The Power of Godliness

CHAP. XIII. Showing what is meant by Forgiveness and by Debts. That God doth not forgive without satisfaction. How many ways forgiveness of sin may be considered. And how he is to be qualified that would make this petition. The ground thereof. And what we desire of God therein.

Question: WHat is the fifth petition?

A. And forgive us our debts, as we forgive our Debtors.

Q. What is it to forgive?

A. Forgiveness is opposed to payment, recompense, or satisfaction, and doth note a gracious and free pardon of mercy. In Scripture many phrases are used to explain what forgiveness is, as when God is said to cover iniquity, put it out of sight, not to impute, or call to a reckoning for it: to blot it out of his book, not to remember it, to do it away, pass by it, do it away as a mist, seal it up, cast it behind his back So that forgiveness is the pardon of God's free mercy, when he himself doth freely cross out these debts, and imputeth not the punishment thereof unto us. More fully it may be defined, an act of free grace, whereby a man is acquitted from the whole guilt, and is released from all the punishment of his sin, in such sort that nothing can be laid to his charge. In this act of forgiving, allusion is made unto the acts of creditors to their debtors, which stand bound to them in obligations to pay certain sums of money, or upon not payment to forfeit a far greater sum. Now when the debtor doth make this forfeit, and is no way able of himself to discharge it, if the creditor doth forbear to sue the debtor, and doth freely cancel the obligation, and give to him an acquittance of that debt, this act of his is to forgive. It is likewise resembled by the act of a King and Judge towards such subjects, as by transgressing the Law, had confiscated their lives into the hands of justice. Now when the King of his mere grace doth remit the offense and punishment, this is to pardon and forgive. Such an act as this, is that of God's forgiving of a sinner.

Q What is meant by Debts?

A. Sins, so Luke saith, forgive us our sins. And because it is set down indefinitely, by Debts or sins, we must understand all sins, original and actual, greater and smaller: the smallest are not so little, that they need no pardon, nor the greatest so heinous that they cannot be pardoned. There is a twofold Debt that man oweth to God; the one of duty that we are bound to pay; as of love, thankfulness, worship, obedience, the other of sin and punishment, which we are fallen into through the neglect of our duty. Now in this petition we desire not to be discharged of the duty that we owe to God, but to be acquitted from the sins that we have committed, and to be freed from the punishment that we have deserved. Sins are called Debts by similitude, because man stood bound by the law unto perfect obedience, with this obligation, that if he continued not in all things written in the law, the forfeiture was, he should be accursed; which curse comprehended in it all misery in this world, and eternal destruction in the world to come. This forfeit Adam and Eve did make, and in them all mankind, who daily add unto this debt by their actual sins: and by reason of sin we are bound over to eternal punishment, if the divine justice be not otherwise satisfied, and a pardon of grace obtained.

Q. Doth God forgive sin without satisfaction?

A. Forgiveness is of mere grace, but that grace might do it justly, that infinite wisdom of God found out a means to satisfy justice. Jesus Christ the eternal Son of God took upon him the condition of man that being God and Man, he might be an Al-sufficient Mediator between God and Man. This Son of God being made Man, stood in the common nature of Man, as a common person, to answer as a surety for man: and was therefore arraigned, condemned, and had the full wrath of God due to sinners executed upon him; which wrath he satisfied and overcame, and thereby purchased eternal redemption. Thus by his satisfying God's justice, a way was opened unto God's mercy, that in saving of man he could be just, and yet a justifier of him that believeth in Jesus.

Q. How many ways may forgiveness of sin be considered?

A. Forgiveness is considered, 1. As it is decreed by God, who in his gracious purpose hath chosen some to life, and ordained that in time they should be partakers of mercy. 2. As it is purchased by Christ's death and passion. Christ sustained the person of all the elect, in whom all their sins were virtually forgiven, when he had paid the price of their redemption. All the sons of Adam sinned virtually in Adam when he transgressed in eating of the forbidden fruit; and all the Elect of God were virtually redeemed in Christ, when he actually laid down his life for their ransom. 3. It must be considered as it is proffered in the Gospel of peace, and sealed in the Sacraments. To you is preached forgiveness of sins, 4. As it is received by faith and conferred by grace: for when the word of the Kingdom is received, the good thing promised in the word is received also. Now the promise of a pardon in Christ Jesus is received two ways. First, slightly and superficially by a temporary faith, which tasteth the word of life, but feedeth not upon it. Secondly, Soundly and effectually by a sovereign and well-rooted faith, which firmly knitteth unto Jesus Christ. And according to this double manner of receiving the word, there is a twofold remission; the one inchoate, which is not ratified in heaven, because the promise is not entertained into an honest and good heart; the other perfect and sound, which is confirmed in the Court of heaven, according to that of our Savior, Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained. Whatsoever ye shall loose on earth, shall be loosed in heaven. And this sentence of pardon is considered two ways: first as it is passed in heaven, when upon the presentment of the merits of Christ applied to the sinner, believing in him, through the operation of the Holy Ghost, he is actually received into favor, and acquitted from the guilt and punishment of former sins, which sentence can never be revoked nor blotted. This judgment is passed, at what time the Elect in Christ have their names enrolled in the book of God's effectual calling, and are numbered among the just. For where the holy Ghost worketh in us the grace of faith to believe in Christ, who was raised from the dead, and applieth his grace and merit Christ actually presenteth us unto his Father, who doth most graciously receive us into favor, and freely discharge us from all our transgressions. Secondly, It is considered as made known or manifested to the conscience; which is a second act of the Holy Ghost, wrought in this manner. First, when the Holy Ghost hath by the word convinced the conscience of the peril it stood in by reason of sin, then by the light of the Gospel he showeth unto man a possibility of salvation, and offereth forgiveness upon condition of believing. Then by the ministry of the same word, he worketh faith in the heart, whereby we obtain and receive forgiveness offered. Thirdly, Being enlightened by the Spirit, through the reflection of the renewed conscience upon itself, we come to know that we do believe, and that believing our sins are pardoned and done away. Thus the Spirit shining about the soul, the sentence of absolution is made clear to the heart of the sinner guilty in himself, but believing in Christ for mercy. This sentence hath different degrees: it is sometimes more clear in the apprehension of the soul, sometimes more dim, yea, sometimes quite blotted out in the counter-pane of our release or copy of our aquittance, so that a person standing perfectly just before God, hath little or no sense or apprehension of it in his own conscience. 5. It must be considered in respect of continuance, not only in regard of the new application of it to the conscience, but of the Divine sentence. For pardon is vouchsafed of mercy, as it is promised in the Gospel and received by faith. But God doth not promise pardon of sins past, present and to come, before they be committed and repented of, nor can the believer by faith receive the pardon of them. All Divines grant, that in respect of the pronouncing of that sentence to the heart, it is not actually applied, neither can a particular sinner be said to be every way actually forgiven, until it have been committed, confessed, and repented of. But if sins to come be actually pardoned to the believer, and that be promised in the Gospel to be received by faith, we desire to know why it may not be revealed to the conscience? What is known by the Word, and apprehended by Faith, that may be known to the renewed conscience, The Word of Truth hath never taught us so to distinguish, and it is not for us to admit what we have not learned from it. Nevertheless, we must not so conceive, as if by every gross sin the person justified did fall from the state of justification, and favor of God: but the state of the person sinning must be distinguished from the actual pardon of particular sins committed after effectual calling. 6. Forgiveness of sin is to be considered in respect of the execution of the sentence. For so long as sin abideth in us, and we be subject to the displeasure of God, and temporal chastisements by reason of our offenses, the sentence of pardon hath not taken full effect. If it be objected, that the remission of the sins of the justified is full and perfect: The answer is, that the remission of the sins of the justified, is full and perfect, not for that they are already freed actually from the inherence of sin, and the displeasure of God disliking it: but because they have full title unto, and right in that mercy of God, which as it hath already delivered them from the dominion and condemnation of sin, so it will in the end wholly free them, from the inherence of it, the displeasure of God disliking it, and all the temporal chastisements that do light upon us. 7. The full and perfect consummation of forgiveness is not obtained till the Day of Judgment when we shall be discharged openly by the Judge himself, before the Tribunal of Grace. Repent, that your sins may be blotted out when the time of refreshing shall come. The sins which are pardoned in this life, are pardoned in the life to come.

Q How is he to be qualified that would make this Petition?

A. He must acknowledge his sins with grief and godly sorrow, freely judging and condemning himself before God, with hope of pardon in the free mercy of God through Jesus Christ. Confession, sorrow and faith are required in him, that would crave forgiveness of his offenses.

Q. Are sins called our Debts in the same sense that bread is ours?

A. No: Bread is ours because it is given unto us by the gift of God: Sins are ours, because we stand guilty of them, and the blame is justly imputed to us. We therefore sustaining and confessing the fault, do implore mercy of God for pardon. Wherein we do not use any excuse, or lay the blame upon any other: but judge ourselves, and fly to the clemency of God in Jesus Christ.

Q. What is the ground of this Petition?

A. That God in Christ Jesus is most gracious and merciful, ready to pardon iniquity, transgression and sin, not only giving the penitent leave to ask mercy, but commanding them to pray with assiance to be heard.

Q What do we acknowledge in this Petition?

A. We acknowledge that God made us just and upright, but that we are most miserable and wretched sinners, corrupt by nature, sinful by practice. Also we acknowledge that we are stark bankrupts unable to make satisfaction for the least offense, or to discharge the least penny of our debt. For every man is bound to keep the law wholly and continually, so that the breach thereof even once, and in the least point, maketh us debtors: But no man can avoid the breach of it, or when he hath broken it, make amends unto God for it; considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by obligation of the Law, and therefore cannot go for payment, no more then a man can pay one debt with another. Therefore we are compared to a Child new born, red with blood, not able to wash nor to help himself: and to captives close shut up in prison and setters, kept by a strong one; so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor Lamb should deliver itself from the gripes and paws of a Lyon. Lastly, We acknowledge that with God there is mercy to cover our offenses, and to forgive the guilt and punishment of our transgressions great and small.

Q. What desire you of God in this Petition?

A. That God of his free mercy in Jesus Christ would fully pardon and forgive all our offenses, and cancel our obligation, that in law it be not available against us.

Q. Do we here pray for the sins of this Day, as before for the Bread of this Day?

A. Not only for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assurance of the remission of all our sins.

Q. What do we pray for more particularly?

A. 1. In respect of them that be without, we pray. First, That God would give them repentance to turn from their evil ways; that considering how many and great and grievous their sins be, they might seriously humble themselves before God, and amend their lives. Secondly, That he would give them faith to believe in the grace of God through Jesus Christ, that upon the sight of sin they be not swallowed up in despair. Thirdly, That God would apply that mercy of his reaching to forgiveness, unto them that are yet Children of wrath, over whom his anger yet abideth through unbelief: These things we ask in respect of our Brethren by grace of election, yet uncalled.

2. For ourselves that do believe, we ask. First, That God would blot out the remembrance of sins past: Not that God can play fast and loose, or say and unsay, nor that we ought to beg what we have obtained: but we have obtained remission of sins in a fort only, not perfectly. For notwithstanding our assurance of forgiveness, if the eye be taken off Christ never so little, the remembrance of former sins will disquiet afresh. Now since pardon of sin past is assured by faith, it followeth that we must ask it as long as we live: because faith ever looks to Christ as an humble Petitioner. Secondly, We ask the continuance of his grace, that his merciful pardon may be a gift without repentance. For in this life our justification is not fully executed, but continued: and God who continueth his mercy towards us, willeth that we should ask it daily by hearty supplication.

3. We ask the manifestation of it, that he would make us see and feel this forgiveness of his; For our faith is weak, the spiritual sight of our souls is dim, and the comfortable apprehension of mercy little, and sometimes none at all. Now we get by this Petition our faith confirmed, our sight cleared, our sense restored, our comfort increased. To this branch therefore must be referred these three things as asked by us. First, That God would heal the doubtings and darkness of our minds. Secondly, that he would strengthen our faith to full assurance in this point, that our sins are pardoned. Thirdly, That he would make us feel our peace in the joy following it.

4. Every day we sin, and every day we must beg both the sense and feeling of sin and pardon of grace and faith to believe the remission of them. Sins of daily incursion have a pardon of course, but • t is required that we humble ourselves, and sue for mercy: Sins notorious are not actually forgiven, till they be actually repented of.

5. We ask in this Petition, that God would execute the sentence of forgiveness every day more and more, killing and crucifying the sin that abideth in us, sparing us as a Father doth his Children, removing from us those temporal chastisements which our sins might every way bring upon us, to our great smart: for though God as a Judge hath pardoned our sins, yet as a Father he may scourge them in us, though we be freed from the guilt of condemnation; yet God is displeased with our sins that be inherent, and do oft break out in us.

6. We desire that God would keep us from security, hardness of heart and impenitency, that he would quicken us by his spirit continually with sighs and groans to crave pardon and forgiveness, and carefully to maintain peace and communion with his Majesty in the use of all holy means that he hath ordained for this end. After once we have tasted the mercy of God, we are apt to grow secure, careless, unmindful of his love, slothful in the use of his Ordinances, forgetful of our accounts, ready to run into arrearages: Therefore we pray that God would keep us by his Spirit, that the world by her allurements might not steal our hearts away, that no slumber in this kind possess us: but that every day we call ourselves to reckoning, and sue out a pardon for our offenses, that our peace with God might be continued, and our comfort increased in assurance of his love.

7. We pray that our hearts might be inclined more and more to love, gentleness and compassion towards our enemies, that we might have the greater comfort in confidence that God hath forgiven us.

8. We pray that we may be acquitted from all sin, before the Tribunal of Grace, at the Dreadfull Day of Judgment, and that the sentence of absolution may take full effect at that time.

9. As we desire forgiveness of sins: so do we pray to be accepted as righteous unto life in Jesu • Christ. For as it is not enough for a beggar to come before a King, to ha • e his rags taken from him, unless he have convenient Apparel and Ornaments: so for us it is not enough to have our filthiness done away, unless we be clothed with convenient righteousness; not enough to put off our Shakels and Manacles, unless we be decked with Garters and Bracelets.

CHAP. XIV. The wants that are to be bewailed. The Evils that we pray against. The special Blessings for which we ought to be thankful; And the useful Conclusions that may be drawn from this Petition.

Question: WHat are the wants to be bewailed?

A. 1. The corruption of our natures, and wickedness of our lives; the sins of our youth, and of our old age. My sins have taken such hold upon me, that I am not able to look up: they are more in number then the hairs of my head, therefore mine heart hath failed me. Thus with David we are to travel and groan under this burden: but this grief for sin is a rare thing in the world. 2. The ignorance, security, deadness and senselessness of our hearts, that feel not the weight of sin, cannot press instantly for mercy, make light of running into God's debt-Book, grow regardless of his love, respectless of his Ordinances, indulgent to our passions. Men can mourn bitterly for outward things; fear the displeasure of great men, are afraid of running into debt and danger: but how careless are we of our souls? How presumptuous in greatest dangers? 3. That though we entreat mercy, yet we are ready to run into sin again, excuse, lessen, and plead for it, and so to hinder the success of our Prayers, to impeach our comfort, disturb our peace, wound our conscience, and pluck upon our heads many grievous cutting crosses, spiritual and temporal. 4. The weakness of our faith and coldness of our desire, that though we find little comfort and many doubtings, yet we cannot stir up ourselves to ask importunately: and though God have made many precious promises confirmed by Oath, Covenant and Sacrament, and ratified by sundry experiments of his love, yet we are ready to doubt in trial and temptation. 5. It is to be bewailed that when God hath revealed himself to be gracious and merciful in Jesus Christ to all them that will confess their sins, and turn unto him with their whole hearts; yet so many in the world should walk dissolutely, and following vanity neglect mercy offered unto them in the means of grace. 6. It is to be lamented, that we who stand in need of daily forgiveness for infinite, innumerable, great sins committed against the Law of God, should be so riggid, and hard to be entreated in respect of wrongs done unto us by our Brethren; merciless and implacable.

