VSE V. Comfort to the people of God. (19) to VSE V. Comfort to the people of God. (21)

VSE V. Comfort to the people of God. (19)

is not a Destruction but a Deliverance: It is to him a day of Iubilee, or Release, it releaseth him from all his sins. Death comes to a pardoned Soul, as the Angel did to Peter, it smote him, and beat off his Chains, and carried him out of Prison: So doth Death to him who is pardon'd, it smites his Body, and the Chains of Sin fall off. Death gives a pardon'd Soul a Quietus Est; it frees him from all his Labours, Revel. 14.13. Faelix transitus à labore ad Requiem . Death, as it will wipe off our Tears, so it will wipe off our Sweat. Death will do a pardon'd Christian the greatest good turn, therefore it is made a part of the Inventory, 1 Cor. 3.22. Death is yours. Death is like the Waggon which was sent for old Iacob, it came ratling with its Wheels, but it was to carry Iacob to his Son Ioseph: So the Wheels of Death's Chariot may rattle, and make a noise, but they are to carry a Believer to Christ. While a Believer is here, he is absent from the Lord, 2 Cor. 5.6. He lives far from Court, and cannot see him whom his Soul loves: But Death gives him a sight of the King of Glory, in whose presence is fulness of Ioy ▪ To a pardoned Soul, Death is Transitus ad regnum; it removes him to the place of Bliss, where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels. No cause hath a pardoned Soul to fear Death. What needs he fear to have his Body buried in the Earth, who hath his Sins buried in Christ's Wounds? What hurt can Death do to him? It is but his Ferry-man, to Ferry him over to the Land of Promise. The day of Death to a pardon'd Soul is his Ascension day to Heaven, his Coronation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory. [gap] Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner. Well might David proclaim him blessed, Psal. 32.1. Blessed is he whose iniquity is forgiven: In the Hebrew it is in the plural, [gap], Blessednesses. Here is a Plurality of Blessings. Forgiveness of sin is like the first link of a Chain, which draws all the links after it; it draws these 14 Priviledges after it: It Crowns with Grace and Glory. Who then would not labour to have his sins forgiven? Blessed is he whose Iniquity is forgiven, whose sin is covered.

Now followeth the Duties of such as have their sins forgiven. —Mercy calls for Duty. Be much in Praise and Doxology, Psal. 103.

1. Bless the Lord, O my Soul, who forgiveth all thy Iniquities. Hath God Crowned you with pardoning Mercy? set the Crown of your Praise upon the head of Free Grace. Pardon of sin is a Discriminating Mercy, a Jewel hung onely upon the Elect; this calls for Acclamations of Praise. You will give thanks for daily bread, and will you not much more for Pardon? You will give thanks for deliverance from Sickness, and will you not for deliverance from Hell? God hath done more for you in forgiving your sin, than if he had given you a Kingdom: And, that you may be more thankful, do but set the Unpardoned condition b[gap]fore your eyes. How sad is it to want a pardon? all the Curses of the Law stand in full force against such an one. The Unpardoned Sinner dying▪ he drops into the Grave and Hell both at once. He must quarter among the Damned; and will not this make you Thankful, that this is not your condition, but that you are delivered from wrath to come?

2. Let God's pardoning love inflame your hearts with love to God. For God to pardon freely, without any desert of yours, to pardon so many offences, that he should pardon you and pass by others; that he should take you out of the ruines of Mankind, and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory; Will not this make you love God much? Three Prisoners that deserve to die, if the King pardon one of these, and leave the other two to the severity of the Law, will not he that is pardoned love his Prince, who hath been so full of Clemency? How should your hearts be indeared in love to God? The Schoolmen distinguish of a Two-fold Love, Amor gratuitus, a Love of Bounty; that is, God's Love to us in Forgiving: and Amor debitus, a Love of Duty; that is, our Love to God by way of Retaliation. We should shew our love, by admiring God, by sweetly solacing our selves in him, and binding our selves to him in a perpetual Covenant.

