and 22. 2 c. Where by the way we may note that where the word of God and gospel of the kingdome is truly preached there is the kingdome consequently the Church of God and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews that the 〈◊〉 of God is 〈◊〉 〈◊〉 Luke 17. 21. This preaching of the word is also called the arm of God Isa. 53. 1. whereby â—…e pâ—…lleth 〈◊〉 oâ—…t of darkâ—…sse into ligâ—… and out of the power of Sataâ—… 〈◊〉 God Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit drawing us unto his Soâ—…e bending and bowing us to the obedience of his word inlightening our minds and 〈◊〉 our hearts and leading us into all truth c. â—…ortifying sinne aâ—…d corruption in us and renewing us unto holinesse of life The end of this kingdome is the kingdome of glory And therefore Christ saith to his Church Luke 12. 32. Fear not little flock c. For therefore doth he pull us out of the kingdome of darknesse and bring us into the kingdome of grace that by faith we may have remission of sinnes and inheritance among them that are sanctified Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life John 5. 24. and are translated from death unto life that those whom God hath justified he hath also glorified Rom. 8. 30. The kingdome of glory in respect of us is the blessed estate of the godly in heaven when as God shall be all in all 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen nor eare heard nor c. 1. Cor. 2. 9. What this word come signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adveniat This word Come is diversly to be expounded according to the divers significations of the kingdome of God The universall kingdome or kingdome of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God Here therefore we are taught to pray That the Lord would vouchsafe to advance his kingdome bring all things into subjection under his feet and also that all men may acknowledge this universall kingdome of God ruling all things according to the counsel of his will and may willingly submit themselves to the government of this absolute Lord who hath placed his seat in heaven and his kingdome ruleth over all That he would subdue his enemies Psal. 110. 2. governing them with an iron rod Revel 12. 5. and 19. 15. and bruising them like a potters vessel Psal. 2. 9. That he would execute his holy and eternall decrees both in the generall government of the world and also in the saving of the elect and destroying the reprobate to his own glory working all things according to the counsel of his will And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof yet we are to pray that it may come and that he would exalt his kingdome as before glorifie his name not meaning thereby to move God but to shew the concurrence of our will with Gods will and our affection towards the advancement of Gods kingdome and zeal towards his glory Secondly the kingdome of grace is said to come unto us whenas it is either begun erected in us or continued and increased amongst us And in this behalf we are taught to pray not onely for the coming of this kingdome but also for the granting of the means whereby it cometh also removing the impediments of the coming I. As touching the coming it self we are to note out of this word That we come not to this kingdome of grace of our selves but this kingdome cometh unto us and in coming preventeth us as our Saviour speaketh Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come upon you for we naturally are the bondslaves of Satan and subjects of the kingdome of darknesse out of which bondage we are not able to come except the Lord do pull us and as our Saviour saith John 6. 44. No man cometh to the Sonne bâ—…t whom the Father draweth Wherein appeareth the undeserved mercy of God in preventing us in seeking that which was lost in being found of them that sought him not in coming to them that neither could nor would through their own default come unto him And secondly because there must be alwayes a daily progresse in this kingdome and work of grace in this life therefore we are taught to pray daily that this kingdome may come Now let us see how this kingdome cometh and what it is which here we ask Of the coming of this kingdome there be three degrees The first is the pulling and drawing us out of the kingdome of Satan and power of darknesse unto God which is our effectuall calling whereby we are brought from the spirituall bondage of sinne and Satan into the glorious liberty of the sonnes of God and are made fellow-citizens of the Saints domestici Dei of the houshold of God Ephes. 2. 19. And this calling is wrought by this means First to us sleeping in our sinnes the word of God is sent to rouse us the law shewing us our sinnes and the punishments due for them the Gospel promising salvation upon the condition of faith and repentance Secondly the spirit of God concurring with the word inlighteneth our minds to understand the word of God inclineth our minds to attend thereunto mollifieth our hard and stony hearts in the sight and sense of sinnes and then travelling under the burden of them with wearinesse he stirreth up in us a hunger and thirst after the righteousnesse of Christ and reconciliation with God and teacheth us to pray with sighs which cannot be expressed Secondly when the Spirit of God applieth the merits and efficacy of Christs death and resurrection to the justification of the sinner and by degrees worketh in him faith and assurance of the pardon of his sinnes whereupon followeth peace of conscience and joy in the holy Ghost In which three tâ—…e Apostle saith that the kingdome of God doâ—…h consist Rom. 14. 