we have obtained mercy 3. The testimony of Gods Spirit which assureth Gods children their sins are pardoned Q. What is meant by resting upon God A. It is discovered by two particulars 1. Casting our selves upon the Promise 2. A perswasion that they shall be fulfilled to us Q. What is lustification A. When a beleeving sinner is accounted just in Gods sight through Christ according to the Law Q. Why say you accounted A. Because Justification puts nothing into us nor findes nothing in us Q. Doth God justifie wicked men as they are in themselves A. God provided another to be their surety for whose sake he accepts them Q. Can one mans wisedome understanding and holinesse be accounted to another A. Yes if one mans offence be imputed to another then may one mans righteousnesse but Adams sinne was imputed to us Rom. 5. therefore Christs Righteousnesse may be accounted ours If the Law be that the surety may be punished for the debt as well as the debtor then may the sureties satisfaction be accounted to the debtor both because the surety and the debtor tooke upon them the same thing and subjected themselves to the same condition Q. What doe we learn out of these words according to the Law A. No man can be just except he be in some measure answerable to the rule of justice Q. What did the Law require A. Two things 1. Dying for sinne 2. Doing that wee may live Q. Was our sinne made Christâ— by commission A. No onely by imputation for when Christ dyed to save us did we dye also no onely his death was imputed to us Q. What doth Christ receive from us A. Guilt and punishment Q. What doe we receive from Christ A. His merits and obedience Q. Doth faith it selfe justifie a man A. We are not justified by faith for it s but an instrument whereby we lay hold upon Christ and so are justified Q. Must justification be joyned to sanctification A. Yes for justification goeth before and sanctification followes after Q. Wherein lyeth the difference A. lustification putteth nothing into a man nor findeth any thing in a man Sanctification puts a new frame of he art into us Q. But doth not God put grace into a justified sinner A. Yes but he doth it by sanctification not by justification We receive justification all at once and that neither admits of increase or decrease but holinesse is usually increased and decreaseth many times Q. What is sanctification A. It s the restoring of a justified man into the image of God wherein he was created Not a making new faculties in the soule but putting them into right order as when a clock falls in pieces the wheels being not broken the clock hath not new wheeles set into it but they are new made againe Q. How many things be there in sanctification A. Two Mortification and Vivification Q. What is mortification A. The first part of sanctification whereby sinne is killed in us by the power of Christs death applied unto us Q. Can sinne be wholly subdued in a man A. No but it may be lessened and filed away Q. Wherein lyes the difference between sin in a wicked and a godly man A. There is the neerest union that may be between sinne and the soule of a wicked man Sinne beareth greatest rule here and the soule yeelds greatest subjection unto it He hath a secret resolution to sinne in spight of God and his Ordinances But in a godly man the power of sinne is loosened and the union broken sinne is not in him as a King though it may be as a Tyrant Q. Can mortification and vivification bee severed A. No where God bestowes Mortification there hee likewise bestowes vivification Q. Which goeth first A. Mortification for before we can receive Christ we must make roome for him by casting out all wickednesse Q. What is meant by this word vivification A. It is that part of sanctification whereby wee are quickned to newnesse of life by Christ his Resurrection applyed unto us Q. How is this wrought by Christs Resurrection A. In sinne wee must conceive there is 1. The guilt 2. The punishment 3. The power of it the guilt and punishment Christ by his Death removed Q. But how did he take away the power of them A. We having sinned Christ dyed and rose again for us whereas sin and Satan would have kept him in still if they could but hee came out by force The fift Principle Faith commeth by hearing and is strengthned by the Word and Prayer Meanes to get and increase Faith Quest How may we get faith Answ By the hearing of the Word preached Q. Why is Faith wrought by the Word A. Because God hath promised a speciall blessing thereunto and the holy Spirit accompanies the same for this purpose Q. Why by the Word preached A. Because the Word preached doth evidently reveale truths to the soule and works more effectually upon a mans heart Q. How is Faith encreased A. By the Word Sacraments and Prayer The Word addeth fuell unto Faith provoking a man to come to Christ by shewing 1. the need we have of him by reason of our daily wants and infirmities 2. The all-sufficiency of Christ to supply us 3. And his willingnesse to receive all commers Q. When is Faith strong Ans 1. When it grasps as it were a whole handfull of Christ a little child can grasp but a little of any thing 2. When it holdeth firmly that it catcheth hold upon Q. How doe the Sacraments strengthen saith A. 1. They present Christ neerly and visibly to the soule 2. They shew Christs merits obedience inflaming our hearts with love to him Q. What is Prayer A. It is a going out of our selves to God craving things answerable to his will Q. How a going to God A. Not a bodily going but the mind affection and understanding stirting up themselves to present their suit to him Q. Can a wicked man pray A. No 1. Because true Prayer is from the Spirit and a sanctified heart 2. These men oppose what they beg for Q. How many parts be there in Prayer A. Two Petition which is a craving of that we want and Thanksgiving which is a giving God thanks for that we have Q. What is the pattern of Prayer A. The Lords Prayer which Christ gave to his Disciples Q. Into how many parts is it divided A. Into three 1. A Preface 2. Six Petitions 3. A Thanksgiving Q. What doe you meane by Father A. The first Person in the Trinity who is the fountain from whence all we have floweth Q. How is God said to be a Father Ans 1. In regard of Christ 2. In regard of us Q. How is God the Father of Christ Ans 1. By naturall generation 2. By personall union Q. How is God a Father in regard of us Ans 1. In regard of Creation so the Angels are sons of God 2. In regard of Adoption which is the taking one in stead of a child