Q. What are the Evils that we pray against?

A. 1. We pray that God would not give us up to hardness of heart, nor suffer us to walk in stubbornness and disobedience, or self-conceitedness, vainly puffed up with opinion of our own righteousness. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 2. We ask that God would not remember our sins, nor keep his anger forever. Be not wroth very sore, O Lord, neither remember iniquity forever: behold, see, we beseech thee, we are all thy people. O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low. 3. We desire that God would not bring upon us the desert of our sins, nor the punishment temporal, spiritual or eternal that is due for our transgressions. O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Hide not thy face from me, put not thy servant away in anger. Turn us, O God, of our salvation, and cause thy anger towards us to cease. And to this head must be referred, that God would not take us away in our sins, but give us grace and time to repent, and watch for his coming.

Q. How should a man stir up himself to make this Petition devotionally?

A. 1. The first mean of the more devotional propounding this Petition, is to work the heart to godly sorrow for sin, considering the filthiness of it, our own indignity, the tyranny of Satan, and the miseries that accompany transgression. What is sin, but the corruption of the soul? What are we, rotten flesh, the filth of the earth, dust and ashes, that we should dare to lift up the heel against the incomprehensible Majesty of God, of whom we are created, preserved, redeemed, and enriched with incredible benefits? And to what end do we offend? That being estranged from God, who is the chief good, we might yield ourselves unto the Devil into most miserable servitude, for the base, filthy wages of sin. Nor can it be spoken, how cruelly the Prince of this world dominiers in their souls, who breaking Covenant of love with God, whereby our spirit is knit to God, do revolt to this malicious enemy. Sin violates the sanctity of the soul, profanes the Temple of God. Innumerable are the evils which sin hath brought upon man. God himself is at war with the wicked, with whose ungodly acts he is greatly offended. The wrath of God doth pursue the sinner, as the shadow followeth the body. Those considerations should move us to mourn for the sins that we have committed against the Law; and if we can truly sorrow that we have offended, we shall earnestly beg to be received into favor. What will a Malefactour now in danger leave unattempted to get his pardon? 2. That the sight of sin drive us not to despair, we must remember that God is ready to grant release to them that seek it by hearty supplication. For he would never have taught us to crave mercy by Prayer, if he had not been willing to pardon them that repent. But if we hope steadfastly, we shall earnestly and affectionately cry to God, Forgive us our trespasses. What if one might be released from his debt, but asking to have it forgiven? Who would not seek instantly? Who would spare to speak that have this hope? 3. The third mean is to let our hearts smite us in the sins, which of infirmity we fall into; for because men pass by sin impenitenly, without conscience of it all the day, therefore they without life and power and feeling desire, propound this request to God at evening. 4. To mark how uncomfortable it is when God's countenance this way is hid from us, and how heavy it is when doubting and darkness do grow upon us. 5. We must get a fear of God's fatherly corrections, which we provoke. The Child that feareth the rod will be afraid and cry to have a fault pardoned. So we must think what a joy and sweet state it is to have our Quietus est daily by us. The peace of God passeth all understanding: there is nothing that can make us so comfortable to ourselves, nor so fruitful in the knowledge of our Lord Jesus Christ, as assurance of salvation. Blessed is the man whose iniquity is forgiven, and whose sin is covered. 6. Consider the examples of the faithful; how earnest have they been with the Lord for mercy? How importunately have they solicited him to blot their sins out of his remembrance, and in loving favor to turn unto them? Their zeal should inflame our desire, and quicken our dullness.

Q. What are the special Blessings for which we ought to be thankful?

A. 1. We must bless God that he hath given Christ to be our propitiation, in whom we might obtain mercy. At the birth of Christ, the Angels sang, Glory be to God on high. Christ is the gift of God's rich love and mercy, for which we are bound to render immortal praise. 2. God is to be praised for his Word and Ordinances, in which he hath made known what his pleasure is touching the pardon of our sins, and giveth us assurance of his favor. He hath not dealt so with every Nation, neither have the people known his Law. 3. We must give thanks to God for the pardon of our sins; that he hath given us grace to humble our souls, seek mercy, believe his promise; and that he hath looked upon us in love, removing our iniquities far out of his sight. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his Inheritance? O the incomprehensible mercy of God, who showeth himself so easy to be entreated! Men if provoked are hard to be won: the Lord proffers reconciliation, and teacheth how to sue that we might find favor and live in peace. 4. God is to be magnified, that he hath spared us so long, corrected us in measure with great lenity, removed the crosses that lay upon us in due season, given us inward peace and contentment, and sustained us under the burden of sin that we did not run into despair. O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me. Bless the Lord, O my soul, who forgiveth all thine iniquities, and healeth all thy diseases.