17. Thirdly when Christ our King ruleth and reigneth in our hearts by his word and Spirit tâ—…aching us to deny ungodlinesse and worldly lusts and to live soberly justly and holily in this present world expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ Tit. 2. 12 13. that is when by his Spirit he applieth the merits of his death to the mortifying of sinne in us and of his resurrection to raise us up to newnesse of life And this we desire not onely for our selves but also for the whole company of the elect That the Lord would from all sorts gather his Church electing them from the world engraffing them into his Son justifying them by faith and sanctifying them by his Spirit That he would
and may be kept by the power of God through faith unto salvation Vses Wants to be bewailed Now let us come to the uses First our need which we have to make this prayer by reason of our defection from God in our first parents and our originall sinne derived from them For before man fell from God by sinne he was wholly subject to the kingdome of God and conformable to his will in all righteousnesse and holinesse his mind inlightened with knowledge endued with wisdome his conscience pure his will holy and just his affections orderly the inferiour powers of his soul subordinate to the superiour and all to God the members of the body instruments of holinesse unto righteousnesse But when as man fell from God by sinne he became the subject of Satan his mind darkened with ignorance folly in spirituall things his conscience impure his will not onely unjust but also unable to will that which is good his affections inordinate the inferiour faculties rebelling against the superiour the members of the body instruments of sinne unto iniquity We therefore that are bâ—…ed and born in this state of disobedience have great need to pray that the Lord would rule in us that we may be renewed according to the image of God in holinesse and righteousnesse 2. Our spirituall servitude and bondage under sinne and Satan by reason whereof we are not able to come unto God but must desire that his kingdome may come unto us When we ceased to subject our selves to God we became the subjects of Satan when we left to be the servants of righteousnesse we became the servants of sinne when we left the image of God we got the image of the devil Naturally we are wholly carried away by the devil as captives to the obedience of his will doing nothing but sinne and pleasing our selves therein thinking our selves free as John 8. being most bond and therefore if we did feel the power of sinne and Satan reigning in us we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse and translate us into the kingdome of his Sonne 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God especially considering he gave himself for us to this end Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit For professing our selves to be redeemed by Christ we behave our selves many of us as if we still were in the bondage of sinne For whom we obey his servants we are 4. Our neglect and contempt of the word 5. Our refisting the good motions of his Spirit and striving against the same our contristation or making heavy the Spirit of God 6. The remnants of the kingdome of darknesse or rather ouâ—… heaps of sinnes and corruptions our contiâ—…uall lusts and concupiscences 7. Our yielding to the temptations of Satan our worldly minds following after pleasure profit or preâ—…erment our not crâ—…cifying of the flesh but rather walking therein And as we are to ask good things for others so must we also bewail their wants As when we see men plunged in sinne and carried away headlong to their perdition as the swine were into the sea we ought to-lament their desperate estate Psal. 119. 136 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ disorder in the Church confusion in the Commonweal the want of the word and causes thereof Our hearts ought to yern within us as our Saviours did Matth. 9. 36. when we see a people living in ignorance and sinne without means without God in this world and therefore for the supply of all these wants we are in sense thereof to pray fervently Let thy kingdome come Our duties in our lives 1. In respect of the kingdome of power That we acknowledge the Lord to be our absolutâ—… King That we submit our selves to his providence That we rest contented and well pleased with whatsoever he doth towards us who doth all things according to the counsel of his will 2. In respect of the kingdome of grace we ought to have an earnest desire of the advancement of Gods kingdome and zeal of the Churches good and more particularly that the Lord would reigne in us by his word and Spirit And unto this desire must be joyned an holy endâ—…avour first in order and first in 〈◊〉 to seek the kingdome of God and his righteousnesse that is that the Lord would rule in us by his word and Spirit and that we may shew our subjection by bringing forth the fruits of righteousnesse 3. A carefull using of the means which God hath 〈◊〉 â—…o advance his kingdome to work our salvation to heare the word with submission reverence attention good conscience and desâ—…e to practice it to nourish the good motions of the Spirit yielding our â—…elves to be drawn thereby 4. Thankfulnesse to God that he hath made us subjects of his kingdome Col. 1. 