meant that rule that Christ hath set up in the hearts of his for the providence of God I take it is not so much aymed at in this place or that ordinary providence of God over the creatures this is set forth in the fourth petition give us c. but it is the rule of Christ that is set up in his Church Q. How manifold is it A. It is that whereby Christ by his Spirit and grace in the ministery of the word takes place in the hearts of his and this he doth two wayes 1. By overpowering and casting downe all other things which are opposite thereunto whatsoever power of sinne and Sathan are opposite unto him 2. He sets up that frame of spirit whereby it is subject to grace and this takes place two wayes 1. By cutting downe killing of every sinne 2. The soule takes the stamp of every command of God and is ruled therby Q. What is the Kingdome of glory A. Gods immediate ruling in the hearts of glorified Saints Q. How doth the Kingdome of grace and glory differ A. Here in the Kingdome of grace God rules 1. By his spirit 2. By the ministery of his word and ordinances but in heaven he rules immediatly then no more word means but Christ fils the soule fully and then he rules gloriously when the understanding will and affections are full of Christ and are fully and wholly subject to him Here in the valley of teares wee meet with many rubs and oppositions but then Christ shall shine immediately forth in all his ordinances wee seeke a Christ now but then wee shall fully possesse him so that wee that have the spirit have a glimpse of heaven already therefore ashamed should wee bee to bee weary of God let us bee weary of sinfulnes of this wretched world It is a heaven to live here with God upon earth and if it be so glorious a thing to have but a glimpse of God here how much more to bee filled with God hereafter in his kingdome Q. How is this Kingdome said to come A. The coming of these two Kingdomes implyes three things 1. That the word may bee revealed in those places where it hath not been That the day spring from on high may visite them that sit in darknes That the Sunne of righteousnes might visite them that want it That the banquet of the Gospell may be set up Matth. 24. If any man say hee is in the wildernesse goe not out for where the Carkasse is thither will the Eagles resort This is the first thing a Kingdome is said to-come when a King rules in a place where hee did not before so it is here Let all the people praise thee saith David hee desires not that some tongues onely but that all tongues and languages should doe this 2. Where ever the Gospell doth shine wee desire that it should discover it selfe more fully and spread it selfe where ever it comes wee desire the Kings governmet should enlarge the Territories more and more So we desire that not onely Christ should bee revealed but that more and more may bee gathered that God may take in every where and that every knee may bow to Christ and licke the dust that so there may be an addition made to the Church that every man in every kind God would cast his skirt over him that more may bee caught in his net that the Jew and Gentile may be gathered into one sheep-fold and have one shepheard 3. That the power of it may be more settled as the house of David grew stronger stronger but the house of Saul grew weaker and weaker so when Christ sets up his candlesticke that the seed that is sowne there may take deep root When a King hath erected Castles then he hath his Kingdome So we desire God may entrench himselfe and reare castles of defence against his enemies which would remove him in us that hee would set up himselfe strongly that every traitour might bee crusht and every base lust subdued that God would slay thē and none but his lawes might take place in our soule In a word the issue returnes to thus much wee beseech Christ that his Gospell may spread and be strong and these dayes of sinne may bee wasted and that he may come in the clouds Rev. 22. and then come Lord Jesus come quickly that he would accomplish the number of his Elect and gather those that belong to his glory that they may be everlastingly with him Q. What is the carriage of the soule in putting up this petition A. It appeares in three things 1. The soule desires and labours to bee subject to the good pleasure of the Lord. The heart faith oh that I might once bee so disposed that I might submit to the pleasure of the Almighty We desire that all those things that are set up in our hearts which are contrary to the good will of the Lord might bee subdued Psal 119.4 Thou hast commanded us to keep thy Precepts o Lord that my soule were so affected thou hast enjoyned mee to keepe thy Law oh that I could doe so The spirit should bee as waxe to the seale and inke to the paper that the soule might take the impression of every rule that God would set up in our hearts thus the soule should bee disposed and wish that the Lord would put this frame into us thou hast said seeke my face oh saith the soule that I could seeke thy face and echo to it behold Lord thy face doe I seeke to submit wholy without any contending not that the Lord should force us but take up your yoake put our necke to the yoak let the word of the Lord beare the sway when Mary wanted wine and our Saviour checked her shee submitted presently not a word more so what the Lord commands us let us doe without any quarrelling let the least inckling of the word beare the sway When our Saviour sent his disciples for the Asses colt they said but happily the men will not let him goe how then Tell them saith our Saviour the Master hath need of him and then they will not deny him It is enough let the Lord but speake and it is done this the soule should labour to attaine unto 2. The soule carries it selfe with an inward opposition to what ever is opposite to the government of the Lord Jesus Christ to the uttermost of our power It is in vaine to say it were well if it were so and I would it were so and yet stand still and not to set to our hand but we must joine with the Lord and as hee spake of Merosh Cursed be thou because thou wentest not out to help the Lord so truly the Lord Jesus is coming to our townes to our families therefore we should step out and help the Lord against those high mountaines of pride and stubbornenesse of heart when a proud heart stirres would wee but cry out good Lord help downe with that stubborne
the cause of drawing any man to wickednesse There are tryals of proofe indeed the Lord may try his as hee did Abraham Gen. 22.1 A man doth not hurt his armour if it be good when as hee prooves it so God intends no evill to a man when as hee thus deales with him Q. In what manner doth God lead us into temptation A. Hee doth it three wayes 1. When the Lord withdrawes not those nets that are laid for us when GOD removes not our stumbling blocks nay God may put an object of temptatiō before us Thus a master may lay a baite for his servant by putting money in a corner now it is lawfull thus for a man to leave his money to discerne whether his servant be faithfull or no he desires not that he should steale but that he may try his fidelity So God justly permitteth occasions There must be heresies for the triall of Gods servants They that pitch their net first let it fall and then take it up this is to raine snares The favour of God accidentally is but a baite to a wicked man his prosperity is his ruine it is just with God to deale so because wicked men desire it So Iudas would faine have gotten something by the ointment it is just with God to suffer the Pharisees to give him 30. pence and ruine too Now his mind is pleased hee hath 30d. and damnation too 2. As God suffers occasions so hee lets sinne and Sathan loose a mans hart would faine bee hankering and God gives him up to his hearts lusts saying take him sinne and Sathan let him have field roome 1 King 22.22 Ahab would faine goe to warre it was a thing not allowed but hee desired it therefore God sends the Divell God askes who will prevaile over Ahab the Divell saith I will goe then God saith goe and doe it Abimelech and the men of Sichem did very ill Jud. 9.23 then God sent an evill spirit that is hee let loose the spirit of contention and they destroyed him and hee laboured to destroy them so God Rom. 1. is said to give them up when they departed from the government of the truth no saith God will you not be ruled by holines then take uncleanenesse many a man that hath a wrathfull disposition take him envy saith God let him bring blood on others and so ruine to himselfe thus God tooke away his spirit from Saul and gave him up to sinfull distempers of all plagues there is none that is like this 3. God leaves a man to himselfe and lendes him not the assistance of his grace but suffers him and Sathan to grapple together Thus he dealt with He-Zechiah 2 Chron. 