine of the Church of Rome for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood but after a man is made the childe of God he may rest vpon his owne good merits so it be in modestie and sobrietie But this is the right way to hell flat against this petition for how can wee dreame of any merit when as we must euery day aske mercie and forgiuenesse for to aske mercie and to plead merite are contraries now by our daily sinnes we adde debt to debt and so must still plead mercie and not merit euen after we are conuerted and sanctified euer praising God that hath deliuered vs from the slauish bondage of that proud Synagogue Thirdly here we see what we must doe in respect of our daily sinnes whereunto we fall we must not lie in them but renue our-estate by true humiliation and repentance Also if thou be crossed in the things of this world the way of comfort and deliuerance is to be learned here for as thou doest daily aske bread so thou must aske forgiuenesse for thy sinnes and when they are pardoned thou hast title and interest to al Gods blessings Now this daily humiliation stands in three things 1. in examination of our selues for our debt vnto God by sinne 2. in confessing our debt vnto our creditour yeilding our selues into his hands 3. in humbling our selues vnto him crauing pardon and remission earnestly for Christs sake as for life and death herein the children of God are presidents vnto vs Psal. 32. 5 6. Dauid in great distresse found no release while he held his tongue but when he humbled himselfe and confessed against himselfe then he found mercie and ease whereupon he professeth that he will be a patterne to euery godly man for their behauiour in the time of distresse Fourthly here we haue a notable remedie against desparie wherewith the deuill assaults many a child of God when through infirmitie they fall into some grieuous sinne or commit the same sinne often which greatly wounds the conscience for here Christ bids vs aske forgiuenesse of our daily sinnes whatsoeuer they be or how often so euer cōmitted And no doubt he that bids vs forgiue our brethren that sinne against vs though it were seauen times in a day if they seeke it at our hands will much more forgiue vs. This must not embolden any to sinne presumptuously for the Lord hath saide He will not be mercifull vnto that man Deut. 29. 19. but if any fall through infirmitie hereon he hath to stay himselfe from despaire Fiftly hereby we see that no man possibly can fulfill the law for the Apostles themselues were commanded to aske pardon of sinne euery day whereby it is plaine they could neuer fulfill the law and therefore much lesse can any other Sixtly that which we pray for we must in all godly manner endeauour after And therefore as we pray for pardon of sinne euery day so must we daily vse the meanes wherein God giues assurance of remission to his children as heare the word receiue the Sacraments and pray vnto God publikely and priuately endeauouring to resist all temptations and to glorifie God by newe obedience for it is grosse hypocrisie to aske the pardon of sinne and still to liue in the practise of it Lastly here we see we must pray not only for the pardon of our own sinnes but of our brethrens also Forgiue vs whereby Christ would teach vs to be carefull of the saluation of our brethren and neighbours the good estate of their soules should be deare and pretious vnto vs and if this were so happie would it be with the Church of God but alas men are so farre from care of the saluation of their neighbours that men of the same family are carelesse of one an others soules masters regard not their seruants nor parents their children indeede they will prouide for their bodies and outward state but for their soules they haue no care wherein they bewray themselues to be cruell and mercilesse hauing more care of their hogges and bruit beasts then of their children and seruants for when their hogges haue all needefull prouision their children and seruants soules shall want instruction As we also forgiue our debters These words are here propounded as a condition of the former petition and they include a reason thereof as Luk. 11. 4. Forgiue vs our sinnes FOR euen we forgiue euery man that is indebted vnto vs. And this Christ addeth for waightie causes euen to crosse the fraud and hypocrisie of our corrupt hearts who would haue forgiuenesse of God and yet would not forgiue our brethren nor yet leaue off the practise of sinne our selues But this condition imports that we must exercise mercy towards our brethren and so breake off the course of our sinnes if we looke for mercie at Gods hands Now the words here vsed are comparatiue betokening a likelihood and similitude betweene Gods forgiuing and ours which must be rightly vnderstood because our forgiuenesse is mingled with much corruption through want of mercie and therefore we must not vnderstand it of the measure of forgiuenesse nor yet of the manner simply but especially of the very act of forgiuing for thereto sometimes must similitudes be restrained as Mat. 9. 