satisfaction for wrongs done to man Q. VVHat doctrine doth this title DEBTERS applyed to wrongs doâ—e to men imply A. Wrong doers must make satisfaction for the wrong which they do Euery wrong is a debt But a debt must be satisfied according to this charge a Rom. 13. 8. Owe nothing to any man b Leu. 6. 2 c. Numb 5. 7. God gaue to the Israelites an expresse law for restitution or satisfaction of that wherein one had wronged another By satisfaction as by a plaister the wound which is made is healed and so wrong becometh to be as no wrong The truth of repentance for the wrong which is done is also manifested by satisfaction c Luke 19. 8. Zaccheus hereby gaue euideÌ„ce of his vnfeigned repentance Were it possible to make satisfaction for the debts wherein we stand bound to God we ought to do it But because by reason of the infinitenesse of that debt wee are not in any sort able to satisfie it Christ who is able hath vndertaken it He is become our Suretie He hath discharged our debt So as in regard of our debts to God all that is expected of vs for satisfaction thereof is by a true faith to apply the satisfaction of Christ But because wee may be profitable to man may make some recompence for that wrong we haue done to him we ought in this case to do to the vttermost of our power what we can Pollicetur sibi magnae â—wrae fore vt omnia ciuitatibus quae cuiusque fuissent restituerentur Cic. in Ver. Aut vim fieri vetat aut restitui factam iubet Idem pro Cecin He that is carefull to make satisfaction sheweth that he is sensible of the wrong he hath done and would if it were possible that it had not bene done which implyeth a penitent heart Besides common iustice and equitie requireth satisfaction in what we are able The heathen by the light of nature well discerned as much and haue giuen many good directions thereabout What a shame would it be for them that haue the light of the Gospell added to that light of nature more to liue in darknesse and more to loue the workes of darknesse then they did Obiect They to whom men are indebted must forgiue their debters Why then should debters thinke of restitution or satisfaction Answ 1. That dutie of forgiuenesse is required in case that a debter cannot through disabilitie or will not through obstinacy make satisfaction But it giueth no libertie to him that is able to bee willfull in refusing to do what hee is bound to do 2. Gods requiring mercie of one doth not iustifie iniustice and iniurie in another Wherefore let euery one looke to that especially which belongeth to him Redresse wrong and obserue wherein he hath wronged another to do him the best right that he can and that according to the wrong which hee hath done If it be a wrong knowne humbly to acknowledge the same to the partie wronged If an inferiour haue wronged his superiour by any disloyaltie let him bee the more loyall for the time to come If one vnder subiection haue bene rebellious let him be the more submissiue and obedient If one who owed seruice to another haue bene negligent or carelesse in his businesse let him be the more industrious and diligent Let him that hath any way dealt vnmercifully with another take all occasions to shew the more mercie to him He that hath any way defrauded another let him to his vttermost power make full restitution He that hath impeached the good name or credit of another let him endeauour to right him whom he hath discredited in his reputation And so in other wrongs Thus will there be an healing of the wounds that haue bene made And this is fruite worthie of repentance Math. 3. 8. which we are commanded to bring forth Note this all ye that by word or deed haue offended any Adde not obstinacie to iniurie Persist not in wrong That is to make the sinne out of measure sinfull To your sinne your iudgement shall be answerable As for such as hauing done wrong refuse reconciliation when it is offered surely they haue a diuellish spirit Such were they of whom the Psalmist thus complaineth Psal 120. 6 7. My soule hath long dwelt with him that hateth peace I am for peace but when I speake they are for warre These are fire-brands in the societies where they are More fit to liue in hell among diuels then on earth among men §. 