32.31 who because he had a lease of his life begā to bee proud now God left him to himselfe to see what was in him hee thought himselfe a brave man therfore God leaves him as a father lets a child goe when hee will not be held so saith God see what thou canst doe try thine owne strength But deliver us from evill Hence observe that though God would doe nothing against us yet we are not able to deliver our selves from our corrupt heart Q. What is meant by evill A. Not so much trouble or punishment as sin in it are three things 1. The breach of the Law 2. The guilt that a man gets by this breach and so is liable to this punishment 3. The vigour of sinne which rules over the soule the two former wee pray against in the fifth petition because we stand guilty of the breach of the Law Therefore wee pray that hee would not enter into judgement with us wee pray now against the power of sin and that is in three particulars 1. Sinne would be a comander over the soule it is the King Sathan is the Jaylour it hath a Kingly soveraigne authority and would rule over him sin is often compared to a King his servants are his obeyers sinne is a master at least it would bee it is so in every naturall foule and it would bee so in the godly the law of life saith the Apostle hath freed mee from the law of death Rom. 8.2 sinne gives parliament lawes and edicts to the soule and as the Centurion bad one servant goe and hee went and another come and hee came so doth sinne say pride it is my pleasure you should bee proud therefore I would have you imperiall and snappish sayes anger I would have you spleneticke and rage sayes the soule then I will it shall be done thus sinne sets up it selfe as supreame in the soule hence a proud heart saith I will doe that I list say God what hee will tell not mee of lawes it is my mind Thus your proud heart sets you lawes and you yeeld to them Now wee pray here that how soever sin bee in the soule yet that God would snib it that it may bee an underling and daily bee subdued in us 2. As sinne desires to set up a master like rule and a supreame soveraigne Lord-like dominion so sinne carries the soule and sometimes separates it frō God whereas the command of God should be a guide to us and take place in our hearts this authority takes up armes resists and stands in defiance against the rule of the spirit hence came these phrases they forsooke God and turned their backs to his Commands What saith pride shall I be a slave that the world should awe mee and snub me I will never yeeld it while I live I will dye first this is a Divell that drawes you from God and will carry you to hell Rom. 7.23 That is the meaning of this place sin carries a man captive when the soule sees it selfe so ruled by him a gratious hart would teare it selfe off if it could but a naturall man is a slave to sinne and dares not affect any good in another nor labour for it himselfe 3. Sinne leaves a kind of blemish and staine upon the soule after the Commission of it there is a kind of jarring to the heart and of running wrong in the soule Peter after his deniall of Christ was averted from Christ so a man after sinne shall find himselfe so dull to any good and prone to any evil this is the staine of sin when a mans arme is put out of joint besides the fall there is a bruise so after a man hath broken the commandements of the Lord the law unjoints him hee is more awke to any good then ever Gal. 6. If any man be unjointed by sin so that of the Romans wound their owne soules this sin doth Now these wee pray against partly against the power of sin partly against the authority of sinne partly against the staine of sinne But deliver us from evill To deliver from evill implies three things 1. Wee pray that the Lord would prevēt those occasions and stragglings of sinne that trouble us wee pray that hee would take off these distempers whereby sinne would lay siege against
the soule that hee would remove those things that would remoove us from him This wisdome promiseth Prov. 6.21 That shee will walke with them that walke with her shee will keep them from the way of the wicked woman sinne is like an harlot therefore the Lord is pleased to expresse it after that manner Now it is the mercy of God that hee will turne our eyes from beholding of vanity that there may not bee violence of sinne assaulting us now wee pray therefore that wee may not come into the battaile if it be possible and that sin may not come in against us 2. That the Lord would assist us in the temptation that the temptation may not prevaile It is a mercy not to bee tempted but if wee must needs bee it is a great mercy not to be overcome by temptation if he will not wholly prevent us by his grace yet to assist us gratiously in it It is mercy not to bee assaulted and though assaulted yet assisted Now this assistance of God is twofold either extraordinary or mediate by the meanes wee speake not so much of the first though that be true but wee crave both at the hand of the Lord. 1. Sometimes we crave for the extraordinary help and assistance of the Lord to assist us even above meanes in the meanes wee know the Lord in the time of Queene Mary did help wonderfully their temptations were grievous and afflictions great yet the Lord did help them extraordinarily hee did let in abundance of sweetnesse but wee passe this and come to the other 2. Wee pray especially for such meanes as may help us and that appeares in foure particulars 1. That the Lord would discover the enemy before hee come that hee would make knowne unto us the engins wiles and depths of Sathan and the subtilty of our owne corrupt hearts which are ready on every hand to surprize us For to be surprized before wee are aware is great danger Therfore wee pray that the Lord would give us the spirit of Revelation that wee may take notice of the engines of Sathan and that hee may be discovered to us The discovery wee know of an evill is a meanes to prevent it not foreseeing misery we cannot prevent it he that sees not an evill before it comes wil be overthrown by it when it comes Many a man perisheth by pride knowes not what hurts him this corruption blowes up the soule This the Lord promised Isay 30.21 Thou shalt heare