3. Let the Sence of God's Love in forgiving, make you more Cautious and Fearful of sin for the future, Psal. 130.4. There is forgiveness with thee that thou maist be feared. O fear to offend this God who hath been so gracious to you in forgiving. If a Friend hath done a kindness for us, we will not disoblige him, or abuse his Love. After Nathan had told David, The Lord hath put away thy

sin: How tender was David's Conscience? How fearful was he of staining his Soul with the guilt of more blood? Psal. 51.14. Deliver me from Blood-guiltiness O God. Men committing gross sin after pardon, God changeth his carriage towards them, he turns his Smile into a [gap]rown; they lie, as Ionah, in the belly of hell; God's Wrath falls into their Conscience, as a drop of scalding Lead into the Eye: the Promises are as a Fountain sealed, not a drop of comfort comes from them. O Christians, do you not remember what it cost you before to get your pardon? How long it was before your broken bones were set; And will you again venture to sin? You may be in such a condition, that you may question whether you belong to God or no; though God doth not Damn you, he may send you to Hell in this Life.

4. If God hath given you good hope that you are pardoned, walk chearfully, Rom. 5.11. We joy in God, through our Lord Iesus Christ, by whom we have received the Atonement. Who should rejoice if not he that hath his pardon? God rejoiceth when he shews us Mercy; And should not we rejoice when we receive Mercy? In the saddest times a pardoned Soul may rejoice. Afflictions have a Commission to do him good; every cross-wind of Providence shall blow him nearer to the Haven of Glory. Christian, God hath pull'd off your Prison-fetters, and Cloth'd you with the Robe of Righteousness, and Crown'd you with Loving-kindness, and yet art thou sad? Rom. 5.2. We rejoice in hope of the Glory of God. Can the Wicked rejoice who have onely a short Reprieve from Hell, and not they who have a full Pardon sealed?

5. Hath God pardoned you? Do all the Service you can for God. 1 Cor. 15.58. Always abounding in the work of the Lord. Let your head study for God, let your hands work for him, let your Tongue be the Organ of his Praise. Paul got his pardon, 1 Tim. 1.16. I obtained Mercy: and this was as Oyl to the Wheels, it made him move faster in obedience, 1 Cor. 15.10. I laboured, [gap], more abundantly than they all. Paul's obedience did not move slow as the Sun on the Dial, but swiftly, as the Sun in the Firmament. He did spend, and was spent for Christ. The pardoned Soul thinks he can never love God enough, or serve him enough.

The last thing is, to lay down some Rules or Directions, how we may obtain forgiveness of Sin.

1. We must take heed of Mistakes about pardon of Sin.

1. Mistake, That our sins are pardoned, when they are not.

Q. Whence is this Mistake?

R. From Two Grounds.

1. Because God is Merciful.

Answ. God's being Merciful shews, that a Man's sins are pardonable; but there is a great deal of difference between sins pardonable, and sins pardoned. Thy sins may be pardonable yet not pardoned. Though God be merciful, yet who is God's Mercy for? not for the Presuming sinner, but the Repenting sinner. Such as go on in sin, cannot lay claim to it. God's Mercy is like the Ark, none but the Priests might touch the Ark: none but such as are Spiritual Priests, Sacrificing their sins, may touch this Ark of God's Mercy.

2. Because Christ died for their sins, therefore they are forgiven.

Answ. That Christ died for Remission of sin, is true; but that therefore all have Remission, is false: The Iudas should be forgiven. Remission is limited to Believers, Act. 13.39. By him all that believe are justified; but all do not believe. Some slight, and trample Christ's blood under foot, Heb. 10.29. So that notwithstanding Christ's Death, all are not pardoned. Take heed of this dangerous mistake. Who will seek after pardon, that thinks he hath it already?

