vnto our selues an inuincible resolution For while wee liue in this world it cannot be but that we shall haue wrongs offered vnto vs. It is not without cause that the Apostle aduiseth to Let patience haue her perfect worke Iam. 1. 4. The perfect worke of patience consisteth as in the truth of it whereby it is sound not fained so in the extent of it that it reach to all kinds of wrongs and offences and in the continuance of it that it endure to the end The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notation of the word which the Apostle vseth implyeth this last branch of perfection which is a persisting to the end euen to the end of this mortall life wherein wee shall haue vse and need of exercising this duty of forgiuenesse We may not therefore so much consider what wrongs and offences we haue forgiuen as how many more we may hereafter take occasion to forgiue that by our continuall practise of this duty wee may day after day say I doe forgiue Thus much of the Duty required The Parties tyed thereto are next to be considered §. 139. Of dealing with man as we desire God should deale with vs. Q. VVHo are especially tyed to the condition of the fift Petition A. They who call God Father and craue forgiuenesse of him For this Particle WEE in the condition and the Particles OVR VS in the Preface and in the Petitions are all of the same Number and Person and haue a mutuall reference to the same persons Q. What doctrine hence ariseth A. Saints that craue and expect mercy of God are most bound to shew mercy to man This did the Lord presse vpon his seruant thus I forgaue thee all thy debt because thou desiredst mee shouldest not thou also haue had compassion on thy fellow-seruant euen as I had compassion on thee This also doth the Apostle especially presse vpon Professors Ephes 4. 4 5 6. as these Reasons shew There is one body and one Spirit euen as yee are called in one hope of your Calling One Lord one Faith one Baptisme one God and Father of all By the mercy which Saints that craue and expect mercy from God shew both God that forgiueth them and Christ for whose sake God forgiueth them are most glorified The Gospell also and their profession thereof are most graced and honoured thereby yea and the mouthes of such enemies as watch for occasions to disgrace professors of the Gospell are stopped Finally the mutuall good of the members of Gods Churches is hereby much promoted What great and iust cause of complaint is in these respects giuen Quarrels of Professors by reason of the teachy wrathfull reuengefull disposition of many that in profession of Religion are very forward Of those who in outward profession make their houses Gods Churches by the dayly exercises of piety therein This complaint against quarrels of Professors is not made as an inuectiue against profession but against such as abuse profession and made it a cloak to â—ouer their hypocrisie constantly offering vp their morning and euening spirituall sacrifices who also by frequenting the house of publike prayer the ministerie of the Word the Lords Table and other seruices of God make great shew of much piety haue the name of Saints and seeme to expect much mercy from the Lord of those I say there be many who are full of enuy wrath and reuenge very quarrellous and contentious ready to arrest to bind to the Peace and good behauiour to cast into Prison to commence suites in Law and enter actions of trespasse of defamation and of other like pettie matters vpon very sleight occasions The Prophet foretold the Wolfe should dwell with the Lambe Isa 11. 6. and the Leopard lie dâ—wne with the Kid c. But now such as professe themselues to bee Lambs and Kids of Christs flocke can scarce dwell quietly one by another Many Professors are as very fire-brands as any other Iam. 1. 27. Surely their profession and religion is vaine They mocke God they deceiue man they lie against their conscience when they say We forgiue Their sinne is the greater in that thereby they open the mouthes of prophane persons against the Gospell of Christ and a profession thereof Let vs who call God Father who craue who expect mercie of God learne with what mind to do it namely with a mind ready and willing to do for others what we desire to be done for vs. Lift vp pure hands without wrath thou that desirest God to turne away his wrath from thee Shew mercie thou that crauest mercie of God Be bountifull thou that longest to taste of the sweetnesse of Gods bountie Forbeare thy brother thou that wouldest haue God forbeare thee So deale in euery other respect as thou prayest God to deale with thee This is acceptable to God This well becommeth thy profession This will bring much comfort to thy soule Thus shall not thy prayer be made in vaine The Dutie and Parties most bound thereto being declared The Persons to whom the dutie is to bee performed are to bee set out §. 