a word behind thee saying this is the way that GOD may keep a man from sinne hee sends the Spirit of Christ to say this is the way walke in it The text saith 2 Cor. 2. there speaking of the incestuous man wee are not ignorant of the methods of Sathan so we pray the Lord that hee would discover the methods of Sathan to us Matt. 26. When the great skirmish was to come our Saviour forewarned Peter said I wil smite the shepheard c. And saith watch and pray for the houre is come hee gives him the warning peece wee pray thē that God would make knowne to us the engines of sinne and Sathan before they come Wee know it is a great help in warre to know the quarters orders of enemies that so a man may order his according thereunto So wee must know where the Divell and our corruptions lye quartered know what be the haunts of our wretched harts so order the helps God hath put into our hands for the resisting of them 2. That the Lord as it were would entrench about us if wee bee not foretold of the enemies that if wee should not see sinne to prevent it yet that God would lay some heavy impediment upon us and build some trench about us that wee may not commit those evills wee are tempted unto that though hee doth not reveale the policy of Sathan yet that hee would lay some snares that wee may not commit that sin which otherwise wee would doe and this is a marvellous mercy Gen. 20.7 Abimelech tooke Sarah and thought she had been Abrahams sister as hee himselfe told him and no question hee had a purpose to take her to be his wife but the Lord laid an impediment the LORD kept Abimelech from Sarah hee tooke off the edge of his desire and laid a barre betweene them Hos 2.6.7 The Church was running after her abominations now how did the Lord prevent her The text saith I will hedge thy wayes with thornes and build a wall about thee the lovers were corruptions and the following of them was the eager pursuite of thē Now God hedges the wayes with thornes that is hee layes afflictions on her that she had no liberty to sinne so that shee hath enough to doe to mind her owne miseries sometimes a man is addicted to base company and then the Lord layes sicknesse upon him to prison him and keep him from that sinne this is Mercy 3. The Lord puts armour and weapons on them to fight against their enemies that are opposite to his grace and children Ephe. 6. from the 10. to the 18. bee yee strengthned in all might putting on all spirituall abilities to bee strengthned in every good worke God saith hee covers the head of his 1. Pet. 15. God keepes them by the power of his grace God gives his the whole armour the sword of faith the brest plate of righteousnes to quench the firy darts of Sathan and to resist him 4. God gives a dominion over and a conquest of all our enemies and over all our victorious corruptions hee gives a happy issue and successe with the fight hee gives issues with the victory Rev. 1.6 hee hath made us Kings that is hee hath given us a Kingly authority over all our corruptions So Rom. 6. sinne shall not have dominion over you and Psal 119.133 Let no iniquity have dominion over mee thus the Lord assists his in trouble 3. As wee pray that the Lord would prevent the occasions of evill and if they come to assist us in them So lastly if we bee foyled and brought under by the temptations of Sathan and our owne corruption that the Lord would rescue us from thē that have had too much power over us and too too much prevailed against us This wee know was the request and desire of the Prophet David Psal 39. O spare me that I may recover strength before I goe away hence and bee no more seene as who should say my base lusts are too strong for mee These hands were stout but now feeble therefore good Lord give mee that former strength his sins were as sickenesse therefore hee saith I knew the time when I had a broken heart for my transgression but now a hardned therefore O Lord spare mee a little while before I goe hence and be no more seene that I may recover my former zeale and strength againe Rom. 8.2 The law of the spirit of life in Christ hath made mee free from
doe not shew your selves for that is not herein intended but as much of God as wee can demonstrate that men may say the Lord hath been here indeed Q. How doth the heart behave it selfe in the putting up of this petition A. This behaviour of the soule doth mainly appeare in two things 1. It heartily desires in all things it shall doe that it may lift up the glory of God now this wee doe when in all actions there is a disposition for the furtherance of Gods praise All our life should be like a lanterne to convey light to others the heart should desire that in all things Gods glory may be furthered that we may doe nothing but we may advance Gods glory by it silver gold is fit to stamp the Kings Image upon so a mans practise should be good mettal to imprint Gods glory upon not as painted windowes to hinder Acts. but to rebound the light Herod did not give God glory hee tooke it to himselfe and we see what ensued There bee some kind of glasses will reflect a mans Image So there should bee a conveighing of glory from our selves to God looke as it is with a ball the falling of it makes it rebound so it should be with our hearts they should reboūd Gods glory where it falls upon us This is a great skill the soule should have nothing but whereby God might bee honoured any sinfull course blemisheth Gods glory any priding of a mans self no whit furthers Gods glory a good soule desires God might be acknowledged glorified in all it hath or doth Q. When doth the soule doe this A. When it labours that in all things something more then humane excellency may appeare for if any thing of a mans owne bee discerned wee fall short of Gods Name In every actiō such should be our disposition that somewhat more may bee seene then a base meane shadow there is a skill in preaching and praying which should bee more valued then all parts and gifts whatsoever If nothing appeare but selfe the Name of God is deprived of what it should have as S. Paul said Doe I speake like a man he demonstrated the spirit in him so should wee discover what we do that God works it in us that hee might have all the honor God who is the Author of all should have the glory of all our actions Wee talke of this that and say let God be glorified but wee doe it not in our life and conversation Q. What bee the severall works of the heart in doing this that it may appeare that God is the Author of all we give him the honour is due unto his Name A. The acts of the heart are two whereby it sets forth the glory of God 1. In all services a man should not bee quiet in his affections endeavours till he come to the highest pitch that is Gods glory All Actions are in the way one towards another as a paire of staires one goes from another and above the other a man should goe higher and higher til God his glory mounts and surmounts them all as a Minister first studies to teach the people that they may be enformed but why enformed that they may appeare to bee Christs that Gods grace may appeare in their conversation the soule never rests till it be here This should bee our desire that in all our