12. Mark 11. 10. and caâ—…e to behave our â—…elves as â—…bjects of this kiâ—…gdome 5. 〈◊〉 endeavour in oâ—…r 〈◊〉 places and callings to advance and further the kingdome of Christ. Priâ—…ces aâ—…d Magistrates must be nurâ—…ng-fathers and nursing-mothers of the Church 〈◊〉 by all good means to advance the kingdome of Christ and to remove the 〈◊〉 thereof and to sâ—… 〈◊〉 against the kingdome of 〈◊〉 of 〈◊〉 Satan and 〈◊〉 to root oâ—… all supâ—…ition and idolaâ—…ry and the relioâ—…s thereof to 〈◊〉 〈◊〉 where it is corrupt to be 〈◊〉 of the faith to take order thaâ—… there may be preachâ—…s in all places provided for aâ—… 〈◊〉 them discharge their 〈◊〉 to pâ—…sh 〈◊〉 and rewaâ—…d the vertuous If we be 〈◊〉 we â—…re by preaching of the word in 〈◊〉 and 〈◊〉 of 〈◊〉 to do our â—…ndeavour to win men unto the Lord c. If private men we must livâ—… in obedience to superiours in Church and Commonwealth as to the ordinance of the Lord our King ruling us by them Whatsoever we are our dutiâ—… is to labour by all means 1. that we our selves may become subjects of the kingdome of grace and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall to 〈◊〉 Satan and his temptations to be wained from the world and to mind heavenly things to walk not after the flesh but after the spirit to come out of Babylon into the Church of God to keep us therein to oppose our selves against Antichrist and his adherents as being enemies of the kingdome of Christ. But here the hypocrisiâ—… of very many is detected who ask this petition with their mouthes but deâ—…ire it not with their hearts As first in respect of the universall kingdome those that will not submit themselves to the providence of God but desire
infirmities for we know not what we should pray as we ought but the Spirit it self maketh intercossion for us with gronings which cannot be â—…ttered And he that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to God Rom. 8. 26 27. Quodnon sic est intelligendum saith Augustine ut existimemus sanctum Spiritum Dei qui in Trinitate incommunicabilis Deus est cum Patre Filio unus Deus tanquam aliquem qui non sit quod Deus est interpellare pro sanctis Dictum quippe est INTERPELLAT PRO SANCTIS quia interpellare sanctos facit Sicut dictum est TENTAT VOS DEUS VESTER UT SCIAT SI DILIGATIS EUM hoc est ut scire vos faciat Which is not so to be understood that we should think the holy Spirit of God which in the Trinitie is God incommunicable and with the Father and Sonne one God should pray for the Saints unto one who is not that which God is But it is said He prayeth for the Saints because he inableth the Saints to pray as it is said Your God tempteth you that he may know whether ye love him that is that he may cause you to know it It is well said of Chrysostome Supra vires hominis est sacere cum Deo colloquium nisi adsit vis actus Spiritûs sancti It is above the strength of man to conferre with God unlesse the vertue operation of the Spirit be present And therefore when we pray we are to crave the assistance of Gods spirit which is the spirit of grace and prayer Zech. 12. 10. which God hath promised to give to them that ask him Luke 11. 13. and in and by his holy spirit we are to call upon God Jude v. 20. For whereas many graces and duties are required in prayer all which are above our own strength the spirit of God which is the spirit of grace and supplication effecteth them all in the children of God It is he that prepareth our hearts to prayer Psal. 10. 17. that openeth our lips that our mouth may shew sorth his praise Psal. 51. 15. It is he that anointeth our blind eyes that we may see and toucheth our senselesse hearts that we may feel our misery and want that in true humility of soul we may poure forth our hearts before God It is the spirit of the fear of God that maketh us to come with due reverence of his Majestie It is the spirit of suppllcations that maketh our frozen and benummed hearts to pray fervently with sighs that cannot be expressed It is the spirit of adoption who testifieth unto our spirits that we are the children of God by which we do cry in our hearts Abba Father Finally it is the spirit of grace which helpeth our infirmities and furnisheth us with those graces which be requisite in prayer and teacheth us to pray according to God And this is that which Paul teacheth us that we have accesse to the Father through the Sonne and by the holy Ghost Ephes. 2. 18. that is in the name and mediation of Christ by the help and assistance of the holy Ghost For being both unworthy in our selves and of our selves unable to call upon God as we ought if we come in the name of Christ craving the assistance of the holy Spirit in Christ we shall be accepted and by the holy Ghost enabled to pray according to God But here we are to take heed that we abuse not this doctrine concerning the help and assistance of the holy Ghost in prayer by neglecting our own indeavour and presuming of the extraordinary inspiration of the holy Ghost for that is to tempt God But in doing the uttermost of our own indeavour we are to crave the assistance of Gods Spirit who will not be wanting to those who are not wanting to themselves Now if it be demanded how these things may stand together that no man can pray without the spirit of God and without faith and