2. Mistake. That pardon is easie to be had; it is but a sigh, or, Lord have Mercy: But, How dearly hath pardon cost them who have obtained it? How long was it ere David's broken bones were set? Happy we, if we have the pardon of sin sealed, though at the very last hour: But, Why do Men think pardon of sin so easie to be obtained? their sins are but small, therefore Venial. The Devil holds the small end of the Perspective-glass before their eyes. But, First, There is no sin small, being against a Deity: Why is he punished with death, that Clips the King's Coin, or defaceth his Statue, but because it is an abuse offered to the Person of the King. Secondly, Little sins, when multiplied, become great. A little sum, when multiplied, comes to Millions. What is less than a grain of Sand, but when the Sand is multiplied, what heavier? Thirdly, Thy sins cost no small price. View thy sins in the Glass of Christ's Sufferings:

Christ did vail his Glory, lose his Joy, and pour out his Soul an Offering for the least sin. Fourthly, Little sins, unrepented of, will damn thee as well as greater. Not onely great Rivers fall into the Sea, but little Brooks: Not onely greater sins carry Men to Hell, but lesser; therefore do not think pardon easie, because sin is small; beware of mistakes.

2. The Second Means for Pardon of sin, is, see your selves guilty. Come to God as Condemned Men, 1 King. 20.32. They put Ropes upon their heads, and came to the King of Israel: Let us come to God in profound Humility: Say not thus, Lord, my heart is good, and my life blameless, God hates this. Lie in the dust, be covered with sackcloth; say as the Centurion, Mat. 8.8 Lord, I am not worthy that thou shouldest come under my roof: I deserve not the least smile from Heaven. This is the way for pardon.

3. The Third Means for pardon is hearty Confession of sin, Psal. 32.5. I confessed my sin, and thou forgavest me. Would we have God cover our sins, we must discover them, 1 Joh. 1.9. If we confess our sins, he is just to forgive them. One would have thought it should have [gap]un thus; If we confess our sins, he is merciful to forgive them; nay, but he is just to forgive them. Why Just? because he hath bound himself by promise to forgive an humble Confessor of sin. Cum accusat, excusat, Tertull. When we accuse our selves, God absolves us. We are apt to hide our sins, Iob 31.33. which is as great a folly as for one to hide his disease from the Physitian: But when we open our sins to God by Confessing, he opens his Mercy to us by Forgiving.

4. Means, for pardon, sound Repentance: Repentance and Remission are put together, Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin, Zach. 13.1. But see what goes before, Zac. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, Isa. 1.16. Wash ye, make ye clean; that is, wash in the waters of Repentance; and then follows a promise of Forgiveness. Though your sins be as scarlet, they shall be white as snow. 'Tis easie to turn white into scarlet, but not so easie to turn scarlet into white; yet, upon Repentance, God hath promised to make the scarlet-sinner of a Milk-like whiteness.

Caut▪ Not that Repentance merits pardon; but it prepares for it. We set our Seal on the Wax when it melts: God seals his pardons on melting hearts.

5. Means, Faith in the blood of Christ. It's Christ's blood washeth away sin, Rev. 1.6. but this blood will not wash away sin unless it be apply'd by Faith. The Apostle speaks of the Sprinkling of the blood of Christ, 1 Pet. 1.2. Many are not pardoned, though Christ's blood be shed▪ because it is not sprinkled: Now it is Faith that sprinkles Christ's blood on the Soul, for the Remission of sin. As Thomas put his hands into Christ's sides, Ioh. 20 27. So Faith puts its hand into Christ's wounds, and takes of the blood and sprinkles it upon the Conscience, for the washing away of guilt. Hence in Scripture we are said to obtain pardon through Faith, Act. 13.39. By him all that believe are justified. Luk. 7.48. Thy sins are forgiven. Whence was this? Vers. 50. Thy faith hath saved thee. O let us labour for Faith: Christ is a Propitiation or Atonement, to take away sin, But how? through Faith in his blood, Rom 3.25.

6. Means, Pray much for Pardon, Hos. 14.2. Take away all iniquity, Luk. 18.13. The Publican smote upon his breast, saying, God be me merciful to me a sinner: and the Text saith, he went away justified. Many pray for Health, Riches, Children; but Christ hath taught us what to pray for chiefly, remitte nobis debita nostra; Forgive us our sins. And be earnest Suitors for pardon: Consider, what guilt of sin is; it binds one over to the Wrath of God: Better thy House were haunted with Devils, than thy Soul with guilt. He who is in the bond of iniquity, must needs be in the Gall of bitterness, Acts 8.23. A guilty Soul wears Cain's Mark, which was a Trembling at Heart, and a Sha[gap]ng in his Flesh. Guilt makes the sinner afraid, lest every Trouble he meets with should Arrest him, and bring him to Judgment. If guilt be so dismal, and breeds such Convulsion fits in the Conscience, How earnest should we be in Prayer, that God would remove this guilt, and so earnest, as to Resolve to take no denial? Plead hard with God for Pardon, as a Man would plead with a Judge for his Life: Fall upon thy Knees, say, Lord, hear one word. Why may God say, What canst thou say for thy self that thou shouldst not dye? Lord, I can say but little, but I put in my surety, Christ shall answer for me, O look upon that blood which speaks better things than the blood of Abel; Christ is my Priest, his Blood is my