Q. What Conclusions may be drawn from this Petition?

A. 1. All men are sinners, even the regenerate. There is none righteous, no not one. In many things we offend all. Who can say my heart is clean? No man liveth without his daily sins; we like Infants have our scapes; like wounded persons, cured our scars; like white Swannes, our black feet. If we say that we have no sin, we deceive ourselves, and the truth is not in us. All these sentences are confirmed by the mouth of our Savior Christ, teaching the just and faithful to ask pardon of their daily slips, and that in truth, not in counterfe • t humility. For who would brook one praying, to lie not to men but to God, when with the mouth he prayeth, Forgive my debts, when in heart he saith, that he hath no debts, that should be forgiven? What shall we say of them, that talk of justification by the works of the Law, of merit, of perfect obedience to the Law of God? He that asks pardon for his offenses, cannot possibly conceit that he is pure and free from sin. He needs not forgiveness, who hath not run into transgression. 2. Forgiveness of sin is a a special favor, that is to be desired of all men. The man is blessed, whose iniquity is forgiven, and whose sin is covered. It is a peculiar gift of God's eternal love, which he vouchsafeth to them, that he hath chosen to be Heirs of salvation. It is the purchase of Christ's blood: an excellent price, which shows the worth of the benefit. Nor are the effects of justification less precious: for being justified by faith we have peace with God, free access to the Throne of Grace, and rejoice in the hope of Glory. Sin makes separation between God and man, and raiseth contention betwixt man and his own conscience: But when sin is covered by gracious pardon, then follows sweet peace with God, and quietness of mind. Sin is the bondage of soul: when the cords of sin be unloosed, we are set at liberty. Sin is the filthiness of the soul, when we are purged from it, we are made white and clean. He lives merrily, and at hearts ease, who hath his accounts taken up in Jesus Christ. This will appear by the contrary: For until sins be forgiven, they separate between God and man, whether he be converted or unconverted. If a man be not in the state of grace, his prosperity in this life doth but fat him against the day of slaughter; and increase of his days are but a multiplication of his sins, against the day of reckoning. And he may look for death to arrest him every day, which if it do before his sins be remitted, he shall be found in his sins at the Day of Judgment, to his everlasting perdition. If a man be in the state of grace, yet if by new sins the Lord be provoked to withdraw his loving countenance, and to show tokens of his displeasure against him, his life becometh unprofitable and uncomfortable, until God speak peace unto his soul again. He cannot come boldly into the presence of God to pray, hear or receive the Sacrament: or if he do come, he is very heartless in the performance of them, and all that a man hath, though it be a Kingdom, can give him no comfort. But when God forgiveth sins, God of an enemy becometh a friend, and of a displeased Father, beginneth to look graciously upon his Child The guilt of sin subjecteth to the curse: freedom from sin bringeth deliverance from all misery. They are to be held extremely foolish, and out of measure sinful, that of all things, care and look least after forgiveness, and the making of their Salvation sure unto them. If they have offended, and be in danger of punishment by the Laws of man, then, if by Petition, or bribe, or by any other means they can procure, either commutations, or releasment, or pardons, they will spare no pains this way. Or if they can make sure to themselves and to theirs large temporal estates, it is all that they labor to make sure in this life: but they are altogether negligent in seeking remission of sins by Christ Jesus, they have no thoughts of making their Calling and election sure. 3. It belongs to God only to forgive sins, and to restore the feeling of his grace. To the Lord our God belongeth mercies and forgivenesses. With the Lord is mercy and plenteous redemption. I, even I am he, saith God who blotteth out thy transgressions, for mine own sake, and will not remember thy sins To forgive iniquity, transgression, and sin, is a branch of his Name. Sin is a breach of the Law of God, and an offense against his in infinite Majesty. But God only can dispense with the breach of his Law, and forgive the wrong that is done unto his Highness. The wrong that is done to man, he may and ought to forgive: but the sin which is against the Divine Law, God only can pardon. In the forgiveness of sin there is a three-fold power. The first of Authority, which one hath principally of himself, not of another: so God only pardons sin. The second, of excellency by Commission, which one exercises as delegate from another, but by way of excellency: so Christ as Mediator pardons sin. The third of Ministry, which only by intimation in the Name and Authority of the Sovereign Lord proclaims it: so the Ministers of the Gospel remit sins; that ministerially in Christ's Name pronounce forgiveness to them that believe. There is a whole power, such as is in the King, and a contracted power, such as is in inferior Magistrates: but the Ministers of the Gospel have no power in their own persons, only as Heralds or Pursevants they intimate the chief Magistrates Decree or pleasure. This is comfortable to all that need and desire remission. It is well for them that God doth not put them over to others, but reserveth this power of pardoning of sins to himself. They that come to him may be assured that he will and can forgive them: for David saith, He is plenteous in mercy unto all that call upon him. What though our sins have abounded, both for greatness and number? The grace of him that pardoneth, aboundeth much more. For with God is plenteous redemption. What should he fear the censure of men, or the hatred of the ungodly, that is acquitted before God? It is God that justifieth, who shall condemn? 4. God's forgiveness is of free grace: We do not redeem it with our satisfactions: but beg it of mercy. Have mercy upon me, O Lord, according to the multitude of thy compassions, do away my transgressions. We are justified freely by his grace, through the redemption that is in Christ Jesus. And you hath he quickened, being dead in your sins, having of his grace forgiven you all trespasses. Thus the Children of God are taught to pray: Take away all iniquity, and receive us graciously: The promise of God runneth thus; I will love them freely: For mine own sake I will be favorable to thine iniquity, and remember thy sins no more. And as pardon of sin, so is salvation by the free grace of God. We are saved by grace through faith. We are predestinated to life, to be obtained of rich grace and mere mercy: Election is of grace, and so is the life to which we are elected: otherwise grace should be subordinate to justice. Faith is given of grace, and so is life that is obtained through faith: which is called the Inheritance of Promise, or the promised Inheritance. For it is the property of faith to deny all worth in ourselves, and to look merely to the free Promise, and undeserved Love of God. The Promise is through Faith, that it might be of Grace. Eternal life is the Inheritance of Children, not the wages of servants: but the Inheritance is given of favor. Either salvation is merely of grace, or merely of works; for it cannot be of both. Grace and works are so opposed in Scripture, that what is of grace cannot be of works, and what is of works cannot be of grace. But salvation is not merely of works: for then man had cause to boast in himself, but not in God. How comfortable is this to afflicted and burdened sinners, that see no worth in themselves, and find that they have nothing in them, to pay for a release or ransom? Here yet they may see grace, yea, free grace in God. If we will but ask forgiveness, and accept forgiveness, and be thankful for forgiveness, his Name and Nature is to be gracious; He must deny himself, if he do not of his free grace forgive, and save us. 5. Forgiveness of sin is full and perfect in respect of guilt and punishment. The Scriptures do so emphatically describe forgiveness, that it cannot imply less then pardon of the whole guilt and punishment; As when God is said to forgive the whole debt, to blot out our sins as a mist, not to remember them anymore, to cover them, cast them behind his back, bury them in the bottom of the Sea: which phrases import more then a partial forgiveness. This is clear by the cause, price and effects of redemption. For that pardon which is given of rich grace, is a full pardon, not curtalld or defective. Sole grace and payment of any part of the debt cannot stand together. That pardon which is given upon a valuable and sufficient price is full and perfect. But Christ Jesus hath satisfied the justice of God for our sins. He bore our griefs, and carried our sorrows. And he was wounded for our transgressions: and the Lord laid on him the iniquity of us all. By himself he purged our sins. Peace, access unto the Throne of Grace, and freedom from condemnation is the effect of forgiveness; which do clearly prove it to be full in respect of guilt and punishment There is no condemnation to them that be in Christ Jesus. Who shall lay anything to the charge of God's Elect? It is God that justifieth, who shall condemn? Being justified by faith, we have peace towards God. How comes it then to pass, that the Saints of God be subject to so many afflictions? For answer, we must know, that whereas there are two things in sin, the fault, deformity or stain, and the punishment; Christ who is the Lamb of God that taketh away the sins of the world, by the working of his grace purgeth out the one, and by virtue of his satisfactory sufferings, freeth such as he purgeth from the impurity of sin, from the punishment due unto it: and in proportionable sort he purgeth out the one by his sanctifiing grace, and by virtue of his satisfactory sufferings freeth us from the other. So that when sin is only so purged out, that it is no more predominant, there remaineth no condemnation, but yet some affliction, and when it is wholly taken away, there remaineth no punishment at all. For it is most certain that Christ suffered the punishments; not only of those sins, that men commit in the time of ignorance, infidelity, and the state of Nature, but of all sins: and the justice of God will not require one debt to be twice paid. So that the reason why godless men are subject to all kinds of punishment, is, because they do not become one with Christ, nor are made partakers of his sanctifying spirit, purging out the sinfulness that is in them, that they might enjoy the benefit of his satisfaction: and likewise the reason, why good men turning to God by repentance, are still subject to some punishments in this life, notwithstanding their union with Christ, is because they are not so fully conjoined to Christ, and made partakers of his spirit, as to be purged from all sin. For if they were, they should be freed from all punishment by his sufferings: he having suffered for all them that become one with him, all that the justice of God requireth. 2 It must be granted, that temporal evils did befall David after his sin was pardoned; and the like doth befall other of God's children, but it must be known, that those afflictions were not satisfactory punishments, or had any respect unto the justification of those that were therewith exercised: but they only had respect unto their farther sanctification. The same evils in different persons, sc. the godly and the wicked are of different natures, and sent of God for different purposes. In the wicked they are signs of his wrath, but to his children they are signs of his love: They are to the wicked plagues and forerunners of destruction, but they are unto the godly corrections unto instruction: They are bitter potions to purge out the corruption, and medicines to eat away the dead flesh of the soul. The prosperity of the wicked turneth to their ruin: and the adversity of the godly worketh for their good. We may say of the chastisements of the righteous, as of the remainders of sin in them: in themselves they are evil, but God turneth them to good. The hearts of all that believe in Christ should rejoice at this, to consider that they are not only redeemed, but that they are fully redeemed from wrath and satisfactory punishment temporal, and eternal. If temporal chastisements be inflicted, God doth send them in love, either as trials of his graces wherewith he hath filled them, or as Physic to prevent or remove the corruption of sin which yet remaineth in them; they show what grace they have, or prepare and make way for that grace they have. Crosses are not curses to them, but by the gracious providence of God are turned into blessings: For, Blessed is the man whom the Lord teacheth by correction, and instructeth him out of his Law. 6. He that would obtain pardon through the grace of God, must beg it by earnest and hearty prayer. The means to remove sin is to fly unto the mercy of God in Jesus Christ. Prayer is necessary not only to the sense and manifestation of forgiveness, but to the pardon itself. Necessary by the ordinance of grace, not as a meritorious cause, but as a means whereby it is obtained. For pardon is received according as it is proffered and promised in the word of Grace, the glad tidings of salvation. But it is proffered and promised upon condition that we pray, When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy Name, and pray, and make supplication unto thee in this house, Then hear thou in heaven, and forgive the sin of thy people Israel. If my people which are called by Name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land, Pray God, if perhaps the thought of thine heart may be forgiven thee. Manasseh besought the Lord his God, and humbled himself greatly before the God of his Fathers. And prayed unto him, and he was entreated of him, and heard his supplication. The poor Publican prayed, God be merciful to me a sinner. Faith believeth according to the promise of Grace, and receiveth what is offered in the word, according as it is offered. But promise of forgiveness to be vouchsafed unto him that doth not ask it, there is not one in the whole Scripture. Moreover, the Lord will not justify the wicked, that is, the impenitent, and such as go on in their wicked course; but such as turn from their evil way, and seek him unfeignedly. But faith and remission are linked immediately. That is most true, but we are to know there be divers acts of faith, amongst which we may reckon these three as most pertinent to this purpose: One whereby it obtaineth forgiveness; another whereby it receiveth it, the third whereby it assureth, that sin is pardoned. The first of these is prayer, for faith desires mercy without humble supplication, and looks up unto God as a poor petitioner. As it assureth that pardon is to be had, and stirreth the desire after it: so it maketh the soul to go forth in hearty prayer, that it might obtain. Hence we learn, how we may come to assurance that our sins are blotted out of the Lord's remembrance. First we must unfeignedly entreat mercy, and then effectually receive it: for the promise is, Ask and have, seek and find, pray and thou shalt be forgiven. And from this step we rise to the assurance of mercy, concluding that as we have prayed, so it shall be unto us. A Christian must not depend upon sense and feeling, nor look for such a certificate from heaven as by inspiration or audible voice might comfort him in the certainty of God's mercy, and expel all doubts and fears, whether he will or no: but he must stir up faith according to the word of promise, and conclude the pardon of his sins, as it is there laid down. And because we have the word of the Lord for it, that whatsoever we ask according to his will in faith, we shall obtain it: therefore when we have prayed, we must without more ado, cast our souls upon the gracious promise, and trust c • nfidently in the mercy of the Lord. 7. In asking pardon of sin, there must always be hearty acknowledgement and confession of sin. When David gave over hiding his iniquity, and said, I will confess my transgressions to the Lord, then saith he, Thou forgavest the iniquity of my sin. God hath promised to forgive those that confess their sin. If we confess our sins, he is faithful and just to forgive us our sins. Hearty confession of sin giveth glory to God: for thereby is acknowledged his sovereignty and goodness, the equity and holiness of his Law, his Justice in punishing, his grace in pardoning our offenses. My son confess thy sin, and give glory to God. When a man hath committed a sin, and will not confess it, he doth enforce God to bring him to trial, and discover his transgressions: but he that freely confesseth, putteth conscience out of office, and is hereby capable of forgiveness. God is ready to forgive, but he will have it appear that forgiveness is of grace: which is then manifest, when we acknowledge our transgressions before him. An unfeigned confession of sin, argueth a true desire of pardon, yea it doth put an edge to desire: for when the bed role of many damnable sins is laid open to the view of a man, it will make him earnest with God, as it did Daniel, who after his confession, is most fervent in prayer. But he cannot entreat for mercy, that will not confess his errors. The whole need not the Physician, but they that are sick. The promises of grace run thus, Acknowledge thine iniquity, and be received unto mercy. And if we would partake in the good promised, we must perform the condition required. Look upon all the servants of God that have lived in former times, we shall find, when they sued for mercy, they did evermore take shame to themselves in the hearty acknowledgement of their offenses. Father I have sinned against heaven, and before thee. It is the property of faith to abase itself, and magnify the rich grace of God: what then can be more fit and natural, then for him that seeks justification by grace, to condemn himself freely before the throne of grace, and to set forth our unworthiness, that God might be glorified in showing mercy. If thou canst not prevent sin altogether, yet take heed that Satan prevail not to draw thee to hide or deny, or excuse it. Of all things that is most foolish and dangerous. He that hides his sin shall not prosper. The root of this evil is pride and self-love: the end shame and vexation. Sin upon the conscience is like corruption in an ulcer, that will throb and rage, if it be not loosed forth. The more we seek to cover our sins, the more we discover them before God, and to our own consciences: and every excuse is an aggravation of them. 8. Believers may come to assurance that their sins are forgiven. For whatsoever we ask in Christ agreeable to his will, we know that we are heard in it. The Papists object. They who beg a pardon of sin, are not sure of pardon. But with more truth we may invert it; They who may ask forgiveness may come to assurance that they have forgiveness. Nor is it consequent, that if a man know himself to be justified, that then he may not ask remission of his sins. Do not many right learned and wise among themselves, teach that a man may be sure he is in the state of grace, and justification, by the ordinarily working of God's spirit? and do not all Papists think, that by special revelation men may be sure they are in the state of grace, as Paul, Peter, and divers others, were, who yet might and ought to make this petition? But in what case such as believe must ask forgiveness, see before. 9. Our humiliation, invocation and faith touching forgiveness must be renewed daily. As we must ask every day our daily bread, so must we the pardon of our daily transgressions and sins. For notwithstanding any former assurance of forgiveness, if we take our eyes from Christ, the remembrance of sins past will disquiet conscience afresh. But faith looketh to Christ in all humility and hearty supplication. Again, the best men are clothed with infirmities, and in something or other do sin daily. Now as we transgress, we must ask pardon. Constant repentance is no less necessary after we are entered into the state of grace, then at our first entrance. If no man can be justified or saved without repentance, continual repentance is required to continuance in justification. Not that the former pardon can be made void by new sins committed for the gifts and calling of God are without repentance; but that continuance of God's gracious favor is to be sought in all humility, as well as our first acceptance into the state of mercy, and actual pardon of sins past. For as a Christian cannot utterly fall from grace, and wholly loose the gifts of the spirit, no more can he from the state of justification: but as he that is fallen must rise by repentance for the repair of grace, so must he to obtain remission. Man regenerate is the subject capable of justification; and so long as the life of grace abideth in a Christian, he continueth in the state of justification: but actual remission of sins, specially such as make breaches in the conscience, is obtained by actual prayer of Faith after the sin committed. If the regenerate acknowledge their sins, God is faithful and just to forgive. The seat of pardon is the heart of man contrite and humble, which thirsteth after mercy. I came to seek, saith Christ, that which was l • st, and to bind up that which was broken. The conditions without which pardon is not obtained, are humiliation, confession, prayer. Forgiveness is free and of mere grace; repentance and prayer are not causes, for which, but conditions without which, this favor is not obtained. Not to disoute what God could have done without reprehension of injustice▪ by his absolute power; certain it is, that the Lord will not receive the impenitent into favor. For what were this, but to put no difference betwixt the righteous and the wicked, to set open a gap to impiety, to expose mercy to contempt, thrusting it upon them that refuse, and cast it away? Grace should not be glorious, if it did hearten men to the practice of sin, and encourage to persevere in an evil course Moreover, it is not enough that the pardon of man's sin be actually passed by God, but this pardon must be sued out, that the same also may be passed in a man's conscience: and this must be renewed daily, even as the conscience is blurred and stained with sins daily; else a man shall have little comfort or fruit of that pardon which stands upon record for him in heaven. Justification is a continued act, and the application of it by the work of the Holy Ghost, as also the full execution is wrought by degrees, never perfected till the day of judgment. Lastly, If pardon of sin be asked that day in which it is committed, the guilt lying upon the conscience, it doth benumm the conscience, and so it is forgotten altogether; or else when it is put off till many sins be committed, either the heart is discouraged with multitude of offenses, that it is afraid to present itself before God, or if it do come into God's sight, those many sins are confessed and prayed against but confusedly and in gross for the most part. Wherefore it shall be every man's greatest wisdom, to ask pardon, and make his peace with God every day. It is not safe to suffer sin to lie long unconfessed and unpardoned, lest it fester, green wounds are soonest cured, with most ease to the patient. Sins lying unpardoned beget other sins daily: but speedy confession doth prevent the out-breach of after-sins. Ask pardon every day, then will sins be more particularly confessed, and more distinctly and earnestly prayed against, and pardon will be sooner granted, and that with less horror of conscience. Great is the security of that man, who walking in the midst of dangers, hath his accounts taken up in Christ. Peace with God doth sweeten labor, sleep, sickness, crosses of what kind soever. He needs fear none evil, that is freed from the danger of sin, carrying an acquittance in his bosom. All trouble and vexation ariseth from this, that our faith is weak, our assurance assaulted with many doubtings, our communion with God many ways eclipsed though our negligence in prayer. All these things should move us effectually to renew our Petitions for pardon, and our faith in the promises; for according to our desire so shall it be unto us: David heard this promise from Nathan in the name of the Lord, Thou shalt not die; yet ceased he not to ask mercy and comfort. 10. All sins shall be pardoned to him that with true repentance and faith unfeigned doth ask forgiveness in the name of Christ. If sins hinder not humiliation, they cannot hinder comfort. Sins before and after Baptism, sins of ignorance and against conscience, sins of infirmity and voluntary, are pardonable by grace, and shall be forgiven to him that with grief and sorrow doth entreat remission. In the Law, sacrifices were appointed for sins willingly committed as well as for sins of ignorance. The Scripture mentioneth examples of many that sinning notoriously after grace, have obtained forgiveness. Our Savior Christ teacheth them that sin after baptism and regeneration, to pray for remission: and whatsoever we must ask, we are assured it may be obtained. The Lord never taught us to beg what is impossible. Whereas committing of sins after knowledge, and falling oft into the same sins, doth much affright and burden the heart of many of God's dear children, in so much that they are afraid to come so oft to God for pardon of the same sin; yea sometimes they doubt whether they be in state of grace. This doctrine doth serve to remove this doubt, and these fears. This salve which Christ hath prescribed to cure such sores, showeth that it is incident to his own Disciples to have need of it. And since he hath appointed a remedy for sins committed after conversion, sc. every day to ask forgiveness, and more assurance of his favor: let us daily use this remedy, assuring ourselves that this days sins confessed and prayed against, shall be forgiven as well as any committed and forgiven heretofore. As the body hath relapses into the same diseases, and the same Physic may be used to recure them: so the soul hath relapses, and the same remedy which before hath done good, may and must be used again to recover them. 11. Whosoever would be justified before God, must be beholding to God for the free forgiveness of all his sins, as well as of any. All sins are mortal, and of themselves damnable: wherefore if all sins be not pardoned, a man abideth in danger of the curse. Faith cannot receive the promise of pardon for one sin, and not for another: nor doth God pardon one sin past, when he remembers another, to call to a reckoning for it. When the faithful sin grievously to the wounding of their conscience, till they have repented of that sin in particular, they cannot believe the pardon of any past. He cannot truly confess and repent of one sin, that repenteth not of everyone: nor can one sin be remitted without another. Christ saith to the thief, This day shalt thou be with me in Paradise. But he could not be in Paradise unless all his sins had been remitted: for one sin is sufficient to exclude us out of the Kingdom of heaven. David saith, He forgiveth all thine iniquities. Paul: He hath quickened you together with him, having forgiven you all trespasses. The blood of Jesus Christ, saith John, cleanseth us from all sin. Let all that will be saved, be glad they may be beholding unto God for pardon of all their sins, and let us ask for remission of all sins. God can as well pardon all, and the greatest sins, as one of the least; and the least sin hath need to be pardoned as well as the greatest: for a Musket shot will kill as well as the shot of a great Ordnance. 12. Every Christian ought to desire and endeavor that others may have their sins pardoned, as well as his own. Our Savior prayed for them that put him to death, Father forgive them. Steven for them that stoned him, Lord lay not this sin to their charge. Daniel he prayed for forgiveness of the sins of the people, so did Ezra, Nehemiah, Moses, Samuel for the Israelites: Job for his friends and children, Paul for them that forsook him when he answered before Nero: the Priests for their Hearers. If a man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them. The like glory of God's free grace doth manifest itself in their salvation, as in the salvation of ones self. Hereby we show our greatest love unto them by praying for the greatest good unto them, sc. forgiveness of sin, and peace with God. Love to the Church and Commonwealth doth require it: for while the sins of God's people remain unpardoned, they do decline, and the whole state is exposed unto God's judgments. This moved Ezra to pray for the people, fearing lest God should be angry with them, till he had consumed them: because they had married many strange wives. And as we must pray, so we must use all good means to bring our brethren from the error of their ways: for he that converts the wandering from his evil course, doth save a soul, and cover a multitude of sins. Whereas the sins of many fearful and tender hearted Christians do oppress them, that they (as they think) cannot pray for forgiveness they only can groan and sigh out requests, but cannot express them: such as these may take comfort, and raise up their Spirits by thinking on this doctrine. What though they cannot satisfy themselves in their own prayers, they must not be so uncharitable as to think that others cannot pray, yes they can pray, and must and do pray for the forgiveness of your sins. Live upon their stock, when ye have little of your own. The Papists talk of a Treasury of the Church wherein are reserved the overplus of the merits of the Saints, that when men lack merits of their own, the Pope may furnish them with supply from others. This treasury is but a fiction: but this doctrine commendeth unto us the true treasury of the Church. First, Christ Jesus who commandeth all Christians on earth to pray one for another, he did pray for us. Next, all faithful Christians do according to the will of God, pray for us, which prayers of theirs are daily offered up by Christ for us, and cannot but avail with the Lord, because they be made by his appointment. 13. Sins do cast men into debt and arrearages with God. It is likened unto the debt of ten thousand talents. Sin is a breach and forfeiture of that bond of obedience, wherein man doth stand bound to God by the law. The consequents of sin do argue it: for when sin is committed, either payment and satisfaction must be made by the surety Christ Jesus, or else a man is liable to the arrest of his own conscience, and in certain danger to be cast into the prison of hell, Until he have paid the utmost farthing, that is, forever and ever. Which serveth to discover to all sinful men, that they are much in debt, and in the state of Bankrupts: they are more in debt then themselves and all their friends they can make in the world can satisfy: yet foolish men, if they be so honest, or so wealthy, as to owe no man anything, they are proud, and insult over their Neighbors: when yet they make no bones of any sin, that may make for their pleasure, profit, or credit. Great is the misery of that man whose sins are treasured up against the day of vengeance. It is burdensome to live in debt and fear of Arrest, though a man may fly or hide himself from the Bailiff, or if he be taken can suffer no greater sorrow then to be cast into prison, where death will put an end to care: But the Arrest of conscience, which cannot be avoided, is much more terrible, and torment of hell, out of which there is no redemption, is most intolerable.

CHAP. XV. Showing, the meaning of these words, As we forgive them that trespass against us. Who our Debtors are, And what it is to forgive them. Several objections answered, many necessary conclusions deducted, with divers reasons to persuade us to forgive the injuries that we receive from others.

Question: WHat is the meaning of these words, As we forgive them that trespass against us?

A. Luke reads it, For we forgive them that trespass against us. But these words do not plead a cause, upon which God should forgive us: for we cannot love till God hath given us grace, as the wall cannot reflect heat upon a stander by, till the Sun hath shined upon it. Forgiveness of sins is of the mere grace and mercy of God: our forgiving others is no merit or price, why God should remit us, because we have forgiven our brother. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. To forgive wrongs is one part of that debt of duty which we owe to God: But the payment of one part of what we ow, and that very imperfectly, cannot merit remission of other offenses committed against his Majesty. Besides, our love to our neighbor is so weak and defective, that it needs pardon, and cannot be the cause why we are forgiven. Neither do these words make comparison, in this wise, to forgive me no otherwise, but as thou seest me ready to forgive another; as if our forgiveness were a rule, sampler, or master picture, after which God were to conform his forgiving of us. For that is a rule which we imitate, but God doth not imitate us, but we God in remitting offenses: therefore we are not a rule to him, but he to us. God doth remit to us many more, and much greater offenses, and much more freely, then we are wont, or possibly can forgive to our debtors. We sin more against God then man can against us: our sins are more heinous against him, then any wrong that can be offered unto us. This is signified by that parable, where the Lord forgave to his servant a thousand talents, when he would not forgive to his fellow-servant an hundred pence. Nor did the Lord therefore remit, because the servant had first forgiven his debtor, as provoked by his example: but first the Lord forgave, afterwards the servant would not forgive. Our forgiveness is maimed in degree, though it may be entire in parts: for the flesh lusteth against the Spirit, even when we are reconciled to our neighbor; and do what we can the remembrance of great injuries will stick too fast in the breast. So that if our forgiveness were a rule of God's forgiveness, and his pardon should not be more perfect then ours, we should rather desire damnation then salvation. The Lord himself doth show the inequality. Can a mother forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Epharim, For I am God and not Man. I • is to be noted that this particle As, is used divers ways. First as a note of likeness, not of truth. He shall come As a thief in the night. Secondly, Of truth but not of likeness. We beheld his glory, the glory As of the only begotten Son of God Thirdly, of quality, but not equality. Be merciful As your heavenly Father is merciful. Fourthly, Of likeness and truth. And it is an Hebraism, to call that oftentimes like, which is the same thing with that whereunto it is compared: and is more effectual to avow the truth of a thing, then if it had been uttered without the note of likeness. But in this place the particle As is not a note of similitude to note out either the measure or manner how we would have God forgive us, but only denoteth a certainty of the truth of our own forgiving of others. We may not therefore conceive the words, as if they did import the cause of our forgiveness, or any similitude of the measure and manner of forgiveness, but only as a qualification of the subject capable of forgiveness, or a condition, sponsion, and insinuation. If we forgive others, God is faithful to forgive us; but if we forgive not our brother, no more will our heavenly Father forgive us our trespasses. Brotherly pardon is joined with free remission: he that will not forgive, shall not be forgiven. And when we pray in this form of condition and sponsion, we must remember that we break our promise solemnly given in this petition, if we we do not pardon our neighbor. But our forgiving others, is a sign we are such to whom forgiveness belongeth, and a help strengthening our faith to believe that we are heard in that request. This act of ours is no cause (as was said, but a condition on our part required, and a sign testifying that mercy belongeth unto us, and that we are indeed received into favor upon our request. For when we find that a spark of grace maketh us ready to forgive; how much more may we assure ourselves, that God will out of his endless mercies be ready to forgive us? And as he who seeth a print of this or that Image, doth know that the seal hath been set there and applied: so we feeling ourselves ready to forgive, do come to know this more surely, that God's forgiveness hath been applied in us. And as one that doth see that done which is greater, will easily believe the lesser; so we seeing ourselves made by his grace, though sinful ones, ready to forgive, may much more be persuaded that God so infinite in goodness hath pardon for us, that we may fear him. Again, as they who have the condition on which a thing is to be done, may boldly expect performance of that which dependeth on it; so we having forgiveness, in which God hath promised us forgiveness, may be bold to assure ourselves that we are pardoned.