yet both the spirit and faith is to be obteined by prayer I answer God by his preventing grace worketh in us a true desire of grace and of faith which desire of grace is the beginning of the grace desired And therefore the grace of the spirit and faith in order of nature go before prayer which is the effect of that desire and yet prayer goeth before the knowledge or feeling of either of both CHAP. XXVI Of the circumstances of prayer ANd thus much of the substantiall points of Invocation Now follow the accidentall which are the circumstances of Person Time and Place Prayer in regard of persons is either publick or private Publick invocation is the prayer of a congregation as of a parish or colledge Of publick prayer we are to make speciall account For if the prayer of some one man can avail so much as heretofore I have shewed what shall we think of publick where the prayers of so many ascend together unto the Lord As the flame of one faggot-stick to the â—…lame of the whole faggot or bundle so is the prayer of one man to the prayer of the whole congregation for Vis unita est fortior force united is so much the stronger and a threefold cable is hardly broken Our Saviour Christ hath bountifully promised that where two or three be gathered together in his name there is he in the middest of them Matth. 18. 20. Yea such is the presence of the Lord in publick assemblies that those which have been excluded thence have thought themselves banished from the presâ—…nce of God and to be put away from his face It was the punishment of Cain and so he esteemed it Gen. 4. For when the Lord had banished him from that earth which hâ—…d received his brothers bloud from his hand v. 11. which was the place of the visible Church v. 14. he saith that by reason of this punishment he should be hid from Gods face We see the same in the practice of David Who when he was in banishment desired nothing more then to have libertie to come into the assemblies of the saints when he had liberty he rejoyceed in nothing more For the first reade Psal. 27. and 42. and 84. In Psal. 27. 4. One thing have I desired of the Lord that will I require even that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visit his temple Psal. 42. 1 2. As the hart brayeth for the rivers of waters so panteth my soul after thee O God My soul thir steth for God even for the living God when shall I come and appear before the presence of God c. And v. 4. he saith that his soul languished when he considered that had it not been for the tyrannie of his oppressours he might have gone with the rest of the assembly into the house of God
confirm them by his grace that they may increase more and more and be inriched with all spirituall blessings in heavenly things and finally by the power of God through faith may be preservâ—…d unto everlasting life 1. Pet. 1. 5. And because the Church of God is as we have said the kingdome of God we desire not onely that God would gather his Church but also that he would inlarge it more and more by the visible adding unto it those that are to be saved that he would prosper and preserve it Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall that he would give all graces needfull and expedient unto them And thus we are to pray that the kingdome of Gods grace may come upon us and upon all his chosen servants The means are to be prayed for of the coming of Christs kingdome II. Now because this kingdome cometh by means we are also to pray for them The means are either outward or inward The outward are the preaching of the word and Christs government by his ministers The preaching of the word which is the Gospel of the kingdome of God is such a notable means of the coming of the kingdome that it is called the kingdome of God For whereas there be three degrees of this coming our Vocation Justification and Sanctification every one of them ordinarily is wrought by the preaching of the word We are called outwardly by the Gospel We are justified by faith faith cometh by hearing of the word Rom. 10. 17. We are sanctified by the word of truth by the preaching of the word we are begotten unto God Therefore we are to pray that the word of God may have a free passage and be glorified 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us or as Matth. 21. 43. that the kingdome of God be not taken from us but continued to us and our posterity And because there cannot be preaching of the word except there be preachers Rom. 10. 14. we are taught to pray Matth. 9. 38. that God would send forth labourers into his harvest that he would furnish them with Vrim and Thummim gifts sufficient Ephes. 6. 19. that he would clothe them with righteousnes Psal. 132. 9. that he would open unto theÌ„ a doore of the word that they may speak the mysterie of Christ Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdome of God except they be first trained up in good literature we are to pray also for the Universities and schools of the prophets which are the seminaries and seed-plots of the Church The second outward means is the government of Christ by his servants both in the Church and Commonwealth In the Church by the Ministers and governours exercising in the name of Christ admonition suspension excommunication For whom we are to pray That they may execute their offices according to the will of God as shall most serve for the advancement of the spirituall kingdome of Christ and defacing of the kingdome of sin and Satan That the people submit themselves to the censures of the Church and be reclaimed thereby In the Commonwealth by Magistrates who are Gods ministers also c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church Isai. 49. 