Sacrifice, his Divine Nature is my Altar. As Rahab was to shew the Scarlet thread in the Window, and when Ioshua saw it, he did not destroy her, Iosh. 2.18.21. Iosh. 6.22, 23. So shew the Lord the Scarlet thread of Christs Blood, and that is the way to have mercy. But, will God say, why should I pardon thee, thou hast no ways obliged me? but, Lord, pardon me because thou hast promised it; I urge thy Covenant; when a Man is to dye by the Law, he calls for his Book; so say, Lord, let me have the benefit of my Book; thy Word saith, if the sinner forsake his evil way, thou wilt pardon abundantly, Isa. 55.7. Lord, I have forsaken my sin, let me therefore have mercy, I plead the benefit of the Book. But, for whose sake should I pardon, thou canst not deserve it? Lord, for thy own name sake, thou hast said thou wilt blot out sin, for thy own name sake, Isa. 43.25. 'Twill be no Eclipsing to thy Crown; how will thy mercy shine forth, and all thy other Attributes ride in triumph, if thou shalt pardon me? Thus plead with God in Prayer, and resolve not to give him over till thy pardon be sealed. God cannot deny importunity. He delights in Mercy, as the Mother, saith Chrysostom, delights to have her Breast milked: so God delights to Milk out the Breast of Mercy to the sinner, these means being used will procure this great blessedness, the Forgiveness of Sin. Thus I have done with the first part of this fifth Petition, Forgive us our Sins, I come next to the second part of the Petition, as we forgive our Debtors.

Mat. 6.12. As we forgive our Debtors, or, as we forgive them that trespass against us.

I proceed to the second part of the Petition. As we forgive them that trespass against us.

As we forgive] This word As, is not a note of Equality, but Similitude; not that we equal God in forgiving, but imitate him.

VSE V. Comfort to the people of God. (20)

This great Duty of forgiving others, is a crossing the stream, 'tis contrary to flesh and blood. Men forget kindnesses, but remember injuries. But it is an indispensable duty to forgive, we are not bound to trust an Enemy, but we are bound to forgive him. We are naturally prone to revenge. Revenge (saith Homer) is sweet as dropping Honey. The Heathen Philosophers held revenge lawful. Vlcisci te lacessitus potes. Cicero. But we learn better things out of the Oracles of Scripture, Mar. 11.25. when ye stand praying, forgive, Mat. 5.44. Col. 3.13. If a Man have a quarrel against any, even as Christ forgave you, so also do ye.

Quest. 1. How can we forgive others when it is only God forgives sin?

Answ. In every breach of the second Table, there are two things; an offence against God, and a trespass against Man: so far as it is an offence against God, only he can forgive, but so far as it is a trespass against Man, so we may forgive.

Quest. 2. When do we forgive others?

Answ. When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve at their Calamities, we pray for them, we seek reconciliation with them, we shew our selves ready on all occasions to relieve them, this is Gospel forgiving.

Object. 1. But I have been much injur'd and abused, and to put it up, will be a stain to my reputation.

Answ. 1. To pass by an injury without revenge is no eclipsing ones credit; the Scripture saith, Prov. 19.11. It is the glory of a man to pass over a transgression. 'Tis more honour to bury an injury than revenge it; wrathfulness denotes weakness, a noble Heroick Spirit overlooks a petty offence.

2. Suppose a Mans Credit should be impaired with those whose censure is not to be valued, yet consider the folly of challenging another to a Duel; 'tis little Wisdom for a Man to redeem his Credit by losing his Life, and to run into Hell to be counted valorous.