actions God may bee discovered to bee the Authour and to have the honour of all 2. The soule must bee sure not to goe beyond Gods glory as thus a Minister preacheth that the people may bee converted and bee honoured as well as God this is to bee above God a man prayes to honour God and that it may be known he is a glorious professor thus a man is above God as a bird steps from one bough to another till it comes to the highest and then it flies away so wee step to Gods glory and oft times goe beyond it Wee would have God glorified to glorifie us it may bee but this is hypocrisie to have God honoured that wee may bee secretly base this is the deepest dishonor to God and hee will bee revenged of them one day pluck his praise out of their bowells the three Wisemen would not stay till the starre stood and then they went no further so where the starre of Gods glory goes let us goe and not stay till we come thither and when wee are there goe no further this is the cariage of the heart that in life and death God may bee honoured and exalted looke as it is with a workeman that makes a peece of curious worke wee doe not give the honour to the toole but to the workeman so God should receive the honour of all and from all 2. As a good soule makes God discovered in himselfe so hee desires that God might bee acknowledged by others and that appeares in two things 1. That they might embrace the excellency of God Let your light shine before men why so that they may see your good works that is God in your good works Doe not thinke that I would have men see their owne good parts gifts and the like but onely that they may see God in them the fisher desires that the fish may see the baite not him so hee that angles for the soules of others doth not desire that others might see him but the grace of God An apprentice doth not stand in the shop to call men to looke on his propernesse and the like but to sell his masters wares If we desire that God may bee exalted labour not that men may see your good works so much as God in them wee should all so walke that others may admire Gods grace in us wee are GODS workemanship 2. And therfore should have hearts enlarged to blesse God that hee hath been pleased to reveale himselfe so sweetly to us thus much for the first petition Thy Kingdome come 2. Petition Q. Why is this added immediatly to the former A. Because it is a speciall meanes whereby the glory of God is advanced The first was to hallow Gods Name and to that end the Kingdome of Christ must bee set up no naturall man can glorifie God for so long as sinne and corruption prevailes wee can never yeeld to him therefore the rule of Christs Spirit must effect it and by this wee must bee swayed to the same Q. What is the scope of this petition A. The maine scope of it is thus much that the government of God by Christ might be set up and prevaile every where as before Gods Name was highest so here the power and governement of Christ is to bee universall that is in generall Now wee come to the particulars and here 1. Consider the sence of the words 2. The cariage of the heart in putting up this petition 1. What is meant by Kingdome 2. What is the coming of this Kingdome Q. What is meant by Kingdome A. By Kingdome is
what my Father commands mee but I will doe what I list such hearts cannot pray to expect any thing at the hands of God now and then to looke at a duty saying I would it were so away with that sluggishnesse to wish the will of God were done and yet you will have your owne wils and runne according to your owne fancies To this precept it belongs that wee should set on others to doe Gods pleasure In vaine doe we wish it to bee done and doe not provoke others to doe it when Agrippa and Paul were grapling together saith Agrippa thou hast almost perswaded mee to bee a Christian not almost saith Paul but I would have thee altogether as I am except these bonds I would not have thee fettered as I am but enlarlarged in heart to doe Gods will Therefore saith Ioshua I and my house will serve the Lord he that not only neglects Gods will himselfe but hinders others that man doth not pray this petition aright he that saith thy will bee done and in the meane time withdrawes others by his secret allurements saith what should I bee such a foole to bee at other mens bow and becke to sit howling in a corner as thou dost no no well bee it knowne unto thee thou that wilt not doe Gods will here the Lord will have his wil done on thee one day to thy cost hee that will not doe Gods will here God will send him packing to hell hereafter and there hee will execute his will upon him whether he will or no. Q. How must wee doe the will of God we doe now and then stumble on a duty and now and then take up a service but yet wee are now then peevish and wayward Is not this enough A. No no you must doe it in earth as it is done in heaven not now to bee some thing and then to be nothing now a Saint and then a Divell but you must cōstantly obey God Q Can a man doe the will of God on earth as the blessed Angells doe it in heaven A. A man cannot doe it in that measure the Angells doe it but wee may doe it as they doe and performe the same obedience with them though not in quantity yet in quality a child followes the father though it cannot runne so fast as the father a scholler may imitate the copy and write after it though not write so fast and well So the servants of the LORD cannot doe the will of God here in that quantity that the Angells doe it in heaven but in quality like them let their obedience be our patterne not in the measure but in the manner of it Q. In what things must it bee done how can we expresse any action like theirs A. This resemblance is in foure particulars 1 They doe it readily they are ready prest at hand to doe the good wil of the Lord upon all occasions They are not withdrawing themselves but ready upon every occasion to doe what the Lord requires Iob. Job 1. It is said that The Sonnes of God appeared before him they are ever in his sight to give attendance to him as a handmaid is at the hand of her mistres So that of Isaiah They cover their faces before the mercy seat they cover their faces in token of awfulnesse and reverence and cry holy holy holy They are ever before him as a dutifull servant at his masters beck and call The Angells ever behold the face of God hee cannot becken but they are at hand In this readinesse of theirs to doe the will of the Lord wee should imitate them to be ever prepared to serve him not to have our affections stragling but with Abraham behold thy servant is at hand thus it should bee with the soule The Lord saith you must not have this sinne and that corruption we must reply Thy will bee done Lord not as Moses when the Lord commāded him to goe to Pharoah saith hee who am I Lord send another no it should not bee thus with us wee should be ready at hand here Lord speake for thy servant heareth Goe to Paul Act. 9. saith the Lord to Ananias and hee went for all he had been a persecutor Ionah will goe to Tarshish rather then to Niniveh Wee should not doe thus but as Cornelius when hee sent for Peter saith we are all here before God Act. 10. to take notice of whatsoever