142. Of departing from our right Q. WHat other doctrine may bee gathered from this metaphor DEBTERS in relation to the dutie of forgiuing A. To forgiue we must part with our right For a debter to pay what he oweth is a right due to the creditor But a debter must be forgiuen This cannot be except the Creditor let go his right and forbeare to exact that which were it not for this dutie of forgiuing he might exact Saul hauing shewed himselfe a profest mortall enemie against Dauid acknowledged that Dauid when he had him in his power might haue killed him so as in sparing him Saul acknowledged that Dauid departed from his right a 1. Sam. 24. 18 19. Thou hast shewed this day saith Saul to Dauid how thou hast dealt well with me forasmuch as when the Lord had deliuered me into thine hand thou killedst me not For if a man find his enemie will he let him go well away The truth is that Dauid was by all law bound to spare Sauls life and to forbeare all reuenge against his person because he was with his Soueraigne which b 1. Sam. 24. 5 6. Dauid well knew and accordingly hee professed as much but c 18 19. in Sauls opinion he departed from his right which he did in truth in d 2. Sam. 19. 22 23. Shemeis case We haue a worthy patterne for departing from ones right for peace sake in the c Mat. 17. 26. 27 example of Christ who though hee were able to proue that hee was not bound to pay tribute yet payd it So f 1. Cor. 9. 15. S. Paul did forbeare to exact that of the Churches which he might haue done If a man haue no right to exact that which he seemeth to forgiue his forgiuenesse is no forgiuenesse It is no worke of mercie The common practise of men Vttermost of right not alwaies to bee stood vpon in standing to the vttermost for their right cannot stand with the equitie of that which is here professed We forgiue our debters In all manner of wrongs to a mans place person chastetie goods or good name there is a kind of right for a man to take reuenge and such a right as it may be is not condemned but rather iustified by mans law What kind of debt then can be forgiuen if that which may bee thought mans right be exacted to the vttermost Quarrels contentions needlesse but harmefull suites in
it haue bene long Assuredly a generall apprehension of more particulars then can be distinctly conceiued at once is acceptable to God or else many approued Prayers recorded in Scripture were not acceptable No man can in particular expresse all things that are needfull and meete to be mentioned in Prayer it is therefore very requisite that after we haue particularly and expresly mentioned in our Prayer such things as we conceiue to be most needfull and behoouefull we should vse some such generall words and phrases as may include all other needfull and behoouefull things In which respect the common custome of concluding our owne Prayers with this perfect forme of Prayer prescribed by the Lord is very commendable 2. 2. Argument of Anabaptists Obiect This clause After this manner pray yee implyeth rather a plat-forme to frame other Prayers by it Math. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then an expresse forme to be vsed word for word Answ That phrase may imply as well the very forme prescribed as a like forme But Luke vseth a phrase which putteth this doubt out of doubt Luke 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is this When ye pray say What should they say Euen the words following Our Father which art in heauen c. Quest Other formes of Prayer may be vsed What need any other forme of Prayer be vsed seeing this is so absolutly perfect Answ To shew that we take a particular and distinct notice of the things which we pray for On which ground both Christ himselfe and the Apostles also to whom this forme in speciall was prescribed vsed other formes which are expressed in the Scripture By comparing these two forenamed places of the two Euangelists together Math. 6. 9. we may well gather that both this very forme may be vsed Luke 11. 2. and that other forme also may be framed answerable to this Behold Gods goodnes in teaching vs to pray here the goodnesse of God who is not onely readie to heare vs in his Sonne but also by his Sonne hath taught vs how to call vpon him Doth hee noâ— herein shew himselfe a Father indeed Quanto effiâ—acius impetramus quod peâ—mus in Christi nomine â—i petamus â—psius oratâ—one Cypr. de oraâ— Dom. §. 