13. For whom also we are to pray 1. Tim. 2. 2. That after the example of David Josias Ezechias they may reform religion defend the truth profession of it suppresse idolatry and superstition punish sinne c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord. The inward means is the operation of Gods Spirit in the souls of men For it is the Spirit of God which maketh the outward means effectuall and without which neither the preaching of the word nor the other means of government will any whit prevail 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts and inlighteneth our minds to understand it John 16. 13. he leadeth us into all truth 1. John 2. 20 27. he teacheth us he openeth our hearts to listen unto it as he did the heart of Lydia Acts 16. 14. he maketh the word the savour of life unto life For without the Spirit the word is a dead letter the Scripture a sealeâ—… book without him we cannot say that Jesus is Christ without him we cannot pray c. He mollifieth our hearts and worketh in us that godly sorrow working repentance never to be repented of which stirreth up in us earnest desires and maketh us to call upon God with sighs unspeakable and is therefore called the Spirit of supplication He worketh in us the assurance of our reconciliation with God which we call faith and is therefore called the Spirit of adoption whereby we cry Abba Father c. He sanctifieth us throughout mortifying sinne and raising us up into newnesse of life Ezech 36. 26 27. working in us all sanctifying and saving graces and is therefore called the Spirit of grace and so every grace is called by the name of the Spirit because it is a gift of the Spirit as the Spirit of wisdome and revelation Ephes. 1. 17. Isai. 11. 2. In this petition therefore we desire that the Lord would grant us his Spirit which he hath promised Luke 11. 13. and that by this Spirit he would rule and reigne in us and quicken us that being animated thereby we may behave our selves as members of Christ c. ruled and guided by his fanctifying Spirit The impediments of Gods kingdome to be prayed against III. Lastly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hindered we do also pray that these may be removed The impediments are these First the three main enemies of our salvation are also the chief oppugners of the kingdome of grace the Devil World and Flesh. The devil seeketh by all means the ruine of the Church in generall Revel 12. and also of the particular members Whilest this strong man possesseth his hold that is every naturall man all things are at quiet but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse then he bestirreth him and by all tentations both by himself and his instruments he seeketh to entangle him in sinne When the seed of the word is sown in the hearts of men he carrieth it away as the birds do the corn which fall on the wayes Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel Ephes. 4. 4. or if they understand it he carrieth them away captive to the obedience of his will If they be called to repentance he perswadeth them to deferre it They may
us our sinnes c. And lead us not into temptation c. Which teacheth us that we are to desire as to be freed from the guilt of our sinnes so also from the corruptions because they are things that are inseparably coupled together forgiving of sinnes in God and forsaking of sinnes in us Therefore those which sever these things as most do deceive themselves Luke 1. 73 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redemption and justification so also he is our sanctification and therefore that which he did for us in his flesh he worketh in us by his spirit viz. a dying unto sin and a rising again unto newnesse of life In those for whose sinnes he died and rose again for their justification the spirit of Christ is effectuall to apply the merits of his death to the mortifying of their sinnes and the vertue of his resurrection to their vivification which is called the first resurrection And therefore unlesse thou diest to thy sinnes and risest again unto newnesse of life thou canst have no sound assurance that Christ died for thy sinnes and rose again for thy justification And therefore as we desire the pardon of our sinnes so must we labour to renounce them that we may not onely be freed from the guilt but also delivered from the corruptions themselves True repentance as it mourneth for sinnes committed and craveth the pardon of them so is it carefull for the time to come not to commit that which ought to be mourned for Having thus spoken of the order and coherence of this petition we are now to speak of the words themselves In which two things are conteined first a deprecation or request for the pardoning of our sinnes and secondly a reason for the confirmation of our faith in obteining the same In the request it self we are first to speak of the meaning of the words and then to gather from thence such uses as they afford 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts according to the propertie of the Syrian language in which our Saviour spake signifieth sinnes For the Syrians call him that sinneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is debtour and sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt as appeareth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Beza in Matth. 