Q. Who are our Debtors?

A. All that have offended us, and hurt us in deed, word, or manners: such against whom we have any complaint: for they are called our Debtors, not for money matters, but in regard of some duty.

Q God only can forgive sins, how then is man said to forgive his Debtors?

A. The sin against God we cannot, but the injury or damage against our persons we may forgive; as if the Magistrate take a Thief wronging us, we may forgive him his injurious mind towards us, but cannot absolve him from the offense against the Law.

Q. What is it to forgive our Debtors?

A. It is freely and in conscience towards God of our own accord to lay down anger, hatred, and desire of revenge and punishment so far as justice will suffer, either from God or men; and willingly to bury the remembrance of injuries, even then, when he doth not desire that hath offended us: For here we speak of the duty of him that prayeth to the Lord, what he ought to perform. Three ways a man is said to forgive his Debtor. First, When he doth not conceive anger or desire of revenge for an injury, or having conceived it, doth lay it down. Secondly, When he passeth by the wrong, and remitteth the damage being such as may be born without satisfaction. Thirdly, When being bound in conscience to prosecute the matter, and call for punishment, he doth it without spleen or malice, in love and with compassion. So that they do not forgive their Debtors, who either keep heatred in their hearts, or mule about revenge, or cast by what occasion to do hurt, or be glad at any evil that doth befall their enemies; yea, they who think much to be reconciled to such as have wronged them, or to deserve well at their hands by all kinds of duties, and to reconcile themselves unto them.

Q. Paul did not forgive Alexander the Copper-smith: therefore remission is not necessary.

A. There is a three-fold remission; of revenge, judgment, and punishment. All men ought to remit revenge, and of this the Petition is to be understood. Judgment of others is not ever to be remitted: for God forbidding a lie, willeth not that we judge dissolute fellows to be honest men, or the sluggard to be painful: but he would have us to discern the good from the evil. And as it belongeth not to all men to inflict punishment, so neither is it in their power to remit it: for God willeth the execution of his justice and Law. The application is easy, for Paul was not carried against Alexander with any private grudge, but with burning zeal for the glory of God.

Q. The Scripture alloweth men to require their Debts, and if they be wronged, to complain to the Magistrate, and if there be no remedy, to go to Law, in a simple desire of justice: and for that cause both Magistracy and Judicial Constitutions, were set up in the Common wealth of Israel: yea, in lawful war we may kill our enemies.

A. This Petition is to be understood of wrong or injury that might stir up desire of revenge, not properly of civil debt; of debt of duty, not of debt of money; yet so, that if our debtors be not able to pay, we are bound in duty to forgive them, or at least to have a conscionable regard of their inabillity. We must know therefore that in every wrong done unto us, two things concur: First, Defect of love in him that wrongeth us, or an injurious mind, which is apt to beget the like defect in us, scil. to cause us to cease to love him, yea, to spite and seek revenge. The second thing is, there is some hurt or damage groweth either to our Name, Life, or Goods, which worketh in us that are wronged desire of satisfaction, and recompense for the hurt done unto us. The first of these, sc. their ill will to us, must always be forgiven; so that all ill will in us to them, and all purpose of revenge must absolutely and utterly be laid down by us. But the Scripture alloweth us to crave our debts, and satisfaction for wrongs sustained. Yet because requiring of debts and satisfactions may proceed from malice and revenge, difference must be put between one wrong and another: some are small, and they do us little damage, and the consequence of them cannot be to any great harm: some other wrongs are great, which do much hurt our names, goods, or lives, and the consequence of them is great. Again, satisfactions must be distinguished; some are to be made to the Magistrate, others unto the party wronged. Now all those smaller wrongs, which are no great blemish to our name, or any great empairing of our goods or quiet, must be remitted, even in respect of satisfaction; because love should cover all such offenses. And if we seek satisfactions in these cases, it must needs proceed from want of love, and from some degree of revenge: Except the Magistrate and Common wealth be interested in the cause, and do require us to prosecute such offenders, for to make them examples to like offenders: but then it must be done in love and mercy to their persons. But if the damage be greater then love is bound to pass by, because in our name, life and goods, we are much wronged, or the consequent of not seeking satisfaction, would be much to our damage, or to the dishonor of God and religion (as in some cases it falleth out where the matter of the wrong is not always great) in such cases the Scripture alloweth us to seek satisfactions: but with these and the like cautions. First, We must not seek to right ourselves as Judges in our own causes, but must refer it to neighborly arbitrement, or if that cannot be, then to refer it to the Magistrate who is appointed in such cases to do right. Secondly, Satisfactions must not be required in spleen, or prosecuted in malice, or by indirect courses.

Q He is a base fellow that hath done me some notorious wrong, am I bound to forgive him?

A. Luke hath the words thus; for we forgive everyone that is indebted to us. Because we are by nature more hard to some, more easy to others, and do bear wrongs more patiently or less impatiently from superiors then from equals or inferiors: therefore he takes away all respect in brotherly pardon, when he saith, We remit to everyone, that is indebted to us.

Q Are the parties offending and offended both bound to reconciliation?

A. For the person that hath wronged his neighbor, the rule is; If thou bring thy gift to the Altar, and there remember that thy Brother hath ought against thee; leave thy gift at the Altar, and go first and be reconciled to thy Brother, and then come and offer thy gift. For he that prayeth in impenitency must not hope to speed. For him that is wronged, the rule is set down; If thy Brother trespass against thee, rebuke him, and if he repent, forgive him.

Q Am I not bound to forgive mine enemy unless he repent?

A. It is not sufficient to forgive our adversary, when he entreateth favor, as God doth pardon us when we humble ourselves and pray: but we must forgive them of our free accord, though they never desire it, yea, though they persist in their ungodly practice. When ye stand praying, forgive, if ye have ought against any, that your Father also who is in Heaven may forgive you your trespasses. The place alleged before, is to be understood of brotherly communion and reprehension, not of private hatred and revenge.

Q. May they use this Petition who from their heart desire to forgive their enemies, but cannot obtain that perfect oblivion of injuries that is required?

A. They may; for in the faithful so long as they live in this world, there abideth both flesh and spirit, corruption and grace, whose acts and motions are contrary: The flesh is prone to revenge, the spirit inclineth to pardon: whence followeth a perpetual combat and contention, the part regenerate resisting the desires and motions of the part unregenerate, and the part unregenerate making head against the part regenerate. Again, asking forgiveness of God, we ask whatsoever is necessary to the obtaining of it; as grace to forgive our enemies, according to the Commandment of Christ.

Q. Is nothing required of us to the obtaining of mercy with God, but that we forgive our enemies?

A. There was a sort of Heretics that thought they might live as they lis • , and yet be sure of pardon, so they did forgive their Adversaries. But the Scripture teacheth plainly, that if we would obtain mercy, we must humble ourselves, repent of sin and turn unfeignedly unto the Lord: and it is a certain truth, that no man can in conscience forgive his enemy, who doth purposely live in any known sin. Amongst many conditions which might have been mentioned, our Savior made choice of this: because nothing is more fit, then that he who begs mercy, should show mercy; and it doth fitly serve to insinuate with God by Argument taken from the greater; We that have much of the old Leaven, by the spark of thy grace in us, are ready to forgive; be thou much more. Moreover, it is a most grave common faction that we live together in brotherly kindness; and seeing offenses will come by reason of men's infirmity, we should be the more circumspect, that our hearts be not poisoned with rancor and malice.

Q. What Conclusions may be drawn from these words?

A. 1. In asking forgiveness of sin, it is meet that reasons be used to confirm and strengthen faith in respect of audience. Thus David yieldeth reasons why God should have mercy on him: first from his tender mercy; then from his own confession of his sins, and from the effects which would follow upon God's showing mercy to him. Apt reasons serve much to embolden a sinner to come before God: and this he hath need of, because Satan hath many devices to keep him from asking forgiveness: as sometimes to hide from his sight the ugliness and danger of sins, causing him to forget his sin, or to think there is no great need of pardon. If this fetch will not prevail, then he setteth all his sins before him, and stretcheth them upon the tenters of aggravation, making them seem greater then they are, pleading God's wrath and justice against them. Now against Arguments of discouragements and fears, reasons of asking forgiveness are very useful. Strong reasons are the props of faith, the kindlers of desire. What Oil is to the flame, that are reasons to fervency. The greater hope to speed, the more heart to ask. Dullness doth often seize upon us when we are to seek mercy: the best remedy of that disease is to furnish the heart with strong Arguments to persuade, that it shall be unto us according to our desire. 2. All God's actions to us imprint their stamp in us: His Election makes us choose him, and choose the household of faith before all others. His love of us, maketh us love him and our Brethren: his forgiving us, maketh us forgive our Brethren. When Christ is received by faith, his stamp and Image is engraven upon the soul. He that hath obtained mercy of the Lord, is merciful to others. The word may be called the Image of God, as it unfoldeth his Divine Properties, incomprehensible Wisdom, tender Mercy, rich Grace, Patience, Long-suffering, and readiness to forgive: which being digested by faith, doth transform us into the nature of it, that we become holy and pure as the Word is pure and holy. 3. Conscionable forgiveness of our enemies is to the humble and penitent sinner, an undoubted token of forgiveness from God. For if we wretched sinners upon earth can forgive others, how much more will the gracious God of Heaven forgive us? If we having but a drop of mercy can forgive others, much more will God, who is a Sea full of grace. But this reason doth tie God to forgive us no otherwise then by his gracious and free Promise; for it is a necessary consequent and fruit of the other, and not a cause, considering the inequality between our debt unto God, and men's debt unto us, both in number and weight: which ariseth from the great inequality between God and man. For if to strike a King be much more heinous then to strike a poor subject; What is it to strike God, who is infinitely greater then all the Kings of earth? Let us therefore nourish this grace, and put away implacableness, which once out, will never return. Why should a man be so cruel to his own soul, as not to forgive? For besides, the torment and vexation of mind that accompanies desire of revenge; he that will not forgive wrongs cannot enjoy the sense of pardon and forgiveness from God. Let us forgive so as never to remember anymore that which is remitted. To persuade to this Christian duty, let us reremember, (1.) That no man can wrong us so much as we daily trespass against God: therefore if we forgive the greater, we must forgive the less. (2.) No man can wrong us so much as our Savior was wronged for us, yet he forgave his persecutors, and hath left us his example, that we should follow his steps. (3.) They that revenge themselves upon their neighbors, wrong God more then their neighbor could wrong them: for they usurp upon his Divine Prerogat • ve. Vengeance is mine, saith the Lord, I will repay. (4.) He that will not forgive, hurts themself more then he that doth the wrong. For the injury offered reacheth but to the name, body or goods: but the desire of revenge woundeth the conscience, provoketh God to wrath, shutteth the gate of his mercy agai • st • s, and bringeth our sins into remembrance before him. Let unmerciful and revengfull spirits consider what is said in the Parable of him that would not forgive his fellow servant: He was delivered to the tormentors. (5.) It is a great Argument that we are the Sons of God, if from the heart we forgive injuries, and love our enemies. For in this that we love them that hate and persecute us, some similitude with our heavenly Father doth shine forth, who hath redeemed us being enemies with the death of his Son. Love your enemies, bless them that curse you, &c. that ye may be the children of your Father which is in Heaven. (6.) Forgetfulness of injuries doth embolden us to ask pardon of God with confidence and good assurance. The best way to obtain mercy with God, is to show mercy to them that have offended against our estimation, goods or body. Grace to remit an injury, is a testimonial sent from Heaven to certify the heart, that God is at one with us in Jesus Christ. 4 He cannot in faith ask forgiveness of his sins, who doth not from the heart forgive his enemies. For mercy must be asked as Christ hath directed, and as it is promised in the Gospel. But forgiveness is never promised to him that will not forgive. God hath expressly commanded every Christian to forgive one another, and when they come before him, to lift up pure hands without wrath and doubting. What is more absurd, then for a man to ask forgiveness of God, when for God's sake he will not forgive? What is this, but to prefer his credit and reputation before God's favor? What is more equal, then to deny his request, who will not do for another, what he requesteth to be done unto him? He that will not blot out the remembrance of an injury, is too proud to speed in his suit when he entreateth mercy for himself. The Lord bendeth his ear to the cry of the humble sinner, that abhorreth himself, and repenteth in dust and ashes: but an heart meditating revenge is lofty, sick of self-love. The acts of faith are uniform, and it cannot lift up the soul to beg pardon, nor receive the promise, when it is not of force to allay the bitterness of passion. When the malicious make this Petition, What do they but desire God to pour a curse upon them? Nor is their sin the less, if they leave out this condition: for what is that but a presumption, breach of God's direction, and profane abuse of his love. 5. He cannot but forgive others, which is persuaded in his heart by faith, that his own sins are forgiven him. Necessarily with forgiveness of sins is joined true charity and love of our Neighbor.

CHAP. XVI. Of the Sixth Petition. What Temptation is, with the several Kinds thereof. How God is said to Tempt his servants, and for what end he doth it. How man Tempts God, and how Satan, the World and the Flesh Tempt man.

Question: WHat is the Sixth Petition?

A. And lead us not into Temptation.

Q. Why is this Petition annexed to the former?

A. 1. Forgiveness of sins and grievous temptation are inseparable companions. For the Sons of God having obtained pardon of their offenses, when they set themselves to walk before God, and to perform all duties of piety and love, as the Word requireth; the enemy of man-kind doth devise all arts, and prepare his engines to cast them down, that he might bring them again into slavery and bondage. 2. We cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come. For who being delivered from a great disease, will return to it again, and will not rather desire a diet whereby he may escape it? Swine indeed after they are washed, and Dogs after their Vomit, return, the one to their water, the other to their Vomit: but those that are truly washed with the blood of Christ, will never give themselves over to their sins again. 3. God hath ordained Prayer one means of keeping the faithful from revolt; and they ought to be so much the more earnest in Prayer [their enemies being many, mighty, malicious, subtle and powerful, and they very feeble and weak of themselves] as they are more subject to be beaten and buffeted with temptations, than others. 4. The condition of them that are called to the hope of life, will be worse than the state of those that never tasted of the good Word of God, if they give themselves to evil; as a relapse in diseases is more dangerous then the first sickness was.

Q. What is Temptation?

A. Temptation is any action whereby we make proof or experience of any matter. The Original word in Hebrew hath the signification of lifting up for a sign, or essaying some high thing.

Q. What are the several kinds of Temptations that we read of?

A. We read of three Temptations: First, God's tempting man, which is called temptation of probation. Secondly, Mans tempting God. Thirdly, The Devils, the Worlds, and the Fleshes tempting man; which is called temptation of seduction.

Q. What is God's temptation of man?

A. It is an action of God, whereby he proveth and makes experience of the Faith, love, repentance, loyalty and obedience of his servants.