it shall please him to reveale to us Let your lamps bee light and prepared that whether the bridegroome come at midnight or at any other time all may be in a readinesse at a push when hee calls when the Lord saith here is a sinne to be sorrowed for I submit Lord saith the soule Wee must not let God stay for us to bee haled to any duty no but we must attend his will neither must wee stand it out I will bee wicked and I will walke in mine own way stil so you may perish and for ever bee damned and goe to hell when you have done this is not to doe the will of God as it is done in heaven The Angels came before God and the text saith the Divell came also by force full ill against his will so wicked men dare not but they must leave some sins but that is perforce they are either constrained to it by the Lawes of men or by the horrour of conscience and the like not with ready and chearefull spirits 2. The Angells doe the will of God speedily they delay not but are willing and presse in the performance of Gods will if the Lord doe but becke they are gone Isay 6. The Angells are said to have divers wings some to cover their faces in token of humiliation some to cover their feet to shew their speed and hast to performe what God at any time shal enjoyne and commaund This we should as they doe shake off all lingrings of spirit when wee see a thing should bee done and God requires it naturally wee are marvellous lazie in our Christian course and come like a Beare to the stake is this to doe the will of our heavenly Father as the Angells doe No certainly David praysed the Lord with his best abilitie and ran the wayes of Gods cōmandements so should wee make hast and delay not When the Prophet Elisha sent his servant to the womans sonne hee bad him salute no man make no stay by the way this marvellous care should be in us Pray for our lives and runne on in a Christian course for our lives not to trifle but to goe with all speed till wee come to our journeyes end not sluggishly as if a man cared not whether hee did it or no If profit or pleasure would be tampering with us salute them not wee should take up our resolutions if honour and profit would bee hanging about us fling them off let us not regard them but ride post hast When our Saviour sent his disciples out to preach hee bad
them cary neither scrip nor staffe to hinder them in their course when Paul was converted the text saith he never consulted with flesh and blood hee adviseth not with carnall reasonings but what God commands hee did so when God calls for duty wee should not reason with profit pleasure and honours aske them leave to take up this duty and that performance If the holy Apostle had done this it would have hindred him but hee consulted not with flesh and blood so we should doe ever what God cōmands it matters not what men would have of us but let us have an eye to Gods command 3. The Angells in heaven doe the will of God faithfully that is they performe the whole will of God they faile not to doe it to an haires bredth hee is a faithfull servant that doth his masters cōmand fully so should a Saint doe now faithfulnes appeares in 2. things 1. Wee must doe it all as they doe 2. Wee must doe it in the right manner which God requires This is faithfulnesse the Angells doe not accomplish what message they will but God sets it downe and his good pleasure takes place Psal 103.21 They fulfill the good pleasure of the Lord they start not at any service no crosse they stand not at duty they doe it because he commands so it ought to bee with the hearts of the people of the Lord wee must not picke and chuse do it in an aguish fit when wee list It is said of David he did all the will of God It is sufficient God commands though it be tedious the Angells care not though all the Divells in hell rage so the Saints of God should doe be it tedious that skills not so we may finish our course with comfort hee doth not picke and chuse but feares every finne and takes up every duty The text saith Caleb and Ioshua followed God fully in the dayes of Macaba and Meribah in the times of trouble here is an Angelike spirit to goe through with the worke Though father and mother were against thē yet they would goe on The contrary was the finne of Sardis and which God reprooves sharply I have not found thy works full it is nothing to do some of Gods will but wee must doe it all or else the Lord regards it not The most wicked will do wel sometimes for their own ends if they bee pleased That is nothing thou must doe Gods will pleased or not pleased or else thou hast a Satanicall spirit not to say the dayes are troublesome but goe through as the Angells doe Secondly the manner as we must doe the whole wil of God so we must doe it after the right manner not as you will but as hee requires Thus Abraham when hee was commanded to goe offer his Son Isaac went early in the morning if hee had been to offer an oxe it had been nothing but Abraham must give his onely Sonne Isaac the Sonne of the promise to be a sacrifice So for us not to bee drunke and commit out ragious finnes such as all the world crie out of that 's nothing but thy secret lusts thy beloved Isaaks they must bee abandoned 4. The Angells doe the will of God constantly Matth. 18. where they are daily before the face of God they hold out and persevere to doe Gods will this should bee our practise though wee cannot doe it in that manner and so much as they yet endeavour for it continue to the death saith the text and what then I will give thee the crowne of life our reward shall bee for ever let our labour bee so a Saint should bee 4. square the same for ever not to fall backe to be good in good company with professors professe and with swearers curse with drunkards bee drunkards and with divells bee divells The blessed Angells doe not thus The Lord commends the good steward Happy shall that servant bee whom his Master when be comes shall find so doing when the Lord shall come and find a Saint persevere unto the end hee shall be blessed indeed The Angells will outbid us in the measure of performance of Gods will but yet we should bee speedy ready faithfull constant as they are in uprightnes though not in that measure of exactnes that they doe Q. What is the frame of the heart in the putting up of this petition A. It appeares in two things 1. It is willing to doe it it selfe 2. It is willing and desirous to help and stirre up others to the utmost of its power to doe the will of God 1. The soule ought to bee forward to know the will of God and doe it it selfe and this appeares in foure particulars 1. The heart is willing to doe the will of God in laying downe its owne wil so farre as it may bee an hinderance in doing Gods will for oftentimes our will and the will of God are contrary There is naturally a refractorie stiffenesse that lifts up it selfe above the Lord this must bee remooved not my will saith our Saviour but thy will bee done If our wills and Gods cannot stand together we must lay down ours But sometimes we say desperately as they did wee will walke in our owne wayes c. wee will have a King as other nations wee will have our base lusts to sway and rule us but so long as