1 Is not this a great motiue to prouoke vs with boldnesse to goe to the Throne of Grace How much more effectually may we obtaine what we aske in Christs name if wee aske it in his forme of Prayer That wee may be the better directed and the more encouraged to call vpon God and that by this excellent forme here prescribed we will distinctly consider the seuerall branches thereof §. 2. Of the seuerall branches of the Lords Prayer THE Lords Prayer being as wee haue heard a most perfect patterne of Prayer The summe and parts it containeth both the Circumstances appertaining to Prayer and also the very Substance of Prayer The Circumstances are two One precedent which is the Preparation thereto in the Preface The other subsequent which is the Ratification thereof in the last Particle Amen The Substance of the Prayer consisteth of two parts 1. Petition 2. Thanksgiuing S. August sometimes and some other ancient Writers and most of the Papists and some of our later Dimnes deuide the Lords Prayer into seuen Petitions making two Petitions of the two clauses in the last Petition But the vsuall diuision of it into twice three is the most naturel it is obserued by Tertullian Cyprian Ambrose Cyril Chrysoâ—tame Bernard and other ancient Fathers who though they doe not expresse any distinct number of Petitions yet they so handle them as the number of sixâ— may easily be thence gathered For they make but one Petition of these words Leade vs not into temptation but deliuer vs from euill The moderne Orthodox Expositors of Scripture doe most of them expressely set downe the distinct number of sixe Petitions * As for that argument which is taken from the correspondencie of the number of Petitions to the seuen graces of the Spirit it is but an idle conceit For there are many more graces of the Spirit then seuen Of the diuiision of the last Petition out of which they raise the seuenth See §. 269. The Petitions are sixe in number Aug. in Enchir. cap. 115. in â—â—b 2 de Serm Dom. in monte lib. 2. all which may be reduced vnto two heads 1. Gods glory 2. Mans good The three first Petitions aime at Gods glory as this Particle THY hauing relation to God sheweth Tertul. contr Marc. lib. 4. Et de sug in pers Cyâ—il Hierâ—s catech misâ— 5. Cypâ—â—â—â— Orat. Dom. Ambr. de Sacram. l. 5. c. 4. Châ—yâ— in Mat. 6. Hom. 20. The three last Petitions aime at Mans good as these Particles OVR VS hauing relation to man imply Of those Petitions which aime at Godâ— glory The first desireth the thing it selfe the second the meanes of effecting it the third the manifestation of it Of those that aime at Mans good Bern. in Quadr. serm 6. the first desireth his temporall good the two last his spirituall good Caluin Instit l. 3. c. 20. §. 35. and that in his Iustification and Sanctification In the forme of Praise three things are acknowledged Vrsia Expliâ— Catech. par 3. 1. Gods Soueraigntie Daneaes de Oaat Dom. c. 9. Thine is the Kingdome 2. Gods Omnipotencie Musc Commeâ—t in Mat. 6. and Power 3. Gods Excellencie Gual Hom. 88. in Mat. Piscat Anal. Euang. Mat. Alijque Comment in Mat. 6. Expos Orat. Dom. and Glory All these are amplified by the perpetuitie of them for euer which noteth our Gods Eternitie These are the seuerall parts and branches of the Lords Prayer which with the Lords helpe shal be more particularly opened and that by way of question and answer for the better perspicuitie * Omniâ—o congruit vt tot sint Petitiones Dominicae orationis quot sunt dona Spiritus S. Bellaâ— de bon oper l. 1. c. 5. §. Of preparation to Prayer Q. VVHat is first to be considered in the Lords Prayer A. The preface prefixed before it in these words Our Father which are in heauen Q. What generall instruction thence ariseth A. Preparation is needfull vnto Prayer For this Preface is purposely prefixed to fit and prepare our hearts to Prayer To this very purpose tendeth this direction of the wise man Bee not rash with thy mouth and let not thine heart bee hasty to vtter any thing before God Eccles 5. 2. He there rendereth a weighty reason thereof taken from Gods Eminencie God is in heauen a most high and glorious God Men doe not rashly enter into the presence of a King on earth They will Gen. 41. 14. as Ioseph did change their raiment yea they will thinke before hand both of the matter which they intend to moue and also of the manner of propounding their suite Should wee not much more come