140. Of the seuerall kinds of debts whereby we become debters to man Q. VVHo are meant by DEBTERS A. Such as any way wrong man For the Apostle ioyneth together these two phrases a Philem. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wronged endebted So many wayes as one wrongeth another he becometh a debter to him But one may wrong another according to those seuerall distinct heads of duties which the law enioyneth to bee performed to our neighbours fiue waies 1. In his place or dignitie Herein b Numb 12. 2. Aaron and Miriam c 16. 3. Corah Dathan and Abiram became Debters to Moses They spake against that authoritie eminencie and dignitie which God had giuen him 2. In his Person or life Herein d 1. Sam. 19. 10 11. c. Saul became a debter to Dauid by persecuting his person and seeking to take away his life Herein also e Acts 2. 23. the Iewes were debters to Christ 3. In his chastitie Herein f 1. Sam. 25. 44 Phalti and Michal became debters to Dauid in that g 2. Sam. 3. 14. Michal being Dauids wife they two as man and wife liued and kept companie together 4. In his goods Herein Onesimus became a debter to Philemon by running from him and purloyning his goods which moued Saint Paul to say h Philem. v. 18. If he haue wronged thee or oweth thee ought c. 5. In his good name Herein i 2. Sam. 16. 7 8. Shemei became a debter to Dauid by reproaching him and calling him a man of bloud a man of Beliall All these wrongs hath God expresly forbidden in his Law so as they are double debts One as transgressions against God The other as iniuries against men The later of these kinds of debts is here meant in this condition Of that kind are all the forenamed instances §. 141. Of making
him Ephes 1. 17. This wee may the more confidently pray for Ier. 31. 34. because it is absolutely promised and we ought the more earnestly to desire it because it is the groundworke of all other graces Before the vnderstanding be well enlightned neither can the will be made subiect to God nor the heart set vpon God nor any other power of soule or part of body be seruiceable to him Mat. 6. 22 23. expounded The light of the bodie is the eye that is the vnderstanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single thy whole bodie shall be full of light If the vnderstanding be well illuminated and do clearely discerne the truth the whole man throughout will be well ordered But if thine eye be euill thy wholebody shall be full of darknesse If the vnderstanding be blind the whole man must needs be out of order The knowledge here desired How God is to be knowne ought to be a particular and distinct vnderstanding of all the things whereby God is made knowne vnto vs as of his Nature Persons Titles and Attributes yea also of his Word whereby all these together with his whole will are plainly reuealed and of his ordinances wherein and whereby he is worshipped and finally of his workes whereby his wisedome power iustice and mercie are euidently made knowne 2. Acknowledgment of God Reu. 4. 11. Yea further we ought to desire that knowing God to be the onely true Iehouah we may acknowledge him to bee worthie of all honour as the celestiall spirits do 2. For our Will 3. Subiection of our will to Gods we desire a thorow and full submission of it to God as to our soueraigne Lord. Hereof we haue a worthy patterne in Eli 1. Sam 3. 18. Dauid and Christ himselfe Hence will follow Patience vnder all crosses 2. Sam. 15. 26. as laid vpon vs by God Math. 26. 39. Contentment in our estate 4. Patience as appointed to vs by God Thankfulnesse for euerie blessing 5. ContentmeÌ„t as bestowed vpon vs by God and other like vertues 6. Thanfulnes which as they haue respect to God do make much to the hallowing of his name 3. For our Mind and Will ioyntly together 7. Faith we desire Faith whereby we giue all due credence to the truth of Gods word and beleeue in him Ioh. 3. 33. This is a great honour done to God for he that receiueth his testimonie hath set to his seale that God is true Vnder this head is comprised affiance in Gods mercie 8. Affiance wherein the glorie of God doth most brightly shine forth Psal 108. 4. for his mercy is great aboue the heauen 9. Confidence Confidence in Gods power Rom. 4. 20. whereby Abraham gaue great glorie to God 10. Trust Trust in Gods prouidence a point much pressed by Christ Math. 6. 25. c. Perswasion of Gods diuine wisedome wherby all things are turned to the glorie of Gods name 11. Perswasion of Gods wisedome and other vertues of the like kind whereby Gods name is also much hallowed 4. For our Heart we desire that it may be wholly set vpon God 12. Loue. and that he may be made the obiect of all our liking affections 13. Ioy. to loue him with all our heart 14. Delight with all our soule 15. Care with all our mind 16. Zeale to ioy in the holy Ghost to delight in his word to care how to please him Math. â—2 37. and to be eaten vp with a zeale of his glorie And on the other side we desire that our disliking affections be set on that which disliketh him Rom. 14. 17. as to hate sinne and obstinate sinners which are hatefull to him Psal 119. 77. to feare his displeasure 1. Cor. 7. 32. to grieue at his offence Joh 2 17. and to tremble at his iudgements Psal 139. 21. 5. For our Speech Psal 119. 120. we desire to mention the name of God as we haue occasion Psal 102. 9 10. with all reuerence yea and to take all occasions of speaking of the glorie of his name 2 Chro. 34. 27. for in this respect especially is our tongue 17. Sanctified speech by an excellencie called glorie We desire therefore when in truth Deut. 28. 58. righteousnesse and iudgement it may be done to sweare by his name Psal 45. 1. to call vpon his name to praise his name Psal 57. 8. to declare his name to others and to instruct them therein Ier. 4 2. that so the name of God may be the more hallowed Psal 50. 15 23. yea aboue all to vse our glorie Psal 22. 22. our tongue in maintaining the truth of God 1. Pet. 3. 15. and in making a iust Apologie when question is made thereof 6. For our life and outward actions 18. Holy life we desire that they be holy just Math 5. 16. and blamelesse that men may see our good workes and glorifie our Father which is in heauen Ioh. 15. 8. Herein saith Christ is my Father glorified 2. Cor. 8. 19. that ye beare much fruite and S. Paul noteth workes of mercie to tend to the glorie of the Lord. Q. What graces do we desire for others to the hallowing of Gods Name Like graces desired for others A. All those which we are to desire for our selues that Gods name may be hallowed by others as well as our selues which we are to desire not onely for our children families kindred neighbours country-men or such as we are by outward bands bound vnto but indefinitly for all of all sorts whereof we haue a worthy patterne in the 67. Psalme Thus shall we shew that in this our desire we aime more at Gods glorie which is the maine scope of this Petition then at the good of such as are any way deare vnto vs. Q. What things do we desire that God by his ouer-ruling prouidence would turne to the hallowing of his Name Pray that all things may make to Gods glorie A. Euery thing whatsoeuer as 1. The vertues of his Saints 1. Cor. 8. 1. whereby else they may bee puffed vp 2. The peace and prosperitie of his Saints 2. Chro. 26. 16. whereby else they may be drawne away from God 3. The failings and folly of his Saints Gen. 50. 20. as he did turne the enuie of Iosephs brethren to the accomplishment of his word 4. The troubles and crosses of his Saints Phil. 1. 20. that they sinke not vnder the burthen of them 5. The wicked plots and practises of his enemies Acts 4. 24. c. and of the enemies of his Church 6. All that all creatures do Psal 148. 150. that thus in all places at all times in and by all things the Name of God
Petition The condition annexed thereto followeth §. 136. Of mans forgiuing another Q. VVHich are the words wherein the Condition annexed to the fifth Petition is expressed A. As we forgiue our debters Q. What are the distinct points here to be considered A. 1. The Dutie required FORGIVE 2. The Persons tied thereto WEE 3. The Parties to whom it is to be performed DEBTERS 4. The Restraint thereof OVR 5. The Resemblance As. In setting downe the dutie we are to note 1. Wherein it consisteth 2. When it is to be performed Q. What is the maine dutie here required A. Mon must forgiue one another Many precepts of Scripture tend hereunto as a Mat. 5. 39. Resist not euill b Rom. 12. 19. Auenge not your selues c Col. 3. 13. Forbeare one another Forgiue one another d Rom. 12. 21. Ouercome euill with goodnesse And answerable haue the practise of the Saints bene from time to time Instance e Gen. 50. 17 20. Ioseph f Num. 12. 13. Moses g 2. Sam. 19. 23. Dauid h Gal. 4. 12. Paul and others like them This is an especiall propertie of a Saint Iam. 3. 17. and child of God in whom the wisedome that commeth from aboue abideth For that wisedome is peaceable gentle easie to be entreated full of mercie and good fruites Hereby a manifest difference is discerned betwixt that Spirit which cometh from aboue and that spirit which ariseth from the flesh betwixt a regenerate and a naturall man By nature man is exceedingly proane to reuenge Heathen hold reuenge lawfull The heathen who were guided onely by the light of nature discerned not the excellencie and necessitie of this grace Vlcisci te lacessitus potes Cic. de Orat. Their Philosophers who were their Diuines accounted it not vnlawfull to reuenge wrongs Odi hominem odero vtinam vlcisci poteram Cic. ad Attic. Sophocles in Electra Euripides in Oreste Yea they held it a bounden dutie and a glorious vertue to seeke and take reuenge insomuch as if any notorious wrong were done to a man and he taken away before reuenge taken the suruiuing friends were negligent in reuenging the same they imagined that the ghosts of the deceased would neuer leaue haunting and terrifying those suruiuing friends till they had taken reuenge Many among vs Mans pronenes to reuenge that are taught better diuinitie do too much nourish this corruption of nature If they be wronged by word or deed they thinke it dishonourable to put it vp or passe it ouer without reuenge which is the cause of so many chalenges as from time to time are giuen and taken and of the many mortall monomachies and desperate duells which are daily vndertaken yea and of many secret plots and practises for doing some notorious mischiefe and for taking away the very life of such as haue done them wrong If such as are able with better discretion and more moderation to temper their outward actions well obserue and throughly trie their inward disposition they shall find this sprout of corrupt nature reuenge too deepely fixed in them yea they shall find many bitter fruites thence sprouting in reuengefull thoughts and desires wishing many mischiefes to fall vpon them by whom they thinke themselues any way wronged What is this but inward reuenge Surely reuenge is one of the most incurable sores of the flesh It is most hardly subdued and mortified A good signe therefore of renewed nature it is to forbeare reuenge and forgiue wrongs if at least it be done in truth from the heart for the conscience sake Farre short of the Christians Goale doe they come Euill to bee ouercome with goodnesse though they thinke they goe farre in the Christians race who onely are milde gentle kinde and courteous till they be wronged but then are implacable and will accept of no reconciliation till they haue taken reuenge for that wrong They thinke it a great glory that they can say I runne into no mans debt I doe wrong to no man I euen haue beene and euer will be ready to doe all offices of kindnesse that I can But if any abuse mee any way and wrong mee they shall know whom they abuse and I will make them repent the wrong which they haue done My friend shall taste of my kindnesse but mine enemy shall know what I am able to doe The pretended goodnesse of such men wanteth the substance of goodnesse it hath but a shew and shadow thereof That is sound solide pure gold that abideth the flaming heate of the fiery furnace A mans goodnesse cannot be proued to be sound till it bee tried by the fire of wrong or offence Dogs Beares Tygers Saeuis inter se conuenit vrsis Iuiuen Lyons and the most sauage beasts that bee can bee quiet and gentle till they be stirred and incensed A Prouerbe saith The Diuell is good while hee is pleased Behold then what kinde of goodnesse it is whereof such men boast No better then the goodnesse of the most cruell creatures not the Diuell excepted Doe what you can to a sheepe you cannot make it snarle or bite Doe but clap a Dogge on the backe hee will be ready to fly in your face He therefore that being prouoked is stirred vp to reuenge retaineth his naturall doggish disposition Hee that may iustly bee accounted a Lambe or sheepe of Christs fold and to haue the Spirit of the Lambe of God in him will recompence to no man euill for euill but ouercome euill with good Rom. 12. 17. 21. To this height of goodnesse doth the condition of this Petition call vs. Non haec dixisse contentus estsed abundanius oftendere volens quantum buius rei curam gerit idipsum etiam specialiter incul cauit post impletam orationis formulam c. Chrys bom 20. in Mac. 6. This dutie of forgiuing one another being the maine and principall point intended in this condition added to the fift Petition which is the onely bie clause in the whole Lords Prayer and which Christ thought not enough to insert in the Prayer but so soone as hee had ended his forme of prayer returned to this point againe and againe and againe presleth it both affirmatiuely and negatiuely shewing the aduantage of forgiuing and the damage of not forgiuing For a further pressing and enforcing of it I will endeuour to set out the Excellency Vtilitie Necessity Difficultie and Raritie of it 1. For the Excellencie of it Excellency of forgiuing it is one of those excellencies wherein God himselfe glorieth that a Exod. 34. 7. he forgiueth sinne Therefore with great Emphasis he saith b Isa 43. 25. I I am he that blotteth out thy transgression for mine owne sake And with great admiration of this excellencie saith the Prophet c Mic. 7. 18. Who is a God like vnto thee that pardoneth iniquitie They therefore that forgiue wrongs shew themselues like to God in this his
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