this is in us we cannot doe the will of the Lord wee cannot serve two masters I came not to doe mine owne will but my Fathers that sent mee saith our Sauiour It is oftentimes with our will and the will of God as with two buckets the letting downe of the one is the lifting up of the other and the lifting up of the other is the letting downe of that so where wee let downe our owne wills we lift up Gods but where wee lift up our owne wills wee let downe the good will of the Lord. Now the cause why wee sticke in service cannot come off is wee would have our pleasures we would bee this and that so that the will of God is justled against the wall and shut out of dores but let this distemper bee crusht and then the will of God will take place 2. When we have done this then wee must repaire to the Lord to know what his pleasure is take his warrant before we set upon the worke a conscionable attendance on Gods will should be the root spring of all our actions not to goe without it but to have our spirits carried by it This is a master controler that swayes and beares all before him tell mee not I cannot doe it for my liberties sake c. But I have no warrant out of GODS will unlesse the good will of the Lord goe before me I dare doe nothing Eph. 5.10.11 proving what is acceptable to the Lord. As the Gold-smith layeth the gold to the touchston so prove your selves see what is acceptable to the Lord. In the time of the old Law they
find mercy Prov. 28.14 first find thy sinnes then find Gods mercy 1. Cor. 11. If we would judge our selves we should not bee judged hee that would have God forgive him must not forgive himselfe as a malefactor that stickes to his owne innocency and will not acknowledge any guilt in vaine hee desires to bee forgiven so a sinner is a malefactor before Gods tribunall now if hee will not confesse he shal never find mercy at the hand of the Lord. 2. Wee must labour to have the heart see its own inability to satisfy for sin or to beare Gods Indictment hee shall passe upon the soule that is guilty the soule acknowledgeth it selfe unable to answer one of a thousand Behold saith the Psalmist Lord if thou shouldst enter into Iudgement who were able to abide it but there is mercy with thee that thou maist be feared We are banquerouts wee cannot answer the debt nor beare the suite if the debtor bee able to answer the debt or pay the money hee cares for no kindnesse The sinner is the debtor and if I can satisfie Gods Justice what need I care if I can abide it what need I crave favor but when it comes to this who can abide it then it is the LORD must pardon what ever is amisse where ever the sinner goes hee cannot avoid the suite he needs no pursevant to follow him conscience is arresting and the Divell accusing therefore hee fals downe and cries mercy mercy to pardon the suite the soule is not able to beare the suite the Church complaines of it behold our righteousnesse is as a menstruous cloth and they Ezeoh 36.31 judge themselves worthy to bee condemned now in that I say forgive I say I cannot satisfy for my sinne 3. Wee should seeke to God and his grace for what we need we should knowledge it his free mercy when the soule sees there is mercy in God for him then it is fitted to pray for this petition For should I conceave God were severe though I renounced my sinne yet I could not seeke him God is not extreame and rigorous but hee hath mercy in store for them that seek him in truth and sincerity therefore wee should apprehend two things 1. That God desires not to deale rigorously wee should perswade our harts that God is desirous to welcome our prayers The Lord is said to bee abundant in goodnes and mercy Ex. 34. the Lord is ready to succour our infirmities If we abound in misery the Lord will abound in mercy the phrase is multiplying mercy therefore the Apostle calls him the Father of mercy and the God of all consolation wee have new vexations he hath new compassions nay God hath more good then we can desire hee performes more then promiseth hee is abundant in truth above all that hee hath revealed himselfe to bee in his word Isay 55.7 Our God is mercifull and abundant in forgivenesse hee multiplies pardons hee hath pardons in store mercie to pardon any poore soule But saith the soule what my sinnes committed and continued in Marke what he adds his thoughts of mercy are larger in giving then ours in craving Eph. 2. hee is able to doe above what wee can aske orthinke It was but cold comfort Isaac gave to Esau he had but one blessing so if GODS mercies should come to an end it were but poore comfort when the soule should say Lord give mee and the Lord should say all is drawne dry but there is enough in God to doe us good what availes it though a father have a tender and a good heart to his child if hee hath not to give it what it askes or stands in need of but our heavenly father abounds in goodnesse 2. God as hee hath abundance of good so hee is free and ready to bestow it Isay 55.1 Ho every one that thirsteth let him buy milke and hony without money or price wee would bee content to have wine but wee have no money to buy it therefore God adds though you bee not able to pay for it yet take it Mich. 7.18 Who is a God like our God who pardons sins because mercy pleaseth him the pardoning of our sinnes is like the overthrowing of Pharaoh in the sea God doth it not so much because wee please him but because his mercy pleaseth him he doth it freely 4. Wee must bee content to waite for this mercy wee stand in need of wee must waite for it and be confidently perswaded of it else wee crosse the tenure of forgivenes Held 11. God gives mercy to none but those that waite for it in that we aske pardon wee are resolved to waite for it for so much is implied a pardon in law is not authenticall untill it bee sealed So God saith he will pardon us but this is not â—uthenticall untill wee have set to our seale hee saith hee will give freely wee say wee wil waite constantly Psal 37.5 Commit thy waies to God and hee will care for thee hee that thus begs forgivenesse shall undoubtedly obtaine it at the hand of the Lord. And lead us not into temptation 6. Petition This consists of sanctification both begun here and ended in glorification sanctification frees from the power of sinne glorification frees from the presence of sinne 1. For the order sanctification flowes from Justification when sinne is pardoned we have the spirit of Christ which conveyes all to us we are first justified then sanctified 2. For the sence of the words here are 2. things 1. What wee desire God should not doe lead us not into temptation 2. What he should doe deliver us from evill Q. What is meant by temptation A. A triall or assault whereby a mans strength is tried now they are double 1. Deliverance into evill 2. A proofe of the soundnesse of grace the first is especially intended all the assaults of the soule by sinne Sathan or the world wherby either our faith may be shaken or we withdrawn from God to evill sometimes there are good temptations of proving or expressing our grace these in some sence may have place in this petition God tries us on this manner and wee pray him that hee would not try us more then wee are able to beare Q. What is it to bee led into temptation A. 1. When temptations pursue us 2. When they doe foile us assaulting of us 3. When temptation doth totally vanquish us Now wee pray in this petition that temptations may not pursue us or pursuing us that they may not foile us and though wee bee foiled by them yet that wee may recover our selves we desire that corruptions would not besiege us or if they doe yet not conquer but that we may recover our selves after we are overcome Q. Can God lead into temptation A. The Apostle explaines it I am 1.13 God cannot tempt to evill hee that is goodnesse it selfe cannot provoke a man to sinne the Lord doth not put malice into any mans heart God cannot bee properly