Q. How is God said to try or prove his Servants?

A. 1. By sending afflictions and deferring to help them. For thou, O God, hast proved us: thou hast tried us, as silver is tried. Untill the time that his Word came, the Word of the Lord tried him. And this kind of temptation by outward judgments is most grievous, when the Lord layeth his own hand so grievously upon his servants, that they think themselves to be quite forsaken. 2. By offering occasions and objects to try whether they will sin or no. A man suspecting his servant which in word promiseth fidelity, lays a Purse of Money in his way, to try if he will steal it: which if he steal, he hath found by watching, that he is a secret thief, and so laid him open for stealing anymore. Now this trying of him is no sin, though he sin in stealing. In the same manner God tempteth his servants to try their stedfastness and constancy. Thou shalt not hearken unto to the words of the Prophet or Dreamer of Dreams: for the Lord thy God proveth you, to know whether ye love the Lord your God with all your heart. 3. God tempteth his servants by leaving them to themselves, and withdrawing his graces from them. We read of Hezekiah, that God left him to try him, that he might know all that was in his heart. 4. He trieth them by some strange and extraordinary Commandment, wherein some high and great experiment of their love and obedience is required. As Christ biddeth the young man, Go, and sell all that thou hast, and give • to the poor. And under this kind is comprehended the temptation of Abraham, when he was commanded to offer his Son Isaac in Sacrifice. 5. I do not find that phrase in Scripture, that God is said to try his Children by prosperity, but we find it to be a slippery state, in which the godly have taken the foil. Give me not riches, lest I be full, and deny thee, and say, Who is the Lord?

Q. For what ends doth the Lord tempt his people?

A. 1. To manifest the graces he hath bestowed upon them; and thus he tempted Abraham. My Brethren (saith James) count it all joy when ye fall into divers temptations. Ye are in heaviness (saith Peter) through manifold temptations, that the trial of your faith, being much more precious then gold that perisheth, might be found unto praise. There must (saith Paul) be Heresies among you, that they which are approved may be made manifest among you. 2. To make man see his weakness, and how unable he is to stand without grace from above, or to manifest hidden and secret corruptions, partly to a man's own self, and partly to the world. There is much sin that lurketh privily in the heart of good men, which never comes to knowledge, till temptation manifest it unto them.

Q. God knoweth what is in man, and what he will do, long before, and needeth not to make trial of any man.

A. God makes trial of his servants, not for himself, but for our sakes; not that he might learn anything, for all things are manifest in his sight, but that he might show to others what is most evident to him. To others I say, both they themselves that are tried, whom it specially concerns, that they prove and know themselves; and others, who seeing the faith and obedience of the Saints, might learn to imitate them; or their weakness and levity, might learn to deny themselves and walk in humility.

Q. God tempteth no man.

A. 1. Temptation often signifieth a soliciting and provoking to evil, which is the action of Satan, the world, or our own corruption: and thus God tempteth no man, that is, he doth not stir up or move any man's heart to sin. 2. There is a good temptation, which is the trial of the heart; and an evil, which is the wicked suggestion of Satan, the world, or the flesh, and solicitation to sin. The good temptation is the work of God, not the evil.

Q. How are these Temptations Good and Evil differenced one from another?

A. 1. In the efficient cause. The good is always of God: the evil of Satan, and our own concupiscence. Therefore Satan is called the Tempter, that is, the Author of evil temptation. 2. In the matter or objects; For God trieth us by Commandments that are grievous to the flesh, by abundance of outward blessings, by outward afflictions; by deferring to help, by false Prophets, by Satan himself, whom he suffers to buffet us. But external good things, or evil, are only accedential occasions of evil temptations; Internal evils, as concupiscence, is the proper cause of it. 3. In the form. Good temptation is the trial and discovery of some grace or corruption lying hid in man; of strength or weakness, piety or impiety, faith or infidelity, patience or impatience, sincerity or hypocrisy, constancy or levity: which trial is a thing good in its kind, and in some sort to be desired. But evil Temptation is the enticement or allurement of the heart to evil thoughts, counsels, acts and works; which is a thing itself evil, and hurtful. 4. In effect; For in good the Lord doth ever obtain what he doth intend. For always by the trial of probation, either the faith and constancy, or the infidelity and weakness of men is brought to light. In the evil, Satan doth not ever effect what he intendeth, but when we give way to the temptation, and do not manfuly resist unto the end, nor earnestly crave aid or defense of God. 5. In the the end; For God tempteth to a good end, either that the glory of his grace might be more illustrious by our faith, patience, obedience, constancy, and that others by our example might be provoked to holiness; or that the pride of our flesh might be humbled, fierceness tamed, security shaken off, hypocrisy detected, faith and repentance increased in us. But Satan, the world, and the flesh, tempt to an evil end; For they tempt the godly to turn them from the study of godliness, or to make them slothful, or proud and insolent of that they have, and so plunge them into destruction. They tempt the wicked, lest they should repent of their sins, and turn unto God. 6. In the manner: for Satan tempteth a man to sin against the will of God; God tempteth a man to do something against his reason or affections.

Q. For what Reasons is God pleased to try his Servants?

A. To whom God vouchsafeth a greater measure of grace, to them he appointed singular trials, and temptations above other men; First, Because God's graces do better appear in temptations then out of them, as gold is best tried in the fire, and thereby proved most pure and perfect. Secondly, Temptations serve to abase the servant of God, and to bring him down in his own conceit, that he be not proud of those things that are in him, or puffed up with conceit that there is more in him, then indeed there is. This we see in Paul's example; He was buffeted of Satan, lest he should be exalted with abundance of Revelations. A type hereof we find in worldly affairs; The best Ship that floateth on the Sea, when it carrieth in its most precious Jewels, is ballaced with gravel or sand, to make it sink into the water, and so sail more surely, lest floating too high, it should be unstable: even so dealeth the Lord with his servants; when he hath given them a good measure of his graces, then doth he lay temptations upon them, lest they should be puffed up in themselves.

Q. How doth man tempt God?

A. When leaving his ordinary way of waiting on God in means, he will put him to it, to show his power, mercy, &c. before his time. Thus God is tempted many ways; First, By contemning the means which we have, and requiring extraordinary. Secondly, When means are wanting by prescribing God time and manner how to work for our preservation. Thirdly, By provoking God with our sins, and trying whether he be true and able to punish them that transgress. Fourthly, Israel did oft tempt the Lord by murmuring and despising his present mercies vouchsafed unto them. Fifthly, He tempteth God, that casteth himself rashly into dangers, presuming of the absolute power of God, when he is not called thereunto. Sixthly, Concerning things indifferent wh • ch do not edify, but are rather joined with scandal, danger of offense and impiety; Paul saith, Do we provoke the Lord? Seventhly, Peter saith, they did tempt God, who imposed the yoke of the Law upon the Disciples, though they did it with great zeal, and peradventure with no evil intention; Because they kn • w whether the Law of Moses, which was given to the Jews, might not be imposed upon the Gentiles.

Q. What are the Temptations of Satan, the world, and the flesh?

A. They are persuasions, enticements, or allurements, whereby they labor to draw us into sin, or withdraw us from God to our temporal and eternal destruction Satan, the world, and the flesh tempt by enticing always unto sin. Satan by inward suggestions, and outward objects; the wicked of the world by bad examples, or wicked persuasions, alluring or terrifying. The flesh tempteth when we are enticed of our own concupiscence. The things of this world, though good of themselves, do much hurt unto us by accident; as Wine, though good of itself, doth much hurt unto persons intemperate. Look as a sick man is much endangered, by the presence of things which provoke his appetite, but feed his sickness: So the presence of those things which disdiet the soul, and provoke lusts, are very dangerous, the occasions of many temptations. These are the enemies that do assault us, but the most pernicious is the flesh; for without it neither the world, nor the Devil can have any power over us. In vain should one knock at the door where there is none within to look out and answer: In vain should the Devil by his persuasions knock at our hearts, did there not dwell in them these lusts which will look out to him too readily. Satan prevailed indeed with our first Parents, but the reason was, their willing and ready listening to his allurment, which they might have withstood but would not. Again, though the Devil be a furtherer of all provocations to lust, (as unclean persons do help complexion with the painting box) doth make them seem to us good in far greater degree then they are, yet they would not be able to tempt us effectually, had we not this lust in us. Look as a man while he is now in a hot fit of his Ague, while this heat doth possess him, O he thinketh drink the only thing, and counteth them happy that may drink enough; but when this distemper is over, though the pot were by him, careth not to taste it; So these earthly things, when concupiscence is up, Oh alas (such false glasses these are) that our judgment and estimation do think them so good that we may not forbear them, when the same things at another time (when lust is somewhat subdued) do little or nothing stir our desires; that he would think his fantasy and senses were by some juggling delusion corrupted.

CHAP. XVII. Descovering, what the Temptations are that we pray against in this Petition: what it is to Lead into Temptation, and how God may be said to do it.

Question: WHat are the Temptations that we pray against?

A. Whatsoever things, by the corruption of nature, are unto us occasions of sin, be they in themselves not hurtful. But more fully to answer this question sundry things are to be noted. 1. Things not good in themselves may be profitable by accident; as crosses and afflictions which of themselves destroy nature, through the mercy of God are means to purge sin. Now the good that cometh by the cross we pray not against, but against the cross and affliction which of themselves are evil. 2. God willeth some things simply, others as they are exercises of faith and prayer, trials, and testimonies of our constancy. Now what God willeth simply, we are to will: but we are not to will evils as evils, only it is required that we patiently bear evils as they are good. That we ought not simply to will temptations, appears hence; because to bear them is an act of patience, which it should not be, but rather of duty, if we ought to will them simply, and not to pray against them. 3. We pray to be delivered from temptation, not that we shall obtain perfect freedom in this life; but because we are delivered from many, in which we should perish, if we did not ask deliverance, and that those evils into which we fall might be profitable. God will give these two very great blessings to them that ask deliverance in general: but this benefit is imperfect for the relics of sin that remain in us. 4. The principal sleights that Satan useth to vanquish the strong and valiant are these. 1. When the affliction doth continue long, and deliverance is differed. 2. When it seems to be an enormous, singular, extraordinary, unusual affliction. 3. When under pretence of some great good he doth tempt to undertake something, which is joined with peril, or above our strength and calling. 4. When he doth cloak vices under pretext of virtues; as covetuousness under the show of providence. 5. He doth abuse peace, prosperity and quietness, to cast us into a deep slumber and security.

Q. What are the degrees of Temptation?

A. It hath these degrees, Suggestion, Delight, Consent, Practice, and Perseverance in evil.

Q What is it to lead into Temptation?

A. The Hebrew word that answers to that which is translated Lead, signifies to bring upon, or cause to come upon, and is rendered of the Seventy, by words equivalent unto this. In the New Testament it signifies to bring, or to bring into: and thus according to the use of the word. To lead into temptation, is to bring into the hand and power of temptation, that we faint under it, or be foiled by it. Thus the Hebrews say, to be brought into the hands of joy, fear, sickness, sin, sleep; for to rejoice, sin, &c. To tempt unto sin, is to entice or incline the will of man unto wickedness. To lead into temptation, is to bring things so to pass, that a man is exposed unto tempters, whether they be evil men, or Satan, or a man's own evil lusts, who are the immediate actors in temptations unto sin. In this act of leading into temptation, allusion may be made unto the acts of a General of an Army, who may according to his discretion lead which band he pleaseth, and set them in the forlorn hope, the place of greatest danger; and may reserve which band he pleaseth in the corps du guard, the greatest safety. It may likewise be resembled by an act of the Moderator of the games of combats, where none might enter the lists and play their prize, but according to the permission and appointment of the overseer and moderator of those exercises. Nor is it barely to be beaten with temptation, or exposed to temptations, but to be cast upon it in such sort that it doth get the upper hand over us, and we be overcome of it, either by consenting, or giving place. The sense of this phrase may be understood by comparison of other places. Of the incursion or immission of temptations the Scripture saith, No temptation hath overtaken you. My brethren, count it all joy when ye fall into divers temptations. Pray that ye enter not into temptation. And Paul saith, They that will be rich, fall into temptation and a snare.

Q. Were it not better to repeat this Petition thus, Suffer us not to be lead?

A. In no sort: for this were to lay the Lord's words in water, change his tongue, and set him to school to learn to speak, who teacheth all men to speak, especially, when as Luke, which otherwise in divers words varieth from Matthew, here keepeth the same phrase with him: where if anything had been hardly spoken of one, the other would in all likelihood have mollified it. And if this manner of speech had been but once or twice in the Scripture, it had been a great malepartness to have delayed it, that the strength of the words should perish by a waterish interpretation. But now that the Scripture useth this phrase in divers places, and that in stronger sense than here: it is too shameless an impudency to go against the stream of so plain, so often, and so vehement speeches. For it is said, God gives up to a reprobate sense; that he hardeneth the heart, that it was of the Lord that Eli's sons did not obey the good counsel of their Father; That Rehoboam did not hearken to the reasonable request of the Israelites: That he sent Joseph into Egypt, whom his brethren had enviously sold, and rather he sent him than they: That he took away from Job, that which the Devil, the Chaldees and the Sabees did. That sitting in the throne of his high judgment, he sendeth the devil to be a lying spirit in the mouth of the false Prophets; that he commandeth him to go and persuade the wicked. God indeed suffereth men to be tempted, but this is not an idle permission, as some imagine, but joined with a work of God: as in crucifying Christ, it is said, they did nothing but that which the hand of God hath determined before. For if God did only permit sin and no way work in it, he should not govern in the most actions of men, seeing the greatest part of the world are wicked, all whose actions are (as themselves are) wicked. But let it here be observed, that sin hath reference unto God as it is an object or subject wherein or whereupon he worketh, disposing it to his own holy ends: but it never hath reference unto God, as the effect hath to the efficient cause, to be wrought by him.

Q. How is God said to lead into Temptation?

A. God cannot possibly sin, nor be the author of sin in and with his creature, as he is of every good word and work: for he doth neither inform the manner of it by his commandment, nor work it in him by his Spirit. God cannot so far will sin, as to approve it for good in itself: he cannot be the Author of it in the creature, nor yet the creature work while it keepeth communion with him. God enticeth no man to sin; but without stain or blemish to his wisdom, holiness and justice, he leadeth whom he will into temptation. In which we may consider these acts: 1. By his power and providence he upholdeth the tempters and tempted, preserving their life and strength for action, which he might take away at pleasure. 2. He doth sometimes propose some object, whereby occasion of sin may be taken; as Bathshebas washing herself was ministered unto David's sight. 3. He doth let loose Satan, and doth not hinder the tempter from tempting. Thus he gave Satan leave to set upon our first parents in Paradise. 4. He doth leave man unto himself in the temptation, and not support him with that grace without which he seeth that man would not stand. God furnished forth our first parents that they might stand if they would, but he gave them not to will; and so being suffered to themselves, they sell by accident of their own liberty and vertibility. 5. He doth withhold from sinners his grace, without which he knoweth that they cannot stand: and thus it is just with God to forsake them that have forsaken him, and made forfeiture of his grace. 6. He doth withdraw those gifts of mind which once he gave; which he hath just cause to do, if he please: for what man doth not by his sin deserve that punishment? If a man abuse his hand, why may not God wither it as he did Jeroboams? We hold this to be good, justice, and is it not as good justice, that those that have abused their powers of imagination of understanding, and of discerning things that differ, should be punished by being deprived of the right use of them? 7. God doth smite the sinner with blindness in understanding, hardness of heart, the spirit of slumber and giddiness, which doth directly bring the sinner to commit sin: for as death bodily is good in the nature of it, though not good to a living person: so is this blindness, pravity, hardness of heart, good as expressors of divine displeasure, though not good to man, who should be conformable to the Law, and free from them; good as inflicted, not as contracted and received. 8. God doth suspend all actions which in any degree tend to hinder sin, and not only presents things which may take occasion to pervert, but also seemingly provoke by occasions of sinning. Thus by his judgments he provoked Pharaoh, whose heart was hardened: and Shimei upon the sight of David his poverty, was moved to curse him. The reason of all is, it were just with God to consummate spiritual death upon the creature now sinful; and therefore much more lawful to execute such a degree as is inferior. 9. God doth punish sin with sin, Because the Gentiles did provoke God by idolatry, he did punish them with giving them up to uncleanness. These later sins were not punishments, in regard they deserved further punishment and condemnation then the former, yea a further desertion of God, but in regard of committing these acts themselves. Lastly, God leaveth some for a time only, and suffers them to fall into some particular offense, out of which he raiseth them again by the power of grace: others he leaveth utterly, and giveth up to their own lusts, and the power of Satan,

Q. What is the ground of this petition?

A. That God our most gracious Father is the sovereign commander of all things, the sole protector of his people, of invincible power, without whose leave Satan cannot assault, and through whom his Saints that seek unto and depend upon him, shall be strengthened to overcome.