29. According to your faith be it vnto you And the force of the reason stands in the circumstance thus If we who haue but a drop of mercie doe forgiue others then doe thou who art the fountaine of mercies forgiue vs but we forgiue others therfore do thou forgiue vs. Touching our forgiuing others three questions must bee scanned I. How can any man pardon a trespasse seeing God onely forgiueth sinnes Answ. In euery trespasse which one doth to his neighbour be two things the losse and dammage whereby man is hindered in bodie goods or name and an offence against God by a practise of iniustice against his law Now as a trespasse is a damage vnto man so may a man forgiue it but as it is a sinne against God in the transgression of the morall law so God onely pardons it as when a man hath his goods stollen that dammage done to him a man may
God may know his owne estate towards God in regard of his mercie in Christ euen by descending into his owne heart and there finding the affection of mercie in forgiuing those that haue wronged him and this wee must labour for if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished to beware in our selues of the common sinne of this age ingraffed in our nature to wit desire of reuenge spite and grudging vpon euery occasion for when we pray vnto God with such malitious hearts wee doe in effect desire the Lord to exercise his wrath and to reuenge his iustice on vs. And vndoubtedly many a man doth searefully curse himselfe in his owne prayers while hee is cruelly minded towards his brethren and God oftentimes saith Amen to such curses most deseruedly seeing men are so cruell to their owne soules to curse themselues and therefore we had need to looke to our hearts when we pray to God that we forgiue men if we would be forgiuen of God VI. Here note a general grosse abuse in this age most men wil seeke to be reconciled to their brethren with whom they are at variance whē they come to the Lords table but at all other times thy take their pleasure thinking they may well enough performe all other duties of religion though they retaine malice and enmitie towards their brethren But here we may obserue that we ought to be reconciled with our brethren whensoeuer we goe to God in prayer for else if we come in malice and enuie towards our brethren wee curse our selues and sinne against our owne soules In prayer we bring the sacrifice of our hearts the calues of our lips vnto God but before we offer it wee must reconcile our selues vnto our brethren as we heard before VII Here also we may see the grosse hypocrisie of our nature for so oft as we make this petition wee make profession of reformation of life in new obedience for this one branch of brotherly reconciliation here professed doth presuppose our conuersion from all sinne sith that true repentance for one sinne cannot stand with a purpose to liue in any other And yet behold though men say this prayer often yet stil they continue in their old sinnes as in blasphemie drunkennes whoredome oppression lying fraud c. as though it were nothing to dissemble with God but God is not mocked either amend thy wicked conuersation or leaue off to make this holy profession VIII In that Christ tieth our duty of forgiuing our brethren to so waightie a condition as is our forgiuenesse with God hereby he would acquaint vs with the horrible crueltie of our nature and pronenesse to reuenge we must therefore take notice of it and labour to see and to bewaile this corruption of our hearts and on the other side to hunger after loue mercie gentlenesse meekenesse and to endeauour to practise the same continually Lastly ioyne both parts of this petition together they shew vs a way how to keepe true peace of conscience for euer namely First wee must call vpon God for the pardon of our sinnes euery daie Secondly we must follow after peace with men in the practise of forgiuenesse reconciliation when offences growe for when we are at one with God and man we haue a blessed peace and hence will follow peace in our owne hearts which is that peace which the world cannot giue which while we retaine wee need not to feare any euill no not death it selfe for if God be with vs who can be against vs Verse 13. And lead vs not into temptation But deliuer vs from euill These words containe the sixt and last petition which is not needelesse as some may thinke but for waightie causes set after all the former though a man had the fruition of all the graces there desired to wit First to teach vs who they be that are most troubled with temptations namely the children of God that set themselues to seeke his glorie to aduance his kingdome to doe his will to depend vpon his prouidence and to relie vpon his mercie for the pardon of their sinnes these of all other are most subiect to temptation for beeing escaped out of the deuils snare he bestirres himselfe by all possible meanes to bring them in againe grieuous temptations doe alwaies accompany remission of sinne which is ioyned with endeauour to glorifie God as both the word of God and Christian experience doe fully witnesse which must be well obserued both to staie the minde of those