planted may encrease God would cause the building answerably to bee reared vp To which purpose Dauid in his forenamed prayer addeth this clause Psal 51. 18. Build thou the walls of Ierusalem This was the maine thing which the Apostles aimed at in that powerfull prayer which with one accord they made vnto God Acts 4. 24. On this ground we haue iust cause to pray for Virginia and other like Plantations For the establishment of the Church two things also are to be desired 1. That such Churches as are built vp may bee kept from ruine Pray for preseruation of Churches 1. Thes 3. 10 c. and the people thereof from reuolt On this ground we ought to pray for the Churches now in Europe 2. That if any breaches haue beene made they may bee repaired and such people as haue reuolted bee restored Pray for recouerie of Churches On this ground wee ought to pray as for those Churches of Greece which were planted by the Apostles so for all those Churches which hauing receiued the light of the Gospell Dan. 9. 16. haue returned 〈◊〉 Popery Psal 80. 14. Q. Which are the meanes that wee ought to pray for as sanctified of God for obtaining the forenamed blessings A. They are of two sorts 1. Outward Outward meanes of the Churches good the sacred ordinances of God 2. Inward the sanctifying operation of Gods holy Spirit Of outward meanes there are three especiall kinds 1. The chiefest and most absolutely necessarie is the Ministerie of Gods Word 2. The next to that is the administration of the Sacraments 3. The last which is also of very good vse is Ecclesiasticall gouernment By the Ministerie of the Word both such as are out of the Church are gathered into it 1. The word Psal 45 6. 110. 2. and they also that are in it are further built vp in all needfull graces That is Christs Scepter whereby he gouerneth his Church Mat. 13. 19. and wherein his statutes and ordinances Psal 147. 19. and all the priuiledges of the Church are contained By administration of the Sacraments that grace which is wrought by the Word 2. Sacraments is confirmed and established These are Christs seales to ratifie his Couenant Rom. 4. 11. and all his promises made vnto his Church By the Ecclesiasticall gouernment well ordered many scandals and stumbling blockes are remoued 3. Gouernment or auoided Such as are free-hearted and forward are encouraged such as are backward and slothfull are pricked on such as are vnruly and refractarie are bridled and kept in compasse Q. What are we to pray for in regard of the ordinances of God Pray for free vse of Gods ordinances A. That they may bee freely and purely exercised Pray saith the Apostle that the word of the Lord may RVNNE that is haue a free and a speedie passage and be glorified 2. Thes 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be purely and powerfully preached That which hee applyeth to the Word may also be extended to other holy ordinances of God which that they may be freely and purely exercised Pray for Ministers we are to pray both for Ministers also for Magistrates For Ministers especially Mat. 9. 38. that the Lord would send forth labourers into his haruest Ephes 6. 19. and giue them vtterance that they may open their mouth boldly to make known the mysterie of the Gospel so as Abilitie Libertie and Integritie are to be prayed for in the behalfe of Ministers Of all other functions none more needful none more vsefull for the Church none can lesse be spared then Ministers Wherefore more instant Prayer is to be made for them Pray for Magistrates Magistrates also Psal 49. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are promised to be giuen as nourishers nurses of the Church may by their good gouernment procure much good to the Church as Mordecai did Wee ought therefore to pray for them Est 10. 3. that God would raise vp men of worth that may feede his people according to the integritie of their heart and guide them by the skilfulnesse of their hands Psal 78. 72. as Dauid did Where there are none to beare rule Iudg. 21. 25. euery man doth that which is good in his owne eyes whence must needs follow much confusion And where there are euill Magistrates people are oft drawne to follow their euill courses witnesse this stile giuen to the first King of Israel Ieroboam which made Israel to sinne 2 King 10. 