23. 16. But this may be also evidently proved by conference of other places in the new Testament as Matth. 23. 16 18. The Pharisees conceit was that if a man did swear by the temple or the altar that it was nothing but if he did swear by the gold of the temple or the gift upon the altar that then he was a debtour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Luke 13. those whom Christ in the second verse calleth sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debtours So in this chapter our Saviour setting down a proof of the reason of this petition for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 15. But most plainly in Luke 11. 4. where the words of this petition are thus set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And forgive us our sins for we also forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is in debt to us that is which hath offended us Now the reason why sinnes are called debts is because for our sinnes we ow punishment For as a man having entred into bonds to perform such and such covenants or else to incurre the forfaiture and penalty conteined in the obligation is subject to the forfaiture if he perform not the covenant so we being bound by most strait obligations to perform obedience to all the commandments of God or else to incurre the penalty comprised in the law which is the obligation or handwriting that is against us Col. 2. 14. are subiect to the penalty that is the fearfull cuâ—…se of God both in this life and in the world to come if we perform not the covenants For as in the law there are two things 1. praeceptum commanding or forbidding and 2. sanctio threatning punishment against the transgression of the precept so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fault transgressing the law and the reatus binding over the transgressour to the punishment In respect of which punishment every offendour of the law is a debtour untill either the debt be remitted him or else he hath born the punishment which is without end Whereas therefore we pray that the Lord would forgive us our debts we do not onely desire that the Lord would forget the fault but also that he would remit the punishment unto which the guilt of our fault doth bind us over And therefore foolish is the opinion of the Papists who hold that the Lord many times forgiveth the fault and reteineth the punishment For sinne is called a debt in respect of the punishment which we ow for it and therefore this debt is not remitted if the punishment be reteined Again the mercy of the Lord pardoneth no sinne for which his justice is not satisfied Neither must we so desire the Lord to be mercifull as that we would have him forget his justice Every sinne therefore as it deserveth death so is it punished with death or else the justice of God is not satisfied It is punished I say by death either in the party himself to whom it is not forgiven or in Christ in the behalf of the party to whom it is forgiven For every sinne therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment therefore God doth not punish them whose sinnes he forgiveth in Christ neither can it stand with his justice to punish the same sinne twice once in Christ and again in the faithfull for whom Christ hath suffered So that we cannot say that the Lord punisheth them whose sinnes he forgiveth except we will affirm either that the Lord is unjust or that the merits of Christ were unsufficient and unperfect both which are blasphemous Therefore as there is no 〈◊〉 so there is no punishment to those that are in Christ Jesus Chastised they may be after their sinnes are forgiven for the example of others and their own amendment as David was 2. Sam. 12. but punished they never are The affliction which the children of God do beâ—…r is not a punishment to satisfy for their sinne but either â—… triall or a chastisement either to cure or prevent sinne in them When we are judged we are 〈◊〉 c. 1. Cor. 11. 32. And as the opinion of the Papists is foolish so the practice of those men is sottish who when they are indebted unto their neighbour or have incurred a forfeiture are never in quiet untill they have got that debt discharged or 〈◊〉 and yet the same men being in 〈◊〉 debt to the Lord which although they had the whole world they are not able to discharge not withâ—…anding
not performed in that mannâ—…r and measure which his law requireth and therefore every one had neâ—…d to pray as Psal. 143. 2. Enter not into judgement c. Secondly because whatsoever obedience we can perform it is a debt and duty Luke 17. 10. When we have done all that is commanded wâ—… must say that we are unprofitable servants we have done that which was our duty to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot â—…atisfie debt with debt but noâ—… withstanding our latter obedience we shall be debtours in respect of the former debt unsatisfied Seeing â—…herefore we are not able to satisfie for the least of our sinnes our Saviour hath taught us to say not with â—…hat serâ—…ant Matth. 18. 