Q. What do we acknowledge in respect of ourselves?

A. That after we fell from God, we were justly cast into the state of bondage and servitude unto Satan; that by the corruption of our nature we are prone to deliver ourselves into the power of the devil, being enticed by the concupiscence of our hearts, and the allurements of this world; that we have no power to use prosperity or adversity, mercy or judgment aright; that God may justly lead us into temptation, and that we of ourselves have no power to withstand the least assault, that Satan is vigilant and watchful to tempt the world full of enticements and occasions of sin, and corruption ever stirring, and yet we of ourselves are apt to grow secure, uncircumspect, careless, self-confident, and venturous as if there were no danger, we had no enemy.

CHAP. XVIII. Discovering what the blessings are that we pray for in this petition, the evils that we pray against, the wants that we are to bewail, and the mercies for wchih we must be thankful.

Question: WHat desire you of God in this petition?

A. To be freed from trials themselves so far as will stand with the good pleasure of God, and always to be delivered from the evil thereof, that we faint not under them or be foiled by them. That if it be to the honor of God we should not live without temptations, yet he would be pleased so to join us against Satan in battle, as to have us always in remembrance, that whether he tempt us by prosperity or adversity, or what way soever, he may never be able to sever us from him, take us out of his hand, nor diminish the blessed communion we have with him.

Q. What do we ask more particularly?

A. First, That God would of his mercy keep us from knowing temptation; and to this end we pray. 1. That seeing we cannot be tempted without the will of God, nor resist without his power, if it be his blessed will, he would give us neither poverty nor riches, nor any such things as may endanger our spiritual estate, but mercifully preserve us from whatsoever might be occasion of sin. 2. That he would tie up Satan, restrain his malice, and bridle his power, that he might not assail us in that kind, or else make us wise to know, and avoid his stratagems. 3. That he would curb the rage of wicked men, and preserve us from the evil that is in the world. 4. That he would kill sin, abate the power of corruption that is within us, and dry up the filthy streams of idle, vain, wicked motions, and desires. Secondly, We ask, that in temptations (if he see good to prove us, he would always stand by us with his grace to keep us from falling, and vouchsafe to work effectually by his holy Spirit, to stir up his graces in us and bring them into exercise to put good motions into our hearts, and cause us to remember his word. To strengthen us manfully in the encounter, to give us an holy use of our trials, and to make us superiors, even conquerors in all things wherein we are tempted, that all things being finished we may stand strong, and endure steadfast unto the end. Thirdly, That God would not give us over to the lusts of the flesh, or to the malice of the Devil: but that he would have merciful respect to our weakness, and favourably keep us from the hour of dangerous and pernicious temptation Fourthly, that he wou • d stir us up to be sober and vigilant, standing upon our watch, prepared for the on-set, having our loins girded with verity, and our heart furnished with the spiritual armor of a Christian. Be sober and watch, for the Devil goeth about like a roaring Lyon, seeking whom he may devour. Fifthly, We pray that God would make us poor in spirit and strong in faith, that we never trust in ourselves, nor distrust in God his power and aid, Through God we shall be able to tread down our enemies. Sixthly, We crave faith, hope, fear of God, patience and consolation, that be our temptations never so many, so long or so grievous, we may hold out and stand fast, and neither presume of our wit, nor despair of God's mercy, but continue in prayer, and wait for deliverance in the Name of the Lord. Seventhly, That he would preserve and increase his graces in us, whereby we might the better quell the motions of the flesh, and resist the instigations of Satan; and with right judgment and holy will, constantly and faithfully cleave fast to the admonitions of the spirit, walking in the way that the Lord shall show in his holy word. Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies; I am thy servant, give me understanding that I may know thy testimonies. Eighthly, that he would teach us to walk warily, accurately, exactly, honestly, and make good use of all occasions and opportunities, mercies and judgments, and that instead of temptations to the contrary, God would afford us all helps unto well-doing, as good examples, holy counsels and encouragements. Ninthly, that when we are entangled in the snare of temptations, whence we cannot rid ourselves, that he would give such an end as may be for the glory of his Name, and the furtherance of our salvation. Yea, and if he leave us at any time to our own weakness, for our humiliation, that he would not let our faith fail finally, but that he would graciously raise us up again with increase of spiritual strength and courage, and so strengthen us, that we may see all the evils that we have suffered working to our good, and ourselves at length more then conquerors in him who loveth us. 10. We pray that God in his time would perfectly free us from all misery, put an end to all trials, and to these days of conflict; perfect the work of his grace in us, and grant us full victory over all our enemies. Finally, As we ask these things presently for our selves who are already in the warfare, so we wish it to all God's Elect when they shall be called to like condition.

Q. What are the evils that we pray against?

A. 1. We pray that God would not deprive us of grace, whereby we should resist temptations or leave us to ourselves at any time when we are brought unto the trial. I will keep thy commandments, O forsake me not utterly. 2. We entreat that we may not be given over to the power of Satan, the swing of our lusts, the will of the ungodly; that their wicked enterprises may not prevail, whereby they seek to seduce and destroy us. Deliver me not over unto the will of mine enemies. Forsake me not, O my Lord, O God, be not far from me. 3. That we be not ensnared with the occasions of sin that be in the world. Turn away mine eyes from beholding vanity. 4. That we be not captivated or held in subjection of any sin. Let no iniquity have dominion over me: Oh, let me not wander from thy commandment. 5. That we be not left to ourselves to trust in our own strength and wisdom, as did Peter, nor given over to impatience and despair as Saul. 6. That we grow not secure and mindless of the craft, malice and power of our enemies, and the danger wherein we stand at all times by reason of the snares they set privily to catch us. 7. That we forget not to run unto God by earnest and hearty prayer for his gracious aid, at what time soever we find the enemy to set upon us & solicit unto evil. 8. That we may not be presumptuous to rush upon the occasions of sin; such as evil corruptions, needless entanglements in the world, reading scurrilous books, &c. 9. That we run not into such sins as provoke God to lead us into temptation. Of which sort are these, all refusing or slight receiving the love of the truth; abusing or not making right use of that knowledge a man hath; willingness to be ignorant of the truth, & willfulness to practice evil presumption of our own strength; all willing casting ones self into the occasions of sin; idleness & living without a calling, allowance of secret sins & such like. 10. We pray against all motions & enticements unto sin. As the Apostle Paul did beseech God that the prick of the flesh, & buffeting of Satan might depart from him, not only that he might overcome. 11. That all stumbling blocks and occasions of our stay in the race of Christianity might be taken out of the way, or made no rocks of offense unto us. 12. That we might not be an offense or scandal unto Jew or Gentile, weak or strong Christian, brethren or them that be without. Lastly, We pray that God in his displeasure would not punish sin with sin, hardening the heart, and giving us over to vile affections.

Q. What are the wants to be bewailed?

A. 1. Our spiritual servitude, and continual rebellion of our wicked natures; the remnants of the old bondage under Satan most grievous and irksome, the evil motions that arise from it without ceasing, as foggy mists from a muddy pond, and our proneness to yield up ourselves in every temptation to sin and Satan. The Jews in bodily captivity, wept when they remembered Zion; How much more should we weep, when we feel the Law of our members, rebelling against the Law of our minds, and leading us captive to sin? 2. Our Sencelesness and presumption, that forget the danger wherein we live by reason of our many and malicious enemies, and notwithstanding the daily experience of their power and our frailty, we neglect to look unto God, as if we were able to stand without his aide; we presume upon our strength, feel not the want of his assistance, pray seldom and coldly to be supported, disregard the motions of God's Spirit. 3. Though we pray not to be led into temptation, yet we thrust ourselves into it: for we discover our passions and lusts, manifest our weakness, rush into the occasions of sin to satisfy desire, suffer our thoughts to rove and wander up and down we know not whither, confer with the suggestions of Satan, and give them harbor in the mind. 4. When we feel Satan thrust sore at us, we are ready to faint, as if the Lord would not or could not help us; and if the suggestions of the flesh be strong and importunate, we grow weary of resistance, and give place to sin. 5 Though we be compassed with enemies on every side, both within and without, yet we lay down our watch, cast off our Christian armor, and set upon the performance of many duties, and converse in most companies, as if we had none to set against us, or contrive our hurt.

Q. How must we stir up ourselves devotionally to make this Petition?

A. 1. We must often call to remembrance the dangers in which we live, whiles the soul is in this mortal body, whom the flesh, the world, and the Devil do oppose on every side. What anger, what lust can do in us; who is not compelled to feel it to his great sorrow and grief? who doth not find these pricks? is not provoked with these stings? The strokes and assaults are so many, so divers, that it is most hard not to receive some great wound. But besides these enemies which dwell and live with us, there are other most bitter adversaries, which the Apostle calleth spiritual wickedness, principalities and powers, whose hatred against us is infinite, unappeaseable, that we cannot expect any truce or peace from them, if it could stand with Christian courage, resolution and honesty to desire it. 2. Another motive is to think, to what the temptations of the Devil tend: This is the White he shooteth at, that he might make us naked before God, stripped of his favor, which is better then life. For the devil seeketh by them to make us dishonor God, rob our hearts of his Kingdom, fetter us so with our sin, that we may be dis-enabled from obeying him; to take away all our peace and prosperity in things outward, to fill us with fear and weariness in all the duties we go about, and uncomfortable doubtings, yea despairings touching the pardon of sin; In a word, to bereave us of all good which in the former petitions we desire; and to bring upon us the contrary evils which are most horrible. He playeth no small games when he beginneth his temptations. 3. We must remember how tedious his former tempting and prevailing against us hath been, for we (like children) who remember beating no longer then it smarteth) we I say, remember the bitterness of our daily falls the devil giveth us, no longer then God letteth the sting of them stick in us; and this doth make us, that we feelingly cannot pray against that whose anguish and evil we do not remember. 4. We must consider, how we are everywhere subject to temptations, at home, abroad, in wife, children, servants; in good company to security and unfruitfulness; in bad, to sin with them in speech, gesture or consent; yea in good deeds, before we do them, when we have done them, to carelesseness, pride, security, vain-glory; at bed, at board. For as fools and children not knowing evils fear them not; so we not knowing this evil, are less fearful, and flee not so fearingly, praying to have it prevented. Every where snares of temptation are laid for us, who, that should go such a way, in which he could not take a step without danger, would not go wearily, and often lift up his heart for protection? 5. We must think how diligent and watchful the devil is; he that knoweth what baits we bite at, and will cast them out everywhere: he knoweth where we are weakest, and will never want occasions to provoke us. Again, we must think how mighty he is, what cannot he do with us, if God keep us not? he would carry us to any evil, as a whirlwind doth the dry stubble. 6. We must often repeat our own infirmities, how we be so far from being able to withstand him, that all we have of our own, is readier to follow then he to whistle us after him. 7. We must remember such examples of worthies as have been grievously foiled, as David, Peter, &c. yea presidents we have of some hanging themselves, some tempted to it; for such examples are like the thunder, though it striketh a few, it feareth all. And are not we subject to have our minds distracted, assaulted with any even the most grievous things that ever we heard to have befallen others? Lastly, We must consider what a joy it is when we go a day more freed. What an ease is it to the soul? Or if we be in a little forwardness to sin, yet if we be rescued seasonably, how it doth it rejoice us? what peace doth it bring to us? Now could we work upon our hearts, the feeling of this benefit when we have it, the sweetness of it would enforce us to beg it heartily; whereas not heeding the worth of it, we ask it unaffectionately.

Q. What are the mercies for which we must be thankful?

A. 1. We give thanks to God, who hath redeemed us from the power of Satan by his Son Jesus Christ. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's. I thank God through Jesus Christ our Lord. 2. This is a great daily mercy, when God keepeth us from temptation: Not to know a disease is better, then having it to be healed of it. 3. That he hath strengthened us in the combat, and given us victory over our enemies. Thanks be to God, which giveth us victory through Jesus Christ our Lord. The Lord stood with me, and strengthened me, to whom be glory forever and ever. 4. That God hath been pleased to prevent our sinning, when we were ready to fall. Not to fall when we are ready to fall, is a great favor. If one when our feet are ready to fall from us, should hold us up, we would count it a great benefit. 5. That God hath made our trials fruitful and profitable, bringing us thereby to the knowledge of ourselves, awakening us from security, and strengthening the graces of his Spirit in us. 6. That he hath been pleased to recover us from our flips, and turn our infirmities and falls to our greater benefit. To have damages advantage us, this is the evidence of power and goodness itself..

CHAP. XIX. Discovering the several Inference, or Conclusions that may be drawn from this Petition.

Question: WHat Conclusions may be drawn from hence?

A. 1. In this life the godly are subject to manifold and great temptations. Spots in a garment seem to spread, when they are washed: the channel will stink when it is cleansed. Corruption will stir when we endeavor to cast it forth. The Scriptures and Christian experience witness, that Satan ceaseth not to pursue the faithful with temptations of every kind, that he might destroy them. No sooner do we give ourselves to Jesus Christ, but the Devil by force or fraud doth labor to pervert us. The ungodly feel none assaults, because they are wholly in his power, and run willingly whithersoever he doth allure: but with the godly, who fight under the Banner of Christ, and bear arms against the Kingdom of darkness, it is far otherwise, he leaveth no plot unattempted to destroy them. The Devil goeth about like a roaring Lyon, seeking whom he may devour. Satan hath desired to winnow thee as wheat, but I have prayed for thee that thy fail not. Moreover, the world is an enemy to all them that Christ hath called out of the world to the participation of life through him. The world favoreth her own, but hateth them whom God hath chosen as a peculiar people unto himself. And all this cometh to pass by the wise providence of God, that the regenerate might try their watchfulness over themselves, be kept from being exalted above measure, and that the power of God in preserving them from sin, and delivering them out of it, may be seen in their weakness.

2. God doth lead us into all our temptations. It is said. Christ was carried of the Spirit to be tempted. It is God only, who when he seeth it meet, doth bring his Champions forth, and letteth the powers of darkness encounter them. Neither can the Devil stir, neither we bid battle of ourselves. Can the Lions stir till the Keeper bring them out? Can a Dog run till he that hath him in a lease loose him? So it is, God he hath them chained up in his Almighty power, yea thrown down to the prison of Hell: farther then he doth loose them, and bring them into the earth, where this show is represented, and battle to be seen, they are not able to do anything. Again, we cannot on the other side, being set upon, buckle with the adversary power till God doth lead us to it. The Kings Champion is not to play at his own pleasure, no more are we farther then God designeth it. But how can God lead us into those temptations which he seeth will certainly bring us into sin? Answer, Because sin itself is not absolutely evil, but only in respect of man sinning, who would in so doing pervert the divine order, though he be unable; as who accomplisheth God's will, when he doth contrary it, for ought he knoweth. Again, as Vipers are evil substances or natures, which yet are good to that art which maketh antidotes of them; or any poison which is evil, as it is poison in itself considered; yet is good as it is poison, to a skillful Physician: and as a blister on the flesh is a natural evil, as a blister, yet a blister as a blister is good when a cunning Physician doth draw it, and may see it for good use: so is sin to God. God hath an holy, over-ruling and disposing hand in the temptations and evils to which men are subject. The putting of a lying spirit in the mouth of Ahab's Prophets; Shimei's cursing of David; the blinding of the eyes, and hardening the hearts of the Pharisees: the giving up of the Gentiles to vile affections: All these, saith the Scripture, were of God, or from the Lord, as it was of him, that Rehoboam hearkened not to the people. But cause in that place, doth not signify the proper effecting of a thing causally, but a disposing of the proper causes so as they did produce this effect. And from this Doctrine we are admonished not to cast ourselves into temptations. He that loveth danger shall perish. We must not make ourselves poor as those Heretics that renounce all their substance, that in voluntary poverty they may commend themselves to God. No man should choose his dwelling among those of a sinful profession, as a chaste man among stews, a temperate man among drunkards, belly-gods, &c. Christ offered himself into temptation: but herein we must not follow his example: for he was carried extraordinarily by the power of his God-head into the desert to be tempted for our sakes, that in his Victory we might overcome. Again, this must teach us contentment in all our temptations: not that we must prevent repentance by this consideration; but we must when we are truly humbled by this means, keep ourselves from being swallowed up of sorrow. For God's will, and God's turning all to good; the Devil will whisper them so as to make us pass by all exercise of a broken spirit in those things wherein we have offended. Moreover, from this consideration we must walk in fear before our God, who as a Shepherd setteth his Dog on a stray Sheep, so can he set the Devil on us to hound us home if we stray from him. Lastly, we see from this to our comfort, that the Devil cannot come against us at his pleasure: for we are in the hands of our heavenly Father, who hath an over-ruling hand in the temptations and the sins of all men. Satan therefore cannot winnow us, nor buffet; no he cannot touch us, but as he hath leave of our heavenly Father, the Lord of Hosts. This we understand further by the case of Job, Peter, and Paul; Satan could not assail them until God did permit him: and when he had leave to do his worst, the grace of God was sufficient to preserve them, that either they did not fall, or it did recover them out of their falls, and in the end caused them to die Conquer ours over Satan, over their own lusts, and over whatsoever opposed itself to the obedience of Christ in them. Moreover, If God's Children do sin, he can order and dispose of their sin to their good and to his own glory, for many of God's Children have gained more benefit by falling into some sin, which through God's mercy hath humbled them, than they have by doing some good duties, whereby they have grown exceeding high-minded. Have we not cause therefore to rejoice that we are under the safe conduct of such a leader? But let no man abuse this comfort, and pervert it to his harm, by taking liberty to sin, because God can work his own glory, and good to man out of it. What though the skillful Physician can make triacle of poison, and can tell how to apply poison to his Patient for his recovery; yet if the Patient hereupon be too busy with these poisons, they will prove his death. Let us be glad our God can draw good out of evll, but let us not be doers of that which is evil.