that are deepely humbled through Satans temptations thinking that they are not the children of God because they are so troubled with sinne and Satan when as the case is cleane contrarie for spirituall temptations if they be resisted with godly sorrow are rather a signe of Gods loue because the deuils hatred is most toward them whom God loues best on whom God shewes mercie towards them will the deuill exercise his malice As also this discouereth the follie of those that sooth vp thēselues in this fond conceit that God surely loues them and they are deepe in his fauour because they are freed from temptations when as indeede they ought rather to suspect themselues to be vnder the power of Satan for when the strong man armed keepes the holde the things that he possesseth are in peace Luk. 11. 21. Whereby is signified that the wicked of the world beeing possessed of Satan are at peace in themselues in regard of temptations for what needes hee to trouble them which are alreadie at his command but let them beginne to repent to seeke mercie for their sinnes with endeauour to leaue them they shal soone find that Gods fauour is not enioied without the deuils malice Secondly this petition is ioyned with the former to teach vs that as we must be carefull to begge mercie and pardon for our sinnes already past so we must be watchfull to preuent sinnes to come he that saith Forgiue vs our trespasses must pray also not to be lead into temptation and therefore as we would not haue our consciences pricked with the sting of our old sinnes so we must be carefull wee fall not into them againe neither be ouercome with new temptations The meaning The words themselues containe one onely petition though some haue thought otherwise consisting of two parts the first is the petition it selfe And lead vs not into temptation the second is the exposition thereof But deliuer vs from euill for in effect it is thus much That we be not lead into temptation deliuer vs from euill For the first that we may rightly vnderstand it wee must search out two things First what a temptation is Secondly what it is to bee lead into temptation There be two sorts of temptations Good and Euill I call that a good and holy temptation when as God tempts a man and it is an action of God
not when Christ will call vs hence Luk. 12. 40. Be ye also prepared therefore for the sonne of man will come at an houre when ye thinke not II. Point As there be two diuers estates in two distinct places so there be two seuer all waies that lead thereunto the one the way of life verse 14. the other the way to destruction vers 13. First I will speake of the way of life and thereby shall we see what the way of destruction is in which regard it stands vs all in hand to know what is the way of life Now none hath better noted it out vnto vs then the Prophet Habaccuk chap. 2. v. 4. in these words But the iust shall liue by faith in which place he foretells the afflictions of the Iewes by the Chaldeans whereupon the Iewes might say whereby then shall we stay our selues he answers by faith The iust man liues that is leadeth his life by faith Some giue this meaning to the Prophet The iust by faith shall haue life euerlasting but the Apostle expoundeth it otherwise Gal. 3. 11. So then to walke in the way of life is to lead our liues by faith in Christ as Heb. 10. 39. Here two points must be considered I. what faith that is by which men must liue in this world namely true iustifying faith the very same by which they are to be saued in the day of the Lord. I liue by faith saith Paul in the sonne of God who hath loued me and giuen himselfe for me Gal. 2. 20. where he doth notably expound this text shewing that faith in Christ our redeemer is that faith whereby we must lead our liues in this world for they which will be saued by their faith must first liue by their faith he that beleeues well liues well and that faith will neuer saue the soule that cannot guide and order the life many men thinke it is sufficient to saluation to beleeue the promise of life but faith hath a further worke in them that it saueth for it also causeth them to liue thereby Now a man liues by faith when he rests himselfe on God and suffers himselfe wholly to be lead and guided by Gods written word Example hereof we haue in Abraham Heb. 11. 8. who by faith for sooke his owne countrey and at Gods coÌ„mandement went be knew not whither More particularly a Christian mans life is twofold spirituall and temporall both which he must liue in this world for heauenly life beginnes before we die and both these kinds of life must be preserued by faith The spirituall life of a Christian is that whereby he hath true fellowshippe with God this beginnes in this life and it stands in reconciliation with God wherein a man is accepted to the right of eternall life This reconciliation is life and it is held by faith and faith onely in Gods word and promise in Christ alone is it that makes vs lay â—old of receiue and keepe this our reconcillation We must giue God this honour to beleeue his promise of remission of sinnes and life euerlasting in