26. Havâ—… 〈◊〉 Master I will satisfie but Lord remit takâ—… away and blot 〈◊〉 our offenses Furthermore we are taught to pâ—…ay that the Lord would remit our debts that is not onely forgive the fault but also 〈◊〉 â—…he punishment in râ—…spect whereof sinnes are called debts And therefore it cannot be truly said thaâ—… God forgiveth the â—…ault and 〈◊〉 the punishment for which wâ—… our selves must â—…atisfie either in this life or in purgatory For if God should 〈◊〉 of us satisâ—…action for those 〈◊〉 which he pardoneth in Christ it would follow 〈◊〉 that â—…ither the sufferings of Christ were unsufficient or else that the Lord is unjusâ—… 〈◊〉 iâ—… is absâ—…rd that sinne â—…eing 〈◊〉 the punishment should be reteined For sinne is â—…he causâ—… of punishment and the cause being taken away the 〈◊〉 also is removed And again wherâ—…as sinne iâ—… 〈◊〉 increased in respect of that infinite Majestie and justice of God whiâ—…h is violated 〈◊〉 it is that we cannot satisfie for it before we have eâ—…dured endlesse puâ—…ishment which will never be Whereas therefore our Saviour Christ teacheth us thus to pray he sheweth that we cannot be discharged from thesâ—… our debts by our own satisfaction or merits oâ—… any other means but onely by the free remission of them and imputatâ—…on of Christs righteousnesse And this is to be understood not onely of our great and grievous sinnes but also of our lesse offenses which the Papists call veniall and erroneously hold not to be mortall neither need the death and merits of Christ for their expiation but may by the holy-water-sprinkle or by episcopall benediction or by knocking of the breast be taken away As therefore every sinne great or small deserveth death and is also punished with death either in Christ or in the sinner himself and as the bloud of Christ doth purge us from all iniquitie 1. John 1. 7. so that by him we have remission of all our sinnes so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse from which we could by no other means be delivered but by the merits of Christ. But here it may be objected Our sinnes were forgiven in baptisme Acts 2. 38. therefore we need not now the forgivenesse of them Some answer That because we sinne after baptisme therefore we ought after baptisme to pray that the Lord would forgive our sinnes But this answer is not sufficient considering that in baptisme is sealed the remission of sinnes not onely past but also for the time to come during the whole course of our life For otherwise baptisme had need to be reiterated I answer therefore That we feeling the burden of our sinnes pray that the forgivenesse of sinnes which was represenâ—…ed and sealed unto us in baptisme may indeed be granted unto us and that we may feel in our selves the fruit and effect of our baptisme For we must not think that the Sacraments absolutely conferre grace to every receiver but onely upon those conditions which are conteined in the promises of the Gospel whereof baptisme is a seal Now the Gospel promiseth remission of sinnes and salvation onely to them that believe and therefore the Sacrament sealeth and assureth remission onely to them that believe For we ask forgivenesse onely for the righteousnesse of Christ but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith In which sense we are said to be justified by faith alone and by faith to have remission of sinnes And therefore in this petition we desire that the Lord would work in us true faith that being united unto Christ and made partakers of his merits we may have not onely forgivenesse of sinnes but also aâ—…surance thereof by the anointment of the holy Ghost the Spirit of adoption crying in our heartâ—… Abba Father c. And because none attein to that measure of assurance but that it is mingled with some doubting therefore all had need to pray that the Lord would increase their faith and more and more assure them of the pardon of their sinnes Vs. This teacheth us to pray not onely for the remission of our own sins but also of our brethren it being a duty of charity to desire and to further the salvation of our brethren And this duty as it belongeth to all so especially to those that are governours of others either in the Church or Commonwealth Examples of Moses who oft stood in the gap Psal. 106. 23. Exod. 32. 21 32. Num. 14. 19. Samuel 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone but also for them that hate and persecute us according to the precept and practice of our Saviour Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen Acts 7. 60. And as we are to pray the Lord to forgive them so must we as willingly forgive them as we desire to be forgiven of the Lord neither can we in truth of heart desire God to forgive them if we do not Duties in prayer The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation or common The former is Confession which must concurre with Deprecation of pardon and goeth before pardon as appeareth Psal. 32. 3 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally as Psal. 19. 12. of known sinnes particularly Isai. 59. 12 13. And to this end it will be profitable to examine our hearts and our lives by the law of God taking a view of the duties therein commanded and vices forbidden that we may particularly see and acknowledge what duties we have omitted and what vices we have committed The common duties That we pray in fervency faith and perseverance That we may pray in fervency we must have both a true sense of our wants and earnest desire to have the same supplyed The wants which we are to bewail are 1. our manifold sinnes and transgressions for which we are to be grieved that