3. God's sufferance is not to be understood without his action: he is a voluntary Agent in these things which he suffereth. We must not think his permission is a pure permission, either without his will, or working in the thing permitted, as often man's is; for man may be said partly to suffer this, not to do it, because other causes have their activity without him, and dependancy on him; but it is otherwise with God.

4. All our strength against temptation is in God only; He only dissolveth the works of the Devil, trampleth Satan under feet, keepeth him that he cannot so much as be disturbant to us; when it pleaseth him, we are down with the least blast. Were we in state of innocence, we would not stand a moment. Let us therefore trust perfectly on his grace, put on the Shield of Faith only. Our forefathers acknowledged that God, not their strength, gave them all salvation against corporal enemies; How much more must we confess it against spiritual? Who knoweth the power of Satan, or the infirmity of their own flesh, that will not confess this most entirely? But what serveth the Armor for? Answer. Only to this end, that we may be able to get and hold God with us, fighting for us.

5. It is the duty of all Christians to pray, that they be not led into temptations; that they be not enticed or drawn into evil. For of ourselves we are insufficient to think a good thought, much more to resist the powers of Hell when they assault. before conversion we are dead, and in the very power of sin and Satan, who taketh us captive at his pleasure. After conversion we are frail, and disposed of ourselves to return to our former evil conversation, if the Lord do not support and excite us with his grace. The way of man is not in himself, it is not in man that walketh to direct his steps. If a man cannot order himself in the smaller things which concern the outward man, much less can he dispose himself in the greatest which concern the inward, in the matters of sanctification. God is the only giver of grace, and upholder in temptations. This gift is so Divine and so excellent, that God hath in his wisdom reserved it to himself, as a part of his Divine Prerogative, to bestow it with his own hands. For he knew well that if man could confer grace, or could attain it by any means with him, all the praise thereof would be given to man, and God should have none: and man would grow so proud, that he would claim Heaven by merit; and flesh would glory in his presence, if God were not his strength and sanctification, as well as his redemption. The Adversaries unto holiness are most subtle and mighty, they are principalites, powers, and spiritual wickednesses, that if they be not resisted by a stronger, even by the power of God's might, they will prevail unto ungodliness. Nor doth their power and craft exceed their vigilance to take all advantages that may be gotten, either from a man's natural disposition, or from his sex, or from his different condition of life and calling; from his estate in the world, be he rich or poor, noble or base; or from his estate in grace, be he a babe or strong man in Christ; or from observation in what thing a man is least armed; or from observation what a man doth esteem or disesteem most, also from place, time, solitariness, company, and whatsoever particular circumstance shall fall out, it shall be taken to the greatest advantage to further the temptation, making use of the infinite varieties of evil unto which, and of the manifold varieties of means by which a man may be tempted. Great is the power and efficacy of Prayer; by it we keep Satan at the bay, that he cannot come nigh to annoy and trouble us. Pray, that ye enter not into temptation: By it we obtain help and aid from Heaven, when he setteth upon as. Wherefore we must crave the aid of God generally in all temptations, and specially in every affliction or assault we must run unto him: as David did in every kind of temptation. O that my ways were directed to keep thy Statutes. Open mine eyes, that I may behold wondrous things out of thy Law. Incline mine heart to thy testimonies, and not to covetousness. Set a watch O Lord before my mouth, keep the door of my lips. Incline not mine heart to any evil thing. Turn away mine eyes from beholding vanity, and grant me graciously thy grace.

6. Whosoever would be preserved from sin, he must resist temptations. The Devil did deceive Eve through his temptations, and Adam was likewise drawn into the transgression by the enticement of Eve. Temptations and motions to sin are the very seed and kernels of sin, which if they may be entertained, so as to receive any warmth in a man's heart, there is presently a conception of sin, which will cause him to be in labor and travel of it, until he have brought it forth into act. There are no creatures so apt to bear issue, nor ground so rank to bearweeds; no Tinder or Gunpowder so ready to take fire, as the heart of man is to conceive sin, and be inflamed with lust by evil motions and temptations: wherefore all that would avoid sin, have cause to resist it in the temptation. To resist beginnings of the evil of sin, is a rule as needful to be observed against diseases of the soul, as to withstand evils of pain in the beginning, is needful in diseases of the body. Now that we may withstand temptations. First, We must look to our own heart, for that is the hold and fort of the soul; if that be not true to us, we are sure to be foiled in every temptation: wherefore we must have it in an holy suspicion, so far as to cause us to examine and search it daily to find out those treacherous and deceiveable lusts that lurk there; and when by the light of the Word we have found any, let us not stay till they assault us, but let us assault them by the power of Christ, and use martial Law presently to condemn and crucify them. And let us never leave purging the heart, until we can say, it is not set upon any earthly thing, either to love it, or fear it; or if it be, as he that will be rich, so he that will have pleasure, and will have glory of men, shall fall into temptation. Nothing will bring the heart to a firm resolution to will in all things to live honestly, so soon as this course. Secondly, The understanding, which is the watch-man and intelligencer of the soul, must be well informed. For no resolution can avail, if judgment be wanting to discern betwixt good and evil. It must be able to discern between good and evil, between things not sinful and sinful: and of good things to discern which are good but in part, which every way good; and what things are good only to sense and appearance, and what is good in truth: and so on the contrary: that the baits to draw unto sin, taken from the gain, pleasure, and glory of this world may not move us, because they be but uncertain, van and transitory. Thirdly, We must always set the true danger of sinning, and the true good and glory of well doing before our eyes: and it will cause the heart to choose the good and refuse the evil. If we can but judge aright of the joy that is set before us in the course of holiness, it will make us with our Savior Christ endure the Cross, and despise the shame which in this world doth accompany Christianity; and we shall with speed run the race that is set before us, notwithstanding the impediments that we shall meet withal. 4. There must be a continual watch set, and faithfully kept; wherefore the eye of the mind must be always awake, to see and observe what particular temptations do arise against us, either from within or without. Be sober, be vigilant; Watch and pray. Fifthly, When by watchfulness the temptation is discovered, then we must buckle all the Christian Armor about us. Sixthly, being thus armed, we must animate and fill the heart with courage and resolution to resist even unto the death. For which cause, we must make an Oration unto it, such as wise and valiant leaders will make to encourage their Soldiers; we must mind our hearts of the odiousness and hurtfulness of that thing to which we are tempted; how that it is a lust of the flesh and of the Devil; how it is enmity to our God, and a deadly enemy unto us; how that we must kill it, or it will kill us. Let us mind our hearts with this; that it will be to the dishonor of our King and Country to be overcome; that to yield to any temptation is contrary to our vow of allegiance, which we entered into when we first professed to fight under Christ's Banner. Let us tell ourselves of the equity of our cause, how that our war is just; think also of the wisdom and valor of our Captain Christ, assuring ourselves, that how hard soever our conflict may be, yet if we do not yield, in the end we shall overcome, and be more then Conquerors.

7. We must stand fast in the faith, quit ourselves like men, and be strong. In the Conflict two evils must be avoided. First, We must not trust to our own wisdom: for then sin will be too crafty for us. Secondly, We must not resist in the power of our own might, for then the Principalities and powers will be too strong for us. We must therefore resist by the wisdom of the Word, and power of God, so shall we put Satan to flight.

CHAP. XX. Of the Second Clause of this Petition, viz. But Deliver us from evil; Discovering what it is to Deliver, and what is meant by Evil. What it is we desire of God in these words; with the Conclusions that may be drawn from thence.

Question: WHat is the second Clause of this Petition?

A. But deliver us from evil. These words are understood by some Divines, as a distinct Petition from the former: but they rather seem to be an explanation or correction annexed; as the Particle [but] in other sentences insinuateth. But the matter is of no great importance, when in the exposition of the words, both sorts agree.

Q. What is it to Deliver?

A. The Greek word doth signify to defend, protect, keep and save from evil, that we fall not into it; and to free, deliver and pluck out of the evil, in which now we stick. The seventy Interpreters render those Hebrew words which signify to deliver, free, and pluk from the hand of the enemies. In the New Testament the Apostle doth comprehend both significations in one place: Even Jesus (saith he) who delivered us from the wrath to come, that is, who hath freed, and doth preserve or keep us from the wrath to come And so in this place it implieth these two things, First, Preservation from falling into sin. Secondly, Help of God to rise out of sin by repentance. Keeping from evil in Christ's Prayer, and delivering from evil in this Prayer, have one and the same meaning. When Paul saith, Who shall deliver? He meaneth, who shall give me power against this body of sin? And that God's giving of repentance is deliverance from evil, that of the Apostle maketh it manifest, where God's giving men repentance, is all one with recovering themselves out of the snare of the Devil.

Q. What is meant by Evil?

A. The Devil, because he is of himself so exceeding evil, and doth make it his work to infect all men with evil, is called the Evil or the Evil One. So he that is called the Evil One in the Greek is by the same Evangelist in that Chapter, and by others in the same Parable, called the Devil. And thus some Divines, ancient and modern, popish and protestant would restrain this word evil, that it should mean the Devil, as if he only were prayed against in this Petition: and that because this word evil in the Greek hath his Article joined with it, which giveth an emphasis to evil, pointing at some special evil one, which is the Devil. To which may be added, that in the New Testament the word is seldom or never put in the neuter gender absolutely, for adversity or what is hurtful to us: but some other word is annexed unto it; as evil thoughts, an evil heart, evil times, evil men, evil works. But though the Articles do give a special force sometimes unto the words to which they are annexed, yet for the most part, the Greeks use to add them rather for a grace and ornament of speech; and are so used seven or eight times at least in the Lord's Prayer. And the Greek Interpreters use the word to signify whatsoever is hurtful or evil, as sin, danger, loss, damage, adversity, and such like. In the New Testament it is used for wickedness. In this very sense are the words of Christ to be understood: Father keep them from the evil, or from wickedness. The world lieth in wickedness, that is, it wholly lieth buried as it were in sin. And that of the Apostle is without exception; Abhor that which is evil, cleave to that which is good. By evil in, this Petition is meant that which maketh us worse, not in regard of our feeling only, but in truth, and before God: as which doth harmefully separate our union or diminish our communion with God, who is our only God and All-sufficient Portion.

Q What desire you of God in this Clause of the Petition?

A. 1. Whereas Satan goeth about seeking whom he may devour, we pray that the Lord would mercifully defend, save, keep and protect us from and against his snares, temptations, traps, and tyranny. Or if he hath caught and entangled us in his snares, that he would deliver and free us from them. 2. We pray that God would keep us from all sin and every evil work, that we fall not into offenses, or if we be fallen into any sin, or lie under the power of any corruption, that he would powerfully snatch us out of it, and enable us to walk in new obedience before him. Untill sin be crucified, a man is as it were manacled, or as a Bird touched with lime-twigs: it taketh away the life and comfort of spiritual exercises: he cannot set about them with any nimbleness of spirit while he lieth in any sin. Sin lodging quietly in the heart, taketh root, and infecteth further and further: it will increase itself, and beget other sins. And while a man lieth in sin, he may look every hour when God shall inflict some fearful judgment or other, and then the remembrance of a sin unrepented of proveth more heavy, and more stinging then the judgment itself. Whereas, though a man have sinned, yet if God have given him repentance, and have recovered him out of the sin, he may come before God with boldness and can perform exercises of religion with cheerfulness, and shall either prevent crosses or remove them, or they shall do much good to his soul, while they lie upon him. 3. We pray to be delivered from the evils of this life, dangers, losses, discommodities, so far as the Lord knoweth them to be hurtful for us. 4. In this life our deliverance is imperfect, and we lie open to new incursions of Satan, sin and adversity, therefore we desire to be translated out of this world, where Satan is Prince, where in the valley of miseries, the earth bringeth forth the thorns and thistles of adversity, into the Kingdom of Glory, where we shall be free and safe from all miseries, where we shall feel no motion of sin, nor assault of Satan. 5. We desire that our heavenly Father would keep us from an evil death, that we die not the death of the uncircumcised, that we be not taken unprovided in our sins without repentance, but that God would grant us a comfortable and happy end: for the death of the godly is the beginning of eternal blessedness, but the death of the wicked is the beginning of torments endless and remediless.

Q. What Conclusions may be drawn from hence?

A. 1. Satan and sin are the greatest evils. Satan is that evil One that imagineth evil, nothing but evil, all manner of evil, and that continually without ceasing. Sin is a shameful evil, giving denomination unto all things that are truly evil, causing them to be called evil: the world is therefore called evil, because it is a sinful world: men are called evil men, because they be sinful men. And because the Devil exceedeth all other in sin, he is called the the evil one. Goodness is conformable to God the Author and Fountain of all good: but sin is repugnant to the will of God, and so the greatest evil. Nor is it only evil in itself, but the cause of all evils that any creature is subject unto: for sin brought man under the curse, and will hold him under it, except the mercy of God, through the death of Christ, do deliver him.

2. He that watcheth continually, striveth to grow in grace, nourisheth the motions of God's Spirit, fighteth with good courage, and denying his own strength flieth unto the Lord for help, shall be mightily supported against evil. He that doth these things shall never fall. The godly, as may be observed in them that were foiled grievously, did fall, when they neglected their watch, not when they were most strongly assailed. The reasons ordinarily why the godly are grossly overtaken, are; either they make not resistance at the first, but are prevented by the temptation before they be prepared to withstand it, or being weary of resistance, they cast away their weapons.

3. In all evils and calamities God is the chief refuge of a Christian: the Saints acknowledge him to be the only Author of all good, and their sole Deliverer; the power that is in any means to help or heal, they know to be of him, and that they profit as it pleaseth him, but not otherwise. God delivereth out of evil many ways. First, When he stoppeth calamities hanging over our heads, that they shall not fall upon us; as Jacob was delivered from his enemies, whom the slaughter of the Sichemits had stirred up against him. Secondly, When being brought into great danger, he doth preserve them safe and sound; as Daniel in the Lions den, and his three Companions in the fiery furnace. Thirdly, The comfort that God gives to his servants when they are oppressed with evils, is to them instead of deliverance. In the multitude of my thoughts within me, thy comforts delight my soul. Fourthly, When he turns the temptation to our good, and makes what is evil in itself to become beneficial. We must therefore learn to yield obedience, and bid our God smell a sacrifice for the bitterest things we taste, so far as they are his disposition; taking shame to ourselves in them, as they are the fruits of folly.

4. No temptation shall be able totally or finally to separate the Saints from God; fought that we are taught to pray agreeable with his will, we are heard in that. Now this were the greatest evil, not only in regard of our seeming, or appearance to us, but of the matter itself.

5. The faithful must live in hope and assured confidence to be delivered from all evils, though not in this life, wherein they have received but the first fruits of the Spirit, yet in the life to come, when they shall be replenished with fullness of the Spirit. For that cause our most bount • f • ll Father hath commanded us to beg deliverance, that in him we might have hope to obtain what we ask. The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles.