Christ and vpon our faith God vouchsafeth vnto vs remission of sinnes and life euerlasting Here some may aske whether euery thing that we beleeue be made ours as riches honour and such like Ans. No but onely that which God promiseth in the Euangelical couenant of life euerlasting vpon our faith Here also some will say If this be all I am well for I beleeue Gods promise But herein many deceiue themselues beleeuing the promise falsly True faith is this men must seeke the pardon of their sinnes and in seeking beleeue it but they that beleeue without vsing the meanes deceiue themselues seeing God hath ioyned his promise to the meanes We offend God daily and therefore must daily reâ—ue our repentance and by faith beleeue the pardon of our daily sinnes Further this spirituall life hath his fruits It is no dead life for he that hath remission of sinnes liues in Christ and this life shewes it selfe in the fruits of good workes as mercie loue goodnes and in euery good worke we must liue by faith for to the doing of any good worke there is a double faith required first a generall faith whereby we are perswaded that the worke is allowed and required of God secondly a speciall faith whereby we are perswaded that the particular worke done is accepted of God In the acceptation of the worker God first accepteth the person in Christ and then the worke in and for the person Yea we are mooued to euery good worke by faith for it brings to minde Gods loue mercie and goodnes to vs and so mooueth vs to performe the like duties of loue and mercie towards our brethren Thirdly spirituall life shewes it selfe in resisting and enduring temptations for euery child of God hath many and gricuous assaults so as the righteous shall scarce be saued and in all and euery one of these we must liue by faith and thereby relie on Christ not on our selues Example hereof we haue in Christ vpon the crosse who euen then when he felt the wrâ—th of God vpon him and his indignation against him did yet crie vnto him as to his God My God my God and Iob in grieuous temptation and affliction said vnto the Lord Loe though he slay me yet will I trust in him Iob 13. 15. and so must we euen then lay hold on Gods mercie when we feele no comfort in our selues so did Dauid when he felt no comfort yet he did cleaue to God in his meditation Psal. 77. 7 8. 10 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion yet in this combate with Satan it is no fault but a good practise of true faith Temporall life stands in the practise of some particular calling and some men be of one calling some of another and euery one hath or ought to haue some one lawfull calling or other wherein to leade his temporall life Now the workes of a mans particular calling they must be practised by faith euen the duties of the basâ—st calling that is as of the shepheard And that a man may doe the duties of his calling in faith he must first haue a grounded conscience that his worke is allowed of God and accordingly he must doe his worke Againe euery man in his calling must haue a care of his owne life and of those that belong vnto him to prouide for them things necessarie as meate drinke and cloathing and this care must be ruled by faith that is a man must vse the lawfull meanes to get these things and yet so as he leaue the issue and euent vnto Gods blessing we may prouide for necessaries but we must goe no further but vse the lawfull ordinarie meanes and sanctifie them by prayer leauing the blessing vnto God Cast thy workes on God saith Salomon Prou. 16. 3. and S. Peter bids vs cast all our care on
stay his hand nor say vnto him what doest thou Gods speciall kingdome is that whereby hee ruleth his elect and chosen people working his will not onely by them as he doth in his generall kingdome by the deuils themselues but in them also by his holy spirit and it is called speciall because it is not exercised ouer all the world but onely ouer the elect whom hee hath ordained to eternall life This speciall kingdome of God is two-folde either of Grace or of Glorie The kingdome of grace is a spiritual estate wherein God makes men willingly subiect to his written word by his spirit I call the kingdome of grace a spirituall estate both because it is principally exercised in the conscience and also because this regiment in the conscience is by the spirit of God Secondly I shew wherein it consists namely in a voluntarie subiection of the whole man in soule and bodie and spirit to the will of God reuealed in the word Psalm 110. 3. Thy people shall come willingly in the day of assembling thine armie in holy beautie And this subiection stands in three things in Righteousnesse Peace and Ioy in the holy Ghost Rom. 14. 