appoint it so because that if he had done well we should have been saved now consequently it must follow that because he sinned we must also be punished Q. How did Adams sinne become ours A. By imputation Q. What is imputation A. That whereby the fault of one man is put upon another Q. How came we to have originall sinne A. By propagation in regard that Adam sent his nature into us and we become like him The third Principle Concerning redemption by Christ Quest WAs our Redemption necessary A. Yes because God determined an end of his Creation now man because fallen if he should be destroyed the end would be frustrate Secondly God had ordained the glorification of his mercy in man now had there been no Redemption where would the glory of his mercy appeare Thirdly the Elect fallen without this could have had no comfort Q. Who is this Redeemer A. Jesus Christ the second Person in the Trinity hee onely can subdue our enemies and satisfie his Fathers wrath Q. Wherefore was Christ the fittest person in the Trinity Ans 1. Because hee could most prevaile with God being his Son Secondly God being he who was fully offended it was not justice that he should pay himselfe Q. Why did Christ take the nature of man upon him A. 1. Because it was man that sinned Secondly there must be a suffering as well as a satisfaction Q. Did Christ take upon him the person or nature of man A. The nature onely for else there should have been two persons which cannot be Q. How did Christ take mans nature upon him A. The Holy Ghost sanctified it and then Christ took the same Q. What are those things observable in this nature A. His union and the manner of his conception Q. How is his union A. Inseparable for our nature could not be separated from him the eternall Sonne of God so tooke the nature of man that when it met with him it was not changed but remained the same for ever Q. How was Christ conceived A. By the Holy Ghost who at this time and in this thing imitated the nature of man Q. Of whom was Christ conceived A. Of the Virgin Mary Q. Why had not Christ a Father as well as a Mother A. Then had he been lyable to sinne which was principally imputed to man Q. How did Christ suffer A. By his Death which was two-fold corporall and spirituall corporall whereby his body was separated from his soule and spirituall whereby hee was separated from God Q. What things are to be observed in the death of the soule Ans 1. The wrath of God and his anger against a man of which Christ tasted Secondly the consequences which are desperation and continuall punishments from which Christ was most free The fourth Principle A sinner of an humble and contrite spirit apprehends Christ by faith and so is justified and sanctified Here are two things 1. A preparation 2. The Benefit Quest WHat is contrition A. When a sinner is brought to such a sight of sinne that being enforced to feele the burthen thereof hee comes to bee sequestred from it Q. How many things are here considerable A. Three 1. A sinner must be brought to a sight of his sinne 2. Hee must bee enforced to feele it 3. He must come to be sequestred from it Q. Why doe you say Brought to a sight of his sinne A. Because of himselfe he neither will nor can see his sinne Q. What doe you meane by sight A. A cleare and convicting sight of sinne Q. What is it to have cleare sight of sinne A. When a man sees sinne as it is in its colours Q. What is it to see sinne convictingly A. When a sinner is perswaded in his conscience that that sinne which the Minister and the Word of God speakes of is his own sinne Q. What is meant by sinne A. In sinne there are two branches the evill of it and the punishment of it Q. Which is worse of these two A. The evill of sinne for 1. that which deprives a man of the chiefest good must needs be the greatest evill but sinne deprives the soule of God the chiefest good 2. We see Christ could suffer punishment but not be sinfull 3. And God is oft the Author of punishment but not of sinne Q. What is the second thing in the definition Answ Hee is inforced to feele it men would bee flying off from the meditation of this sinne Q. How may a man feele his sinne as he should doe Ans By meditation and application Q. How by meditation Answ 1. By considering what a GOD hee hath offended how great mercy abused and justice provoked not onely in time of ignorance but since wee knew him Secondly A serious meditation of the vile and filthy nature of sinne Q. How doth the vilenesse of sin appeare A. It separates us from Gods presence and procureth eternall misery Q. How by application Answ 1. By convincing the heart of its loathsome conditon 2. By dogging the heart when there is any occasion of sinne and still telling it of Gods judgement Q. Can any man of himselfe doe this A. No it must be Gods humbling hand Q. What doe you meane by sequestred Ans When a mans hearts desire and hungring is to get out of sinne though hee cannot saying with himselfe there is no reason why I should be thus ruled by base lusts Q. What is humiliation Answ When the heart of a poore sinner comes to despaire of all hope and helpe either in himselfe or any creature and is contented to bee at Gods disposing Q. How many things are to be considered in this definition Answ Hee despaireth of all hope in himselfe or in the creatures and is content to be at Gods disposing Q. When doth a man come to this despaire A. When he seeketh to the world for succour and findes none Q. When is a man content to bee at Gods dispose A. When he acknowledgeth he hath no good in himselfe and confesses if at any time God afflict him that it is just with God so to doe resolving what ever trouble lyes upon him still to trust and call upon God Contrition and humiliation are two graces which must be wrought in the soul before faith can enter in 1. Because every naturall man hath sinne to be his God now there cannot be two Gods in any mans heart 2. Because by faith we goe unto Christ to receive good at his hands now one cannot goe to Christ before he goe out of himselfe before we can get the pearle we must sell all that we have now Christ is the pearle wee must sell all our corruptions to enjoy him Q. What is faith A. A resting upon God grounded upon knowledge and assurance that God is my God in Christ Q. How many things are included in this knowledge A. A sight of sinne and a sense of it which will produce three things 1. A prizing and seeking for mercy 2. No content in any thing till