CHAP. XXI. Of the Confirmation, viz. Thine is the Kingdom, &c. The meaning of these words; And the Conclusions that may be drawn from thence.

Question: WHich is the Confirmation?

A. For thine is the Kingdom, the Power, and the Glory forever and ever▪ Which words, though not repeated by S ^t Luke, nor interpreted by some of the Ancients, are yet expressly mentioned by S ^t Matthew; and interpreted by them that followed the Greek authentical Copies; and therefore causelessly and without warrant omitted by the Church of Rome, and wickedly charged to be a superfluity.

Q. What is the meaning of these words?

A. 1. Kingdom signifieth God's absolute sovereignty over all things, to whom only it pertaineth of right to forgive and to give at his pleasure. Or rather it noteth the special sovereignty of God over his select and peculiar people, whereby he doth guard and protect them for the glory of his Name, and their eternal happiness.

2. Power signifieth that All sufficiency in God, whereby he is able to do all things according to the good pleasure of his will. Many have Kingdom, so that it pertains to them to help their Subjects, but want power. But the Lord hath all power of himself, and there is no power but of him.

3. Glory is that high estimation, honor and praise which is due to God for his infinite goodness and surpassing excellency.

4. When we say thine, and forever, we exclude all creatures from fellowship with God, in these attributes: because howsoever Kingdom, Power and Glory are communicated unto some creatures (namely Princes, as God's Instruments and Vice-gerents:) yet God alone claimeth them originally, of himself, absolutely without dependence or control; eternally without beginning or end. The Kingdom doth now and ever shall belong unto him; He is now and shall forever be able to help them; He hath now and shall for evermore have glory and praise ascribed unto him.

Q. How is this a close of Confirmation to our requests?

A. Because we do not only in general ascribe Kingdom, Power and Glory unto God, as his due, but also with respect unto our Prayers, and suits; believing and professing that he, as King of Heaven and earth, hath Authority to dispose of all his Treasures: as Omnipotent is able to do exceeding abundantly above all that we ask or think: Finally, as the God of Glory is interested in the welfare of his Servants, for the maintaining of the honor of his Name, and truth of his Promises. The Reasons, why we come petitioning to our heavenly Father, contained in these words, are three.

The first taken from the Sovereignty of God, who is the right owner, the Supreme and absolute ruler over all things in Heaven and earth: therefore all blessings are to be craved at his hands, for of right it belongs to him to bestow them upon us. Or it may be drawn from the special Sovereignty of God over his people, thus; It is the Office of Kings to hear, defend and protect their Subjects against all their enemies. Now therefore, O God, since thou art our King, most rich in goodness, more powerful than all our enemies, we pray thee be present with us, for we are thy Subjects, and under thy defense we shall be safe. The Blessings we ask are the benefits of thy Kingdom, which we have not of ourselves, nor by any means of our own can obtain: therefore according to thy Commandment, who hast charced us to ask, and thy promise to hear the Prayers of thy poor people, we direct our supplications unto thee: for whither should Subjects fly but to their King. Thou hast instituted thy Kingdom, because thou wilt distribute blessings temporal and spiritual in it, thou hast commanded them to be asked in thy Kingdom, and promised to hear the request of thy Subjects. Thus faith showeth in these words, that she is certain of the good will of God towards us, and doth profess that she doth rely upon the sole grace of God in Jesus Christ, not upon any dignity or merit in ourselves.

The second is taken from the power of God, who is able to do whatsoever he will, and will do whatsoever shall make for the glory of his Name, and the good of his people: who hath in his hand and power the things we ask, and can solidly and savingly give them to whom he will: who can give whatsoever we stand in need of, and strengthen us against any sin, and unto any duty, though the power of Satan, the world and the flesh oppose itself. Hear, O God, and give us what we ask because thou art able, and thou only art able. This power joined with will, doth reside in thee only; for of ourselves we are able to do nothing, we have no strength but from thee.

The third from his Glory; who ought to be glorified by us in all things, gaineth glory by hearing the Prayers of his people, and for his glory sake will not deny them anything that shall be good. From thee the only true God and absolute Sovereign, we ask and expect all good things: for thou art the Author and Fountain of all goodness: Hear us for the glory of thy Name, and for thy glory vouchsafe to give the things we crave: for what we ask doth serve to thy gl • ry.

Q. What Conclusions may be gathered from these words?

A. 1. None is to be invocated or called on, but he who hath the Kingdom, Power and Glory. For as one lacking this or that in a house which is the Masters, cometh in by the back door, if he pray a servant to give it whose it is not, who hath no power so to do, &c. So if we seek our necessaries temporal and eternal, at Angels or Saints, which are servants to God, who have no power to do anything farther then beckned unto by God, we take a wrong way to the wood. But the Papists think all is made whole while they do call upon Saints or Angels, not as the principal Authors of the things they ask, but as secondary Patrones, who under God work these things for us. To which is answered, that not only to do religious adoration in any kind to them, as the principal and chief power, is sin: but also to call on them, or trust in them, as being some Secondary Divine powers, although inferior to God. The Angel-worship among the Colossians, did not differ thus much, as if they had been the chief Divine powers; and yet is condemned. Nebuchadnezzar did not enact that he should be worshiped as the highest God; yet because he would have honor in some degree Divine, Daniel did decline it as flat Idolatry. Again, this distinction with which they would salve their fact, may be turned upon them, as making against themselves. For therefore these may not be called upon, neither may be trusted to religiously, because they are secondary workers of things under God who is the principal agent.

2. We see what may confirm us in the assured hope to receive our requests, namely, to think that God hath the Kingdom over us, that he is powerful and glorious. There is a respect between Kings and their people, which bindeth them mutually one to another. Hence it is that we promise ourselves protection, maintenance in our life, the benefit of subjects from them, because we are their subjects, and they have the Kingdom over us. That God who by reason of this obligeth sinful men to seek the weal of all their people, because they have received a Kingdom over them; himself will not fail on the same ground, to procure all good to us, who live under the regiment of his Grace. Yet because it it not enough that God should have the regal authority over us, unless he had the power also of working all things for our weal, therefore this is joined, Thine is the power What were subjects the better to be under a gracious Prince, but weak, having as short hands to do them good, as a large heart to wish it them: So should it fare betwixt God and us, if he were not Almighty, able to subdue all things to himself; our faith were shaken. For we cannot expect the treading of Satan under our feet, the quickening of us in our souls to every good work, the justifying, the protecting of us; we cannot expect these things from one who hath not all power. Thirdly, Had God the right to help us, had he the power also: yet were it a thing that made not for his glory, respected not the advancement of his honor, our belief might waver: which now it need not do, it being God's honor to perform all good things for his chosen. Honor is with men the spur of actions: have men right and power to effect this or that, notwithstanding if it conduce not to their honor and glory, they will not move a finger to it. But now there is nothing that wanteth to our assurance, while we know that we are such to whom God hath right; such for whom he hath all power; such whom to protect and bless with all things spiritual and corporal, is his great glory. The case standing thus, how can we doubt of receiving the things we ask at his hand in the Name of his Christ.

3. The godly must put up their Petitions with strong and good reasons. Thus did Jacob when he prayed to be delivered out of the hands of his brother Esau. In like manner David, Solomon, and Christ himself. For reasons in prayer do much confirm faith, and stir up fervency and good affection. When a man can assure himself that he hath good warrant to ask, and hope to obtain, he will break through all the discouragements which the devil or a man's own heart can cast in to hinder him. Good reason to the affections, is as oil to the fire, that causeth it to burn vehemently. And though God need no reasons either to inform him of their need, or to move him to supply their need: yet he doth delight that his children should yield reasons of their requests, because therein they show proof of their faith, knowledge, confidence, and other graces, which is much pleasing to their Father.

4. We learn in prayer to abase ourselves before God, and utterly to deny all that is in us. Kingdom power and glory is all his, not ours: we are no better then rebels and traitors to him: if we have any good thing, it is from him, even the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, then the insolent beggar that will not acknowledge his want.

5. In prayer we must be persuaded of two things, and build upon them, God's power, and will: His power in that he is able; his will, in that he is careful to perform our requests. These are signified by Kingdom, power and glory: for all the promises of God in Christ, are yea, and Amen, unto the glory of God?

6. Whatsoever we ask, we must refer it to God's glory: This is the first thing we are taught to crave, and the last we are to perform, Whatsoever you shall ask the Father in my name, I will do it, that the Father may be glorified in the Son. It makes for the praise of God's mercy, power and goodness, that he doth vouchsafe to hear our prayers, and grant us those things that we ask according to his promise and commandment, as Citizens of his kingdom: And we beg that God of his mere grace in Jesus Christ, to whom pertaineth the Kingdom, would be pleased graciously to give what we ask, for the manifestation of his power, glory, and great goodness. As we believe, that God for the glory of his truth, grace and power, will grant our desires: so we promise to refer the things which we obtain by prayer to the glory of his Name. This is the end for which all benefits are to be craved, and to this end all blessings obtained must be referred and used. All thy works praise thee, O Lord and thy Saints bl • ss thee. They shall speak of the glory of thy Kingdom; and talk of thy power.

7. When we are to perform any work, as to do service to God, we must believe that God will enable us to do it, and must ask power at God's hand that we may be strengthened to walk uprightly before him, and do our duties.

8. If we would have a good report and praise among men, we must above all things seek God's glory, not regarding so much our own. If he give praise among men, give him thanks, if not, be content, because all glory is his.

CHAP. XXII. Of the Conclusion, viz. Amen. The inferences that may be drawn from thence. The principal use of the Lord's Prayer; And why we are neither to refuse, nor confine ourselves to this form.

Question: WHat is the Conclusion in the Lord's prayer?

A. Amen: whereby is expressed the right disposition of the mind and heart of a man when he prayeth, which is indeed the very life of prayer. The word Amen is Hebrew, and remaineth for the most part untranslated in Greek, Latin, English, and all other Languages.

Q. How is Amen used in Scripture?

A. 1. Amen is sometimes a title of Christ, because of his faithfulness and truth in performing all promises.

2. In the beginning of sentences it is an asseveration or corroboration of speech, and confirmation of that we are about to say, and that very vehement if it be doubled. Some take it for an oath, but it is only a confirmation of what we speak; to which our English word verily, indeed, or in truth, answereth. This is manifest by sundry places of the Evangelists compared together: for where one hath Amen, another hath surely, truly, or verily; and in one and the same place these words are used one after another as signifying the same thing. Sometimes we shall find Amen and yea used promiscuously, as words of the same signification. The Arabic Interpreters never retain the word Amen, so oft used by our Savior, and kept by other Interpreters, but render it by a word that signifies surely, assuredly, as a proper and clear interpretation. Aquila (as it is noted in the Roman Edition of the Seventy Interpreters) doth translate it credibly, faithfully, firmly; or as it is found in some Manuscripts, it is firm or stable.

3. When it is added in the end of blessings and prayers, the repetition of the promises, or imprecations, it implieth both a desire of the thing so to be, and confidence that so it shall be. That Amen is a wish or desire of what was spoken before, it appeareth out of many places of Scripture; as by the answer of Benaiah to David, when he had appointed Solomon to be ruler over Israel and over Judah, saying Amen, which he doth explain by these words, The Lord God of the Lord my King say so too. The Seventy Interpreters do render this word, sometimes Let it be, or God grant; sometimes they translate it, truly; and sometimes they keep the Hebrew particle Amen. That Amen showeth a persuasion of faith touching the thing before spoken of, is evident by that of Paul, where having said of Christ, that he was over all, God blessed forever, he addeth Amen, that is, he was assuredly persuaded that it was so. 1. So that Amen in this place, doth presuppose the understanding of what was asked; for every man must say Amen to his own prayers, as well as to the Petitions that others do make for him: But a man cannot say Amen to his prayers, if he know not what is said. 2. It is an asseveration, wish or expressing of earnest longing to obtain all the things in this prayer above named. 2. It is a profession of our faith and confidence, that we trust in God through Jesus Christ, that it shall be unto us according to his promise and our prayer. True it is, we thus fly unto thee, O Lord, be it according to our desire and faith in thee.

Q. What Conclusions may be drawn from hence?

A. 1. Christ teaching us to end our prayers with Amen, doth thereby admonish us to pray with understanding, truth, intention of heart, and fervor; as also to believe that God presently heareth, and will certainly in due time grant our requests: so that ignorance, sloth, wandering, coldness, wavering and distrust are to be striven against. Lord I believe, help my unbelief. Why art thou cast down, O my soul, why art thou disquieted within me.

2. We see what an excellent work prayer is: in which two most excellent graces of a Christian man be shown forth, hungering after mercy, and faith whereby we believe the obtaining of it. And when in praying men speak to God, the Majesty of God is after a manner that cannot be expressed, nearer to him that prayeth then to others, whom he doth adorn with singular gifts: that they who pray holily unto God, may be compared unto them who do come unto the fire: who are made hot if they freez, and are made to boil, if they be warm: for their mind is inflamed to the glory of God, their soul is enlightened in an admirable manner, and they are enriched with divine gifts. The more earnestly that men pray, the more comfortably do they feel how sweet the Lord is, and how blessed are all they that hope in him: and being compassed about with that clear light, they commit themselves to the bounty of God, nothing doubting, but that embracing them with his fatherly and admirable charity, he will abundantly supply unto them all things necessary to life and salvation. By hope and confidence it hath come to pass, that the Saints of God beginning to pray in anguish and trouble have ended in joy and comfort. It is admirable how the prayers of David have excelled in this kind: He beginneth often with complaint, Lord how are mine enemies increased that trouble me: he concludeth in triumph, I will not be afraid of ten thousand, that shall beset themselves against me round about; I will lay me down in peace, and rest in safety. Depart from me ye wicked, for the Lord hath heard the voice of my prayer.

Q. What is the principal use of the Lord's prayer?

A. The principal use of the Lord's prayer, is to direct God's Church in making their prayers in all places, at all times, and upon all occasions though their prayers should be innumerable. In the using of it there be three things required.

The first is the knowledge of the Lord's prayer, and all the parts thereof. He that would pray by it, must understand the meaning of it, the wants therein to be bewailed, and the graces to be desired.

2. There is in the second place required thus much skill, that he be able to refer every want and grace to one of the Petitions; for example, feeling in himself pride of heart, he must be able to say this is a want in the first Petition: and feeling a rebellion and slowness in doing God's Commandments, he must be able to say, this is a sin to be prayed against in the third Petition. Thus every want he must refer to his proper head. Again, he must refer every grace to be desired to one of the Petitions: as strength in temptation to the sixth; affiance in God's providence to the fourth; patience in adversity to the third; sense of comfort in the pardon of sin to the fifth; knowledge of God to the first.

In the third place he must before he pray, consider what be his wants and imperfections which most trouble him, as also the graces which he would obtain: then for helping of his memory, he must go to the Petitions, and he must set those things first in his mind, which concern the first Petition; those which concern the second Petition; must have the second place in his mind; and so he must proceed in order, as he shall have occasion. Thus a man keeping in mind the order of the Petitions as they stand, shall be able by referring every grace and want to his proper head, to make distinct prayer, and to vary it as time, place, and other occasions shall move him. But it is not necessary that we follow all the Petitions in conceiving a prayer: but only those which do principally belong to the time, place, and occasion. Again a Christian man may make an excellent confession of his sins by this prayer: if he shall, keeping the order of the Petitions, confess and bewail the sins which every Petition requires us to pray against. And it serves to furnish us with matter of thankfulness, thus: let a man remember all the graces which he hath received from God, let him then refer them to the Petitions and give thanks to God after the order of them, turning every Petition into a thanksgiving.

Q. This form being so absolute, what need we use any other words in praying?

A. Because as to refuse this form savoreth of a proud contempt of Christ's ordinance, so to confine ourselves to these words alone, argueth extreme idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord, and oftentimes, according to the occasion, someone Petition is more then the rest, to be insisted on and importuned. Wherefore our blessed Savior hath commended this form unto us, as an excellent copy or lesson, to be both repeated, and as we may, imitated, or at the least aimed at, by us his Scholars; for which cause, both he himself, and his Apostles, are recorded to have prayed in other words, which yet may be referred to these.

Finally, The liberty, which the Lord affordeth us, is not to be abridged, or despised, who admitteth all languages, words, and forms, agreeable to this pattern, whether read, rehearsed by heart, or presently conceived; so be it, we pray both with spirit and affection, and with understanding also.