17 18. In Righteousnes that is First in Christs righteousnesse imputed and secondly in the righteousnesse of a good conscience the ground whereof is sanctification by the spirit which Christ giues to them whom he doth iustifie In Peace that is peace of conscience towards God and peace with Gods Church yea with all creatures so farre forth as is needfull for them Now vnder peace we must comprehend loue and all duties of loue for as righteousnesse concernes the person in soule and bodie so peace respects all duties and actions of the life Righteousnesse is the root from whence springeth this peace with euery action thereof for when the heart is sanctified the life is reformed Lastly in ioy in the holy Ghost this is a fruite of both the former respecting especially the state of affliction for when a man is iustified and sanctified and hath peace towards God then ariseth in his heart a spirituall delight in God in all estates yea though great afflictions light vpon him for Gods cause yet he beareth them with inward ioy and delight knowing that the spirit of glorie of God resteth vpon him and that he shall be glorified with Christ if he suffer with Christ which things while he compareth together hee little esteemeth the afflictions of this life in respect of the glorie that shall be reuealed for the light affliction that is but for a moment causeth vnto vs a farre more excellent and eternall waight of glorie These are the branches of this spirituall subiection which whosoeuer hath is a good subiect in the kingdome of grace as the Apostle saith in the next verse he that in these things serueth Christ is acceptable vnto God and approoued of men The kingdome of glorie is the blessed estate of Gods elect in heauen whereby God in Christ becomes all things vnto them immediately 1. Cor. 15. 28. This estate of glorie is a subiection also but yet such a subiectiō as is indeed a glorious regimēt for there we raigne with Christ in whom and through whom God himselfe becomes honour peace health foode raiment and all things needfull to the perfection of felicitie Now these two beeing Gods kingdome differ thus The state of grace is the beginning and entrance to the state of glorie and the state of glorie is the perfection of the state of grace This state of glorie is the citie and the state of grace as it were the suburbs of it In this life wee liue in the kingdome of grace but the kingdome of glorie is reserued for the life to come and this speciall kingdome of God in both these estates doe we here pray for Thy kingdome This imports that there is another kingdome euen the kingdome of Satan which is a kingdome of darkenes full of all disorder and confusion through sinne which greatly hindereth annoyeth Gods kingdome of grace especially Come That is to vs men in the world and then it commeth when God doth erect establish the same in their hearts now vnto perfection it comes by 5. degrees 1. When God giues vnto men the outward meanes of saluation wherein he doth reueale his grace fauour in Christ as the Gospel preached which is therefore called the word of the kingdome Matth. 13. 19. And so Christ hauing relation to his preaching which he confirmed by miracles among the Iewes saith The kingdome of God is come vnto you Luk. 11. 20. and beeing demaunded by the Pharisies when the kingdome of God should come he tels them it was among them Luk. 17. 21. meaning that it was brought vnto them by the ministerie of Iohn Baptist of himselfe and of his Disciples although indeed it were without profit to many of them 2. When the word preached inlightens the minde so as a man knowes and vnderstands the mysterie of the Gospel which is the law of this kingdome 3. When a man is thereby regenerate and so brought into this kingdome for by regeneration we haue effectuall entrance into the state of grace wherein Christ rules in vs by his word and spirit and wee yeeld subiection vnto him 4. At the ende of this life when the bodie goeth to the earth but the soule to God that gaue it beeing translated to the ioyes of heauen in the glorie of this kingdome 5. At the last iudgement when body and soule beeing vnited againe are both made partakers of the glorie of this kingdome and this is the full and perfect cōming of it So then our request to God in this petition is to this effect O Father let thy kingdome come to vs that be pilgrimes and strangers here on earth prepare vs for it and enter vs into it that be yet without renue vs by thy spirit that we may be subiect to thy will confirme vs also in this estate that our soules after this life and both soule and bodie at the day of iudgement may be fully glorified yea Lord hasten this glorie to vs and to all thine elect The Uses 1. Wants to be bewailed The wants we are taught to bewaile in this petition either concerne our selues or others First we must lament and mourne for our owne miserable estate by nature whereby we are the seruants of sinne and so in thraldome and bondage vnder Satan sinne leads vs into bondage for he that committeth sinne is the seruant of sinne and where sinne raigneth there the deuill hath dominion And hence it comes that wee rebell so much against the kingdome of God and refuse to stoop to the scepter of his word Indeede this bondage is weakened in Gods children but none is wholly freed from it in this life as Pauls complaint declares Rom. 7. 14. The law is spirituall but I am carnall sold vnder sin The naturall man is dead
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace