§. 81. Of the meaning of this word BREAD.

Q. VVHich is the fourth Petition?

A. Giue vs this day our daily bread.

Q. What points are here distinctly to be considered?

A. 1. The Thing desired,Though our En­glish do other­wise place the words of this Pe­tition, yet in the Originall Greeke and in the vsuall Latine [...]orme they are set down in this order. [...] Panem nostrum quotidianum da nobis bodie. BREAD.

2. The Propertie which we haue therein, OVR.

3. The Kinde of it, DAILY.

4. The Giuer of it, OVR FATHER IN HEAVEN.

5. The Ground of asking it, GIVE.

6. The Parties for whom it is asked, VS.

7. The Time limited for it, TO DAY.

Q. What is meant by BREAD?

A. All manner of temporall blessings.Vnder bread all temporall bles­sings. For bread in his most vsuall and proper acceptation signifieth an especiall kind of foode whereby our bodies are nourished.Quandorogamus panem quotidia­num, quicquid nobis propter carnem nostram in terris necessa­rium est postula­mus. Aug. H [...]m. 42 in l. 50. Hom. Why bread is put for all tem­porall blessings. Yet so as by a Synecdoche 1. One kinde of foode is put for all other kindes: 2. One meanes of refreshing our bodies for all other meanes: 3. One temporall blessing for all sorts of temporall bles­sings. For there are so many temporall blessings whereof in this world we stand in need, as it would haue bene too tedious to haue reckoned vp euery particular by name. Wherefore Christ contents himselfe to mention onely one kind (Bread) which is of all the most vsuall. Euery one, poore and rich, in all places, vse bread: and so haue they done in all ages, whether they liue on flesh,P [...]ae [...]ibis omni­bus cor homin [...] confirmat panis. Bern. Serm. in can. dom. fish, butter, cheese, rootes, herbes, or any thing else, they must withall haue bread. Nothing can be lesse spared. For as foode, of all other temporall things is the most necessarie, so bread, of all other kinds of foode. WherePsal. 104. 15. other things refresh a man, this strengthens him: and hath therefore very fitly the stile ofPsal. 105. 16. staffe attributed to it. The want of no temporall thing [Page 99] brings a man to such distresse as the want of Bread:Gen. 41. 54, 55. which e­specially causeth famine, wherupon by a kind of property it is calledAmo. 8. 11. a famine of Bread. Vnder this title, Bread, are compri­sed meate and drinke; yea, food, raiment, sleepe, physicke, and other things needfull for our bodies,Panem cum di­cit omnia quae corpori necessa­riae sunt compre­hendit. Greg. Nys. de Orat. euen for preseruing, or re­couering the health and strength of them: and such a compe­tent estate also, as is meete for the place wherein God hath set vs, for the charge of children and others which hee hath com­mitted to vs, and for that function and worke which hee hath appointed for vs: together with peace, and all manner of pro­speritie. In a word, whatsoeue▪ is needfull and vseful for mans temporall estate in this world, is here comprised vnder this one particle BREAD. AndGen. 3. 19. most vsually in Scripture is it put forDeut. 8. 3. 82. temporall blessings.See §. 82. If at any time it bee put for Spirituall food,2. Sam. 3. 29. there is some circumstance or other that necessarily im­plyeth as much,Iob 15. 23.—27. 14. and plainely demonstrateth that there it can not be meant of corporall food.Psal. 37. 25. But there being no such cir­cumstance in this Petition,Pro. 12. 11.—20. 13.—31. 14. it is safest to take it in the literall, vsuall, and proper sence. If it be not here so taken, this forme of Prayer is defectiue,Ier. 44. 17. and compriseth not in it all things re­quisite to bee prayed for.Ezec. 16 49. For it is most requisite to pray for temporall blessings, as shall§. 83. afterwards be proued.

§. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread, answered.

THey certainely mistake the meaning of this Petition, who in this place apply this title BREAD to Christ Iesus the Spirituall Manna, which is thatIoh. 6. 33. Bread of God that commeth downe from Heauen, and giueth life vnto the world. Though in the sixt of Iohn, Bread be taken in that mysticall sence; yet is it not in that place singly and simply vsed, but with such a descrip­tion as plainely pointeth out the mysticall meaning of it, as Ver. 33. Bread of God, Ver. 50. Bread from heauen, Ver. 35. Bread of life, Ver. 51. Liuing Bread, Ver. 33. Bread that giueth life to the world, which Christ expres­ly applying to himselfe, sayth,Ver 48. I am the Bread of life. In that place therefore it cannot but be mystically meant. But here in [Page 100] this Petition there is no such cir­cumstance to point out any such mysterie.Of the attribute [...], whereby some thinke that more then ordinary earthly bread is meant, See §. 86. Where the double article [...] is pres­sed to prooue as much, It is well knowne that such ar­ticles do oft redound: or are vsed meerely for grace of speech. But it may be gran­ted, that here it implieth some emphasis, and yet no such mysterie as is preten­ded to be included therein. Of the order in placing it before iustification and sanctification See §. 97.

The chiefest arguments al­ledged for that mysticall inter­pretation are these.

1. Arg. If Bread be not here put for Christ, then the chiefest good thing that possibly we can desire is left out of this prayer.

Answ. 1. Christ as the very foundation, and roote of euery good thing, is included in the first clause of this prayer. For in Christ is God our Father. Eph. 5. 23.

2. Christ being the Head of the Church, he is expresly prayed for in the second Petition.

2. Arg. Temporall blessings are promised as additaments to the kingdome of God.Math. 6. 33. They need not therefore by name be prayed for.

Answ. That followeth not. So they be not preferd before the kingdome of God and his righteousnesse, they may ex­presly by for name be prayed for. Beside the warrantable pra­ctise ofGen. 28. 20. Iaakob, Pro. 30. 8. Agur, and other Saints, the Apostle comman­deth toIam. 5. 14, 15. pray for such as are sicke, that they may be healed.

Others obseruing that temporall blessings may not be exclu­ded, apply this title Bread, Cypr. de Orat. dom. §. 13. both to spirituall and also to corpo­rall foode.Greg. Nyss. de Orat. But this is to confound things of far different kinds in a forme where Christ doth very accuratly distinguish things that differ one from another.

As for Papists who apply this to the Sacrament of the body and bloud of Christ,Aug. in Enchir. cap. 115. they inferre thereby that the Lord should teach his disciples to pray for that which was not then institu­ted,Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant.

§. 83. Of praying for temporall blessings.

Q. VVHat are wee taught by the mention of BREAD in this Prayer?

A. Temporall things are to be prayed for. Be­side the warrant of this Petition, and ofGen. 28. 20. other prayers of Saints guided therein by Gods Spirit,Pro. 30. 8. wee haue expresse Psal. 50. 15. precepts,Iam. 5. 14. 15. and promises, whereupon to ground our faith in this case. On these grounds the Saints that haue called vpon God for temporall blessings, haue also§. 101. giuen thankes to God the giuer of them. For

1. These are1. Tim. 4. 4. good things in themselues.

2. They are very needfull and vsefull. Needfull (as meanes sanctified of God▪) for preseruing our being in the world, which like a Lampe would soone be extinguished if continu­all supply of new oyle were not added thereto. In which re­spect they who bestow the things of this world, on such as want them, are said toRom. 12. 13. contribute to their necessities. Vsefull they are for enabling vs the better to do the worke which God appointeth to vs.

3. The want of them is a great hinderance to the worke of our calling, to workes of charitie and piety, andPro [...]. 30. 9. a temptation to iniustice.

Herein then the goodnesse of God in affoording to vs euery thing needfull for body as well as for soule, and for this present life, as well as for the life to come, is euidently set forth: and hereby we may and ought to take the more notice thereof.

§. 84. Of mens right to the things of this world.

Q. HOw is bread said to be OVRS?

A. In regard of a iust and true right that wee haue thereunto:Spirituall right to the things of this world. which right is two-fold: spirituall and ciuill. The spi­rituall right is proper to the Saints that beleeue in Christ. For Gen. 1. 28, 29. that right which God gaue to Adam vnto all things vnder heauen,—3. 17. was forfeited by sinne. But Christ the Lord & heire of all, vniting them that beleeue in him as members of his mysti­call body, thereby giueth them aIus i [...] re. new right to all that Adam lost. On this ground the Apostle saith to the faithfull,c 1. Cor. 3. 22, 23 [Page 98] [...] [Page 99] [...] [Page 100] [...] [Page 101] [...] [Page 102] The world, things prefent, and things to come are yours. Of which right he giueth this reason, Ye are Christs.

The ciuill right is that which is agreeable to iustice and e­quitie,Ius ad rem. and that in the courts of men. Thus children haue a right to the inheritance,Ciuill right to the things of this world. and portion which their Parents leaue them: which right Naboth had to the Vineyard which A­hab vniustly coueted.1. King. 21. 3. Thus they who bona fide purchase a thing haue right to it,Gen. 23. 16, 17, &c. as Abram to the field of Ephron, and the Caue in it. Thus haue men a right to that which they by Gods blessing on their honest diligence, in their lawfull calling get:Gen. 30. 40. as Iacob had to the party-coloured sheepe, which his vncle as wages allowed to him. Thus that which is giuen to a man by the owners thereof hee hath a right vnto:Iob 42. 11. as Iob had to the gifts which his friends bestowed vpon him. And sundry other wayes there bee agreeable to iustice and equitie, where­by wee haue a right to the goods of this world before men.

Now both the fore-named kindes of right must concurre to make a thing truely and properly a mans owne. They that are not Christs, haue no right to any thing at all before God: but are vsurpers of whatsoeuer they possesse and vse. Vnto the vnbeleeuing is nothing pure. Tit. 1. 15. They that are Christs, though they haue a right to all things, yet they may possesse and vse no more then what they can iustifie to be theirs before men, and that in iustice and equitie. Their generall right in Christ is to giue them libertie to hold and occupie so much as God by the hand of his prouidence shall reach out vnto them.Tu da panem. i. ex iustis labori­bus cibum adi­piscar. Nam si Deus iustitia est, non habet a Deo panem, qui exre fraudulenter & iniustè parta ci­bumhabet. Greg. Nyss. de Orat. Iustice is this hand of Gods prouidence. That which vniustly is gotten, can not properly bee said to be giuen by God. It is with Saints as with an onely child and heire while his father liueth: though he haue a right to all that his father hath, yet may he not possesse and vse any more then his father allotteth to him.

§. 85. Of sundry lessons arising from this particle Ours.

Q. VVHat are wee giuen to vnderstand by stiling bread Ours?

A. Two things especially.

1. The Saints haue in Christ a true right to the things of this world. The right of Saints to tem­porall things. They who are taught to say, Our Father in Christ (which all the Saints, and none but Saints can doe) are also taught to say,Tit. 1. 15. Our bread, (For to the pure are all things pure.) which is a good motiue to draw vs vnto Christ, that so wee may with good conscience vse whatsoeuer the Lord by his prouidence shall bestow vpon vs.

2. We may not desire that which is anothers. That which is anothers, not to be coueted. For wee are here taught to pray for that which we may call ours. Now we iustly so call nothing, but that whereunto we haue a ciuill, as well as a spirituall right. The Morall Law expressely forbiddeth to couet that which is anothers.Exod. 20. 17.

By this word of propertie,All things not common to all. Our, the Anabaptisticail conceit of a communitie of all things is euidently refuted. And we are taught to rest contented with that portion which the Lord is pleased to allot vs as our owne. Contentment.

§. 86. Of the meaning of this word DAILY.

Q. WHat is meant by this word DAILY?

A. Ordinary and v­suall bread, whereof we doe euery day stand in need, [...]. This word is very ambiguous. The vulgar Latine translates it supersubstantialem, as if [...] were put for [...]. Which many following doe expound this Petition of that bread of God which came down from heauen, euen Iesus Christ. Whereof see §. 82. Others make the notation to bee [...], ad substantiam, q. d. [...], bread helpfull to our substance, or fit and meet to nourish vs. Thus is it answerable to that phrase vsed by the Wise-man, Pro. 30. 8. [...] Panis praescripti, vel demensi mei (i) mihi praescriptus, aut mihi suctentando idoneus. The Syriack Translater of the New Testament see­meth to follow this sense, who thus expresseth it, [...] panem neces­sitatis nostrae, that which wee haue dayly need of. Others deriue this word [...] from [...], the participle of [...] adsum, vel supersto, vel subse­quor, whence the morrow is called [...] scil. [...], Thus it signifieth bread needfull for the present, panem advenientem, as Saint Augustine ac­knowledgeth the Greeke word to signifie, though he translates it super­substantialem. Serm, 18. de verb. Dom. Latinus hunc panem quo­tidianum dixit, quia Graeci dicunt advenientem. And in Enchir. c. 116. Panis quotidianus ideo dictus est, quia hic est necessarius. The common Translation of the word, quotidianum, daily, may wel stand with either of the two latter notations. Answerably to the common Translation: Saint Cyprian termeth it diurnam ci­bam, dayly food. Cypr. de Orat. Dom. §. 14. being fittest for our substance, to pre­serue soule and body together, & to nourish and cherish vs here in this life. Thus it impor­teth the very same thing that the Wise man setteth out vnder this phrase,Pro. 30. 8. Bread of my allowance, or conue­nient for me. This word is thus here vsed to di­stinguish the food here meant, from that which Ioh. 6. 27, 33, 35.—4. 14. comming downe from heauen endureth to e­uerlasting life, whereof whosoeuer eateth shall neuer bee hungry, or thirst againe: and to prescribe a meane to our desire.

§. 87. Of desiring no more then is needfull.

VVHat instruction are we taught by this word DAILY? Quaerere iube­mur id quod satis sit ad naturam corporis conser­vandam, panem da ad Deum di­centes, non luxum &c. Greg. Nyss. de Orat.

A. Our desire must be for no more then is needfull for vs. On this ground the Apostle aduiseth to be1. Tim. 6. 8. content ha­uing food and raiment. Thus was the desire ofGen. 28. 20. Iaakob, Pro 30. 8. Agur, and other Saints moderated.1. Tim. 6. 9. Things need­full. Superfluitie is very dangerous. It is Satans baite whereby he allureth and beguileth many: his snare whereby hee catcheth and houldeth them fast: his hooke whereby he pulleth them downe, and drowneth them in per­dition.

Q. What may be accounted needfull?

A. 1. That which very nature requireth: as meate and drinke to feed the body, and cloathing to keepe it warme: Lam. 4. 4, 5. without these the body cannot but pine away and perish.

2. That which is meet for the estate wherein God hath set vs: as fit instruments for Artificers: bookes for schollers: amunition for Captains, and other Souldiers: yea also for pub­like persons, and for men of great birth, place, and dignitie, such sufficiencie as is fit for the same. Thus much the Wise-man intendeth vnder this phraseProu. 30. 8. Gine me not pouertie. A man may haue to sustaine nature, and yet be poore.

3. That which is requisite for the charge committed to vs. As if a man haue wife, and children, that which is m [...]et for them, as well as for himselfe, may iustly bee accounted needfull: so for others of his houshold and kindred lying on his charge. 1. Tim. 5. 8. The Apostle pronounceth him worse then an Infidell that pro­uideth not for his owne, and specially for them of his owne house. It behooueth vs therefore to pray for so much as may be suffi­cient for them for whom we ought to prouide.

4. That which is apparently needfull for the time to come. 2. Cor. 12. 14. Fathers ought to lay vp for their children. Gen. 41. 48, 49. When Ioseph fore­saw seuen yeeres Famine to come, hee laid vp great plenty of corne before hand.

§. 88. Of Couetousnesse, Ambition, and Voluptuousnesse.

COntrarie to the forenamed moderation of our desire is Co­uetousnesse,Auarus homo si­milis est inferno. Sicut infermus nunquam dicit, satis est, ita aua­rus nunquam satiatur, &c. Bern. de modo bene viuen. Serm. 44. which like to hell can neuer bee satisfied. For by aboundance this desire is encreased; so as the more it is filled, the lesse it is satisfied. Hereof our Lord aduiseth to Luke 12. 15. take heed and beware. For as it is an vnsatiable sinne, so also a deuouring sinne; as Pharaohs leane Kine deuoured the fat ones, so Couetousnesse deuoureth all Gods blessings and gra­ces,Gen. 41. 4. itMath. 13. 22. Ezek. 33. 31. choaketh the Word, and maketh hearers thereof vn­fruitfull. It so intangleth men with the things of this world, as it maketh itLuke 14. 18. easier for a Camell to goe thorow the eye of a needle, then for a rich man to enter into the Kingdome of God. No sinne more bewitcheth a man, drawing his heart from God the only true ground of confidence,Mar. 10. 25. and making him trust in vanitie which is plaineCol. 3. 5. Ephe [...] 5. 5. idolatry. Yea it is truely stiled.1. Tim. 6. 10. The roote of all euill. For it so blindeth mans minde, and hardeneth his heart, as he maketh conscience of no sinne: no not of denying God, and renouncing true Religion: nor of periurie, and blas­phemie: nor of prophaning and breakiug the Sabbath: nor of rebellion against Superiours, and neglect of inferiours: nor of murther or any other vnmercifulnesse, nor of oppression, de­ceit, falshood, or any other euill.

Contrary also to the forenamed moderation of desire, are Ambition or affectation of worldly honours and promotions, which like a winde make a man fwell aboue that which is meet, but yet fill him not: and Voluptuousnesse, or an eager hunting after earthly pleasures and delights, wherewith hee vseth to be sooner wearied then contented.

§. 89. Of Gods giuing temporall blessings. That he giueth them. How he giueth them.

Q. OF whom are we taught to aske bread?

A. Of our Father which is in heauen. For all the Petitions of this Prayer are directed to him.

[Page 107] Q. What is thence to be gathered?

A,Psa. 102. 19 20 The Lord in heauen is the disposer of all things on earth. ForGen. 14 22. Psal. 24. 1. hee is the possessor of heauen and earth. ^c The earth is the Lords, and the fulnesse thereof. He therefore giueth the earth and the things thereof to whom he will. Wee neither haue them of our selues, nor can haue them of any other but of God. What­soeuer the meanes of getting them be, they are but the hands of Gods prouidence, whereby he giueth vs what we haue.

Q. How doth God giue bread, and the things here comprised vnder it?

A. 1. By causing them to be brought forth. How God gi­ueth temporall blessings. For God at first made euery thing that is fit for mans vse: and hee continueth still to cause the earth, sea, and other like meanes to bring forth all things needfull for man.Psal. 104. 14. I will heare, saith the Lord, I will heare the heauens, Hos. 2 21, 22. and they shall heare the earth, and the earth shall heare the corne, and the wine, and the oile, and they shall heare Iez­reel. God is there set forth as the ^d first mouer, A Primus Motor. and the highest orderer and disposer of all secondary meanes, whereby things meet for man are brought forth.

2. By bringing them to vs, so as wee may partake of the vse of them.Hos▪ 2. 8. Thus saith God to Israel, I gaue her corne, and wine, and oyle, &c. It is the same God to whom the Psalmist saith, The eyes of all things wait vpon thee, Psal. 145. 15. O Lord, and thou giuest them their meat in due season.

3. By giuing them a blessing. Such a blessing doth God giue to the things which are brought forth, and brought to vs, as by vertue thereof they nourish and cherish vs. This blessing is in Scripture stiledLeu 26. 26. Isa. 3. 1. the staffe and stay of bread. This is that Deut. 8. 3. Word of God by which man liueth. By this man thriueth. For Prou. 10. 22. the blessing of God maketh rich. Whence this prouerbe hath beene raised, Giue me Gods blessing, and cast mee into the Sea. In regard of this blessing they who haue aboundance haue need to make this Petition. ForLuke 12. 15. a mans life consisteth not in the aboundance of the things which he possesseth, e Hag 1. 6. Psal. 127. 1, [...]. without Gods bles­sing nothing can doe him any good.

4. By sanctifying them to vs. This is done 1. by accepting our persons in Christ, and accounting vs pure.Tit. 1. 15. To the pure all things are pure. 2. By giuing vs in Christ a right to what wee [Page 108] haue.1. Cor. 3. 22, 23 All things are theirs who are in Christ. 3. By giuing vs a warrant out of the Word for enioying and vsing the same. 1. Tim. 4. 5. It is sanctified by the Word of God and Prayer. 4. By giuing vs grace well to vse what wee haue. By vertue of this grace. Phil. 4. 12. Saint Paul was instructed both to be full, and to be hungry; both to abound and to suffer need.

Though in the three first respects, namely, by causing things fit for creatures to be brought forth, by bringing them to his creatures, and by giuing a nourishing vertue to them, God may truely be said to giue bread to all sorts of men, good and euill: yea to all sorts of creatures, reasonable and vnreasonable: yet in the last respect, namely by sanctifying it, he giueth bread to the Saints alone.

§. 90. Of the instructions taught vs by asking bread of God.

IN that we are directed to aske bread of our Father in hea­uen, we are taught thereby:

1.1. Chron. 29. 11, &c. To acknowledge him the giuer thereof.

2.Psal. 145. 15. In all want to fly to him.

3.Psa. 147. 12, 13. To giue the praise of all we haue to him.

4.Prou. 3. 9. To honour him with our substance,

5.Hos. 2. 5. To ascribe nothing that we haue to any false gods, as the idolatrous Israelites did.

6.Deut. 8. 17. Nor to our owne power, asDan. 4. 30. proud Nebuchadnezzar.

7.Act. 24. 2, 3. Not to other men, as flattering Tertullus.

§. 91. Of Gods free-giuing the things of this world.

Q. ON what ground doe we aske bread of God?

A. Meerely on the free grace of God. This word GIVE doth import as much. For what is more free then gift.

Q. What doth Christ hereby teach vs?

A. All that wee haue commeth from the free gift of God. Rom. 11. 35. For who hath giuen to him first? We neither can deserue any thing of [Page 109] God: nor repay any thing to him. Well, did Iaakob vnderstand this lesson,Gen. 32. 10. which made him acknowledge himselfe lesse then all Gods mercies, and vnworthy of the least of them.

We ought hereby to be stirred vp to more thankfulnesse,1. Chro. 29. 13, 14, 15. as Dauid was. For the freer a gift is, the better it is: the more ac­ceptable to him that receiueth it, and the more worthy of praise to be rendred to him that giueth it.

§. 92. Of praying both for our selues and for others.

Q. VVHat persons are comprised vnder this particle V s?

A. All they whose Father God is. For OVR in the Preface, and V s in the three last Petitions, import the very same persons.

Q. What learne we from this manner of expressing the parties prayed for in the first person, and plurall number, V s?

A. In Prayer we must be mindfull both of our selues, and of others also. It is vsuall with the Saints so to expresse their desires, as they shew thereby they haue respect to themselues, and to o­thers too. Sometimes therefore hauing in the singular number prayed distinctly for themselues, they adde thereto Petitions for others: as where Dauid thus in particular prayed for him­selfe, Keepe my soule, Psal. 25. 20, 22. and deliuer me, he addeth, Deliuer Israel, O God, &c.

For our selues we must especially pray on these grounds.

1. Euery one is nearest to himselfe. And this is the tenour of the law,Math. 22. 39. Thou shalt loue thy neighbour as thy selfe. If then thou prayest for any, oughtest thou not much more for thy selfe?

2. Euerie one (if at least he be not blinded in his minde) best knoweth his owne needs, and is most sencible of his owne wants, according to the Prouerb, The foote best knoweth where the shooe most pincheth. Not vnfitly to this purpose may this principle be applied, what man knoweth the things of a man, saue the spirit of a man which is in him. Who can beter know when a man is hungrie or thirstie, or what he best rellisheth, then him­selfe?

3. Euery ones prayer is most effectuall for himselfe. No faith­full [Page 110] prayer made for ones selfe will God reiect: but Moses and Samuel, Ier. 15. 1. or Noah, Daniel, and Iob may pray for others, and yet deliuer but their owne soules.Ezek. 14. 14.

See the whole Armour of God on Eph. 6. 18. Treat. 3 § 36. Of praying for others see before in §. 14. the fourth dutie.

This of the generall Doctrine gathered out of this particle v s, being common to the three last Petitions made for mans good. The persons here intended are further to be considered in a more particular relation to this fourth Petition.

§. 93. Of praying for others outward well-fare

Q. VVHat doth the mention of others besides our selues, in this Petition for temporall blessings, teach v s?

A. We must as truly desire the outward wel-fare of others, Ier. 29. 7. as our owne. This precept of the Prophet, Seeke the peace of the Citie, and pray vnto the Lord for it, is very pertinent to this purpose. For by peace he meaneth especially outward prosperi­tie. So doth the Psalmist,Psal. 122. 6. where he saith, Pray for the peace of Ierusalem: for he addeth, Peace be within thy walles, and prosperitie within thy palaces. This might easily be exemplified by a particul­ar enumeration of all those temporall blessings which we may pray for in our owne behalfe, applyed to prayers for others.

Others are of the same mould whereof we are, and subiect to the same infirmities: they are supported and sustained by the same meanes that we are: and they stand in need of temporall blessings as well as we. These therefore must be prayed for in their behalfe.

This is the rather to be noted, because many who can be well content to pray for others spirituall wel-fare, faile exceedingly in praying for their temporall wel-fare: which ariseth from too much loue of themselues, and of this world. Men ordinarily are so addicted to this world, as, if it were possible, they would wholly haue it to themselues. They desire not therefore to haue it much communicated to others. As for grace they obserue it to be as communicable as light. No man hath the losse by the abundance of another. It rather encreaseth by communication and participation. They care not therefore how much others [Page 111] haue thereof. But the things of this world are of another na­ture. The more of them is giuen to some, the lesse remaineth for others. This maketh many the lesse forward to pray for the temporall estate of others. Let these two pestiferous rootes, Loue of our selues, and loue of this world be rooted out of our hearts, and the forenamed dutie of praying for the temporall wel-fare of others will be much more readily, and heartily per­formed.

From hence by necessarie and iust consequence it followeth,Others to be re­leeued with the bread that wee haue. that we ought to succour one another with the goods of this world, according to the rule of loue, which is, our brothers ne­cessitie, and our owne abilitie. For what we pray for in the be­halfe of others, wee must to our power endeauour to do for them. This is also the rather to be noted, because many who are readie to minister spirituall comfort to others, as to instruct them, to encourage them, to strengthen them in grace and godlinesse, and by Christian reproofe to pull them out of the way of perdition, yea and to exhort others to be mercifull and bountifull in distributing to the poore, are very backwards themselues to giue of the goods of this world which they haue,Iam. 1. 26, 27. & 2. 14. &c. to such as need. Surely such mens religion is vaine, and their pretence of faith and loue a meere pretence,1. Ioh. 3. 17. the loue of God doth not dwell in him.

§. 94. Of resting contented with our present estate.

Q. WHy is our desire here limited to THIS DAY?

A. 1. We do euery day stand in need of the bread which we are here taught to pray for. For it nourisheth but a day.Ioh. 4. 13. He that on one day eateth as much as he can, will be hungry the next day.

2. OurPsal. 90. 6. Luke 12. 20. life is but as a day. He that this day is aliuePro. 27. 1. Iam. 4. 14, 15. know­eth not whether he shall see the morrow or no: so as we are to account of euery day as of our last day: and accordingly euery day renew our prayers.d 1. Thes. 5. 17. This is to pray continually

Q. What especiall instruction doth this limitation of our desire for the things of this world teach vs?

[Page 112] A. We must be content with the things that are present. For God himselfe hath said,Heb. 13. 5. Per id quod ho­die iubet, intor­dicit tibi curam de Crastino. Greg Nyss [...]e Orat. I will neuer faile thee nor forsake thee. If the promise of him who is able to supply all our necessities be not sufficient to worke contentment, I know not what can be suf­ficient.

Cast off therefore all carking distrustfulnesse, andMat. 6 34. Dicit, Da nobis hodi [...], vt nequa­quam illos vlte­rioris d [...]ei cura co [...]tereret. Chrys. in Mat. 6. Hom. 20. take no thought for the morrow. Pray in faith for bread this day, and let the morrow take thought for the things of it selfe. He that boasted of his abundance laid vp for many yeares, when he had not many houres to liue, is branded for a foole. For when his life was euen wasted, and gone, his care was for plentie of prouision.

§. 95.Cui vila iam decrat, victus a­bundantiam co­gitabat. Cypr. de Orat. Dom. §. 14. Lege Aug. de Temp. Serm. 126 Of seeking the things which concerne our owne good as well as the glorie of God.

Q. VVHat is to be obserued about the order of the fourth Petition?

A. 1. That which is common with the Pe­titions following.

2. That which is proper to it selfe.

Q. What is it that is common with the Petitions following?

A. The fit inference of such Petitions as concerne our good vpon such as concerne the glorie of God. For as in the three Petitions before this, we are taught to seeke the things of God, so in this and the two following, the things which tend to our owne good.

Q. What learne we from that inference?

A. It is lawfull to seeke such things as tend to our owne good, Things for our selues may be sought. as well as such as tend to the glorie of God. Can a better warrant then this platforme of prayer be expected? To adde other proofes, whereof the Scripture affoordeth many, were to light candles in Sun-shine.

Behold here the good respect that God heareth to man.Gods respect to vs. Though he might vse vs as gally-slaues, & other slaues are vsed, wholly and onely for his owne turne, yet doth he not denie vs libertie to seeke our selues, and our owne good. Yea if the ser­uices which we performe to him, hinder our good indeed, hee will that they giue place to this: and on that ground he saith, I [Page 113] will haue mercie, Math. 12. 7. and not sacrifice. And againe, The Sabbath was made for man, Mar. 2. 27. and not man for the Sabbath.

Should not this enflame our hearts with zeale of the glorie of God?Our gratefulnes to God. Should we not hereupon be euen eaten vp, as Christ was?Ioh. 2. 17. Most meete it is that Gods goodnesse to vs worke grate­fulnesse in vs to him.

As in respct of God this requireth gratefulnesse,Prouidence for our selues. so in respect of our selues, prouidence: that we be not carelesse in seeking that for our selues,Omnia bonum appetunt. which God in his care ouer vs giueth vs li­bertie to seeke. Ordinarily men are giuen to seeke their owne good.Arist. Ethic. lib. Yea nature inclineth euery thing to seeke that which is good for it selfe:1. cap. 1. & 4. so as I need not vse many words to presse this point.Phil. 2 22. Most faile in seeking their owne too much. Yet there are also failings in the defect, and that both of such as§. 157. neglect their best and truest good concerning their eternall saluation, and also of such as neglect euen their§. 103. temporall estate.

§. 96. Of the principall end of this life.

Q. VVHat are the things proper to this Petition,The end of our life to glorifie God. to be ob­serued about the order of it?

A. 1. The inference of such things as concerne this present life,Quia nondum perfectione gau­dentes, non sine magno labore di­uinae possumus obtemperare vo­lunlati, opus est cibo ne deficia­mus: opus est, inquam, pane qu [...]etidiano. Bern. in Quadr. Serm. 6. vpon such as concerne Gods glorie.

2. The placing of things temporall before spirituall.

Q. What are we taught by that inference.

A. The end of this life is to glorifie God. For being taught to pray for such things as tend to the glorie of God, wee are thereupon taught to pray for bread, that our life may be pre­serued to that end. Directly to this purpose the Psalmist thus prayeth,Psal. 119. 175. Let my soule liue, and it shall praise thee. This moued Isa. 38. 1, 2, 3. 18, 19. Hezekiah to pray for life when he had receiued the sentence of death, as may be gathered out of this reason, The graue cannot praise thee, death cannot celebrate thee. The liuing, the liuing he shall praise thee.

Acts 17. 28. Gods glorie to be aimed at in nourishing our bodies. In God we liue, moue, and haue our being. Great reason there­fore that our life should be ordered to his glorie.

Let vs on this ground set this end before vs in sustaining this present life: and so order it as, when we are to depart, wee [Page 114] may say to God,Ioh. 17. 4. as Christ did, I haue glorified thee on earth, &c. Whensoeuer we pray for the things of this world, we ought to haue this end in our minds,1. Cor. 10. 31, that whether we eate, or drinke, or what­soeuer we do, we may do all to the glorie of God.

On this ground also we must be the more watchfull ouer our selues,Life not to be mispent. that we mispend not our life, health, strength, or goods on any thing contrary to that end, as in persuing carnall plea­sures, worldly honours, earthly trash, and such like things. Note for this purpose that item which the wise man giueth to the young man persisting in mispending his pretious time, to whom ironically he saith,Eccl. 11. 9. Reioyce ô young man in thy youth, and let thy heart cheere thee in the daies of thy youth, and walke in the wayes of thine heart, and in the sight of thine owne eyes. But know thou, that for all these things God will bring thee to iudgement.

§. 97. Of placing the Petition for temporrll blessings before those for spirituall.

Q. VVHy is this Petition for temporall blessings set before the Petitions for spirituall blessings?

A. Many good and weightie reasons may be giuen of this order, which will plainly shew that the placing of this Petition before the two following is no sufficient argu­ment, to proue that by BREAD Christ is here meant. Some of them are these.

1. This is an expresse Petition for good, as the three former are: but the two last are deprecations from euill. It was therefore requisite that all the good things to be craued should be men­tioned before the euils against which we pray.

2. The Lord by placing temporall blessings, whereof we are more sensible, before spirituall, doth endeauour by degrees to raise vp in vs a desire of spirituall blessings: which though they be more needfull,Ioh. 4. 53. are lesse sensible. The Ruler whose sonne Christ healed, was thereby brought to beleeue in Christ.

3. This Petition, being of least consequence, is most fitly put in the middlemost place. For as matters of greatest weight are first mentioned to stirre vp ardencie, euen in the beginning of prayer: so other things of much moment are reserued to the [Page 115] latter places to quicken the spirit, and to reuiue ardencie, euen in the ending of prayer. This method do the best Orators vse in their Orations. Thus Chris [...] beginning this prayer with the chiefest good thing of all, the glorie of Gods name, endeth it with the best good things concerning men, which is his spiri­tuall good.

4. Though temporall blessings be not in their kind better then spirituall, yet is man more hardly brought to depend on God for temporall, then for spirituall things. Witnesse this prouerbiall speech, God take care for my soule, and I will take care for my bodie. Witnesse also that distrustfulnesse for outward estate, which is in many Saints that stedfastly trust in God for pardon of sinne, and sufficient grace to bring them to eternall life. In this respect our faith in God for things of this life, hath a preheminence and precedence before faith in God for the things of a better life.

5. The things craued in the two last Petitions are to be ob­tained in this life. In this life if pardon of sinne, and freedome from Satans power be not had, they can neuer be had. He that dieth with the burden of sinne lying on his soule shall neuer be eased of it in the world to come. This life then being presup­posed for obtaining pardon of sinne, and deliuerance from euill, it is meete that it be first prayed for.

§. 98. Of rising from temporall to spirituall blessings.

Q. VVHat may we learne from placing, this order of placing, temporall blessing before spirituall?

A. By our seeking of such things as concerne the good of our bodies, we must be led on to seeke such good things as concerne our soules. To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to haue their bodies fed.Ioh. 6. 26. &c.

Thus shall wee make a double vse of the temporall good things which God bestoweth on vs: one to refresh our bodies: another to stir vp our minds to seeke the things which may re­fresh our soules.

[Page 116] Blessed are they which thus vse any temporall blessings: and by the sweetnesse of them are brought to hunger after the bread and water of life, euen for that meate which endureth to euerlasting life.

§. 99. Of sundrie particulars comprised vnder the generall words of the fourth Petition.

Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray?

A. 1. Life it selfe. That, so long as it pleaseth God, our tem­porall life in this world may bee preserued. This didPsal. 21. 4. Isa. 38. 2. good Kings,Psal. 119. 175. Prophets,2. Cor. 1. 8. &c. Apostles, and other Saints pray for, being therein guided by the Spirit of God. For the time of this life is Ioh. 9. 4. the day to do the worke of God: the time of death is the night wherein no man can worke.

1. Ob. 1 King. 19. 4. Elias, Ion. 4. 3. Ionah, and other Saints desired death.

Answ. Therein they did not as becometh Saints. That their desire was a fruite of the flesh, and not of the Spirit: and there­fore not to be imitated.

2. Ob. Phil. 1. 23. Paul with a better spirit desired to be dissolued.

Answ. That was no simple absolute desire of death, but a thing which he could in regard of his fruition of Christs pre­sence haue desired, if that worke which God appointed by him to be done, had bene finished.

2. Health and strength of bodie. What doth the PsalmistsPsal. 88. 3. &c. com­plaint of weaknesse imply, but desire of health and strength? Yea, heVer. 2, 13. expresly prayeth for as much. It is noted as an especiall blessing bestowed on the Israelites when they came out of E­gypt, thatPsal. 105. 37. none were feeble.

3. Meanes which God hath sanctified to preserue life, health and strength, as Psal. 145. 15. meate, Iudg. 15. 18. drinke, Gen▪ 28. 20. apparell, Psal. 127. 2. sleepe, &c.

4. Me [...]es to recouer health, and strength: Leu. 26. 6. as Physike, and all kind of medi [...] Chyrurgerie and all kinds of salues, with the like. This phrase,Mat. 9. 12. The s [...]cke need a Physitian, and the2. King. [...]0 7. direction which Isaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile, giue warrant for the vse of Physicke and Chyrurgerie. It requireth learning, skill, obseruation and ex­perience [Page 117] both to know the nature of diseases, wounds, sores, and other maladies, and also to know the different vertue which by the diuine prouidence is giuen to hearbs, rootes, drugges, and other creatures: and wisely to apply fit and pro­per remedies, to sundry and different maladies. These things therefore may be prayed for.

5.Psal. 90. 17. Good successe in our callings, labours and paines to get such meanes as are fit to preserue or recouer health and strength:Ruth. 2. 4. and to maintaine our estate. For allPsal. 127. 1, 2, that we can doe is altogether in vaine, except the Lord prosper our endeuours.

6. Gods blessing on the things which wee possesse and vse. Without this blessing a man were as good eate grauel as bread. Therefore for obtaining this blessing,1. Sam. 9. 13. grace, Mat. 14. 19. (as wee speake) vseth to be said before meat, and thereby food is said to bee blessed.

7. A diuine sanctification of all we haue. For1. Tim. 4. 5. euery crea­ture is sanctified by prayer.See §, 89.

8. Freedome and deliuerance from all kinde of externall miseries, asPsal. 142 6. oppression,Acts 12. 5. [...] imprisonment,Exod. 2. 23. bondage,1. King. 8. 47. cap­tiuitie, and other like distresses.

§. 100. Of the extent of our prayers for the tem­porall good of others.

Q. ARe wee to pray for no more then is needfull for our selues?

A. Yes. What we craue for our selues, we ought to craue for others also. For the Petition is made in the plurall number,

Q. Who are those others for whom wee must craue temporall blessings.

A. 1. They who are of our Family. 1. Tim. 5. 8. It belongeth to vs to prouide for them. We must therefore pray that we may haue sufficient for our selues, and them: and that God would further bestow on them whatsoeuer is requisit for them in their places.

2. They who are of our kindred, or alliance, though they bee out of our Family. [...]. That distinction which the Apostle maketh betwixt these two phrases, his owne, and them of his house, where [Page 118] he requireth a prouident care for both, sheweth that respect must be had to our owne, that is, our kindred, though they bee not of our Family.

3. They which are of our towne, parish, or citie. That which the Prophet aduiseth concerning the Citie where the Iewes in their captiuitie dwelt (which was to pray to the Lord for it, Ier. 29. 7. and to seeke for the prosperitie of it) may bee applyed to the Parish, Towne, Village, street, or any other such common place. And this reason which the Prophet rendreth (in the peace thereof shal you haue peace) may be extended to all such places.

4. They who are of our Nation. The Psalmist ment his whole Nation,Psal. 122. 6. when he said, Pray for the peace of Ierusalem. And a­gaine, If I forget thee, Psal. 137. 5. O Ierusalem, &c.

5. They who any where liue in this world. That all of all sorts may in their places be maintained, we ought to pray for a con­tinuance of those things which at the beginning God ordai­ned for the preseruation of the world: that, as God hath pro­mised,Gen. 8. 22. there may be, while the earth remaineth, seed-time and haruest, and cold and heat, and Summer and Winter, and day and night: and all other things meet for man in this world. Yea al­so according to publike extremities, and necessities must our prayers be ordered, as in time of drought, for1. King. 18. 42, Iam. 5. 18. raine:1. Sam. 12. 18, 19. when faire weather is seasonable, for faire weather: in time of2. Sam. 24. 25. Plague,Ioel 1. 14, &c Famine,Exo. 17. 10, 11. Warre, or any other like di­stresse, for succour against those Messengers of death: that thus so long as God hath appointed vs to liue in this world, we may comfortably passe ouer that time of life.

§. 101. Of the things for which by vertue of the fourth Petition we ought to giue thankes.

Q. VVHat are the particular good things for which, by rea­son of the fourth Petition, thanksgiuing is re­quired?

A. 1. Life it selfe. For euery day that is renewed vnto vs af­fordeth matter of thankes euen for that life which is lent vs. Thus much doth the Psalmist intend in these words. While I [Page 119] liue will I praise the Lord, Psal. 146. 2. I will sing praises vnto my God while I haue any being.

2. Health and strength in that life. Ios. 14. 10, 11. This is it which Caleb that faithfull seruant of the Lord acknowledgeth, and that to the glory of God, for he ascribeth it to God.

3.Deut, 8. 10. Sufficient meanes to preserue these. This Moses giueth in expresse charge to Israel, saying, When thou hast eaten and fil­led thy selfe, thou shalt blesse the Lord thy God. The Scripture vnder one blessing compriseth all blessings of the same kinde: so as by virtue of that charge wee ought to blesse God for apparell, sleepe, and other meanes of maintaining health and strength.

4,Isa. 38, 9, &c. Recouerie of health and strength. For this did Hezekiah (as a perpetuall testimonie of his thankefulnesse) indight a Psalme of praise, and cause it to be registred for all ages.

5.Gen. 24. 26, 27. Good successe in our paines. For this doth Abrahams ser­uant giue expresse thankes vnto God.Gen. 31. 5, &c. And Iaakob ascribeth that encrease which he had to God, which acknowledgement is a thanksgiuing.

6. The extent of Gods prouidence to our Family, and to such as we ought to prouide for. Iaakob acknowledgeth thus much, saying,Gen. 33. 11, 20. God hath dealt graciously with mee, and I haue enough, meaning enough for himselfe, and all that belonged to him: and thereupon he erected an Altar in testimonie of his thanke­fulnesse.

7. Gods bounty extended to the places where wee dwell. Sion was the Citie of Dauid, Psal. 147. 12, &c. and in Ierusalem was his habitation: he doth therefore praise the Lord for that peace, plenty, safety, and other like blessings which God had bestowed thereupon. On this ground wee are to blesse God for such good Gouer­nours as he hath set ouer vs,1 Kin. 10 9. in regard of the temporall bene­fits which we receiue thereby.Prou. 29. 2.

8. Gods prouidence in keeping away, or remouing any euils, as Psal. 107. 8, 9. Famine,Psal. 91. 2, &c. Plague,Exo 15 1, &c. Sword,Est. 9. 23, 24. Plots and practises of Ene­mies, with the like.

9 The common blessings which God bestoweth on the whole world. The consideration whereof muchPsal. 8. 1, &c, & 145. 1, 14, 15. enlarged Dauids heart to praise the Lord. Here therefore we are to take notice [Page 120] how all the creatures in heauen, earth and sea still continue, as from the beginning, to be vsefull vnto man.Psal. 104, 2. The heauens re­maine to couer him,& 136. 7, 8, 9. the Sunne, Moone and whole Hoste of heauen to giue him light, and to send him down a sweet influ­ence: & 139. 7. the clouds continue to water the earth,& 104. 13, 14, 25, 26. the earth to feed diuers sorts of creatures which are for mans vse: yea and to nourish sundry Trees, Plants, and Hearbs, and they in their kinde to bring forth seuerall fruits: and the Sea to bring forth sundry creatures that are fit to liue therein: and the waters that spring out of the earth to refresh the creatures thereon. All these, and others like to these, minister much matter of thanksgiuing.

§. 102. Of the duties required by vertue of the fourth Petition.

Q. VVHat are the duties after which we ought to endeuour by reason of the fourth Petition?

A. Prou. 13. 4. 1. Diligence in our calling. This is that meanes which God hath sanctified to get bread, that is, such things as are needfull for our temporall estate.Gen. 2, 15.—3. 19. This was at first enioy­ned by God to man in his innocent estate: and afterwards againe in his corrupt estate: yea it is practised by vnreaso­nable creatures,Prou. 6. 6, 7, 8. who in this respect are set as a patterne be­fore vs.

2. Good conscience in getting the things that are needfull for vs. Thus will that which we haue bee OVRS; according to that direction of the Apostle to Christians, that they eate their owne bread. 2. Thes. 3. 12. Thus also will that which wee haue bee the more sweet vnto vs.Prou. 15. 15. For a good conscience is a continuall feast. This is the maine thing which the Apostle intendeth where hee for­biddeth Christians to steale, Ephes. 4. 28. and enioyneth them to worke the thing that is good. Psal. 37. 5.

3.Qui diem tibi dat, etiam ea quae ad diem pertinent dat. Greg. Nys. de Orat. Confidence in God for his blessing: namely both on our paines, and also on the things which wee haue gotten by our paines,Ioh. 6. 11. being perswaded that hee which giueth the day will giue things needfull for the day. Christs giuing of thankes for [Page 121] the creatures which were prouided, giueth euidence of his con­fidence in Gods blessing.

4. Faith in the Lord Iesus, Tit. 1. 15. for a right to what wee haue. Thus shall we haue a right euen before God to that which we haue lawfully gotten before men. And much comfort may we reape thereby.

5. Faithfulnesse in nourishing and cherishing our bodies with that which wee haue. Eccl. 5. 17, 18. This is the maine end of this Petition. The Wise-man pronounceth them blessed that eate in time for strength. Eccl. 10. 17. Yea nature it selfe draweth man hereto. For no man hateth his flesh, but nourisheth and cherisheth it. Ephes. 5. 29.

6. Temperance in vsing such things as are most vsuall and vse­full for vs. Those are the things which are here stiled dayly bread. To this purpose tendeth this direction of the Wise-man, Put the knife to thy throat, Pro. 23. 2 if thou beest a man giuen to thine appe­tite. Luke 21. 34. Thus shall wee not be oppressed with surfetting and drun­kennesse.

7. Contentment in that which God bestoweth on vs. Heb. 13. 5. This clause THIS DAY importeth this duty.1. Tim. 6. 8. Much quietnesse will this bring vnto the mind. Till this be attained to, nothing will satisfie a man: but the more he hath, the more he will couet.

8. Prouidence for such as belong to our charge. On this ground we pray in the plurall number, Giue Vs. The Apostle noteth this to be a bounden dutie, saying, Fathers ought to lay vp for their children: 2. Cor. 12. 14. and hee layeth it so straitly to the charge of Christians,1. Tim. 5. 8. as if they faile therein, hee accounteth them worse then Infidels.

9. Liberalitie to such as need. The extent of this particle Vs reacheth to all of all sorts. Now God giueth to some aboun­dance, that out of their store,2. Cor 8. 14. they should minister to such as want. Wee therefore that pray that others may haue bread, ought, when wee haue sufficient for our selues and others,Neh. 8. 10. to giue vnto them.

10. Ioy in the occasions of reioycing which others haue for Gods blessing on their temporall estate. To that generall direction of the Apostle,Rom. 12. 15. Reioyce with them that do reioyce, may this particular be referred. We are taught to pray for others, as for our selues: We must therefore be answerably affected to their good.

§. 103. Of the sinnes whereof the fourth Petition sheweth men to be guilty.

Q. VVHat are the sinnes contrary to the fourth Petition, that we ought to bewaile?

A. 1. A carelesse neglect of our owne or others welfare. 2. A distrustfull carking for the same.

Q. Who may bee accounted guilty of neglecting their owne welfare.

A. 1. They who care not what hurt they doe to their bodies. Many bereaued of their wits, or possessed with a deuill, care not to thrust Pins, Kniues, Daggers, and such like sharpe instru­ments into their flesh, and toMar. 5. 5. strike themselues with stones. If any in their right wits doe so, they are worse then mad men.

2. They who ouer-rigorously punish their bodies. Many blinded with superstition, and besotted with idolatry,Col. 2. 23. spare not their flesh. The1, King. 18, 28. Baalits cut themselues with kniues and launces. Papists teare their flesh with whips, and sundry other wayes macerate their bodies: whereof it may be said, Who required this? They who being better instructed, doe, in performing such duties as are in their substance warrantable, impaire their health and strength by fasting, watching, or any other kinde of not sparing their bodies for duties of piety, are not free from all blame, but come too neere to superstition: their deuotion carieth them be­yond the bounds of this Petition.

3. They who thorow too eager a pursuit of what they like, waste their naturall vigor, asGen. 25. 29, &c Esau, who followed his hunting till he was faint. Fearfull was the issue which thereupon followed: for it cost him his birth-right. All immoderate paines of minde or body, are aberrations sweruing from this Petition, whether they be of Porters, Labourers, Husbandmen, Tradesmen, Sea­faring men, Students, or any others.

4. They who by immoderate passion shorten their dayes. It is taxed, as a fault inIer. 31. 15. Rachel, that she refused to be comforted: from which faultGen. 37. 35. Iaakob was not altogether free. If by intempe­rancy in eating, drinking, or any other way men bring diseases vpon their bodies, or hasten their death, their sinne is much more hainous.

[Page 123] 5. They who thorow niggardlinesse afford not themselues things needfull. This is one of the great vanities which the Wise-man taxeth, thatEccl. 6. 2. a man to whom God hath giuen riches, wealth, and honour, Pecuniae non do­minus sed servus est: custos, non possessor. Bern. su­per Cant. Ser▪ 21. so as he wanteth nothing for his soule of all that he desireth, yet God giueth him not power to eate thereof. Such an one is a ser­uant, not a Master; a keeper, not an owner of his wealth.

6. They who cast themselues into needlesse dangers. 2. Sam. 23. 16, 17. After Da­uid had beene a meanes of mouing three of his Worthies to hazard their liues to satisfie his longing, his heart smote him for it.2. Sam. 2. 14, 15 How fearfull was the issue of those twelue couples of yong men whom Abner and Ioab sent to play a dangerous sport? On this ground quarrellers, challengers, vndertakers of single combates, especially on priuate occasions, but most of all where the combates are desperate, as with Pistols, or dou­ble Rapiers, their bodies being naked, are condemned.

7. Selfe-murtherers. It is the maine scope of this Petition to desire preseruation of life. How contrary thereunto is it to take away a mans owne life? They were desperate reprobates that in Scripture are noted to haue done so: as1 Sam. 31. 4. Saul, 2. Sam. 17. 23. Achi­tophel, andMath. 27. 5. Iudas. As forIudg. 16. 30. Sampson, the thing that he aimed at was to destroy the enemies of the Church, not himselfe: and what he did, he did by an extraordinarie Spirit: and therein he was a type of Christ, who by his owne death destroyed the enemies of the Church.

§. 114. Of neglecting the welfare of others.

Q. VVHo may be accounted guilty of neglecting the wel­fare of others?

A. 1. They who are improuident for such as are vnder their charge: as improuident Husbands, Parents, Masters, and other Gouernours.Math. 7. 11. Such as are euill, can giue good things to their children; what may then be thought of them that doe it not?

2. They who are vnmercifull to others that need,Iam. 2 13. Saint Iames denounceth iudgement mercilesse against such. A feare­full doome. For mercy is the onely ground of that hope, which sinners can haue.

[Page 124] 3. They who enuie at the prosperitie and aboundance of others: as theGen. 26. 14.—30. 1. Philistims enuied Isaak: and Rachel enuied her sister. Well saith the Wise-man hereof, that it is the rottennesse of the bones, Prou. 14. 30.

§. 104. Of sundry branches of improuidence.

Q. HOw is the forenamed improuidence manifested?

A. 1. By idlenesse, and negligence in a mans cal­ling, whereby he depriueth himselfe of the meanes wherewith hee should prouide for himselfe, and his charge.Pro. 24. 30, 31. The field and vineyard of the slouthfull bringeth forth thornes and nettles, in stead of Wheat and Grapes.

2. By medling too much with other mens matters. Such an one isPro. 26. 17. as one that taketh a dogge by the eares: hee may get a snap thereby. Therefore Saint Peter wisely exhorteth Chri­stians 1. Pet. 4. 15. not to suffer as busie-bodies: a man can haue no more comfort in such sufferings, then in suffering for theft, murder, and such crimes.

3. By following pastimes too much. ForProu. 21. 17. hee that loueth pastime shall be a poore man. Much time and money vseth to be spent by such. Faire inheritances haue beene cast away at Dice.

4. By frequenting lewd companie. For Prou. 6. 26. by meanes of a whorish woman, a man is brought to a peece of bread: and —23. 21. The drunkard and the glutton shall come to pouertie.

5. By prodigalitie.Luke 15. 13. The Prodigall child wasted his substance with riotous liuing.

§. 105. Of carking too much for this world.

Q. VVHo carke too much for their temporall estate?

A. 1. Profane Worldlings that preferre the things of this world before the glory of God. They would haue the fourth Petition to bee first. Such were the Iewes that madeHag. 1, 4. seeled houses for themselues, while the house of God lay waste: and theMath. 8. 34. Gadarens that preferred their swine before Christ.

2. Couetous men, whose desire is neuer satisfied: they are like the things that can neuer say,Pro. 30. 15, 16. It is enough. They who [Page 125] are couetously minded, regard not the limitation of this Peti­tion, by THIS DAY. Their mind is more on yeares then dayes: as his was that said to his soule,Luke 12. 19. Thou hast much goods laid vp for many yeares.

3. Vnconscionable persons, who care not how they get what they haue. They haue no respect to this particle of right, OVR. Vnder this head1. King. 21. 8. Iam. 5. 4. all the violent oppressions, and fraudulent circumuentions which any vse, may be comprised.

4.Tit. 1. 15. Vnbeleeuers, who before God can call nothing their owne.

5. Vngratefull wretches, that haue neither mind nor time to giue God thankes for the good things they haue: like to theLuk. 17. 17, 18. nine Lepers, who being clensed, neuer returned to giue thankes to Christ. Do these account their Father in heauen to be the giuer of the things on earth?

§. 106. Of sinnes stiled debts, and of the kinds of those debts.

Q. WHich is the fifth Petition?

A. And forgiue vs our debts, as also we forgiue our debters.

Q. [...]. What is the Summe of this Petition?

A. Iustification.

What are the parts thereof.

A. 1. The Petition it selfe.

2.Et remitte nobis debita nostra, si­cut & nos re­mittimus debi­toribus nostris. A condition annexed thereto.

The Petition containeth the thing which is prayed for.

The condition giueth assurance of obtaining it.

Q. How many distinct points are noted in the Petition.

A. Foure. 1. Debts acknowledged.The originall word which we translate trespas­ses, properly fignifieth debts [...]. DEBTS or TRES­PASSES.

2. An appropriation of them. OVR.

3. The kinde of discharge. FORGIVE.

4. The parties to be discharged. VS.

Q. What is meant by DEBTS?

A. Sinnes.Math. 6. 14, 15 Debitum quid est nisi peccatum? Aug. de verb. Dam [...]a [...]a. 28. Christ himselfe declares his owne meaning. For immediately after this prayer, he returneth to the condition of this Petition, to vrge and presse the same somewhat more forceably: and in the repetition thereof, for debts he putteth trespasses, and that three seuerall times. [...]. Yea Saint Luke setting downe this forme of prayer, thus expresseth this Petition,Luke 11. 4. [...]. Forgiue vs our SINNES: for we also forgiue euery one that is indebted to vs. That which by Mathew is called debts, by Luke is called sinnes. And whereas Luke in the Petition expresseth sinnes, in the condition he mentioneth debters. Againe,Luke 13, 2, 4. the Lord hauing occasion twice [Page 127] at one time to inculcate this question, Thinke ye that these were sinners aboue others? First he vseth this word [...]. sinners: then this, [...]. debters. It was vsuall with Christ to resembleMat. 18. 24. &c. Luke 7. 41. &c. sinners to debters.

Q. In what respect are we sinners counted Debters?

A. 1.Luk. 17. 10. As we are seruants of God. So wee owe obe­dience.Rom 6. 16.

2.Ezek. 18. 4. As we are sinners against God. So we owe death.Rom. 6. 23.

Thus there is a double bond whereby wee stand bound as debters to God.Man a debter to God by a dou­ble bond.

One is the bond of the Law, whereunto we are tied in a dou­ble respect.

1. In regard of the supreme soueraignty, and absolute au­thoritie which God hath ouer vs. This is expressed in the Pre­face before the Decalogue thus, I am the Lord thy God.

2. In regard of the many benefits which wee haue all our daies receiued, and still do continue to receiue from him. By God we are what we are: and haue what we haue: He created vs, He preserueth vs, He prouideth for vs all needfull things, He protecteth vs from all hurtfull things. This also is intimated in the fore-said Preface by mention of one great benefit, Free­dome from Egypt, the house of bondage.

The other bond is the curse of the Law, whereunto we are tied by forfeiture of the former.Deut. 27. 26. For he that performeth not the condition of a bond, standeth liable to the penaltie of the bond. In regard whereof the Law is called [...]. Col. 2. 14. an hand-writing against vs.

Adam, euen in his innocencie, and all we that come from him, are in the former respect debters by vertue of our creation. A­dam since his fall, and all his wicked off-spring are in the latter respect debters by reason of our transgressions.

Q. Which of those debts do we here desire to be forgiuen?

A. The latter most especially, whereby wee are bound to theGal. 3. 10. curse of the Law, which is the penalty of it. This penalty▪ if it were exacted, would make vs most miserable. There is good cause therefore of praying to haue that remitted. As for the o­ther debt of obedience, we ought to desire rather abilitie to per­forme it, then libertie to be freed from it. Yet notwithstanding, [Page 128] because it is impossible for vs, so long as flesh is in vs, to pay that debt, as it ought to be paid, by consequence we desire a re­mission of that debt; namely, that God would not exact of vs to be performed by vs in our owne persons such exact and com­pleate obedience as the Law requireth.

§. 107. Of Christs actiue righteousnesse imputed to vs.

Q. IN regard of our disabilitie to discharge our debt of obedience to God, what may be inferred?

A. Imputation of Christs righteousnesse is necessary for our instification. Christ teacheth vs to desire a discharge of all debts. The Law requireth a debt of perfect righteousnesse. This we are not able to pay of our selues. But our Suretie being able, did pay it.Mat 3. 15. He fulfilled all righteousnesse. By the imputation thereof to vs, are we discharged.Rom. 5. 18, 19 For as by one mans disobed ence many were made sinners, so by the obedience of one shall many be made righteous. His righteousnesse is vpon vs to iustification of life. In this respect Christ is said to be1. Cor. 1. 30. made vnto vs righteousnesse: and we are said to be2. Cor. 5. 21. made the righteousnesse: of God in him. This kind of debt is not duly considered of them,Arg. against Christ actiue right. answ. who exclude the actiue obedience of Christ from our iustification. They presse those places which make mention onely of the bloud of Christ, for­getting the Synecdoche which is frequent in the Scripture, whereby one member or part is put for all of that kind. In par­ticular they presse this Petition, which placeth our iustification in remission of sinnes, not conceiuing that vnder debts here mentioned, all manner of debts are comprised: and vnder this word forgiue, all manner of needfull discharge. Where further they say, that Christs actiue righteousnesse: was necessarie for himselfe, they do not duely consider the dignitie of his person by vertue of the hypostaticall vnion of his two natures: which dignitie exempteth him from all necessitie of obedience to the Law, in regard of himselfe.

This doctrine of the imputation,Comfort. euen of the Actiue obedi­ence [Page 129] of Christ,Isa. 64. 6. bringeth much comfort to poore sinners, who knowing that all their righteousnesses are as filthy rags, do there­upon tremble at the thought of the presence of the righteous Lord. But their faith in Christ his righteousnesse imputed to them (in stead of that debt of righteousnesse which they owed to God) whereby they are accounted righteous before God, maketh them with much comfort and great confidence present themselues before him.

§. 108. Of mans subiection to sinne.

Q. VVHat obseruation doth the acknowledgement of debt afford?Nemo sine pecca­to. Ambr. in Psal. 118. S [...]rm. 16.

A. No man is free from sinne. Peccatum habe [...] qui clamat ad deum, Dimitte nobis debita nostra. August. l. de Haer. cap. 88. As this Prayer, so this Petition therein is prescribed for euery one on earth: which by iust con­sequence implyeth, that euery one is guiltie of sinne: otherwise he had no need to pray for forgiuenesse. But besides this neces­sarie consequence, the point is in expresse termes1. King. 8. 46. oft set downe in Scripture.Rom. 3. 23. And euery one, whose eyes the god of this world hath not blinded,Iam. 3. 2. and whose heart and conscience hee hath not hardened and seared,1. Ioh. 1. 8, 10. findeth it by wofull experience to be too true.Vitium boc, vnde praua oriuntur desideria, manet in homine. Aug. contr. [...]ul. lib. 6. Lex peccati & remissa est in re generatione spi­rituali, & [...]a­net in carne mortali Aug. de Nupt. & Concup. l. 1. c. 25. Neither can it be otherwise, because originall corruption, the mother and nurse of sinne abideth in him so long as any breath and life remaineth.

Obiect. They who haue their sins forgiuen are free from sin. But in this world many haue their sinnes forgiuen.

Answ. Remission taketh away the guilt of sinne, but not the roote of sinne. The law of sinne is remitted in spirituall rege­neration, and yet it remaineth in mortall flesh: otherwise sinne could not be propagated in the regenerate,Iustificatis d [...]sci pul [...]s lequebatur. Aug de ciu. dei. l 21. c. 27. who haue their sins forgiuen. Therefore this Petition was prescribed euen to the Disciples that were iustified.

Iust cause on this ground haue we to detest the contrary po­sitions of our aduersaries,Presumptuous positions of Papists. which are these that follow and such like.

1. Whatsoeuer is truly and properly sinne is taken away by Bap­tisine. Concil. Trid. §. 5. Decret. de o [...]ig. pec. And to explaine their meaning to the full, lest it should [Page 130] be thought that by taking away sinne, they vnderstand no more then forgiuing or not imputing sinne,Bellarm. de Bap. lib. 1. cap. 13. their great Champion ad­deth, that by Baptisme all sins are in very deed taken away, so as not onely it is not imputed, Baptismo re [...]psa telluntur omnia pecca [...]a, vt non solum non impu­tetur, sed [...] si [...] quod imputart possit ad culpam. but there is not that which maybe imputed for fault or blame. Do they not hereby shew that the truth is not in them? For1. Ioh. 1. 8. if we say that we haue no sinne, we deceiue our selues, and the truth is not in vs?

2. That concupiscence which is in the regenerate, is not truly and properly sinne. Answ. What is this, but to hold that the spring of sinne is cleane dried vp in the regenerate?Concil. Trid. ibid. Bellar▪ de Amiss grat. l. 5. c. 7. If the spring be drie, whence shall any streames of sinne proceed?

3. They which are iustified are able to keepe the whole Law. Concil. Trid. §. 6. c. 11. Answ. If then they do what they are able, what need they aske remis­sion of sinne,Bellar. de Iustis. l. 4. c. 10. Loc. citat. which is a transgression of the Law.

4. The workes of iust men are perfect. Answ. Perfection needs no remission. For such workes then by their doctrine they need aske no pardon. O presumptuous and arrogant conceipts!

Let the vndeniable certaintie of the forenamed doctrine,Be humbled for sinne. that No man is free from sinne, humble vs for that wofull condition wherein we liue,Bonum est homi­ni vt imitetur publicanum, nec tumescat sicut pharisaeus, qui i [...]ctauit [...] sua, texit vul [...]e­ra sua. Aug. hom. 42. in l. 50. Hom. while here we liue. Sight of sinne was it that humbled the Publican: whom it is better to imitate then to swell as the Pharisie did, who braged of his merits, and couered his wounds. Assuredly this ministreth iust cause of great humili­ation: and it cannot but force such as haue any spirituall sight & sence thereof to say, as the Leper vnder the law was wont to say, Leu. 13. 45. I am vncleane, I am vncleane: and in horror & dete [...]station of our selues, when we thinke of the presence of the Lord, to say as Pe­ter did,Luke 5. 8. Depart from me for I am a sinfull man, ô Lord. Yea to crie out with Saint Paul, Rom. 7. 24. O wretched man that I am, who shall deliuer me from the bodie of this death!

And that those out-cries may appeare to be effects of true hu­miliation,Seeke pardon for sinne, rather then of desperation, we ought earnestly and in­stantly to seeke remission of sinne, which is the maine matter intended in this Petition: well weighing for the point in hand, that1. Tim. 1. 15. This is a faithfull saying, worthy of all acceptation, that Christ Iesus came into the world to saue sinners.

§. 109. Of falling into sinne daily.

Q. VVHat obseruation doth our daily praying for forgiuenesse of sinne afford?Docetur peccare se quotidiè, dum quotidiè pro pec­catis iubetur o rare. Cypr. de O­rat. Dom §. 16. For the word, this day, expressed in the fourth Petition, is to be vnderstood in euery Petition.

A. Euery day men fall into sinne. The Metaphor ofIob 15. 16. drinking ini­quitie like water, importeth as much: for it sheweth that it is as ordinarie and familiar for a man to sinne as to drinke, which he doth oft euery day. Dares any man denie the truth of this do­ctrine vpon his experience? If he dare, surely his conscience is as seared with an hot iron, or else he lyeth against his conscience. For the forenamed originall corruption as it remaineth in vs, so it remaineth as a spring in vs, continually sending forth some salt and bitter water of sinne, more or lesse.

Many excellent directions may fitly be inferred from this ob­seruation.Duties for re­dressing the sin whereinto we daily fall. As

1. To set apart some time euery day for examination of our selues: that so we may the better obserue those seuerall sinnes which euery day passe from vs. If they be not obserued, they may lie so long festering the soule, as thereby proue incurable.

2. To humble our soules daily before God. Euery day is the fire of Gods iealousie kindled by our daily sinnes, whereby he is prouoked to come out in wrath, and to take reuenge. Euery day therefore must we fall downe before him with broken spi­rits and humbled soules. This is a meanes to turne his furie to pittie.

3. To renue our couenant with God euery day. For euery sin maketh forfeiture of the couenant. The couenant being forfei­ted, with what comfort can wee apply it to our selues? with what confidence can we plead it before God?

4. To repent daily.Luke 17. 4. Repentance is a prouiso annexed to a mans forgiuing his brother.Quia nullus est dies in quo [...] possit esse si [...]e peccato, vna die esse non debet si ne paenitentia. Aug. in Apoc. Hom. 2. Much more doth God expect it of such as expect forgiuenesse of him. He that sinneth seuen times in a day, must repent seuen times in a day. As sinne incenseth wrath, so repentance for sin maketh God to repent his wrath. Because therefore there is no day wherein a man is without sin, he ought not to be one day without repentance.

[Page 132] 5. To meditate euery day as on the satisfaction which the Lord Iesus once made vpon the crosse for our sinnes, so on the inter­cession which he continueth daily to make at the throne of Grace.Rom. 8. 34. This giueth good ground of assured hope of continuall pardon for our continuall sinnes. For the maine end of Christs continuall intercession is to make continuall application of his all-sufficient sacrifice to our continuall sinnes.

6. To pray euery day for pardon. This we are here expresly taught to do. All the forenamed points are but preparations vnto this. This, if it be performed in faith, is it that obtaineth pardon so oft as we sinne. The daily offerings which euery mor­ning and euening were appointed vnder the Law,Exo. 29. 38, 39. prefigured thus much.

7. To watch continually. The more subiect and prone wee are to fall into sinne, the more needfull it is, that with all heed­fulnesse we watch against sinne. Satans sedulitie, the deceitful­nesse of sinne, and our owne foolishnesse require diligent and constant watchfulnesse.

§. 110. Of the difference betwixt Gods absolution, and mans apprehension thereof.

Ob. GOds forgiuenesse is full, compleate, and absolute. Whom once he acquitteth, he neuer calleth to accompt againe. His discharge is of sinnes past, present, and to come. What need then of those daily duties?

Answ. That which on Gods part is at once fully done, is on our part by degrees ap­prehended and applyed. I grant it to be so in the eternall decree and secret counsell: yea and in that couenant which is made betwixt him and his Sonne, our Suretie. But in the application thereof to vs, and in our apprehension of it by faith, (whereby onely our soule can rest quieted, and assured of it) a proceeding by degrees must be acknowledged. Though a beleeuer do for the present apprehend a full discharge of all the sinnes whereof he doth then stand guiltie, yet through the violence of temptation, and the weakenesse of flesh, he may againe and againe make question and doubt of that discharge, especially when he hath fallen into other sinnes, or returned to the same sinnes for which he before craued pardon. Oft sinning doth much shake and weaken faith. [Page 133] Christ saw it needfull to giue to the woman, whom hee him­selfe absolued,Ioh. 8. 11. this caueat, Sinne no more. Wherefore for strengthening our weake faith in a full pardon of all our sinnes, for new setling of it when it is shaken, for healing the wounds which are dayly made in our conscience by dayly sinnes, for preuenting the aduantage which might bee taken from our many forfeitures of couenant, the forenamed directi­ons are daily to be obserued.

§. 111. Of Popish indulgences for sinnes to come, and Shriuing in Lent.

COntrarie to this branch of this Petition are the blasphe­mous Indulgences which by Popes and popish Priests are giuen for sinnes to come,See §. 126. and that not onely for some particular sinnes,Vid. Hadrian. in tract. de Indulg. Nauar. de. Iubil. Cornubens. de Indulg. Ioh. de Turrecr. in Com­ment. de Poen. Bell. de Indulg. whereby they eag on, and embolden men to commit those sinnes, but also for all manner of sinnes, not for a day, or a weeke, or a moneth, or a yeare, but for many yeares, yea all their life. And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory (with which fiction they much affright their people) they extend their indulgen­ces farre beyond the times which they themselues doe set for Purgatorie, euen vntoIndulgentiae in­terdum continent condonationem poenitentiae quin­decim, vel vi­ginti millium annorum. Bellar. de Iudulg. l. 1. c. 9. Auditum sub coe­lo non legitur quod corum voce depromitur, Date nobis veniam, dum tamen nos in errore mane­mus. Gelas. Epist. ad Faust. Concil. Trid. §. 14 c. 5. 6, 7. 8. fifteene and twenty thousand yeares. Are not flood-gates hereby wide opened to all manner of li­centiousnesse? are not men hereby made not onely secure, but also impudent in committing sinne? By those indulgences men are taught to say, Grant vs pardon, euen while we commit sinne. Was euer the like heard?

To the like licentious libertie doth their superstitious cu­stome of Auricular confession, and of absolution thereunto giuen by a Priest once a yeere in Lent, bring men. Yet this is not onely by ordinarie custome practised, but by their great Councell at Trent warranted.

§. 112. Of neglecting to seeke discharge of sinne till Easter: or till a day of visitation, or death

VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes, con­fession of their sinnes, and renewing of repentance of Easter, when they intend to receiue the holy Communion? Though they forbeare the superstitious practise of Auricular confessi­on, yet they make as wide a gap for licentiousnesse, and wic­kednesse as Papists doe. For such commonly make little o [...] no conscience of any sinne till about Easter time. And is there not iust cause to thinke that that shew of conscience which they then make, is but a meere shew? and that it sauoureth more of fond superstition, then of sound Religion? Can it be imaginned that such as all the yeare long let loose the raines to impietie, and iniquitie, can once in the yeare make a thorow examina­tion of their soules, and confession of their sinnes? Neither will they haue any minde to diue to the depth of such a sea: neither if they had a will thereto, could they possibly doe it. Such mens soules must needs fester for want of timely and due search thereinto.

Much more desperate must there case needs be,The danger of putting oft exa mination, and repentance too long. who are so farre from a dayly, yea and yearely searching of themselues, and seeking to be discharged of their sinnes, as all their life long they neuer thinke of any such matter, vnlesse God by some extraordinarie iudgement bring them, as hee brought Pharaoh, Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned: or vnlesse they obserue death to haue seased vpon them: at which time if their sinnes bee laid before them, ei­ther their heart is like,1. Sam. 25. 37. as Nabals, to die in them, and to be­come sencelesse as a stone: or else their conscience to be, as Iudas his conscience was,Math. 27. 5. was, a racke, or rather an hell vnto them, vncapable of comfort. For at the time of death the bodie is weake, the heart faint, the spirits dull: yea to him that hath not before made his peace with God, the thought of death can not be but very terrible, a meanes euen to astonish him [Page 135] that is otherwise feeble, dull and heauy. Satan, that is not ig­norant hereof, taketh great aduantage there at: and is then most busie to tempt, and most fierce and forward to assault▪ when man is least able to resist. And whereas all our hope of stan­ding against Satan is in Gods helpe: such as haue all their life long prouoked Gods wrath, and vsed no meanes to be reconciled to him, can haue little hope in the last act to receiue helpe from him.

§. 113. Of the wofulnesse of the debt of sinne.

Q. WHat doctrine doth the resemblance of sinne to debt, imply?

A. Sinners debters to God iustice. Sinne maketh man bound to the reuenging iustice of God. He that thus prayed to God,Psal. 143. 2. Enter not into iudgement with thy seruant, well knew as much.

Euery sinne is a breach of Couenant betwixt God and man. It maketh forfeiture thereof. As a debter therefore that hath made forfeiture of his bond, stands liable to the reuenge of the Creditor: or rather, as a malefactor that hath transgressed the Law of his Soueraigne, is liable to the penaltie of the Law: so a sinner to the iust reuenge of Gods Law.

Take notice hereby of the horrible nature of sinne.Horriblenesse of sinne. It kindleth the wrath, it prouoketh the reuenge of the Creator. Who knoweth the power of his anger? Psal. 90. 11. As his greatnesse is, so is his anger: Infinite, insupportable. Hence is it that the crea­ture on whom it lyeth, lyeth vnder it eternally. For hee is no way able to ease himselfe of that burden. If this were duely weighed, and seriously thought of when we are tempted to any sinne, would we be so foolish, as for a little momentany de­light to runne into such a debt as will cast vs into that prison, out of which there is no release, and in which there is torture and torment, endlesse and easelesse. We count them miserable that fall so farre into mans debt, as they are neuer able to dis­charge it. What may we then thinke of such as fall into this debt of sinne?

Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is,Necessitie of Christs Sureti­ship. God-Man in one person. For such [Page 136] is the debt of sinne, as no creature in heauen or in earth was able to discharge it. If Christ had not vndertaken the discharge thereof, our case had been like to the case of those Angels, who are reserued in euerlasting chaines vnder darknesse, Iude, verse 6. vnto the iudge­ment of the great Day.

§. 114. Of euery sinne being mortall, yet not equall.

Q. WHat doth the penaltie whereby sinne is made a debt, import?

A. Sinne is mortall. Yea because this Metaphor, Debts, being of the plurall number, is indefinitely vsed, and com­priseth all manner of sinnes vnder it, I may further inferre, that

Euery sinne is mortall. For that penalty which is due to these debts, is death. InstanceGen. 2. 17. the first sinne that was committed. And to shew that the like holdeth in euery sinner, the Pro­phet without any limitation, reseruation, or exception at all, saith,Ezek. 18. 4. The soule that sinneth it shall dye. If it be a sinne, in that it is sinne, deadly it must needs be, bee it great or small; in thought, word, or deed. ForRom. 6. 23. the wages of sinne, (euen of what­soeuer is sinne) is death. Being a sinne, it is a transgression of the Law. For these two words, sinne, transgression, are con­uertible, and reciprocall termes: one importeth as much as the other. [...]. Sinne is a transgression. 1. Ioh. 3. 4. And, [...]. All vnrighteousness (or euery transgression) is sinne. But euery transgression is dead­ly. For,Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the Law. And all vnrighteousnesse is deadly. For Rom. 1. 18. the wrath of God is reuealed against all vnrighteousnesse. And that not without iust cause. For all vnrighteousnesse, euery transgression, euery sinne is against the good will of God who is of infinite excellency and Maiestie,See my Trea­tise of the sinne against the holy Ghost. §. 31. and in that respect it is of an infinite praultie, and deserueth an infinite punishment, eternall death.

Obiect. Thus all sinnes are made equall.

A. Nothing lesse. For neither doth the same kinde of pu­nishment make all the crimes, for which it is inflicted, equall; [Page 137] nor doth the same kinde presuppose the same measure of pu­nishment. Robbers and murtherers are put to the same kinde of death: yet is murther a more hainous sinne then robberie. Besides among such Malefactors as are put to death, the kinde of death whereunto some are put, is much more terrible, then that whereunto others are put. Will any thence inferre, that all crimes which are capitall, are equall? Much more absurd is the inference of Papists, that all sinnes are made equall, be­cause all are made mortall. They themselues doe not hold all the sinnes which they iudge mortall,Mat. 11. 22, 24. to bee equall. There are degrees of torment in hell. Though all such in their nature and kinde (if they be not forgiuen) implunge men into death and damnation, yet not into the same degree of torture.

§. 115. Of the distinction of Veniall and mortall sinnes.

Q. ARe then no sinnes at all Veniall?

A. The distinction of Veniall and mortall sinnes rightly and wisely limited, may safely be admitted, and that in foure respects especially.

1. In regard of the order that God hath by his Word re­uealed.

2. In regard of the subiect or person in whom sinne is.

3. In comparison of one sinne with another.

4. In regard of the Churches manner of proceeding against sinners.

1. Concerning the order which by Gods Word is reuealed, there is an irreuocable Decree passed vpon the sinne against the Holy Ghost, Math. 12. 31. that it shall neuer be forgiuen. Heb. 6. 4. &c.—10, 26, &c. Howsoeuer the se­cret Decree of God bee as inuiolable against all the sinnes of euery Reprobate, yet because that determined doome is not reuealed against any one sinne but that, of It onely it is said, There is a sinne vnto death. 1. Ioh. 5. 16. The sinne therefore against the Holy Ghost is mortall. But in opposition to it, Christ saith, All sinnes shall be forgiuen: Mar. 3. 28. that is, they are remissible, pardonable, and in the respect veniall.

2. Concerning the subiect, or person in whom sinne is, after [Page 138] that by faith the Elect are ingraffed into Christ, though sinne remaine in them, yet is it not imputed to them for condemna­tion. There is no condemnation to them that are in Christ Iesus. Rom 8. 1. All the sinnes therefore of true Beleeuers are veniall. They shall be pardoned; but all the sinnes of vnbeleeuers are mortall: they shall be punished with euerlasting damnation.Ioh. 3. 36. The wrath of God abideth on him that beleeueth not. Quaedam pecca­ta mortalia in poenitentia fiunt venialia. Mag. Sentent, lib. 4. dist. 20. Besides, the true Belee­uer, though he may fall into many sinnes, will impenitently lye in no sinne. So as such sins as in another would incurre death, and proue mortall, in him by repentance become veniall, and are pardoned.

3. Concerning comparison of sinnes, it cannot bee denied that some sinnes are very small, as a by-thought in an holy duty, an idle word, a little tap with the hand; and that other sinnes are very hainous, as blasphemie, periurie, murther, a­dulterie and such like. Therefore comparatiuely smaller sinnes may bee stiled veniall, in relation to hainous and notorious sinnes, which are called mortall, in that they doe more appa­rantly and more deepely implunge into death and damnation. Thus all Ecclesiastical Writers, both ancient and moderne, haue vsed this distinction.

4. Concerning the Churches manner of proceeding against sinners, many sinnes doe dayly passe from men, which▪ though by Ministers they be reproued, and Gods iudgements be de­nounced against them, yet passe not vnder the Churches pub­like censure. These haue been called veniall. There are other sinnes which euen before men seeme so intollerable, as the Church thinketh not the committers of them worthy to bee admitted to the holy ordinances of God, but denounceth a­gainst them some publike censure of suspention, excommuni­cation, or execration and anathema, till publike repentance be manifested, and satisfaction giuen to the Church. Thus be­cause one of the Church of Corinth had committed such forni­cation as is not so much as named among the Gentiles, 1. Cor. 5. 1▪ 5. Saint Paul deliuered him to Satan. These sinnes worthy of such censure, haue been called mortall.

But as our Aduersaries vse the distinction of veniall and mortall sinne,Sinne not veni all in its owne nature. it cannot stand with the forenamed nature of [Page 139] sinne, implyed vnder this Metaphor Debt. They say that ma­ny sinnes areRhem. annot. on Rom. 1. 32. veniall, because they are pardonable of their owne nature, and not worthy of damnation. They giue these and such like instances of veniall sinnes: Sudden motions of lust, B [...]llar. de Stat. pecl. 1. cap. 3. anger, and enuie: Immoderate laughter, an idle word, deceit in a small thing, as an halfe-peny, &c. Their great Champian doth thus ex­presse the meaning of their Church in this point:Veniale pecca­lum ex natura sua distinguiturà mortali, ac sinc vlla relatione vel ad Praedestinati­onem, vel ad miscricordiom Dei, vel ad sta­tum ren [...]lorum, est eiusmodi, vt poenam aeternam non mereatur. Bellar. de Stat. pec. lib. 1. càp. 9. Veniall sinne is in its owne nature distinguished from mortall, and without any respect to predestination, or to the mercy of God, or to the state of the regenerate, it is of that kinde, as it deserueth not eternall punishment. He inserteth these phrases (without respect to Pre­destination, or to the mercy of God, or to the state of the regene­rate) because orthodoxall Diuines haue granted that the title veniall, may be applied to sinne in regard of Gods eternall pre­destination, and purpose to pardon sinne, and in regard of the mercy of God, which is greater then the desert of sinne, and in regard of the regenerate, whose faith gaineth an absolution for sinne. To shew therefore, that hee and his hereticall Church, whose cause hee maintaineth, goeth beyond the li­mits of all truth, hee reiecteth the fore-named limitations wherein truth is bounded: and will haue ventall sinnes to be of themselues in their owne nature not worthy of damnation. In their sence, these two termes, Sinne, Veniall, are contra­dictorie, Sinne is (according to the doctrine of the Scripture) worthy of damnation. V [...]niall (according to their sence) is not worthy fo damnation. Rom. 6. 23. To say therefore that sinne is veniall, is to say that worthy of damnation, is not worthy of damnation. But I demand, are their veniall sins pleasing or displeasing to God? one of them they must be. A meane cannot bee giuen betwixt these two contradictorie termes, which is neither of them. They dare not say that veniall sinnes are pleasing to God. Then doe they displease him. If they displease him they offend an infinite goodnesse, an infinite excellency, an infinite Maiestie, and in that respect are worthy of an infinite punishment.

As for their owne instances of veniall sinnes:

1. The suddennest motions that can be, though no consent should be yeelded to them, are against the first and last com­mandements. Besides, the perfect Law of God is spirituall. It [Page 140] requireth integritie in the innermost parts, euen in the spirits of men The fore-mentioned thoughts are against spirituall in­tegritie: and in that respect against the Law: and deserue the curse thereof. Yea further the secretest & suddennest thoughts, are acts and motions of the soule: as manifest to God as out­ward actions of the body. If therefore they be euill, they are in his sight apparant transgressions. As for motions to lust, though neuer so sudden at the very sight of a woman,Math. 5. 22, 28. Christ accoun­teth them a kinde of adulterie. And motions to anger hee ac­counteth a kinde of murther. But Adulterie and Murther are against the Law, and deserue the curse of the Law.

2. Of idle words, Christ saith,Math. 12. 36. Men shall giue account at the Day of Iudgement. When the account is taken, shall idle words at the barre of that Iudgement be approued, or condemned? To say they shall be approued, were much to impeach the per­fection of Christs purity and iustice If then they be condemned, eternall death is their due. There is then no other penalty to be inflicted. All standing at that Barre, are pronounced blessed, or denounced cursed.

3. For stealth of an halfe-penny, doth the Law which saith, Thou shalt not steale, exclude halfe-pennies or no? If no, where is the exception. The words are indefinite, Thou shalt not steale. He that stealeth an halfe-penny, stealeth. In stealing an halfe­peny therefore he is a transgressor of the Law, and guilty of the penalty and curse thereof.

To conclude, God shall bring euery worke into iudgement, Eccl. 12. 14. with euery secret thing whether it be good or euill. The smallest things that can bee imagined are comprised vnder these phrases euery [...]orke, euery secret thing. If they be brought to iudgement, it is either to be rewarded, or reuenged. If they be good, to be re­warded. For a cup of cold water onely giuen to a Disciple in the name of a Disciple shall in no wise lose his reward. Math. 10. 42. But if they bee euill, to be reuenged. If at the Day of Iudgement they be reuen­ged, surely the reuenge is eternall death. But veniall sins are euil, not good. They shall therefore be brought into iudgement, con­demned, & punished with eternall death. I speake of sinnes not repented of: not washed away by the bloud of Christ: of sinnes as they are in their own nature, in their own desert. For so stan­deth the controuersie betwixt vs and Papists.

§.1. Learne to know sinne. 116. Of duties to be obserued because euerie sinne is mortall.

THe knowledge of the nature of euery sinne,2. Auoid sinne. and of the due desert thereof,3. Be not acces­sarie to others sinnes. ought to make vs diligent in searching in­to the Law of God, that thereby we may know what is sinne (forRom. 3. 20. by the Law is the knowledge of sinne.) And knowing sinne, carefully and conscionably to auoide it: (ForRom. 6. 23. the wages of sinne is death: 4. Repent.) And no way make our selues accessarie to the sinnes of others (for soEzek. 3. 18. we bring the bloud of others vpon our owne heads.5. Search our selues.) And if we haue committed sinne our selues, or made our selues accessarie to the sinnes of others,6. Get a dis­charge. not to sooth our consciences with the smalnesse thereof, and thereupon remaine secure,7. Be watchfull. not caring to repent thereof. (Luke 13. 3. Except ye repent ye shall perish.) To worke the more through repentance we ought throughly to search our selues,8. Cōtemne the reproches of precisenesse. and from time to time strictly to 1. Cor. 11. 28. examine our thoughts, words, and actions. And as we discerne any transgressions or alterations in any of them, instantly to craue pardon for them. Yea because we cannot be ignorant that many sinnes vnawares passe from vs, to desire a generall dis­charge of all other sinnes (which two points are expresly noted in this fifth Petition.) As wee craue pardon for all sinnes past, so ought we to beIoh. 5. 14. watchfull ouer our selues for the time to come, euen so watchfull as to1. Thes. 5. 22. abstaine from all appearance of euill: Not2. Sam. 6. 21, 22 Peccata ignoran tiae vel negligen tiae melius accu­santur vt pere­ant, quam excu­santur vt mane­ant. Aug. in Psal. 105. regarding the common scoffes against precisenesse, as the world termeth Christian, carefull & conscionable watch­fulnesse ouer a mans selfe. Commonly the wickeder sort do most iustifie themselues:Ipsa leuia non contemnantur. De minutis gut­tis flumina im­plentur. Per an­gustas vimulas insudat aqua, na [...]is impletur sentina, & si contemnatur sentina, nauis mergitur. Aug. hom. 42. in lib. 50. Hom. and the vpright most iudge themselues. The vpright vse to iudge themselues for their very ignorances and negligences. And surely sinnes of ignorance or negligence, were better be iudged that they may be destroyed, then excused, that they should be nourished. ForEccl. 12. 14. euery thing must be brought to iudgement: andMat. 12. 36. of euery idle word that men shall speake, they shall giue an account in the day of iudgement. Let not therefore, the small sinnes be sleighted. Floods are made with small drops. Water soaketh thorow small chinks, the ship is therewith filled, and if the pump be not plied the ship is drowned.

§. 117. Of the many debts wherein we stand bound to Gods iustice.

Q. WHy are debts set downe so indefinitely in the plurall number?

A.Iam. 2. 3. Our debts are many. Our sinnes are of sun­dry sorts:Amos 5. 12. and of euery sort there are many in number. First ori­ginall corruption, which is the seed and spawne of all sinnes, is a debt. [...] Cyril. Catech. myst. 5. Thereby forfeiture is made of that integritie wherein God at first created vs, and which Gods Law, that is spirituall, requireth of vs.Psal. 51. 5. This doth Dauid expresly reckon vp among those sinnes and debts whereof he desireth to be discharged. Besides all the sinnes which in our infancie, and younger yeares, euen before our calling, which on ignorance or weaknesse wee committed, are debts: in which respectHeb. 9. 7. the high Priest offered for the errors of the people. These are so many, as Dauid was moued thereby to say,Psal. 19. 12. Who can vnderstand his errors? Yet because they were debts, euen the secretest of them, he desireth to be clensed from them. Much greater debts are the sinnes which we com­mit after we come to riper yeares, or after our calling, against knowledge and conscience, wilfully and presumptuously. Ear­nestly therefore doth Dauid pray to bePsal. 19. 13. kept from presumptuous sinnes. So many are the sinnes whereby, as by debts, we stand obliged to the iustice of God, as they cannot possibly be all rec­koned vp. But the word DEBTS being indefinitly set downe in the plurall number without restraint to any sorts of sinnes, im­port all sinnes.

Q. What instruction doth this implying of many sinnes import?

A. Notice is to be taken of the manifold sinnes whereby we stand indebted to God. Take notice of the multitude of sinnes. Surely those Saints of old did enter into a deepe consideration hereof, who acknowledged thatEzr. 9. 6. their iniquities encreased ouer their head, Psa [...]. 38. 4. and grew vp vnto the heauens, and were an heauie burthen, too heauie for them to beare.

By taking thorow and due notice of our many seuerall sinnes

1. Our soules will be the morePsal. 38. 3. 4, &c. wounded,Isa. 66. 2. and humbled for them.Math. 11. 28. The benefit whereof will be, thatPsal. 51. 17. God will be the [Page 143] more moued with pittie and compassion towards vs.

2. Our desire of discharge will be the morePsal. 51. 1. feruent.Dan. 9. 19. Where­by the Lord will the rather be moued to grant our desire.Iam. 5. 16. The effectuall feruent prayer of a righteous man auaileth much.

3. TheNehe. 9. 17. long-suffering of God in bearing with so many sinnes, so many waies committed against him, and from time to time heaped one vpon another will bee the better dis­cerned.

4. TheExo. 32. 31, 32 riches of Gods mercie in forgiuing not a few pence, nor yet a few talents, butMath. 18. 24. many thousand talents will bee the more admired and magnified: and he himselfe the more loued. Luke 7. 47. Shee that had many sinnes forgiuen, loued much.

Little do they consider the necessitie of this doctrine, who neuer thinke of their sinnes, or of seeking any discharge, but when they haue committed some hainous notorious sinne, which bringeth them to some open shame, and then acknow­ledge that sinne onely, as if, that excepted, they were cleane from all sinne. I denie not, but that good vse may be made of fastening the mind vpon one principall sinne, which seemeth most horrible to the conscience, and maketh the partie most ashamed, and whereby he conceiueth Gods wrath to be most prouoked, as the Israelites, who said,1. Sam. 12. 19. We haue added to all our sinnes THIS EVILL: and Ezra, who said,Ezr. 9. 14. Should we againe breake thy commandements, and ioyne in affinitie with the people of these abominations? And Dauid, where he said,Psal. 51. 14. Deliuer me from bloud-guiltinesse. For by this meanes our corruption and vilenesse will appeare in our sight much greater. Yet are we not to rest onely in acknowledgement of such sinnes alone. If we obserue the fore-named confessions of Ezra and Dauid wee shall find many other sinnes reckoned vp.

Let vs therefore learne how to set our sinnes in order before God. To this purpose we haue two excellent helpes. One without vs. The other within vs. That without vs is Gods Law. That within vs is our Conscience. Gods Law sheweth what is amisse. Our Conscience sheweth what we haue done amisse. Apply thy Conscience to the Law, and thou shalt find thy selfe guiltie of an innumerable companie of hainous sinnes. These acknowledge: and hauing acknowledged what debts [Page 144] thou canst call to mind, and in particular craued pardon for them; then because many sinnes daily passe from thee, whereof thou takest no notice, pray in generall for pardon of all, and say as the Psalmist,Psal. 39. 8. Deliuer me from all my transgressions. The burthen of the least sinne is too heauie for thee to beare, it is sufficient to crush thee downe to the place of the damned. Were it possible to be eased of all but onely one, that one retained would hold thee in euerlasting chaines vnder darknesse. It is therefore ne­cessarie that a discharge of all sins be had.

Hitherto of the thing acknowledged DEBTS. The appropria­tion of them in this word OVR followeth.

§. 118. Of the appropriation of sinne to our selues.

Q. IN what respect are the debts here mentioned stiled OVRS?

A. As they arise from our selues, and as we are the true and proper cause of them, euen the principall authors and practisers of them. This particle of relation OVR is here vsed in another sence then it was in the former Petition.See §. 84. There bread was called OVRS because it was giuen to vs of God,Nemo habet de suo nisi mendaciū & peccatum. Concil. Araus. can. 22. and by that gift we had a right to it. Here sinnes are called OVRS, because they proceed from vs: in which respect nothing is so properly OVRS as sinne.

Q. What learne we from this application of debts to our selues?

A. Wee are the proper cause of the sinnes which we commit. On this ground saith the Prophet, Hos. 13. 9. O Israel thou hast destroyed thy selfe.

Sinne is a voluntarie action: and the will of man is free, so as it cannot be forced to sinne: as we shallSee §. 282. hereafter more fully declare.Nemo se palpet: de suo Sathanas est. Tolle peccatū quod est tuum. Aug. in Ioh. tract 49. Onely hereby learne, that no man hath cause cause to sooth or flatter himselfe. Of himselfe man is as bad as may be. Sinne being thine, take that away which is thine owne.

The thing acknowledged (Debts) and appropriation of them (our) being noted, the kinde of discharge (Forgiue) is to be declared.

§. 119. Of Gods free and full discharge of mans debt.

Q. VVHat doth this word FOR GIVE import?

A. Freely and fully to discharge a debt. Freely without any satisfaction on our part. Fully without any reseruation of any part of the debt to be exacted of vs: but rather such an acceptation, as if we neuer had bene in any debt at all.

To forgiue, is so to passe by an offence as neither to exact nor to expect any thing, either in way of recompence, or in way of punishment forit. Both recompence and punish­ment are counted a kind of satisfaction, which is directly con­trary to remission. It is noted of the seruant whose debt the Lord forgaue, Mat. 18. 25, 27. that he had nothing to pay: no recompence there­fore was giuen: yet was he not imprisoned: no punishment therefore was taken. But that seruant that imprisoned his fellow-seruant, forgaue not the debt, and yet he receiued no part of the debt. For imprisonment is a punishment: and pu­nishment is a kind of payment, which he that is punished is saidPoenas pende­re, expendere, de­pendere, dare, persoluere, luere. [...]. to pay.

Againe, though a man actually exact nothing for a debt, or an offence, yet if he beare a reuengefull mind, or a grudging heart, he is not thought truly to forgiue. Nay if he be not as good friends with the debter or offender, as if he neuer had had ought against him, he doth not truly forgiue him, but onely to teeth outward, as we speake. But Gods forgiuing is as true, full, and euery way perfect as possibly can be: and therefore as it ex­pecteth no satisfaction, so it is accompanied with as gracious an acceptation, as if no sinne had bene committed.

§. 120. Of the concurrence of Gods mercie and iustice in the discharge of mans debt.

Q. CAn it stand with strictnesse of Iustice so freely and fully to acquit sinners?

A. 1. It is not against iustice that he who hath [Page 146] an absolute and supreme power ouer all, and is to giue an ac­count to none, should freely forgiue any thing which is any way due to himselfe, whether it be dutie or penaltie.Exod. 33. 19. I will shew mercie on whom I will shew mercie, saith this supreme Lord. And againe,Math. 20. 15. Is it not lawfull for me to do what I will with mine owne?

2. Christ our Suretie in our stead, and for vs hathGal. 3. 13. endured that penaltie which we by sinne deserued, andRom. 5. 19. fulfilled all that righteousnesse which we owed.

2. Q. Can satisfaction and remission stand together?

A, Yes, in three cases.

1. WhenLuke 7. 42. the partie forgiuen neither doth nor can make any satisfaction.Psal. 143. 2. Such are we in regard of that debt which we owe to God. No satisfaction therefore is exacted of vs in our owne person.

2. When his Sonne, who forgiueth, maketh the satisfaction. Such a Suretie haue wee, who hath made satisfaction for our sinnes: euenIoh. 3. 16. the onely begotten Sonne of God, who is true God. So as God hath made satisfaction to God.Rom. 8. 32.

3. When hee who forgiueth, is no further bound to ac­cept the satisfaction which he doth accept,Heb. 6. 17. then by his owne promise. What other bond can be alledged to binde God, then that whereby he hath voluntarily bound himselfe. So as all on Gods part is most free. Freely he gaue his Sonne a ransome. Freely hee imputeth what his Sonne did and suffered, to vs. Freely he accepteth vs in his Sonne. Freely he acquitteth our debt. HereuponEph. 1. 7. the Apostle ioyneth our Redemption by Christs bloud, Remission of sinnes, and the riches of Gods Grace altoge­ther: implying thereby that neither of these crosse the other, but that all of them may and do stand together. Christs satisfaction is so farre from impeaching the freenesse of Gods grace, as it doth the more commend the same. For it is much more grace, and farre greater mercie in God, not to spare his onely begot­ten Sonne, but to giue him for sinners, then vpon his absolute prerogatiue without any satisfaction at all to forgiue sinners. Christ, the Sonne of Gods loue, is more highly esteemed of God then any satisfaction can be. But by the satisfaction which the Sonne of God hath made, there is manifested a perfect [Page 147] concurrence of infinite mercie, and absolute iustice: and the freenesse of Gods grace is clearely manifested, and highly mag­nified thereby.

§. 121. Of mans disabilitie to discharge his debt.

Q. WHat doctrine doth this word FORGIVE imply?

A. Man is not able to himselfe to discharge the debt of sinne. If he were, what need forgiuenesse? This is the reason why the Psalmist desireth God not to enter into iudgement with him, Psal. 143. 2. because no man liuing can be iustified in his sight, namely of and by himselfe. From Gods forgiuing of sinne the Apostle gathereth,Rom. 4. 5, 6. that man is not iustified by workes that is, by any thing which he himselfe can do.

The recompence which is to be giuen for discharge of the debt of sinne, must be of infinite value and worth. For sinne being committed against an infinite maiestie, prouoketh infi­nite wrath, and so becometh an infinite debt. Can a finite crea­ture, as man is,Mat. 16. 26. giue a recompence of such worth? What shall a man giue in exchange for his soule?

Nay, man hath by sinne vtterly depriued himselfe of all manner of abilitie to do any thing that in any respect might carrie any shew of recompence.Eph. 2. 1. He is dead in sinne: Not suf­ficient of himselfe so much as to thinke any thing as of him­selfe. 2. Cor. 3. 5.

But if it were granted that man were able of himselfe to do somewhat, what is that to God vnto whom the recompence must be made? Ioh. 22. 2, 3. Can a man be profitable vnto God? Is it any plea­sure to the Almightie that thou art righteous? Or is it gaine to him that thou makest thy wayes perfect?—35. 7. If thou beest righteous what giuest thou to him? Or what receiueth he of thine hand?

§. 122. Of Popish Satisfaction.

DEtestable in this respect are many positions of Papists concerning mans satisfaction for sinne, by punishments voluntarily vndertaken,Concil. Trid. §. 14 de oper. satisfact. cap. 9. or imposed by Priests, or in­flicted by God: and concerning the merit of workes where­by the guilt of temporall punishment for sinne may be re­moued.

Some of the chiefest of those positions I will set downe in the words of their great Champion: because the very expression of them is a sufficient refutation of them.

The Councell of Trent doth teach that God is satisfied three wayes,Bellarm. de Poe­nit. lib. 4. cap. 4. By bearing patiently the punishments and scourges which are inflicted by God,Concilium Tridentinū do­cet tribus modis Deo sa­tufieri, Poen [...] & flagella à deo immissa patienter ferends, opera laboriosa sponte assumendo, & mul­ctam sacerdotum arbitrio iniunctam subeundo. Satisfactio nostra requiri­tur, vt iniuria deo facta compensetur, & diuina iustitiae satisfiat. Debemus satisfacere per ea bona quae nostra sunt. Satisfactio condigna esse debet, & eam proportionē c̄ peccato exigere, vt verè per eam offensio cōpensetur Per opera poenalia verè ac propriè deo satisfit pro rea­tu paenae qui post culpam dimissam remanet expian­dus. Accedente gratia dei verè possumus aliquo modo ex proprijs, & ad aequalita­tem, ac per hoc iuste, & ex condigno satisfacere. Habemus opera propria & indebita quibus pro iniu­ria satisfaciamus. By vndertaking of our owne accord la­borious workes, and By vndergoing the penaltie imposed by the censure of Priests.

Our Satisfaction is required,Ibid. cap. 9. that the wrong done to God may be recompensed, and the diuine iustice satisfied.

We must satisfie by those good workes which are ours.Ibid. cap. 6.

Satisfaction must be worthy,Ibid. cap. 9. and it must keepe such a proportion with sinne, as the offence may be truly recompensed by it.

By paenall workes satisfaction is made to God,Ibid. cap. 7. truly and properly for that guilt of punish­ment which remaineth to be expiated after the fault is forgiuen.

Gods grace assisting,Ibid. we may after a cer­taine manner truly satisfie out of that which is our owne, euen to equalitie, and in that respect iustly and of desert.

We haue workes of our owne,Ibid. whereunto wee are not bound, by which wee may satisfie for wrong done to God.

[Page 149] Our workes as they come from the Spirit of Christ dwelling in vs haue a certaine infinitenesse,Ibid. and thereby also a certaine equalitie with the wrong whereby wee had troubled God by sin­ning.

Full remission of sinne,Ibid. cap. 15. so much as con­cerneth all guilt of punishment,Opera nostra vtà Spiritu Chri­sti in nobis habtant proce­dunt, quandam habent infi­nitatem, ac per hoc etiam quandam aequalitatem cum in­iuria qua deum peccando affe­ceramus. Plena peccati remissio, quoad omnem poenae reatum, premi­um est bonorum operum quae satisfactoria dici solent. Opera laboriosa prosunt ad cul­pae remissimem, & mortis aeternae liberationem. is the reward of those good workes which are wont to be called satisfactorie.

Laborious workes are profitableIbid. cap. 12. for remission of sinne, and for deliuerance from eternall death.

If by these and such like positions, that which is due to the all sufficient satisfaction of Christ be not attributed to man, let any indifferent reader iudge. Can the things which in these po­sitions are auouched, of recompencing wrong done to God, of satisfying the diuine iustice, of a condigne, or worthy satisfaction, of satisfying truely and properly, to an equalitie, iustly, condignely, and that out of our owne workes whereunto we are not bound, of a certaine infinitenesse of our workes, and a certaine equalitie with the wrong whereby wee haue troubled God by sinning, of full re­mission of sinne to bee the reward of fatisfactorie workes, of the profit of laborious workes for remission of sinne, and deliue­rance from eternall death, Can these things stand with Gods in­finite iustice, with mans disabilitie to any good thing, with mans vnworthinesse, and with the imperfection of mans best workes? Then may light and darknesse in their most extreme degrees, then may the Arke of God, and Dagon, then may Grace and Workes stand together: and yet the Apostle saith, If by grace, Rom. 11. 6. then it is no more of workes, otherwise grace is no more grace. But if of workes, then it is no more grace, otherwise worke is no more worke.

They alleadge for grounds of the worth of mens workes that,

1. They come from the Spirit of Christ.

2. Christ giueth the vertue of satisfaction to mens workes.

3. Mans satisfaction is not for the fault, but for the punish­ment.

[Page 150] 4. The punishment for which man satisfyeth, is not eternall, but temporall.

To these I briefely answer, that

1. Though the worke of the Spirit bee pure in it selfe, yet comming from vs it receiueth a tincture: As water that com­ming from a pure fountaine passeth thorow a foule chanell. Be­sides, the Spirit worketh according to the capacitie of the ob­iect,1. Cor. 13. 12. not all fulnesse and perfection at the first, but in part, by degrees.

2. For Christ to giue the vertue of satisfaction to mens workes, is to make men Priests, and Sauiours: which offices are his glory.Isa. 42. 8. But he will not giue his glory to others.

3. The fault being discharged by Christ, the punishment is also thereby discharged.Sublata causa tollitur effectus. For the fault is the cause of punish­ment. Take away the cause, the effect followeth and falleth a­way. As God said to Adam of the forbidden fruit,Gen. 2. 17, 2. Sam. 12. 13. In the day that thou eatest thereof thou shalt dye the d [...]ath: so Nathan said to Dauid, The Lord hath put away thy sinne, thou shalt not die. His sinne being remitted, the punishment was remoued.

4. That satisfaction which taketh away the greater punish­ment, by iust consequence taketh away the lesse. If temporall punishment as well as eternall were not discharged by Christs satisfaction, it were not complete, but an imperfect satis­faction.

But howsoeuer Papists being prest by our vnanswerable ar­guments, to auoid them, doe vse the forenamed distinctions of satisfying for the punishment, & no the fault, for the temporal, and not for the eternal punishment: yet in their fore-named Po­sitions they apply mans satisfaction to the recompencing of wrong dene to God, to diuine iustice, to remission of sin, and to deliuerance from eternall death; and thereupon they attribute thereunto a certaine infinitenesse, and equalitie to the wrong wherewith by sin­ning we haue troubled God. O blasphemie!

§. 123. Of humiliation and abnegation.

AS the greatnesse of the debt wherein man standeth ob­liged to God, so also mans impotencie, and impossibili­tie to discharge it, aggrauateth that wretched estate [Page 151] whereinto man by sinne is implunged, and giueth him much more occasion, and matter of humiliation. If there were iust cause to weepe much, Reu. 5. 4. because no man was found worthy to open the sealed Booke; how much more cause of weeping and mour­ning is there, that no man is able to cancell the Bils and Bonds whereby wee stand indebted to God, or any way to discharge that debt?

Hath not man in this respect iust cause also to deny him­selfe, and as a selfe-condemning Debter and Malefactor to cast himselfe downe before the Mercy-Seat of God, and to craue mercy and forgiuenesse,Math. 18. 26. as that seruant in the Parable who had nothing to pay?

§. 124. Of the remissiblenesse of sinne.

Q. VVHat doctrine doth praying for pardon of the debt of sinne afford?

A. Sinne is remissible. If it could not be pardoned, it were altogether in vaine to pray for forgiuenesse. Christ would ne­uer haue directed and incited vs to pray for that which is not possible to obtaine.Mat. 7. 7. He stirreth vs vp to aske, seeke, and knocke, on these grounds, It shall be giuen you, Yee shall finde, It shall be opened vnto you.

The true reasons hereof are:

1. The free grace of God.Ephes. 1. 7.

2. The price that Christ hath paid for this debt.1. Pet. 1. 19.

The knowledge hereof doth

1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne.Math. 9. 2.

2. Embolden sinners in faith to seeke pardon.1. Ioh. 1 9.

3. Prouoke and encourage them to turne from sinne.Ezek. 33. 11.

Q. What doctrine may further be gathered from the applicati­on of forgiuenesse,Psal. 103. 3. to debts in the plurall number?Quia fidelibus oratio ista conue­mat, & Ecclesiae regula ipsa testa­tur, & ipsius era­tionis exordium. Chrys. hom. 20. in Math 6.

All the sinnes of the faithfull are remissible. I say, of the faith­full, because they who haue right to say to God, Our Father, (which the faithfull who are sonnes of God onely haue) are taught thus to pray, and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling [Page 152] into the onely vnpardonable sinne, the sinne against the Holy Ghost.

As the free grace of God, and the price which Christ hath paid are the causes, that sinne is pardonable: so the infinite riches of that grace,Numb. 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable.

Let no sinne therefore keepe vs from seeking pardon.Qui orare nos pro peccatis docuit paternam mise­ricordiam promisit, et veniam se­cuturam. Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord, Isay 1. 18. He that hath taught vs to pray for pardon of sinne, hath promised fa­therly mercy and pardon to follow thereupon.

Of these two points, that Sinne, and that euery sinne is re­missible: See in my Treatise of the sinne against the Holy Ghost. §. 5. & 6.

§. 125. Of Gods Prerogatiue in forgiuing sinne.

Q. TO whom is this Petition for forgiuenesse of sinne di­rected.

A, To God. For euery Petition hath relation to the Preface, and to him that is there described, which is God onely.

Q. What may thence be gathered?

A. 1. God hath power to remit sinnes.Debitorum re­missio proprium ac peculiare Dei munus & offici­um est. Greg. Nyss. l. de Orat. Mar. 2. 7.

2. God onely hath that power.

As here, so euery where in Scripture we are directed to goe to God for pardon: but no where throughout the whole Scrip­ture to any other. The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe.

Euery sinne, 1. Ioh. 3. 4. as a sinne is a breach of Gods Law: and in that respect committed against him, though it be also a wrong done to man. Now God being a supreme Lord ouer all, who can bee imagined to haue power to forgiue transgressions against him, and his Law?

1. This Prerogatiue sheweth that Christ is true God.Christ true God. Had not Christ beene God, the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne.Mar. 2. 5, &c. Christ there­fore in answering their slander doth not deny their principle, [Page 153] that God onely can forgiue sinne, but by a visible demonstration proueth himselfe to be the True God, and thereby discouereth their mis-application of that true principle, whereby they de­nied to him who was true God, his Prerogatiue, and in accu­sing Christ of blasphemie, they themselues were impious blas­phemers.

§. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes.

2. THe Pope assuming this Prerogatiue to himselfe,Bonif. 8. in Ex­travag. Antig. Ioh. de Turrecr. in coment. dict. 1. de poenil. doth thereby shew himselfe to be plaine Antichrist. For as by his flatterers there is giuen to him, so hee assumeth to him­selfe a power of granting Indulgences, Releases and Pardons for sinnes past, [...] ple­naria, ple [...]iar, plenissima. present, and to come: and of these some are full, some more full and some most full releases. Yea some of these Releases and, Indulgences are oft extended to more yeares to come,See §. 111. then can be imagined that the world shall con­tinue.

3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Preroga­tiue of God, and in that respect blasphemous. For by the §. 14. de. Absol. c. 6. Can. 9. Councill of Trent it is decreed, not to be a ministeriall decla­ration, but a iudiciall act of forgiuing. Whereupon they inferre thatVt flatus extin­guit ignem, & dissipat nebulas, sic Absolutio Sa­cerdotis peccata dispergit. Bellar. de Poen. l. 3. c. 2. as winde doth blow out a flame, and driue away clouds, so the absolution of a Priest doth put away sinne: and that thereby Ibid. l. 4. c. 9. both the fault, and also eternall punishment is remitted: and that many are damned because they die before they are absolued of a Priest. What is this but to make Priests Gods?

§. 127. Of confession of sinne to God and Man.

THe forenamed Prerogatiue of God doth plainely shew that Auricular confession, Auricular con­fession. as Papists enioyne it, is not abso­lutely necessarie. For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest,Concil. Trid. §. 14. c. 5. Can. 6, 7, 8. and that vpon paine of dam­nation. We deny not a necessitie of Confession. For without [Page 154] confession of sin, no remission,Pro 28. 13. 1. Ioh. 1. 8, 9. no absolution can be expected. But this absolute necessitie must bee applied to confession vn­to God, whose Prerogatiue it is to forgiue sinne. Yea fur­ther we acknowledge a necessitie of confession to man: and that both publikely and priuately: and both these either vpon iniunction by authoritie, or vpon a mans owne voluntarie mo­tion. Publike confession is to be made of sinnes publikely com­mitted, whereby publike offence is giuen, or publike detri­ment and damage made. In this caseIos, 19, 20. Ioshua enioyned Achan to confesse his sinne, and he confessed it. BecauseAct. 5. 8, 9. Saphira re­fused to make confession, being required of Peter to doe it, she was suddenly strucke with death?Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession of their sinnes. Priuate confession is to be made also in three cases. 1. When one in authoritie requireth it, as2. King. 5. 25. Elisha required his seruant Gehazi to doe it. 2. WhenMath. 5 24. priuate wrong is done, or offence giuen to one. 3. When a sinne burdeneth the con­science: on which grouud2. Sam. 12. 13. Iam. 5. 16. Dauid made confession to Nathan: and Saint Iames exhorteth all Christians to confesse their sinnes one to another, that so they may receiue the more comfort by mutuall prayer and direction. In this case choise must be made of such persons as are fit to haue secrets made knowne to them, and able to helpe and ease a burthened conscience. Such are men of vnderstanding, discretion, wisedome and experi­ence, yea such as are faithfull, and pitifull, and beare a louing heart toward the partie that commeth to them for comfort. Among others, Ministers are in two respects most fit. 1. Be­cause by their dayly studie and practise they are most acquain­ted with the temptations of Satan, dispositions of people, and consolations of Gods Word. 2. Because by vertue of their ministeriall function,2. Cor. 5. 18, 20. being Ambassadours for Christ, and hauing the ministerie of reconciliation giuen to them, the patient may with more assurednesse apply to his soule the promises which they pronounce.

But necessarily to tye euery Christian, vpon paine of damnation, to make confession of all the sinnes whereof hee knoweth himselfe to be guiltie, to the Priest vnder whose charge hee is, bee hee neuer so ignorant, or lewd, is with­out [Page 155] all warrant of Gods Word, and against common sence and reason.

§. 128. Of confessing sinne to God, and seeking pardon of him.

5 FOr the maine dutie which ariseth from the fore-mentioned doctrine concerning Gods Prerogatiue in forgiuing sinne, let vs not dare to hide our sinne from God, asGen. 3. 7, 8. Adam sought to doe, but humbly and pe­nitently confesse the same,Iob 31. 33. asPsal. 32. 5.—51. 1, &c. Dauid, and other Saints of God from time to time haue done. This dutie is to be done not so much to make our sinnes knowne to God (For hee knoweth them whether wee confesse them or no) as to shew that wee our selues know them,Neh. 9. 3. take notice of them,Ezr. 9. 6, &c. feele the burden of them,Dan. 9. 4, &c. are grieued for them, hate them, desire to bee freed from them, and truely repent of them. Thus will God bee moued to take pitie of vs, and to bee mercifull to our sinnes. God is not like man who taketh aduantage from the delinquents confession, according to the Prouerbe, Confesse and bee hanged, but rather from thence taketh occasion to shew mercy. In relation to God, this may well come into a Prouerbe, Confesse and bee saued. For if wee confesse our sinnes, 1. Ioh. 1. 9. hee is faithfull and iust to forgiue vs our sinnes.

§. 129. Of going to God for Pardon.

6. GOds Prerogatiue to forgiue sinne doth further embol­den vs to goe to him, and to him onely for pardon of sinne. In that sinne is remissible, and may bee pardoned, we haue encouragement to seeke for pardon. In that it is God that forgiueth, wee are directed to seeke pardon of him. I, euen I am hee, Isa. 43. 25. that blotteth out thy transgressions, saith the Lord. And well wee may be glad that hee reserueth this pre­rogatiue to himselfe. For of whom can wee with greater con­fidence expect to receiue this gracious fauour then of him, who is full of compassion, Psal. 103. 8. and gracious, slow to wrath, and [Page 156] plenteous in mercy. Ier, 2. 13. Fateor quia pec­caui, & conscien­tia mea nou suffi­cit ad satisfacti­onem. Sed certum est quod miseri cordia tua supe­rat omnem offen­sionem. Aug. Medit. cap. 39. Let vs not therefore leaue this fountaine of liuing water, and goe to broken cesternes that can hold no wa­ter. As wee desire to bee discharged of the debt of sinne, so let vs seeke this discharge of him that is able and ready to giue it. Though we can make no satisfaction, yet his mercy sur­passeth all our offences.

§. 130. Of Gods free and full discharge of sinne.

Q. VVHat doctrine ariseth from the kindes of discharge im­plied vnder the word FORGIVE?

A. The discharge which God giueth is See §. 119. a free & full discharge, It must needs bee free, because in man there can be nothing to procure it. Nay out of God there is nothing to moue him to doe it.Isa. 43. 25.—48. 9. I blot out transgressions, saith the Lord, for mine owne sake. And againe, For my names sake will I deferre mine anger. Mic. 7. 18. He retaineth not his anger for euer, because he delighteth in mercy. Benigniffima Di­uinitatis natura liberaliter agit, ignoscit plenarie. Bern. de Euan. 7. pan. Serm. 3. That the discharge also which God giueth is full, is euident by the many Metaphors vsed in Scripture to set it out: Such are these that follow.

1. I am hee that BLOTTETH OVT thy transgressions, saith the Lord. This Metaphor is taken from Creditors, who when they purpose neuer to exact a debt,Isa. 43. 25. will blot it out of their bookes. After that a Debt is strucken out of a Bill, Bond, or Booke, it can not be exacted: the euidence can not be pleaded.

2 I haue put away thy transgressions as a cloud, Isa 44. 22. and thy sinnes as a mist, saith the same Lord. Wee know that the clouds which are driuen away by the winds appeare no more, nor the mist which is dried vp by the Sunne. Other clouds, other mists may arise: but not they which are driuen away and dryed vp. Thus the sinnes which God forgiueth returne not againe.

3. The same Lord saith, Though your sinnes be as skarlet, they shall be as white as show; Isa. 1. 18. though they be red like crimson, they shall be as woll. Skarlet and crimson are double and deepe dies, dies in graine, yet if the cloth died therewith be as the wool before [Page 157] it was died, if it be as white as snow, what is become of those dies? Are they any more? Is not the cloth as if it had not bene died at all? Euen so, though our sinnes, by reiterating them, by long lying in them, haue deepely seazed into vs, yet by Gods discharge of them, wee are as if wee neuer had committed them.

4. Ye are washed, 1. Cor. 6. 11. saith the Apostle. By washing the filth of things is cleane taken away.

5. Thou hast cast all my sinnes behind thy backe, Isa. 38. 17. saith Hezekiah to God. That which a man would not looke on, or regard, that he casts behind his backe. The sinnes which God forgiueth he will haue as out of his sight, which he meaneth no more to meddle withall.

6. Thou wilt cast all their sinnes into the depths of the sea, Mic. 7. 19. saith Micah to the Lord. When a man would haue a thing vtterly gone, he will cast it into the bottome of the sea, from whence there is no fetching it againe. So deales the Lord with the sins which he forgiueth.

7. The Psalmist pronounceth him blessed whose sinne is couered. Psal. 32. 1. A thing couered is not seene. So sinne forgiuen is before God as not seene.

8. The same Psalmist pronounceth him blessed to whom the Lord imputeth not sinne. Psal. 32. 2. A sinne not imputed is as not com­mitted.

9. The Prophet saith of sinne forgiuen,Ier. 50. 20. that it shall be sought for and not found. Is not that fully discharged which shall neuer be found, neuer appeare?

10. God himselfe saith,Ier. 31. 34. I will remember their sinne no more. Surely that which God will not remember, hee hath fully dis­charged.

Finally,Rom. 4. 6, 7. the man is pronounced blessed whose sinne is forgiuen. If the discharge were not full, how could the partie discharged be by vertue thereof blessed?

Forgiuenesse being an Act of God, it must needs be both free and full. For whatsoeuer God doth, he doth freely for himselfe, without any former desert, without expectation of any future recompence. No creature can deserue any thing at his hands: much lesse can sinners and rebels. Neither can any creature giue [Page 158] any reward or recompence to him: as he needeth none, nor ex­pecteth any, so he can receiue nothing which is not his owne.

§. 131. Of Merit of Congruitie.

THeRom. 11. 6. Illis operibusquae ex fide & gratta proficiscuntur fa temur nos mereri remissionem pec colorum. Bellar. Indic. de lib. con­cor. Mend. 8. Idem de Iustif. l. 5. c. 22. free discharge of God directly excludeth all merit of man. For that which is done for merit is not freely done.Meritum de con­gruo & condigno Bellar. de Poenit. lib. 2. cap. 12. Papists who maintaine mans merit, not onely for his sal­uation after this life, but also for his iustification in this life, and for remission of sinnes, thinke to salue vp all by a distinction of merit of Congruitie or meetnesse, and condignitie or desert and worth. They say that merit of condignitie followeth iustification: but merit of Congruitie goeth before it, and meriteth and obtai­neth both remission of sinnes and iustification.The whole Armour of God Treat. 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I haue elsewhere spoken: neither is it pertinent to this place.

For merit of Congruitie:

1. Though it be taken in the fairest interpretation that can be, yet can it not stand with free grace, with meere mercie: but it much impaireth the same.

2. When they expound their owne meaning, they acknow­ledge that remission of sins and iustification is due as a recom­pence or reward to the said merit of Congruitie. For, say they, To euery merit a reward answereth: as there is a merit of Congruitie, so also a reward of Congruitie. Omni merito re­spondet merces. Sicut meritum est ex congruo, ita merces ex congruo. Bellar. de Iustif. lib. 1. cap. 21. And the merit of Congruitie is rather founded in some dignitie of the worke, then in the promise of God. Doth not their owne exposition of Congruitie make it a plaine condig­nitie and desert.

3. When God first acquitteth and iustifieth a sinner, hee findeth in him no congruitie,Fundatur meri­tum de congruo potius in aliqua dignitate ope [...]s quàm in promis­sione. Ibid. to meetnesse to receiue mercie, but rather an enemie-like,Rom. 5. 10. and rebellious disposition against him. For when we were enemies, we were reconciled to God. Eph. 2. 4, 5. And, God, who is rich in mercie, for his great loue, wherewith he loued vs, euen when we were dead in sinne, quickned vs.

§. 132. Of Popish satisfactions for sinnes remitted.

GOds full discharge of sinne excludeth all remainder of pu­nishment to be endured in this world, or elsewhere by way of satisfaction for the sin forgiuen. For it any satisfaction remaine to be done, the discharge is not full. Derogatory there­fore to the absolute fulnesse of Gods discharge is the doctrine of our Aduersaries in this point. For they hold that after sinne is forgiuen,Concil. Trid. §. 6. cap. 14. & §. 14. cap. 12. there may remaine a guilt of punishment to be sa­tisfied for, sometimes in this life, sometimes in another life, namely in Purgatorie, sometimes in both.Bellar. de Purg. lib. 2. cap. 1. & 9. & de Poenit. l. 4. cap. 2. But by such punish­ments for sinne, sinne would againe be cald to mind and me­morie, to view and sight, to reckoning and account, which can­not stand with the forementioned Scripture phrases of not re­membring, not imputing, couering, casting behinde the backe, casting into the bottome of the sea, blotting out, &c. We denie not but that Saints whose sinnes are forgiuen, may notwithstanding be pu­nished in this life (as for the fiction of Purgatorie it deserueth rather to be hissed at, then by arguments refuted) but withall we say, that those punishments are neither expiatorie, nor sa­tisfactorie, nor yet vindictiue for sinne. If they were, Christs expiation, satisfaction, and suffering might be thought insuffi­cient. The punishments which are inflicted on them whose sins are forgiuen,Dolor medicina­lis, non sententia poenalis. Aug. in Psal. 138. are as a medicinable corsiue, but not a iudiciall re­uenge.

§. 133. Of the comfort that ariseth from Gods free and full discharge.

THe free and full discharge which God giueth of sinne,Deus sic ex toto indulsit, & tam liberaliter om­nem donauit in­iuriam, vt iam non damnet vl­ciscendo, nec con­fun [...]at imprope­rando, nec minus diligat imputan­do. Ber. de Euang 7. pan. Serm. 3 is a most sound and soueraigne ground of comfort to such as by faith rightly can apply the same to their owne soules. For so freely and fully doth God remit all offence, that neither by reuenging it, doth he condemne vs: nor by vpbraiding it confound vs: nor by imputing it the lesse loue vs.

A due consideration of our many hainous sinnes cannot but [Page 160] astonish vs, and make vs ashamed to appeare in the presence of God for pardon of them: but knowledge of the free grace of God, (who of himselfe, for himselfe, for his owne names sake pardoneth sinne) and faith therein, emboldeneth poore sinners to draw neare to the Throne of Grace, and to cast themselues downe before Gods mercie-seate for pardon,Dan. 9. 18. and to say, We do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Againe, knowledge of the desert of sinne, how the least sin deserueth the wrath of God, and the least degree of Gods wrath is an vnsupportable burthen, cannot but affright the soule of a sinner through the apprehension of any vindictiue punishment to be endured for sinne. What then can remaine to satisfie the poore sinner, but faith in Gods full discharge? The promises of God being the ground of our faith, good ground we haue to beleeue that according to the forenamed promises, our sinnes, which we haue humbly and penitently confessed, and for which wee haue craued pardon, are freely and fully dis­charged. If vpon our owne true humiliation, and heartie sup­plication we did beleeue this, what comfort, what peace might be brought to our soules thereby? Let vs the efore oft medi­tate on the fore-named grounds of faith, that our faith thereby may be the more established, and our consciences the more quieted.

The thing acknowledged, DEBTS,

The appropriation of them, OVR,

The kinde of discharge, FORGIVE, haue hitherto bene handled.

The parties to be discharged, VS, are now to be considered.

§. 134. Of praying for the pardon of our owne sinnes especially.

Q. VVHo are comprised vnder this particle Vs?

A. We our selues, and others. The first per­son includeth our selues. The plurall number extendeth this Petition to others.

Q. What doctrine may thence be gathered?

A. Pardon is to be sought for our owne and others sinnes. Of [Page 161] seeking pardon for our owne sinnes no question can be made. Holy men of God guided by the Spirit of God haue done this in particular, euen in the singular number for themselues. Put away MINE iniquitie, Psal. 51. 1, 2, 7. Cleanse ME from MY sinne, wash ME, Purge ME, saith the Psalmist.

Loue begins at home. If any dutie of loue be to be shewed to our selues, then this especially aboue all other. For if sinne bee not pardoned, what can be comfortable, what can be be­neficiall and profitable to vs?

The application of this point concerneth not onely such as (through ignorance of that fearefull estate wherein they lie by sinne, or a prophaine neglect of this holy and heauenly dutie of prayer) neuer call vpon God for this or any other blessing, in their owne or others behalfe: but also, and that more especially such, as through some violent temptation, and deepe apprehen­sion of Gods indignation against them, are afraid to pray for pardon of their owne sinnes, and yet can heartily pray for the pardon of others sinnes. These must bee well instructed in this priuiledge that is here afforded vnto vs: and in that respect which God hath to the particular prayer which is made by a penitent soule in his owne behalfe.Ezek. 14. 15. God oft heareth one pray­ing for himselfe, when he heareth him not praying for others: but we neuer heard of any accepted for others, that were not accepted for themselues. Euery ones prayer is most auaileable for himselfe. Let the mind that such haue to pray for others, pro­uoke them to pray first for pardon of their owne sinnes. For till a mans sinnes be pardoned, hee cannot expect any blessing on others by his prayers.

§. 135. Of praying for pardon of others sinnes.

THat prayer is to bee made for others hath beene§. 14. & 92. before shewed. If for any other blessing we ought to pray in the behalfe of others, then most of all for the pardon of their sinnes, the greatest blessing, if the extent of it be well obserued, that in this world can be obtained for them. This was it for which Moses so earnestly prayed in the behalfe of the Israe­lites:Exod. 32. 32. Iob 1. 5. and for which Iob offered vp sacrifices in the behalfe of [Page 162] his children. That expresse precept which the Apostle giueth of praying for others, hath especiall relation to their sinnes, as the reason importeth in these words,Iam. 5. 14, 15, 16 If he haue committed sinnes they shall be forgiuen him.

That reason is a reason of great weight:Iam. 5. 20. for by obtaining par­don of sinne for another, ae soule is saued from death. What a pri­uiledge, what an honour is this to a Christian, that he should be a meanes of sauing his brothers soule? What a benefit doth he thereby bring to his brother? The Scripture giueth vs many instances of the benefit of prayer in this kinde: namely, that it hath bene a meanes of obtaining pardon for many sinners: and of preuenting or remouing many iudgements from them. Wit­nesse theExo. 32. 11. &c many prayers which Moses made for the Israelites when they had sinned against God:Num. 14. 19, 20. and in particular forNum. 12. 13. Mi­riam. Witnesse also2. Chro. 30. 18, 20. the prayer which Hezekiah made for the people that came vnprepared to the Passe-ouer: andIob 42. 8, 9. the prayer which Iob made for his friends that spake not of God the thing that was right. No doubt butCōpare Luke 23 24. with Act. 2. 38, 41. & 4. 4. the prayer which Christ made on the crosse for them that so euilly entreated him, was a meanes that many thousand Iewes anone after his ascension were conuerted, and had their sinnes pardoned. The like may be said ofAct. 7. 60. Stephens prayer.

Not onely to others may much good be brought by a con­scionable performance of this dutie, but to our selues also. For our faith in the pardon of our owne sins will be much strength­ned thereby. By praying for the pardon of others sinnes wee shall the better acquaint our selues with the extent of Gods promises, which are the holy oyle to make the lampe of our faith to continue her light.

Learne we hereby to take notice of others sinnes as well as of our owne. Take we notice of the publicke open sinnes of the times and places where we liue, of those among whom we con­uerse, but especially of those who are vnder our charge. And as we obserue them, we ought to be humbled for them, to make confession of them to God, and supplication for pardon of them.Ezra 9. 3. &c. Hereof we haueRom. 14. 19. many excellent patternes in GodsNeh. 1. 6. &c.—9. 16 &c. word.Dan. 9. 5. &c.

In performance of this dutie let our minds be especially fixed [Page 163] on the sinnes of those who are vnder our charge: and to whom we are by some speciall bonds linked: as Iob who prayed for hisIob 1. 5. children and—42. 9. friends: andExo. 32. 32. Moses for the people vnder his charge. It is meete also to enlarge our prayer, so as the inha­bitants of the Parish, Towne, Citie, and Nation wherein we liue may be comprised therein: asDan. 9. 7, 8, 9. Daniel who confessed the sins of Ierusalem, Iudah, and all Israel, and craued pardon for the same Here we ought especially to be mindfull of the sinnes of our Gouernours, and Ministers, asNeh. 9. 34. the Leuits were of the sinnes of their Princes and Priests. Finally, our prayers in this respect must be extended to our enemies: for which we haue both the Mat. 5. 44. precept, andLuke 23. 34. patterne of Christ, and the patterne of theActs 7. 60. first Christian Martyr.

Hitherto of the substance of the fift 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,Mat. 5. 39. Resist not euill. Rom. 12. 19. Auenge not your selues. Col. 3. 13. Forbeare one another. Forgiue one another. Rom. 12. 21. Ouercome euill with goodnesse. And answerable haue the practise of the Saints bene from time to time. InstanceGen. 50. 17, 20. Ioseph, Num. 12. 13. Moses, 2. Sam. 19. 23. Dauid, Gal. 4. 12. Paul, and others like them.

[Page 164] 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.

[Page 165] 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 [Page 166] 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, thatExod. 34. 7. he forgiueth sinne. There­fore with great Emphasis he saith,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,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 excellencie. Whereupon the Apostle hauing exhorted vsEphes. 4. 32. to forgiue, addeth, as a further motiue to presse the dutie, this clause,—5. 1. Bee ye fol­lowers of God as deare children. Herein man sheweth himselfe a God to man: as on the contrarie by reuenge, hee sheweth himselfe a very Deuill: Many, likeGen. 4. 23. Lamech, boast and glorie in taking reuenge, as in a matter of great manhood, whereas in truth it is a part of much basenesse, and great pusilani­mitie.

2. For the Vtilitie of it,Vtilitie of for­giuing. If this question bee asked, What profit is there of forgiuing? I answer as the Apostle did of Cir­cumcision,Rom. 3. 1, 2. Much euery way. Thereby assurance of Gods for­giuing our sinnes is obtained. Wee are made more capable of receiuing mercy from God. We shall haue much quietnesse in our soules. We shall appeare more amiable before men, bee the better loued of them, and receiue more kindnesses from them. We shall auoid many mischiefes whereinto wee might implunge our selues by taking reuenge, and which both God and man might bring vs vnto for taking reuenge.

3. For the Necessitie of it;Necessitie of forgiuing. it is absolutely necessary for So­ciety with men, and Communion with God. In regard of so­cietie with men, there is no liuing in this world without a mind willing and ready to forgiue wrongs: and that by reason of the wrongs which others from time to time will doe to vs, and wee to others. Wee liue here among many and sundry sorts of people, and those of diuers and different dispositions: some giuing offence in one kinde, others in another. If we be forward to take reuenge of euery wrong, and haue not a minde forward to forgiue, we shall neuer haue a quiet minde. Re­uenge will bee as a poison continually working in our soules, [Page 167] exceedingly disturbing and disquieting them. And for our selues, flesh is in vs all: it abideth in the best, so long as they abide in this world. By reason of the flesh in vs wee are sub­iect to many infirmities, whereby sundry offences are giuen to others, sometimes on weaknesse, and sometimes on wil­fulnesse: sometimes on sudden passion, and heate of bloud, and sometimes againe on deliberation and cold bloud. By reason hereof we need that others should beare with vs, and forgiue vs. But if we forgiue not others, how can we looke that o­thers should forgiue vs. 1. Our example in taking reuenge of others, is a patterne to others to take reuenge of vs. 2. It is iust with the Lord to suffer men so to doe, according to that which Adoni-bezek said,Iudg. 1. 7. As I haue done, so God hath requi­ted mee. Mat. 7. 1. So much is oft expressely threatned. In regard of Communion with God, Luke 6. 37. there is no hope, no possibilitie of recon­ciliation and atonement with God for such as are ready to take reuenge of men. Christ hath set it downe, as a ruled case, as an inuiolable Law, more stable, and vnalterable then the Lawes of the Medes and Persians established by the King, Math. 6. 15. that, if yee forgiue not men their trespasses, neither will your heauenly Father forgiue your trespasses. Math. 18. 27, 32, 33, 34. In the Parable wee reade that the Lord who forgaue his seruants debt, recalled his grant, when hee heard that seruant would not forgiue his fellow seruant.

Q. May then that remission which God granteth be reuersed?

A. 1. That which hypocrites presumptuously assume to themselues,How remission is recalled. without due consideration of the conditions and qualifications of the Gospell, may. For it is an absolution vn­iustly taken before it is fully giuen. 2. That circumstance in the Parable is noted not simply to declare any reuersing of Gods grant, but to aggrauate the hainousnesse of reuenge, and Gods hatred of it, and indignation against it. And it sheweth that though God in himselfe be ready and forward to forgiue, and could and would otherwise forgiue such a Debtor, yet if that debter bee hard-hearted to his brother, and forgiue not him, neither will God forgiue.

4, For the difficulty of it,Difficultie of forgiuing. wrath and reuenge cannot easily be subdued. A combate, and a conquest in that combate is re­quisite thereto. The combate must be with our owne passions, [Page 168] and the conquest must be ouer them, which conquest flesh and blood can neuer get. He that ruleth his spirit is mightier then he that taketh a Citie. Prou. 16. 32. Passions are exceeding violent, very dange­rous and pernicious. In vs there is a great pronenesse to yeeld vnto them. Our flesh is very loth to striue against them. What hope then is there of any victory ouer them. Surely there must bee more in vs then flesh and bloud to subdue them.

5.Scarcitie of forgiuing. For the Raritie, or scarcitie of it, I may iustly in the Pro­phets sence vse these words of the Prophet,let. 5. 1. Runne yee to and fro thorow the streets, and see now and know, and seeke in the broad places, if ye can finde a man, if there be any that forgiueth wrongs, and passeth by offences. View the world, obserue such as are re­puted to haue a generous minde. Among them yee shall finde Challenges sent and taken, and despera [...]e Combates vnderta­ken for euery flight wrong, for euery disgracefull and displea­sing word. Enter into the Citie, goe about the Country, marke the disposition of inhabitants in Citie and Country, and ye shall finde among them for petty iniuries, and ignominious spee­ches, complaints to Iustices, Warrants, Arrests, Actions, Impri­sonments, and sutes in Law to the vtter vndoing of one ano­ther. Innes of Court, Seates of Iustice, Vniuersities, Yea, and Pulpits are full of bittet inuectiues, spightfull calumniati­ons, and reuengefull defamations for euery offence, and that ofttimes when the offence is rather taken then giuen. Men, Wo­men, Old, Yong, Rich, Poore, Brothers and Sisters, Fellow-seruants, Neighbours, Friends, all of all sorts, are exceedingly giuen to reuenge. If the thoughts of men could bee ransacked, and the desire of reuenge that therein lurketh be discouered, it would then more euidently appeare that this grace of forgi­uing wrongs, which is indeed rare in the excellency of it, is also exceeding rare in the scarsity of it: hardly to be found any where.

If now the Excelleucy of a thing in it selfe, if the Vtilitie and benefit which it bringeth to them that haue it: if the absolute Necessitie thereof for communion with God or Man: If the Difficultie of attaining thereto: If the Raritie of it, being such as very few attaine vnto it, bee motiues to stirre vs vp diligently and earnestly to seeke after it, Motiues are not wan­ting to stirre vs vp to vse all meanes that may bee to sup­presse [Page 169] reuenge, and to worke in vs a readinesse, and willing­nesse to forgiue.

This of the Dutie here required. The Time when it is to be per­formed followeth.

§. 137. Of speedy forgiuenesse.

Q. VVHat time is limited for forgiuing?

A. The Time present. The word is of the present Tense, [...] wee doe forgiue, which implyeth a present performance, and a constant continuance. The time present hath an Opposi­tion both to the time to come, and also to the time past. Hee that in the present doth a thing putteth it not off to the future, contenting himselfe with a purpose to doe it afterwards, as if it were enough to say, I will forgiue: neither doth hee leaue off to doe it, contenting himselfe that heretofore he hath done it, as if it were enough to say, I haue forgiuen. But so soone as occasion of doing it is offered, he doth it: and so long as the occasion continueth, he continueth to doe it.

Q. What doctrine may be gathered from the profession of for­giuenesse in the time present?

A. We must presently forgiue. So soone as occasion of exer­cising this duty is offered, it must be put in practise. As the shadow sheweth it selfe so soone as a body appeareth in sun­shine, so must forgiuenesse as soone as a wrong is discerned. When ye stand praying, forgiue. Mar. 11. 25. Wee may not dare to stand vp to pray, vnlesse we forgiue. Is it not then requisite that wee for­giue instantly. To this purpose tendeth this prohibition, Let not the Sunne goe downe vpon your wrath. Ephes 4. 26. His meaning is that we should not harbour heart-burning any whit at all.Non debuit oc­cidere Sol super iracundiam ve­stram, & multi soles occiderunt. Aug. hom. 42. in lib. 50. Hom. The phrase of not suffering the Sunne to goe downe on a thing, is prouerbiall, and implyeth a speedy redresse. Contrary hereunto doe they who suffer many sunnes to set on their wrath.

Reuenge is a kinde of fire, which if it bee not presently quenched,Danger of de­laying to for­giue. will soone proue vnquenchable. Nay it is a deadly poison, which if it once ceaze on the soule will soone destroy it. No fire, no poison of a more encreasing nature then reuenge. InstanceGen 4. 5, 8. the reuenge and wrath incensed in Cain against Abel, [Page 170] and in theMath. 26. 4. Scribes and Pharises against Christ▪ It encreased to bloud. Reuenge the longer it lasteth, the stronger it waxeth. But forgiuenesse is the onely meanes to quench that fire, to expell that poison. Can then forgiuenesse with safety bee put off?

Assuredly Satan will take great aduantage from the least de­lay.Triall of one fitted to forgiue Whereupon the Apostle aduiseth to giue no place to the di­uell. But by putting off reuenge, wee giue much place to him.

Hereby tryall may be made of a mind rightly fitted and pre­pared for this duty of forgiuenesse. It manifesteth it selfe so soone as occasion is offered. So soone as the Lord had striken Miriam with Leprosie for the wrong she did to Moses, Moses to shew how ready he was to passe it by,Numb. 12. 13. and to forgiue it, presently prayed for her.

But the deceitfulnesse of their heart is euidently discouered,Delayed for­giuenesse de­ceitfull. whose forgiuenesse consisteth onely in a purpose to doe it af­terwards. That which is truely purposed, will not alwayes re­maine a meere purpose: but, so soone as occasion is giuen, proue a practise. Many thinke it time enough to forgiue when they goe to the Lords Table: yet it may be that such goe to that holy board but once a yeare.Si in domibus vestris scor­piones essent aut aspides, quan­tum laboraretis vt domus vestras purgaretis & securi habitare possetis? Irasci­mini, inueteran­tur irae in cordi­bus vestris, fiunt tot odia, tot scorpij tot serpentes, & domum Dei, id est, cor ve­strum, purgare non vul [...]is? Aug. Hom. 42. in lib. 50. Ham. Surely that forgiuenesse which is then intended cannot be sound.Reuenge retai­ned diuellish. It may iustly be sus­pected to bee more on vaine superstition, then true deuotion. What if they die suddenly before that time, and haue no time, no thought to forgiue, can they thinke it safe to depart out of this worsd with a reuengefull minde? I would gladly know of such whether they intend to pray before that time set for re­ceiuing the holy Communion. If they doe intend so to doe, can they thinke it well to pray in wrath? Did men know what a Wolfe, what a Tyger, what a Viper wrath and reuenge were, they would at the first sight thereof be startled, and get themselues as farre from it, as they could. If Scorpions and Aspes were in mens houses, what paines would they take to cleanse their houses, that they might dwell securely? But they keepe anger, wrath, malice, hatred, reuenge, which are so many Scorpions, and Serpents, and cleanse not the house of God, which is their heart. Yea such a peruerse disposition haue many, as they vse all the meanes they can to retaine, and nou­rish [Page 171] reuenge, and to keepe it in minde and memory. By oath, by imprecation, and other wayes they will binde them­selues, not to forgiue. They forbeare not to say, I may forget the wrong, but I will neuer forgiue it. Hereby they prouoke God to keepe their sins in perpetuall memory, and to binde himselfe to execute vengeance on them.

§. 138. Of constant forgiuing.

Q. VVHat other doctrine may bee gathered from the profession of forgiuenesse in the time present?

A. Forgiuenesse must bee a continued act. It must not, so long as we liue, be reckoned among the things vt­terly past, and no more to be performed. The time past hath his date. The time to come may haue no date at all. The time present is alwayes in being. God therefore setteth out his eter­nall being and abiding by the time present, in this Title, I AM THAT I AM.Exod. 3. 14. [...]. LXX. Interpr. Hee therefore that in truth saith, I doe forgiue, must neuer bee of another minde: hee must neuer thinke of recalling what he hath forgiuen, or of waxing wea­rie of forgiuing, though neuer so many wrongs from time to time be offered.Mar. 11. 25. Christ saith, when yee stand praying, for­giue. 1. Thes. 5. 17. And his Apostle saith, Pray continually. If we must pray continually, and praying forgiue, them must we forgiue conti­nually.Math. 18. 22. Where Christ enioyneth to forgiue vnto seuenty times seuen, he intendeth a readinesse to forgiue so oft as wee are wronged,Synecdoche. be we wronged neuer so oft. A set and definite num­ber is put for an indefinite.

Constant continuance in a good thing is that which set­teth the crowne vpon it, and maketh it not to bee in vaine. But intermitting, and omitting that which is well begun, taketh away the glory thereof. Reuenging after-wrongs, pro­uoketh God to passe by without reward or regard our forgi­giuing of former wrongs.

Let vs not therefore bee ouercome of euill: Be not ouer­come of wrong Rom. 12. 21. but rather ouer­come euill with goodnesse. Wee haue need, in regard of that extent of duty here required, to take vnto our selues an in­uincible resolution. For while wee liue in this world, it can­not [Page 172] 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 [...]. 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 [Page 173] 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 [...]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 d [...]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 [Page 174] 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, 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. HereinNumb. 12. 2. Aaron and Miriam, —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. Herein1. Sam. 19. 10, 11. &c. Saul became a debter to Da­uid by persecuting his person, and seeking to take away his life. Herein alsoActs 2. 23. the Iewes were debters to Christ.

3. In his chastitie. Herein1. Sam. 25. 44 Phalti and Michal became deb­ters to Dauid, in that (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,Philem. v. 18. If he haue wronged thee, or oweth thee ought, &c.

5. In his good name. Herein2. 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: [Page 175] 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 satisfaction for wrongs done to man.

Q. VVHat doctrine doth this title DEBTERS applyed to wrongs do [...]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 chargeRom. 13. 8. Owe nothing to any man. 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.Luke 19. 8. Zaccheus hereby gaue euidēce 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 [...]wrae fore vt omnia ciuita­tibus quae cuius (que), 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 [Page 176] 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 [Page 177] 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.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: which1. Sam. 24. 5, 6. Dauid well knew, and accordingly hee professed as much: but—18, 19. in Sauls opinion he departed from his right: which he did in truth in2. Sam. 19. 22, 23. Shemeis case. We haue a worthy patterne for departing from ones right for peace sake in theMat. 17. 26. 27 example of Christ, who though hee were able to proue that hee was not bound to pay tribute, yet payd it. So1. 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 [Page 178] 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 Law, disturbances of peace, and other mischiefes for the most part arise from mens ouerstrict standing to that which they conceiue to be their right, from which they will not yeald one heires breadth. If the Law giue a man aduantage against his neighbour for a reproachfull word, for a sudden though light blow, for a trespasse on his Land, for any forfeiture, or the like, that aduantage is taken by many: and therein they thinke they do what they may do: and yet for all that, therein they may do much wrong: for oft times Extreame right is extreame rigour. Summum ius summa iniuria. Learne wee more to weigh what Christian equitie and charitie requireth vs, then what conceipt of our owne right, or extremitie of humane Law may egge vs on to do. Thus will peace, vnitie, amitie, and charitie be preserued and contiuned among men.

§. 143. Of forgiuing all sorts of Debters.

Q. VVHat doctrine doth the expressing of Debters in the plurall number import?

A. All sorts of Debters must be forgiuen. The Debters here haue no limitation. Forgiuenesse therefore must haue no restraint. Whosoeuer do offend, friend or foe, neighbour or stranger, great or meane, rich or poore, inferiour or superi­our: In whatsoeuer any do offend and wrong vs, in our place, person, chastitie, goods, or good name: yea if one man shall in many offences, or oft in one offence become a debter, and in that respect be as many debters: forgiuenesse in all these, and in all other like cases must be granted.Philem. v. 17. S. Paul requireth Phile­mon to forgiue his inferiour, his seruant.1. Sam. 24. 7. Dauid forgaue his su­periour, his Soueraigne.Num. 12. 2, 13. Moses forgaue the wrong done to his place and dignitie.Act. 7. 60. Stephen forgaue the wrong done to his per­son and life. Dauid forgaue the wrong done to his2. Sam 3. 14. chastitie and to his—19. 23. good name. The forenamed wrong which Philemon was required to forgiue was in goods. Many, many were the wrongs [Page 179] which the Priests, Scribes, Pharises, and other Iewes did to Christ, yetLuke 23 34. he forgaue them all.

Mercie hath no stint set vnto it. It is as a springing fountaine which can neuer be dried vp. Though neuer so much be fetched from it continually, yet it euer remaineth full.1 Cor. 13. 4, 7. Charitie is boun­tifull, it beareth all things, [...]. beleeueth all things, hopeth all things, endu­reth all things. Forgiuenesse therefore, being a worke of mercy and charitie, is of the same nature and condition.

As for the kind of debts, the greater they be, or the more it goeth (as we speake) against the haire, against our corrupt dispo­sition to forgiue them, the greater is our glorie in forgiuing them. To forgiue a small debt, a small wrong, is scarce thanks-worthy. He is worse then a sauage that can passe by nothing.

Hereby further triall may be made of the truth of forgiue­nesse,Triall of true forgiuenesse. whether it flow from the forenamed fountaine of mercie and charitie, or be forced, and performed on bie respects. If it extend it selfe onely to some Debters (whom for kindred or friendship sake, or for hope of recompence, or for feare of grea­ter mischiefe, or for some other like bie respects we are willing to forgiue) and not to all sorts of debters: or to small debts and wrongs (the forgiuing whereof is scarce thanks-worthie) or otherwise if it be drawne drie by the multiplication of debts: and after some debts forgiuen it be no more to be found, surely it is not true forgiuenesse: it floweth not from the right foun­taine and head. By this note of tryall may many be found faul­tie in the condition here required: the extent whereof as it is to be applyed to enemies who most incense the wrath of man: so to neighbours, who, by reason of the many occasions of of­fence through their continuall commerce, do most often pro­uoke: yea and to friends also, from whom offences are most vnkindly taken. All must be forgiuen.

After the Dutie required, the Persons tied thereto, and the Parties to whom it is to be performed, The Pestraint thereof in this word OVR followeth to be handled.

§. 144. Of forgiuing our owne Debters.

Q. VVHy is this particle of restraint, OVR, applyed to those Debters whom we must forgiue?

A. 1. To distinguish them from Gods Debters.

2. To distinguish them from other mens Debters?

Q. What doctrine ariseth from this restraint?

A. Euery one must meddle with his owne debts. Luke 11. 4. Saint Luke maketh this doctrine most cleare,Securus huius o­rationis fiducia de suis admissis veniam postula­bit, quisquis re missus erga suos duntaxat, non erga domini sui extiterit debito res. Abb. Isaac de Orat. cap. 21. by shewing who are our debters, namely, Euery one that is indebted to Vs. He saith To vs, not to others. Duely weigh all the places where this duty of forgi­uing is pressed on man, and you shall find it limited with this restraint. Gods word layeth no charge on man either to forgiue Gods debts, or other mens debts.

True mercie, charitie, patience, and wisedome, is exercised in forgiuing our owne debts onely: and thereby are these vertues best discerned to be sound and good.

It is intolerable presumption for man to take vpon him to forgiue Gods debts, which are sinnes: as we haue§. 126. before no­ted. One man may pray to God for such as sinne (asActs 7. 60. Stephen did) that God would not lay their sinne to their charge: and by that meanesIam. 5. 15. sinne may be forgiuen: but no man can himselfe actually forgiue any sinne.

1. Obiect.2. Sam. 12. 13. Nathan forgaue Dauids sinne.

Answ. He onely pronounced remission of his sinne in the name of the Lord. His words are expresse, The Lord hath put away thy sinne.

2. Obiect. Ioh. 20. 23. Christ giueth power to his Apostles to forgiue sinnes.

Answ. He giueth not them power actually of themselues or in their owne name to forgiue: but to declare, to apply in par­ticular, and to assure the conscience of the penitent beleeuer that God hath forgiuen him his sinnes.

As for other mens Debters,A point of folly to discharge o­ther mens debts it is the part of a busie-bodie to vndertake the forgiuing of them. Such remission may be an oc­casion of much contention, and thereby a man may bring him­selfe into needlesse danger.Pro. 26. 17. He that passeth bie, and medleth with [Page 181] strife that belongeth not to him, is like one that taketh a dogge by the eares. What getteth such an one but a snap for his paines: Well therefore doth the Wise-man brand him for a foole that medleth, Prou. 20. 3. namely with other mens matters.

It is further a note of hypocrisie for a man to bee forward,A note of hypo­crisie to stir vp others to for­giue what they 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 [Page 182] 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 [Page 183] 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, 1. Ioh. 3. 18. [...] not to loue in word, or in tongue, but in deed, and truth. But more particularly for this purpose,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 may be something to man, who knoweth not the thoughts of the heart: but to God, the searcher of hearts, it is as nothing. And if as nothing to him, to whom (if to any) it [Page 184] is pleaded in prayer,Sunt aliqui sic donantes iniuri­am, vt non vlcis­cantur, sapius tamen imprope­rent. Sunt & alij, qui, sileant licet, manet tamen al­ta mente re­posta, & ranco­rem tenent in animo: quorum vtique neutra plena indulgentia est. Bern. de Euang. Sept. pan. Serm. 3 in what stead will it stand? Surely in no other stead, then to bee as a witnesse against him, at the iudge­ment seat of God. For when a man outwardly restraineth that which inwardly he retaineth, his outward forbearance shew­eth, that in his iudgement he disallowerh that which he keepeth in his heart. Thus hee is made a witnesse against himselfe. Is not his secret corruption the more aggrauated hereby? and shall not his condemnation be the more encreased?

Yet greater shall their condemnation be, who carie a faire face, and make shew of forgiuenesse, when they retaine a full purpose of taking reuenge, onely they put it off to some oppor­tunitie: asGen. 27. 41. Esau put off the reuenge hee intended against his brother, till the death of their father. This putting off of re­uenge till an opportunitie, sheweth that it is no small reuenge which they intend,2. When re­uenge is put off to a fitter time. as appeareth by that which Esau said, then will I slay my Brother: and it implyeth a setled resolution to doe it, though for a time there bee something that hindereth them. What is this but setled anger, setled hatred, setled malice? By these circumstances is the sinne made much more hainous.

But what may be thought of them,3. When a shew of forgiuenesse is made a means of reuenge. who make pretence of forgiuing to be a meanes of taking reuenge: as Ioab did,2. Sam. 3. 27. when hee tooke Abner aside to speake with him quietly, and smote him vnder the fift rib: and2. Sam. 20. 9, 10. when he tooke Amasa by the beard to kisse him, and shed out his bowels. And as2. Sam. 13. 26, 28. Absolon did, who inui­ted Amnon to a Feast where he caused him to be slaine. If such should vse this Petition, they would thereby make a fearfull imprecation against their owne soules. A meere shew of for­giuenesse without truth, doth make God to take the greater reuenge of them. Let men therefore forgiue in truth, as God doth, or not seeme to forgiue at all.

§. 147. Of forgiuing one another freely.

Q. VVHat other doctrine doth the resemblance betwixt Gods forgiuing, and ours, import?

A. We must freely forgiue one another. The word forgiue applyed to God, implyeth as much. We therefore professing to forgiue As God forgiueth, must forgiue freely, [Page 185] not on bie-respects, not as forced, not for outward recompence, or aduantage to our selues, but for the Lords sake, for loues sake, and for his sake whom we doe forgiue. Where the Apo­stle before this duty of forgiuenesse premiseth kindnesse and ten­dernesse, Ephes. 4. 32. saying, Be kinde one to another and tender-hearted, for­giuing one another, hee giueth vs to vnderstand that it must be freely done: which is further enforced by the patterne of God that he setteth before vs, in these words, Euen as God for Christs sake forgaue you. That which God doth for Christs sake, he doth most freely. This pattern the Apostle himselfe exactly followed. For where he maketh mention of his own forgiuing another, he saith,2. Cor. 2. 10. [...]. I forgaue in the person, or in the sight of Christ, that is, freely, heartily, approuing my selfe to Christ therein, in whose pre­sence I stood.

A kindnesse freely done is a double kindnesse. Much more acceptable to God,2, Cor. 9. 7. who loueth him that doth what hee doth cheerefully and willingly: and much more gratefull to him, to whom it is done.Prou. 22, 9. He that hath a good eye, and thereby mani­festeth willingnesse, and cheerefulnesse in that good which hee doth,Prou. 23. 6, 8. shall be blessed. But a man of an euill eye, maketh the good which he doth to be vomited vp.

That in this particular we may indeed doe as we professe to doe,Motiues freely to forgiue one another. that is, freely forgiue others, as God doth freely forgiue vs, let vs duely weigh the excellency of the patterne here set before vs, the great difference betwixt a free and forced kindnesse, the glory of this kinde of forgiuing (the more free it is the more diuine it is) the great need wherein wee stand of a free forgiue­nesse (did not God freely forgiue vs, we could looke for no for­giuenesse at all) and the great benefit that thereby redoundeth to vs: for that which is freely done bringeth much comfort to the soule of him that doth it, makes other men the more to commend it, and moues God the more graciously to accept it, and the more aboundantly to reward,Offer forgiue­nesse. and recompence it.

To shew how ready we are freely for the Lords sake, for con­science sake, Seeke recon­ciliation. not on bie-respects, to forgiue, hauing to doe with such wrong doers as are stout, and will not aske forgiuenesse nor seek reconciliation, we, euen we that haue receiued wrong, must offer it, asGal. 4. 12, &c Saint Paul did to the Galatians: and1. Sa 24. 9, &c.—26. 18, &c. Dauid [Page 186] to Saul. The phrases of1, Pet. 3. 11. seeking andHeb. 12. 14. pursuing peace, imply as much. We seeke things that are not offered to vs: and we pur­sue things that fly from vs. The Apostle presseth this duty on vs to the very vttermost of our endeuour.Rom. 12. 18. If it be possible, saith he: as much as in you lyeth liue peaceably with all men. 2. Cor. 5. 20. God of­fers reconciliation to vs, and beseecheth vs by his Ministers to be reconciled to him. If therefore we will be followers of God, and forgiue as God forgiueth, Wee must not alwayes stay till he who hath done the wrong commeth & asketh forgiuenesse: thus may we meet with such as we shall neuer forgiue, and so depriue our selues of the glory of this worke of mercy

§. 148. Of a full forgiuing one another.

Q. WHat third doctrine doth the resemblance betwixt Gods forgiuing, and ours import?

A. Wrongs must be so passed ouer as if they had not been done. This is a full forgiuenesse, answerable to Gods: who so fully acquit­teth vs of our sinnes as if we had committed to sinne at all. Our forgiuenesse therefore, by vertue of the foresaid resemblance must extend it selfe not to some part onely, but to the whole debt or wrong, and that with such a minde, as if no debt had been due, no wrong done. Where the Apostle, to them, that by starting from the Gospell which he had taught, had exceeding­ly wronged his Ministery,Gal▪ 4. 12. saith, Brethren, I beseech you, bee as I am, for I am as ye are, ye haue not iniured me at all, doth he not fully forgiue the wrong, euen so fully, as if at all they had not wronged him. Thus much doth the same Apostle require of Philemon, Philem. ver. 6. in regard of the wrong which his seruant Onesimus had done him.Gen. 50. 17, 21. So did Ioseph and Moses passe ouer the offences of their brethren.Numb. 12. 13. They did so accept and esteeme them, as if they had done no wrong at all.

Q. What if by the wrong a man doth me, I obserue such infirmi­tie, yea and iniquitie to be in him,Direction for cariage of our selues to wrong­doets. as by experience I finde him to bee a farre other man then at first I supposed him to bee, ought I not­withstanding to make such account of him as I did before?

A. Wee must put difference betwixt a wrong done vpon such an occasion as may afterwards be auoided, and that which [Page 187] is done vpon an euill disposition, which remaining in a man, may be a meanes to make him continue to doe more and more wrongs. The wrong of the former must be so forgiuen, as the wrong doer be so accepted as if he had done no wrong at all. As for the latter, we are to try if he may be brought to sight of his euill disposition, and to repentance for the same. If he be, then ought we to esteeme him as if hee neuer had done vs any hurt. But if obstinately he persist in that euill disposition, and be like, on all occasions, againe and againe to wrong vs, though we doe, as we ought, fully forgiue all the wrongs done, and neither take any present reuenge, nor keepe them in mind and memory for any future reuenge, yet may we in our iudgement esteeme him to be such an one as wee finde him to be.Isa. 5. 20. (Woe to them that call euil good: that put light for darknesse, and sweet for bitter.) For example, if I finde one of whom I haue had a very good account, and thereupon vsed him very familiarly, to haue no command of his tongue, but on all occasions to be ready to blab out, and blaze abroad whatsoeuer hee seeth or heareth, if therein hee haue wronged mee, I may forbeare to vse him so familiarly as I did before, and take heed what secrets I communicate to him, though I fully forgiue the wrong that is past. Or if I haue accounted one to be an intire friend to mee, but by experience finde him to bee hol­low-hearted, and maliciously minded against mee, I ought wisely and warily to auoid his societie, and to take heed of the snares which he layeth for me.1. Sam. 19. 20. (For which wee haue the pat­terne of Dauid, Ioh. 2. 24. and Christ) yet so to passe by the wrongs done as if none had been done.

For attaining to this degree of forgiuenesse,Direction for manifestation of forgiuenesse that our for­giuing may be, as Gods, full.

1. Reuenge must be purged out of the heart. The heart is the fountaine. If that bee cleansed the streames will bee cleare.

2. Wrong must bee put out of minde and memory so farre as possibly can be. Things forgotten are as things not done.

3. No needfull kindnesse must bee denied to him that hath wronged vs.

[Page 188] 4. Occasions of doing good to wrong doers must not one­ly bee taken, but sought. Readinesse and willingnesse to doe all offices of courtesie and charitie to such as are ready to doe all the mischiefe and iniurie that they can vnto vs, shew­eth that no reuenge lurketh in our hearts. Continuall fruits of loue cannot issue out of a reuengefull heart.

The seuerall points of the condition annexed to the fift Petiti­on hauing been distinctly handled, for better clearing there­of, sundry questions about proper debts, sutes in Law, and execution of Iustice are to be resolued.

§. 149. Of requiring proper Debts.

Q. MAy a Christian require debts of money or other like things due to him?

A. He may. For

1. The Law of God giueth liberty to a Creditor to take a pledge of the Debter for securitie of paying the debt:Deut. 24. 10, 11, 12. in case the debter be not very poore, and the Pledge such an one as he cannot spare.

2. Debters are commanded to pay their debts:Rom. 13. 7, 8. Creditors therefore may take them.

3. God did extraordinarily prouide for a poore widdow wherewithall she might pay her debt.2. King. 4. 7. Had it beene vnlawfull for a Creditor to require his debt, God would rather haue prouided meanes to restraine him from exacting the debt, then for her to pay the debt.

Q. How can requiring debts, and forgiuing debters stand to­gether?

A. 1. Forgiuenesse here professed hath respect rather to wrongs done, then to commodities due. The word, Debters, is metaphorically by way of resemblance vsed. For hee that doth wrong, maketh himselfe, as a debter, bound to some penaltie for the wrong hee hath done. Saint Mathew in his exposition of this condition vseth a word which in relation to man,Mat. 16. 14, 15. [...]. signifieth offences, wrongs, or iniuries.

2. It restraineth all reuenge in exacting due debts. What­soeuer wrong wee conceiue to be done vs by not paying the [Page 189] debt must so farre be forborne, as we take no reuenge thereof. We may not hate, reuile, or euilly entreat our debters for not paying their debts.

3. It keepeth our exacting of debts within the compasse of mercie. Which is, that in case the debter be no way able to pay the debt, we rather forgiue it, then by hard and cruell meanes vtterly vndoe him, as by laying executions vpon all he hath, or keeping him vnder perpetuall imprisonment.

Obiect. Luke 6. 35. It is Christs expresse charge to lend hoping for nothing againe. How then may a debt be required, if it may not be loo­ked for againe?

A. 1. That, as other like precepts in Christs Sermon on the Mount, is not simply, but comparatiuely to be taken: that we shold be so farre from the cruell Vsurers mind, who is resolued to haue both principall and interest, or, rather then faile of either, to do what he can in strictest rigour of Law against principall and suretie, we should I say be so farre from such a mind, as not to looke for any thing, no not for the principall againe.

2. That precept is laid downe as a rule of loue: and accor­ding to the rule of loue to be taken. Now loue requireth mer­cie to be shewed to him that needeth. The rule of loue is, on the one side, my brothers necessitie, and on the other, mine owne abi­litie: 1. Iohn. 3. 17. which the Apostle implyeth in this instance, Who so hath this worlds goods (there is a mans abilitie,) and seeth his brother hath need (here is his brothers necessitie.) On this ground when a man lendeth, he must be so mercifully minded, as, if his deb­ter fall into extreme pouertie, and be not able to pay what hee hath borrowed, willingly to remit the whole debt, and in such a case not so much as to looke for any thing againe.

3. Some restraine that generall particle nothing to interest and ouerplus,Sentit, opinor, de f [...]nore quod ex mutu [...] redit. Nam in hunc sensum interpre­tantur veteres. Erasm in Luc. 6. 35. as if he had said, Lend, hoping for nothing aboue the prin­cipall; or for nothing by way of interest. In this sence it maketh not against the forenamed position of requiring a mans due debt:See D. Downam on the 15. Psal. interest being no due debt, but forbidden by Gods word.

§. 150. Of going to Law.

Q. MAy a Christian by Law exact his due debt, in case his debter be able, but wilfull, and refuse to pay it?

A. Yea, he may. For publicke Magistrates and Iudges who haue power to determine cases in Law,Rom. 13. 1. are of God. God hath appointed them, to force such as are wilfull and ob­stinate to do that which is iust and right, and to giue to euerie one his owne: yea and commanded his people in matters of controuersie to stand to the determination of the Iudge.Deut. 17. 8. 9, 10, 11.

Obiect. S. Paul blameth the Corinthians for going to law one with another.1. Cor. 6. 1.

Answ. Going to law is not there simply blamed and forbid­den, but sundry abuses thereof. As,

1. Going to vnfit Iudges (whom the Apostle stileth vniust, Ver. 1, 6. [...]. Ver. 2. [...]. Ver. 5. and vnbeleeuers) and bringing Christians before them.

2. Contending about small matters, and meere trifles: euen about words, and light damages.

3. Too much forwardnesse to Law. When Law is the first remedie that is vsed for getting that which a man conceiues to be his right. Many are so forward, that secretely without any notice giuen to the partie sued, they will steale a iudge­ment.

4. Doing wrong themselues.Ver. 8. Euen they who went to Law were wrong doers, as the Apostle saith, you do wrong. Many which do wrong to others, complaine, and commence suite in Law against those to whom they do the wrong, to colour the wrong which themselues do, and to get aduantage for doing the greater mischiefe,

Q. In what cases may Christians go to Law?

A. 1.Deut. 17. 8. In matters of moment: which are too hard for priuate Christians to decide.

2. When we haue to do with wilfull persons, who will be brought to nothing, but what they are forced vnto. Saint Paul hauing to do with such,Acts 25. 11. was forced to appeale to Caesar.

3. After all priuate meanes that we can thinke of haue bene vsed. So as Law must be vsed in the last place, as the last reme­die. [Page 191] After one hath admonished a brother secretly, yea and ta­ken the helpe of some few friends,Math. 18. 15, 16, 17. and yet he remaineth obsti­nate, Christ aduiseth to tell such as are in autoritie.

Prouided that all suites in Law be made in loue.1. Cor. 16. 14. Let all your things be done in charitie. Many are of opinion that no man can go to Law in charitie. But they are grosly deceiued. For,

1. He that iustly and rightly goeth to Law at least supposeth that he hath right on his side, and that the partie whom hee sueth doeth wrong in that for which he is sued. Now to bring a wrong-doer to do right, is a dutie, and fruite of loue.

2. Suing in Law hath respect onely to that particular thing which is in question. But charitie extends it selfe to all things wherein one may be profitable to another. The man that in one particular seeketh to haue from another that which of right belongeth to himselfe, may in all other things be readie to do what good he can to that other.

3 The manner of prosecuting a sute of Law may be, as with all equitie, so with much tendernesse, mildnesse, and compassi­on and so that very particular be done in loue.

4. In a doubtfull case questioned in Law a man may bee so willing to stand to the sentence of Law, as to bee content either way, whether it goe with him, or against him. Yea if it appeare that right be on his aduersaries side, to bee glad that the Law hath discouered right euen against himselfe. Doth not this shew much loue? Wherefore though by the Apostles prohibi­tion we are taught,1. Cor. 6. 1. &c. as much as may be, to forbeare Law, to suffer some losse, to beare with some wrong, and in some things to part with our right, yet on the forenamed grounds, and with the forenamed prouiso, it is both lawfull and expedient to seeke the helpe of Law: the ends whereof are very good, as, To defend the innocent, to releeue the oppressed, to punish the euill doers, to decide doubts, to determine rights, and to giue eue­rie one their owne.

§. 151. Of Magistrates punishing wrong.

Q. MAy wrong done to a man be punished?

A. Yea, by such as haue authoritie. The Lord hath giuen to Magistrates, and such as are in authoritie, the po­wer which of right belongeth to them for this end,Rom. 13 4. Deut. 25. 1, 2. To punish euill doers. 1. King. 2. 31, 46. They that haue so done haue bene commended for it.1. Sam. 3. 13. They who haue beene negligent therein haue themselues beene punished of God. He to whom the wrong is done may forgiue the wrong done, and yet the Magistrate punish him.

Q. May Magistrates punish wrong done to themselues?

A. Yea also. For the office of a Magistrate may be distin­guished from his person. The wrong is done to his person, the punishment is taken by vertue of his place and office. The wrong for which Salomon commanded Adonijah to be slaine, and Abiathaer to be remoued from the Priesthood was against himselfe:Compare 1. King. 17. &c with King. 2. 24, 26, 31. and the particular occasion which he tooke of putting Ioab to death, was conspiracie with Ado [...]ijah against him­selfe.

Q. How then are Magistrates tied to forgiue their debters?

A. By being restrained from priuate reuenge. In which respect Dauid blesseth God for keeping him from reuenging him­selfe with his owne hand. 1. Sam. 25. 33. We must distinguish betwixt publicke iustice, and priuate reuenge. 1.Deut. 17. 9. That ariseth from iudgement: Gen. 4. 5. this from wrath. 2.2. Cor. 4. 2. That is accompanied with loue:Gen. 27. 41. this with hatred. 3.Rom. 13. 4. That is done in Gods name: this is a mans owne. All priuate reuenge, though no outward hurt, or wrong be done thereby, is a sinne in the reuenging partie because of the inward corruption whence it ariseth. Much hurt may fall on a delinquent by publicke Iustice, and yet no sinne in the ex­ecution thereof, because it may stand with equitie, pitty, mercy, and charity: and it may aime at the good of the partie pu­nished: yea and turne to his good also. A malefactor may be accused, condemned, and punished with stripes, fine, impri­sonment, banishment, excommunication, death, or otherwise, and yet the bonds of mercie and loue not transgressed. Thus may suites of law be made, and willfull or negligent debters [Page 193] cast into prison, as these are parts of publicke iustice, and yet the condition of the fift Petition not be violated, if anger, ha­tred, malice, reuenge and such like corruptions taint not the foresaid execution of Iustice.

The distinct points of the forenamed Condition hauing beene all handled, The maine scope and iust consequence thereof is further to be considered.

§. 152. Of imitating God in forgi­uing wrongs.

Q. VVHy is the Condition annexed to the fift petition?

A. 1.Exemplo ineffa­bilis misericordiae Dei, nos etiam ad dandam peccan­tibus in nos ve­niam cohortatur. Chrys. Hom 20. in Mat. 6. Math. 6. 14, 15. To moue vs to forgiue one another.

2. To giue vs assurance of Gods forgiuing vs.

A strong motiue it must needs be, in that all the euidence that we can haue of Gods mercie in forgiuing vs, ariseth from our readie mind and forward disposition to forgiue others. If we forgiue men, God will forgiue vs. If we forgiue not men, God will not forgiue vs. Our Lord therefore enioyneth vs to make this profession, As we forgiue, that we knowing and be­leeuing Gods indulgencie and readinesse to forgiue vs, might be moued to do the like for others; and might not dare to ap­proach to the mercie Seat of God to craue pardon of him, vn­lesse our conscience can and doe beare witnesse for vs, that we are on all occasions ready to grant pardon to such as wrong vs.

Q. What doctrine doth the first end of the condition added to the fift Petition afford?

A. Gods mercie to man is a forceable motiue for man to shew mercie to man.Gods patterne a weightie mo­tiue. Therefore Gods practise is oft set as a patterne before men. Lege Chrys. loco citato. Forgiue one another as God hath forgiuen you. Be mer­cifull, as your Father is mercifull. Walke in loue, as Christ hath loued vs.Eph. 4. 32. Be followers of God.Luke 6. 36. Be perfect,Eph. 5. 1, 2. as your Father in heauen is per­fect.Mat. 5. 48.

Two especiall things there be in Gods patterne which are of great force to moue vs to imitate him.

1. That infinite difference which is betwixt him and vs.

2. That infinite debt wherein we stand bound to his iustice.

[Page 194] Such is the surpassing excellencie of God,Infinite diffe­rence betwixt God and man. such the bright­nesse of his Maiestie, such the absolute supremacie of his Soue­raigntie, such the omnipotencie of his power, such his all-suffi­ciencie, as man compared to God isGen. 18. 27. but dust and ashes, Iob 40. 4. vile, Reu. 3. 17. wretched and miserable: yeaIsa. 40. 17. All nations before him are as no­thing, and they are counted to him lesse then nothing. What man is, he is of God. God is our Creator, we the worke of his hands. He our Soueraigne,Equalitie be­twixt man and man. we his subiects. Betwixt man and man there is no such difference. All, in relation to God the high Lord, are fellow seruants. Though in a mutuall relation one to another there be some differences, as betwixt Magistrates and Subiects, Maisters and Seruants, Parents and Children, yet are those differences but externall, and temporall. Externall, in the affaires of this world, for outward order and gouernement. (Gal. 3. 28. In Iesus Christ all are one) Temporall, for the time of this world. (After this lifeIob 3. 19. the seruant is free from his Maister. Mat. 22. 30. All are as Angels,) yea all children of Adam, as in the points of their humiliation they are from the same mould, of the same corrupt nature, subiect to the same infirmities, at length brought to the same end, so in the points of their exaltation, they are all (I speakeDe generibus singulorum, non singulis generum. V [...] distinguit August. in E [...] ­chir. c. 103. & de correp. & Grat. c. 14. of the seuerall sorts and kinds of men not of euery particular person) they are all made after the same Image, re­deemed by the same price, partakers of the same grace, and heires of the same inheritance. If then God, the Creator of all, and Supreme Lord ouer all, who standeth in no need of any thing that man can do, nor can reape any benefit from man, who neuer wronged any, nor needeth forgiuenesse, if God for­giue man,Ille qui nihil nos laesit, non vult se vindicare de no­bis: & nos qua­rimus vindicari qui penè quotidie deum offendi­mus? Aug. Hom. 42. in l. 50. Hom. shall not man forgiue man, one creature another, one fellow-seruant another, man who needeth mans helpe, and may reape much good by mutuall agreement and reconciliation with man, who oft wrongeth another, and needeth to be for­giuen of others, shall not man forgiue man, man that daily sinneth against God? As the difference betwixt God in relation to man, and man in relation to other men is beyond compari­son: so also is the debt which man oweth to God, and that which one man oweth to another.Mat. 18. 24, 28. In the Parable the debt due to the Lord is said to be ten thousand Talents: and the debt due to the seruant, an hundred pence. Amongst men some difference [Page 195] there is betwixt Talents and Pence: [...]. Cyril. Catech. myst. 5. and betwixt tenne thousand, and one hundred: so that, as in a Parable, that setteth out a great difference betwixt the debt wherein we stand bound to God, and that which one man oweth to another. And this difference doth much enforce the motiue taken from Gods example. If God forgiue Talents, shall not we forgiue Pence? If God forgiue ten thousand, shall not we forgiue one hundred? But this difference is onely in a Parable. In truth there is infinitly more difference betwixt the sins which we commit against God, and the wrongs which one man doth to another, in weight, then betwixt Talents and Pence: and in number, then betwixt ten thousand and one hun­dred. Our sinnes for weight are infinite, being committed against an infinite Maiestie. The penaltie due to them is Gods infinite wrath, the infinite curse of the Law, eternall damnation. No such wrong can possibly by done to man. As for the number of our sinnes it is innumerable. Psal. 40. 12. They are moe then the haires of our head. No man can do so many wrongs to vs as we doe daily commit sinnes against God. On these and other like grounds might the Lord well say to his hard-hearted seruant,Mat. 18. 32. 33. [...]. I forgaue thee: Shouldest not thou also haue had compassion on thy fellow-seruant, euen as I had pittie on thee? Considering the great things we receiue for small, let vs not be slacke to forgiue one an­other.Cyril. loc. citat. Meditate on Gods patterne.

This patterne of God is duly to be weighed, and oft to be meditated on. Good patternes and presidents as they giue good directions, so they are great incitations, and inducements to stirre vs vp to do a thing: especially when they are the ex­amples of such as we haue iust cause highly to esteeme. Now who is more highly to be esteemed, then God? what more worthy patterne can there be? An high honor it is to be like vn­to God, & to do as he doth. Gods example is a perfect patterne: and in that respect to be followed: yea so much the rather be­cause it taketh away all those pretences which men vse to al­ledge for iustifying their reuenge, and not forgiuing such as wrong them.

Their pretences are such as these.Pretences for reuenge answe­red.

1. He that hath wronged me is a base fellow.

A. What more base to thee, then thou art to God?

[Page 196] 2. The wrong done is vnsufferable.

A. What? more vnsufferable then thy sinnes against God?

3. It is not the first time that he hath wronged me.

A. Diddest thou neuer but once sinne against God?

4. He may wrong me againe and againe if I put it vp?

A. Why doest thou thinke so vncharitably of thy brother? But maist thou not sinne againe and againe against God?

5. It beseemeth not my place and honour to put vp wrongs.Quid aduersus cum tantopere iracundia effer­uescis, si quis negligentior, &c. quum te ipsum inspicere oporteat qualis tu aduer­sus Dominum fueris. Greg. Nyss. lib. de Orat.

A. Is thy place and honour greater then Gods?

6. I shall be counted a Coward if I reuenge not wrongs.

A. Is God so accounted for bearing with sinnes?

If God do thus, why art thou so much incensed with wrath, when any doth any wrong to thee? Thou shouldest rather be­hold thy selfe, how thou hast carried thy selfe against God. If any thing will make thee forgiue, surely this will.

§. 153. Of praying without reuenge: and of praying for reuenge.

Q. VVHat other doctrine doth the said end of the condition added to the Fift Petition import?

A. Prayer may not bee made for pardon, with a reuengefull minde. For we are bound to make profession of forgiuing our debters, so oft as we pray for pardon of our sinnes. The charge of lifting vp pure hands without wrath tendeth to this purpose.1. Tim. 2. 8. So doth also the charge of leauing the gift before the Altar, and being first reconciled, Math. 5. 23, 24. if we remember that our brother hath ought against vs. [...]. Act. 24. 20. [...]. This phrase, hath ought against thee, is a Law terme, and implyeth a sute in Law, or a difference. So is it vsed by Saint Paul in his Apologie before Felix. They ought to haue beene heere before thee, and obiect, if they had ought a­gainst mee. So as the reconciliation required, is in a variance, whether we haue done, or receiued wrong. Satisfaction must be made for the wrong which a man doth. Remission must be granted to the wrong which is done to a man. He that refu­seth to doe the one or the other, if he say the Lords Prayer, maketh a fearfull imprecation against himselfe, as wee shall [Page 197] §. 155. Sacrificium De­us non recipit. d [...]ssidentis. Cypr. de Orat. Dom. §. 18. hereafter more distinctly shew. Let not therefore that man thinke that he shall receiue any thing of the Lord. The God of peace accepteth not the sacrifice of him that is at va­riance.

Obiect. Is prayer then to be omitted when by a wrong done passion is moued.

Answ. A double sin would so be committed. One by omit­ting a bounden dutie. The other by persisting in an hatefull sin. The onely warrantable and comfortable course in that case, is to subdue passion, to cast off desire of Reuenge. Breach of chari­tie, giueth no dispensation for neglect of piety. Christs charge is this,Mat. 5. 24. Iubot prius con cordare cum fratre, tunc cum pace redeuntem Deo munus of­ferre. Cypr. de vnitat. Eccl. §. 11 First be reconciled, then come and offer thy gift. Let this bee well noted of such as forbeare to come to the Lords Ta­ble because they are not in Charitie. An vnchristian practise.

On this ground, as at all times, so especially when we draw neare to the Throne of Grace, wee ought to keepe a narrow watch, that anger, wrath, enuie, malice, reuenge enter not into vs. Yea then especially we ought thorowly to sift, search, and examine our selues, whether those or any other like euill qua­lities haue been bred in vs, or haue entred into vs, and still re­maine lurking in vs. First purge them out before thou prayest.O [...]e. 6. 6. Ad sacrificium cum dissentione venientem Deus re [...]ocat ab altari, &c. Cypr. Loc. citat. God preferreth mercy before sacrifice. Him that commeth to offer a sacrifice being at variance, God calleth from his Altar.Isa. 58. 4, 5. Them that fast for strife and debate God regar­deth not:—1. 15. neither will hee heare the many prayers of them whose hands are full of bloud. Iam. 1. 20. For the wrath of man worketh not the righteousnesse of God.

What now may wee say or thinke of such asSee the whole Armour of God on Ephes. 6. 19. Treat. 3. Part. 2. §. 57, 58. pray for ven­geance to fall vpon others? Surely their prayers are odious in Gods sight, and thereby they pull vengeance on their owne pates: which they doe much more, that by Prayer, Vow, and Sacrament binde themselues to doe mischiefe, and take re­uenge, yea & that vpon their Soueraigne, and Kingdome where they liue: as Iesuites, and other Papists oft doe. It is probable thatLuk. 13. 1. they whose bloud Pilate mingled with their sacrifices, so did: and that that kinde of punishment as a iust recompence was by the diuine prouidence inflicted on them.Psal. 109. 17. 1 [...] As a man loueth cursing, so shall it come vnto him: as he cloatheth him­selfe [Page 198] with cursing, so shall it come into his bowels like water, and like oyle into his bones.

§. 154. Of the assurance which our forgiuing giueth of Gods forgiuing vs.

Q. The first end was A motiue to forgiue. §. 152. VVHat doctrine doth the other end of the condition annexed to the fift Petition afford?

A. Mans forgiuing his Brother giueth as­surance of Gods forgiuing him. This is one maine end of adding this condition of our forgiuing our brother, to our desire of Gods forgiuing vs: as is euident by that causall Particle, FOR, which Saint Luke setteth before it,Luke 11. 4. thus, For wee also forgiue. The reference which Christ maketh immediately after this prayer doth make the point most cleare.Math. 6. 14. His inference is this, If yee forgiue men their trespasses, your heauenly Father will also forgiue you. Doth he not thereby imply that by forgiuing men, we gaine assurance of Gods forgiuing vs? On this ground did Nehemiah in his prayer to God plead the kindnesse which hee had shewed to the people of God. Neh. 5. 19. & 13, 14, 22.

Obiect. Many Heathen, and other meere carnall men, who could haue no assurance of the forgiuenesse of their sinnes, haue forgiuen many wrongs done to them.

Answ. Carnall mens forgiuing is on bie respects. Their forgiuing is no true forgiuing, because it ari­seth from bie-respects to themselues, and not from his brother­ly loue: much lesse from conscience and due respect to God. For if their kinde of forgiuing bee duely weighed it will bee found to be

1. Either in some sleight matters which doe not much pro­uoke wrath, nor greatly need forgiuenesse.

2. Or to some friend, kinsman, or such like person, whom in some outward respect they like and loue.Math. 5. 47.

3.Act. 24. 27. Or for hope of some recompence, and aduantage to them­selues.

4.Math. 14. 5. Or for feare of greater mischiefe which might ensue if they should manifest any thought of reuenge.

5. Or it may be, by reason of an heauy and dull dispositi­on, which maketh them vnsensible of wrongs: like him that [Page 199] is brought in thus speaking,Pro. 23. 35. They haue stricken me, and I was not sicke: they haue beaten me, and I felt it not.

True Christian forgiuing,Iam. 3. 17. is a part or branch of that wisedome which commeth from aboue, a fruit of that spirit that resideth in Christ,I [...]est nobis quasi a natura, magis autem ab exter­mineo naturae, affectio quaedam pessima, libids nocendi, vt inex­tinguibilis inue­niatur in miseris animabus nostris malitiae delecta­tio. Bern. in Quadr. Serm. 6. an effect of Gods forgiuing vs. For sonnes of men are by nature wrathfull and reuengefull. Wrathfull, in that they are very soone vpon euery small and sleight occasion prouoked to wrath, as dry Tinder is ready to be fiered by the least sparke. Reuengefull, in that being prouoked, they are as it were on fire with reuenge: like Gunpowder, which so soone as it hath ta­ken any fire is instantly all on a flame. The Apostle among o­ther properties of a naturall man reckoneth these, malicious­nesse, enuie, debate, malignitie (whereby all things are taken in an euill part) implacablenesse, and vnmercifulnesse. And in an­other place to the same purpose he saith, wee are hatefull, and hating one another. Rom. 1. 29, 30. In regard of this wrathfull and reuengefull disposition,Tit. 3 3. men are resembled to Wolues, Leopards, Beares, Lyons, Isa. 11. 6, 7, 8. Aspes and Cockatrices. Vnlesse this nature be altered it is no more possible for a man in true brotherly loue to forgiue, then for one of the forenamed sauage creatures to bee quiet, and doe no hurt, when they are stirred vp and prouoked. Na­ture must be altered before a wrong can be thorowly & rightly passed by and forgiuen. This alteration of nature proceedeth from an apprehension of Gods loue to vs in Christ, and that in pardoning our sinnes. For the loue of God shed abroad in our hearts by the Holy Ghost, is as fire that warmeth our hearts thaughing out the hard frost of hatred and reuenge, and making them plyable to Gods heart and affection to vs, mercifull as he is mercifull, kinde, gentle and patient as hee is, forbearing wrongs, and forgiuing debts as hee doth. Hence then it followeth, that if our disposition be inclinable to for­giue, and if according to that inclinablenesse we doe in truth actually forgiue, we may be assured that God hath forgiuen vs: euen as when we finde a cold thing hot, we may inferre it hath been heated.

Learne hereby how to know,Vses. 1. Tryall of Gods minde to vs. Gods minde towards thee, Thou needest not to climbe vp to heauen there to behold the face of God whether he frowne or smile, whether loue or an­ger [Page 200] be seated in his eyes, but diue into thine owne heart, and there obserue what is thy minde towards thy brother. No loo­king Glasse can giue a truer representation of thy face, then thine owne heart a demonstration of Gods heart towards thee. Wee loue, 1. Ioh 4. 19. because hee first loued vs: and we forgiue because he first forgaue vs.

Well may we hereby comfort our soules in the day of temp­tation,2. Comfort in time of tempta­tion. when the conscience is perplexed with doubting of pardon. If thou findest in thy selfe a readinesse to forgiue thy brother, thou maist conclude that God hath forgiuen thee. To strengthen thy faith herein duely weigh the infinite disparity betwixt Gods goodnesse and thine. This is as an Ocean that hath no bottome, no bounds: thine but as a drop. If then thou for his sake out of thy drop of goodnesse canst afford forgiue­nesse answerable to the wrongs done to thee,Exiguam hu­manitatem ego exhibui. Non enim amplius ca­picbat natura. Tua vero muni­ficentia exigui­tate potentiae non prohibetur, quin quantum velis tantum largiaris Greg, Nyss. lib. de Orat. maist thou not inferre that God out of his bottomelesse Ocean will affoord forgiuenesse answerable to the sinnes which thou hast com­mitted against him? When thy conscience is burdened with the heauy weight of thy sinnes, thinke of thy willingnesse to for­giue thy brother, and from thence as from a signe, or effect, or euidence learne to quiet thy conscience, and settle thy faith, and in faith say, Forgiue mee as I forgiue: or forgiue mee, for I forgiue. It is indeed but little mercy that I haue shewed: for my nature was capable of no more. But thy bounty is not hindred by want of power. 3. Motiue to forgiue. Thou canst grant as much as thou wilt. Thus may the heart be enlarged in crauing pardon,Si D [...]o pro mise­ricordia atque venia preces ob­laturi simus, co [...] ­scientia fiduciam nobis paremus, vt vitam nostram aduoca [...]am & patronam huic voci praeficia­mus, & verè di­camus Et nos remisimus de­bentibus nobis. Greg. Nyss. loc. citat. and faith setled in ob­taining it.

And because this is such an especiall meanes to resolue thy soule of the pardon of thy sinnes, bee the rather moued to subdue thy passion, when thou art prouoked to cast out wrath and readily to forgiue. Seeing it is requisite that wee offer vp prayers to God for mercy and pardon, let vs by the testimonie of our conscience get to our selues, that we may make our ca­riage an Aduocate to our prayers, and truely say, We also for­giue our debters. They who feele the weight of sinne would giue all they haue, and doe what possibly they could to bee ea­sed thereof. If thou neuer felt'st the burden of sinne on thine owne soule, enquire after such as are wounded in conscience: [Page 201] and, because things seene are more sensible, and make a dee­per impression, got to them, marke their agonies and their out­cries; thereby iudge what an heauy burden sinne is, when the soule feeles the burden of it. If once thou feelest the weight of it, I make no question, but that, if Christ should aske thee, as once he asked a blind man,Mar. 10. 51. What wilt thou that I should doe to thee, thou wouldest answer, Lord, that I may be eased of the bur­den of sinne. Behold here how thou maist be eased. As any occa­sion is offered, Forgiue. Thus in doing goodnesse to man, thou doest the best and greatest goodnesse to thy selfe, in that God (whose goodnesse infinitely surpasseth thine) is moued there­by to doe good to thee. This is a great encouragement, a ground of much comfort to such as can and doe forgiue men. Though they haue no recompence from man, though they be laughed at for it: yea though they be worse dealt withall (as Psal. 35. 12.—120. 7. Dauid was) and more wronged because they are so ready to forgiue, yet Gods gracious acceptation thereof, his mercifull dealing with them for it, is recompence enough.

§. 155. Of the reuenge which reuengefull persons bring vpon themselues.

Q. VVHat doctrine followeth as a iust consequence from the forenamed condition?

A. Placatum habert Deum non potest qui cum fratre pacem per zeli discordiam non habet. Cypr. de [...]nit. Eccl. §. 11 They who forgiue not men are not forgiuen of God. Bring that which is here intended by Christ into a true, Logicall, Syl­logisticall forme, and the consequence will appeare to be most iust. The forme is this. Forgiue vs as wee forgiue others. But we forgiue not others. Therefore forgiue not vs. The proposition is expressed in the Lords Prayer. The assumption is deducted out of the inward disposition, and outward practise of the re­uengefull person. The conclusion floweth from the Premisses by iust and necessarie consequence. Yet further to confirme this conclusion, and to shew that it is not wrested, let it bee noted how Christ immediately after this prayer, expressely inferreth as much in these words,Mat. 16. 15. If yee forgiue not men their trespasses, neither will your Father forgiue you your trespasses. In the Para­ble ye finde as much verified. For the Lord deliuered that ser­uant, [Page 202] that would not forgiue his fellow-seruant,Math▪ 18. 34, 35. to the Tormen­ters, till he should pay all that was due to him. Thereupon Christ maketh this Inference, So likewise shall my heauenly Father doe also vnto you, if yee from your hearts forgiue not euery one his bro­ther their trespasses.

It is Gods vsuall manner to deale with men according to their dealing one with another. These prouerbiall speeches im­port as much,Math. 7. 1. With what measure you mete it shall be measured to you againe. Gal. 6. 7. Whatsoeuer a man soweth that shall he reape. Hee shall haue iudgement without mercy that hath shewed no mercy. Iam. 2. [...]3. Diues, Luk. 16. 21, 24. that denied to Lazarus the crummes that fell from his Table, was denied a drop of cold water to coole his tongue. For man is to man in Gods stead. By our cariage to man God ta­keth tryall of our disposition to him. Whereupon Saint Iohn saith,1. Ioh. 3. 17. Who so hath this worlds goods, and seeth his brother hath need, and shutteth vp his bowels of compassion from him, how dwelleth the loue of God in him? For hee that loueth not his Brother whom hee hath seene, —4. 20. how can he loue God whom he hath not seene?

Gods mercy is operatiue as fire: it warmeth that heart in which it abideth, and worketh mercy therein. Where therefore no mercy to man can be found, there is iust cause to suspect no mercy of God hath been shewed. The soule of an vnmercifull man is no fit receptacle of the mercies of God. It abuseth, it peruerteth them.

Behold here the folly of cruell hard-hearted and reuenge­full persons,Folly of re­uengefull per­sons. who like the vnmercifull seruant, deny that to their brother which they craue of God. What can they looke for of GodMath. 18. 3 [...]. but such measure as was meted out to the said ser­uant, and toLuk. 16, 24. 25. Diues? They therefore that deale vnmercifully with others, doe most hurt to themselues, because thereby they prouoke God to deale vnmercifully with them. Consider this O wrathfull & reuengefull persons. The time may come when you will as earnestly desire one drop of Gods mercy, as Diues desired a drop of water to coole his tongue: and yet you shall haue your desire no more satisfied then his was.

This consequence of Gods retaining their sinnes who for­giue not their brethren,Motiue to for­giue. doth much enforce the ^a fore-mentio­ned154. [Page 203] exhortation to forgiue. As there was shewed the great ad­uantage of forgiuing others (which is assurance of Gods for­giuing them) so here is declared the great damage of not for­giuing: which is a strict exaction of the vttermost penaltie for all that debt wherein we stand bound to Gods iustice. He that from his heart forgiueth not his brother that hath offended him,Quisquis in se delinquen [...]i fia­tri non ex corde dimiserit, non in­dulgentiam sed condemnationem deprecatione hac s [...]imet impetra­bit, suaque pro­f [...]ssione semetip sum dirius iudi­ca [...]i. Ab. Isaak. de Orat. cap. 21. [...] by this Petition procureth to himselfe not absolution, but condemnation, and by his owne profession causeth himselfe to be more seuerely iudged. For he turneth his Petition for him­selfe into a fearfull imprecation against himselfe: and what­soeuer his words be, in effect he prayeth that God would not forgiue him. He turneth the sence of this word, Forgiue, to be, Forgiue not. Is not this the ready way to pull vengeance vpon his owne pate for all the sinnes whereof in any kinde hee standeth guiltie before God? Wofull in this respect is their plight, whom reuenge doth so possesse as they cannot forgiue. How vnsensible of their good or hurt are they on whom these motiues worke nothing at all! Oh be moued, euen for auoid­ing this great mischiefe, to forgiue: and take heed that by not forgiuing thy neighbour some small and light wrongs against thee, thou keepe thy selfe from obtaining pardon of thy hai­nous sinnes before God.Cyril. Catech. Myst. 5.

§. 156. Of deprecation against euill.

Q. VVHat is to bee obserued about the order of the fift Petition?

A. 1. That which it hath common with the sixt?

2. That which is proper to it selfe.

Two things are common to them both.

1. The distinct kinde of them both is the same.

2. The generall matter

The distinct kinde wherein these two last Petitions differ from all the rest, is Deprecation, that is, Prayer for the remouall of euill. In the fift Petition we pray to bee freed from the guilt and punishment of sinne. In the sixt, from the power and bondage of sinne.

[Page 204] Q. What doe we hence learne?

A. Deprecation must be added to Petition. We must be care­full as well to pray against those euils which doe, or may annoy vs, as for those good things which may, or doe helpe vs, [...] 1. Tim. 2. 1. This kinde is expressely mentioned among the other warrantable kindes of Prayer: and on all occasions it hath been vsed by the Saints. Accordingly it may and must be vsed by vs, and that in regard of Gods glory, and our owne good.

1. The glory of Gods pittie and power is much magnified hereby. Of his pittie, in that by going to him in all our miseries we acknowledge him to be a God of compassion, moued with our miseries: else could we haue no heart to goe to him. The seruants of the King of Syria perswade their Lord, being ouerthrowne in battell to go with sackcloth vpon their loynes,1. King. 20. 31. and ropes vpon their heads to the King of Israel, on this ground, We haue heard that the Kings of the house of Israel are mercifull Kings. Were we not perswaded that he to whom we goe, is pittifull and mercifull, scarce should we be moued to lay open our sores before him. Well, markeNum. 14. 18, 19. the prayers of the Saints, and you shall finde the mercy, pitie and compassion of God much pleaded in them.Dan. 9. 9. The glorie of Gods power is also magnified by Deprecations,Psal. 51. 1. in that he is acknowledged to bee for all turnes able to doe, and able to vndoe. Able to doe that good for vs which he seeth to be needfull for vs: and able to vndoe that knot of misery wherewith thorow our owne folly we are bound, and to breake those snares wherewith wee are entangled.

2. Our need requireth, that being in misery we should be deliuered out of it: or else all the good that can be bestowed vpon vs, will bee but as a shew or shadow of goodnesse: no sweetnesse thereof can be tasted: no benefit can bee reaped thereby. Abraham conceiuing it to bee a great misery to be childlesse,Gen 15, 1, 2. when God graciously promised him to be his shield, and exceeding great reward, he answered, What wilt thou giue me, seeing I goe childlesse? This supposed euill tooke away the sweetnesse from that exceeding great reward which was prof­fered to him. The Israelites being in grieuous bondage, when Moses came to them in the name of the Lord to comfort [Page 205] them,Exod. 6. 9. They hearkned not to him for anguish of spirit. All the de­lights which the heart of man can desire are as nothing to him that is sicke at heart, or tortured with tormenting diseases, if he bee not freed from that sicknesse, and eased of that paine.

In what a desperate case may we now thinke them to be, that, being in miserie, either seeke no helpe at all: or, which is all one, seeke helpe of such as can afford them no true helpe.

Of the former sort are

1.Refusers of helpe in misery. Such as thorow a blockish stupiditie, like beasts, lye vnder that euill which lyeth vpon them: and seeme not to be moued therewith, as those Iewes of whom the Prophet thus com­plaineth, O Lord thou hast stricken them, Ier. 5. 3. but they haue not grieued, &c.

2. Such as through wilfull obstinacie are so farre from pray­ing to haue the euill that is on them remoued, as by continuing in sin, they bring more and more euill vpon them: like Ahaz, who therefore is thus branded,2. Chro. 28. 22. This is Ahaz.

3. Such as through a malitious impudencie, when they are pin­ched and pressed with the euill that lyeth on them, blaspheme the Name of God, as the prophane2. King. 6. 33. King of Israel, andRen. 16. 8, 9. they who were tormented at the pouring out of the fourth viall, did.

Of the latter sort are,Seekers of helpe where no helpe is.

1. Such as trust to meanes without God: as2. Chro. 56. 12 Asa, who sought not to the Lord, but to the Physitians: and theIsa. 31. 1. Israelites who went downe to Egypt for helpe, but sought not the Lord.

2. Such as seeke helpe of such things as haue no powre or vertue at all to helpe them in that for which helpe is sought: as they, who, being troubled in conscience and wounded in soule, seeke to ease themselues by merrie company, musicke, gaming, and the like. So1. Sam. 16. 17. Saul, when the euill spirit came vpon him, must needs haue musicke: and the1. King. 18. 26, 28. Baalites when their request was not granted, Leaped vpon the Altar, and cut themselues with kniues and lancers: and Papists to like purposes whip themselues: yea also they seeke to driue the Diuell away with holy water, holy oile, crucifixes, crossing themselues, and other like foolish toyes.

[Page 206] 3. Such as seeke helpe of him that will take all aduantages against them, and worke them the more mischiefe for trusting to him, euen the Diuell himselfe. All that go to Witches, Con­iurers, Sorcerers, and such instruments of Satan, for helpe in any need, seeke helpe of Satan: as1. Sam. 28. 8. Saul that went to the Witch at Endor: and2. King. 1. 2. Ahaziah that sent to Baal-zebub.

All these, and other like helpes are no better then aEzek. 29. 7. reede, whereupon if a man leane it breaketh, and renteth his flesh that leaneth thereon.

For our part therefore let vs take notice of the euils where­unto we are subiect,What euils are to be prayed a­gainst, and how, See in the whole Armour of God, on Eph. 6. 18. and of the remedie warranted and sancti­fied for remouing of them, and wisely and conscionably vse the same.

This of Deprecation, which is the distinct kind of the two last Petitions.Treat. 3. §. 32, 33 &c. The generall Matter of them both followeth.