31. If they will not follow their euill courses they shall bee sure to be oppressed For when the wicked beareth rule Pro. 29. 2. the people mourne Q. What ought wee to pray for in regard of the sanctifying operation of Gods Spirit A. That it may alwaies accompany all the outward meanes ordained of God for the good of his Church Pray for the power of the Spirit For neither is he that planteth any thing nor hee that watereth but God that giueth the encrease which hee giueth by the worke of his Spirit 1. Cor. 3. 7. The Spirit giueth life The Apostle therefore prayeth for them that had heard the Word of Truth 2. Cor. 3. 6. that God would giue them the Spirit of wisedome and reuelation Ephes 1. 13 17. By the operation of Gods Spirit are all Gods ordinances made powerfull and effectuall §. 47. Of praying for the outward temporall estate of the Church Q. VVHat are we to pray for in regard of the temporall estate of the Church A. All needfull peace and prosperitie Psal 122. 7 7. Though all temporall blessings be comprised in the fourth Petition yet so farre forth as they tend to the good of the Church being a meanes that the Gospell may be preached and the Sacraments administred more freely that people may bee more incouraged to come into the Church and to abide in the Church that Ecclesiasticall gouernment may be the better exercised they belong to this Petition Yet because the Church like a Palme-tree doth oft better grow at least in purity when it is pressed with aduersitie we are in our desire of the outward peace and prosperitie of the Church to submit our desire to the wisedome of God and no further to desire it then God seeth it to be needfull and vsefull for the Church §. 48. Of the extent of our Prayer for the good of the Church after our time Q. HOw farre ought our desire for the good of the Church to extend A. To present and to succeeding times that the Church of God may prosper flourish and increase both in our dayes and also in the dayes of our posteritie from time to time till the day of perfect consummation which is the day of the glorious appearing of Iesus Christ For this end wee are to pray for Seminaries of Ministers Pray for Seminaries Magistrates and Christian people as Schooles of
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
lay not their sinne to their charge These are principall graces to bee prayed for by vertue of the maine Petition §. 163. Of the graces which are to be prayed for by reason of the condition annexed to the Fift Petition Q. VVHat graces are to be prayed for by vertue of the condition annexed to the Fift Petition A. In generall such a minde to our brother as wee desire God to beare to vs. This Christ implyeth vnder this one word mercifull where he saith a Luk 6. 36. Be yee mercifull as your heauenly Father is also mercifull Hereby as in a Looking-glasse shall we set out Gods minde to man and b 1. Pet. 2. 9. shew forth the praises of God yea and c Luke 7. 47. gaine good euidence of Gods good minde to our selues In particular such graces as follow 1. Loue. This is a dutie that hath beene required d 1. Ioh. 3. 11. from the beginning and it is the e Math. 5. 44. ground of all goodnesse kindnesse and forgiuenesse f Ephes 4. 32. Where the Apostle exhorteth to forgiue he addeth this direction g 5. 2. walke in loue shewing thereby that loue will make men forward to forgiue 2. Meekenesse h 1. Pet. 3. 4. This is in the sight of God of great price It is of speciall vse to keepe a man from being prouoked and from desire of reuenge Christ being of a meeke spirit i 2. 23. when he was reuiled reuiled not againe Moses being commended for a very meeke man Numb 12. this is giuen as an euidence and proofe thereof that hee was not prouoked to wrath by the wrong which Aaron and Miriam did him 3. Compassion or to vse the Scripture phrase bowels of mercies Col. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This maketh vs pitie such as wrong vs. And because in doing wrong to vs we know they doe themselues the greatest hurt a compassionate spirit wil worke in vs more pitie towards them then reuenge against them and in that respect to pray for them euen when they are wronging vs Luke 23. 34. as Christ and Stephen did Acts 7. 60. 4. Long-suffering That doth the Apostle adde to the forenamed meekenesse Col. 3 12. and bowels of mercies This keepeth a man from being ouercome with multitudes of wrongs God himselfe is said to be a God of long-suffering Psal 103. 8. in that hee continueth to passe by many wrongs time after time without executing iudgement and reuenge vpon the doers thereof In regard of the many wrongs whereunto while we liue in this world wee are subiect long-suffering is necessary 5. Power ouer wrath Hereby though it doe so fall out that anger be stirred vp in vs by the iniuries of wicked men yet by holding it in as it were with bit and bridle wee may bee kept from excesse and from sinne according to this intimation of the Apostle Ephes 4. 26. Be angry but sinne not Herein lyeth a maine difference betwixt naturall men and men regenerate Because in naturall men there is flesh onely when anger is kindled it burneth more and more But because in men regenerate there is spirit as well as flesh a Gal. 5. 16 17. by that spirit the lusts of the flesh are suppressed and quenshed 1. Sa. 25. 32 c. as is euident in the case betwixt Dauid and Nabal 6. Forgetfulnesse of wrongs That wee suffer not them to abide continually in our minde and memory Thus doth God deale with trespasses committed against him I will remember their sinne no more saith hee Ier. 31. 34. It is a part of the renouation of memory to let slip forget and not to hold and retaine euill things 1. Kin. 11. 14. c and in particular reuenge Remembrance of wrongs encreaseth desire of reuenge But forgetfulnesse thereof causeth fullest forgiuenesse 7. Readinesse to forgiue Ephes 4. 32. This is the maine thing intended in this condition All the other graces before mentioned are but preparations hereunto 8. Truth in the act of forgiuenesse 1. Ioh 3. 18. Herein lyeth the liuelyest and best resemblance betwixt Gods forgiuing and ours This is especially intended in this Particle of resemblance As. Hitherto of the good things which by vertue of the Fift Petition and the condition annexed thereto are to be prayed for §. 164. Of the things for which thankes is to be giuen by vertue of the Fift Petition Q. WHat are the particular good things for which by vertue of the Fift Petition we are to be thankefull A. 1. Such as concerne Gods forgiuing vs our trespasses 2. Such as concerne our forgiuing other men their trespasses They which concerne Gods forgiuing vs are such as follow 1. Gods free grace In that for his owne sake without any desert of ours he passeth by and pardoneth our sinnes In this respect doth the Prophet magnifie him Mic. 7. 18. and say Who is a God like to thee that pardoneth iniquitie c. He retaineth not his anger for euer because he delighteth in mercy 2. Gods rich mercy In that notwithstanding our many foule and hainous sinnes the spring of his grace is not dryed vp but he is pleased to forgiue them all This incited Paul to make knowne his thankefull minde to God 1. Tim. 1. 12 13 14 c. 3. Gods long-suffering In that he hath not taken that aduantage against vs which we from time to time haue giuen him but rather by his patience hath led vs vnto repentance Psal 103. 8. The person that duely considereth how many iust occasions hee hath giuen to God to cut him off and to giue him his portion with the damned and Deuils in hell being brought to some assurance of the pardon of sinne cannot but heartily blesse God for his good and great patience towards him 4. Christ Iesus Math. 1. 21. Hee it is that saueth people from their sinnes This is the greatest matter of thanksgiuing that euer was or can be giuen to sonnes of men Luke 1 46 47. The Virgin Mary therefore at her first conception of him Luke 2. 10. magnifyeth the Lord. The Angell that first brought the newes of Christs Birth proclaimeth it to be a glad tidings of great ioy 14. Yea a Quire of heauenly spirits sang praise thereat saying Glory to God in the Highest 5. The obedience which Christ yeelded to the Law For our sakes it was 1. Cor. 30 31. vnto vs is he made righteousnesse that we might glory in the Lord. 6. The ransome which hee paid for vs. Among many other blessings for which the Apostle giueth thankes Col. 1. 12. 14. the bloud of Christ by which wee haue forgiuenesse of sinnes Heb. 9. 12. is one And well may it bee one For by it eternall Redemption is obtained 7. The Intercession which Christ continueth to make for vs. Rom. 8. 34. Herein doth the Apostle after an holy manner triumph which