Object. 2. But the wrong he hath done me is great.

Answ. But thy not forgiving him is a greater wrong, he in injuring thee hath offended against a Man, but thou in not forgiving him offendest against God.

Object. 3. But if I forgive one injury I shall occasion more?

Answ. If the more injuries thou forgivest the more thou meetest with, this will make thy Grace shine the more; often forgiving will add more to the weight of his sin, and to the weight of thy glory. If any shall say, I strive to excel in other Graces, but as for this of forgiving, I cannot do it, I desire in this to be excused.

What dost thou talk of other Graces? the Graces are inter se connexae, link'd and chain'd together, where there is one there is all, he that cannot Forgive, his Grace is Counterfeit, his Faith is Fancy, his Devotion is Hypocrisie.

Quest. 3. But suppose another hath wronged me in my Estate, may not I go to Law for my Debt?

Answ. Yes, else what use were there of Law Courts. God hath set judges to decide cases in Law, and to give every one his right. It is with going to Law, as it is with going to War, when the just rights of a Nation are Invaded, here i[gap] is lawful to go to War. So when a Mans Estate is trespass'd upon by another, he may go to law to recover it. But the Law must be used in the last place, when no entreaties or arbitrations will prevail, then the Chancery must decide it. Yet this is no revenge, it is not so much to injure another as to right ones self, this may be, yet one may live in Charity.

USE. 1. Here is a Bill of inditement against such as study revenge, and cannot put up the least discourtesie. They would have God forgive them, but they will not forgive others, they will Pray, come to Church, give Alms, but as Christ said, Mark 10.21. Yet lackest thou One Thing, they lack a forgiving Spirit, they will rather want forgiveness from God, than they will forgive their Brother. How sad is it that for every slight wrong, or disgraceful word, men should let malice boil in their Hearts. Would there be so many Duels, Arrests, Murders, if Men had the art of forgiving. Revenge is the proper sin of the Devil; he is no Drunkard, or Adulterer, but this old Serpent is full of the Poison of Malice; and what shall we say to them who make profession of Religion. yet instead of forgiving pursue others despightfully; it was Prophesied the Wolf should dw[gap]ll with the Lamb, Isa. 11.6. but what shall we say when such as profess to be Lambs become Wolves? These open the mouths of the prophane against Religion, they will say, these are as full of rancour as any. O whither is Love and Mercy fled? if the Son of Man did come should he find Charity on the Earth? I fear but a little. Such as cherish Anger and Malice in their Hearts, and will not Forgive, how can they pray, Forgive us as we forgive others? either they must omit this Petition, (as Chrysostom saith some did in his Time) or else they pray against themselves.

Vse. 2. Let it persuade us all as ever we hope for Salvation, to pass by petty injuries and discourtesies, and labour to be of forgiving Spirits, Col. 3.13. Forbearing one another, and forgiving one another.

1. Herein we resemble God. He is ready to forgive, Psal. 86.5. He befriends His Enemies: He opens his Hands to relieve them who open their Mouths against Him. 'Twas Adams Pride to go to resemble God in omnisciency. But here it is lawful to resemble God in Forgiving Enemies. This is a God-like disposition, and what is Godliness but God-likeness?

2. To forgive is one of the highest evidences of Grace. When Grace comes into the Heart, it makes a man as Caleb, of another Spirit, Numb. 14.24. It makes a great Metamorphosis, it sweetens the Heart, and fills it with Love and Candour. When a Siene is grafted into a Stock, it partakes of the Nature, and Sap of the Tree, and brings forth the same fruit. Take a Crab, graft it into a Pepin, it brings forth the same fruit as the Pepin. So he who was once of a sour crabby disposition, given to revenge, when he is once ingrafted into Christ, he partakes of the Sap of this Heavenly Olive, and bears sweet and generous fruit, he is Full of Love to his Enemies, and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth, and returns them in sweet showers: so a gracious Heart returns the unkindnesses of others, with the sweet influences of love and mercifulness, Psal. 35.13. They rewarded me Evil for Good; but as for me;, when they were sick, my clothing was Sackcloth: I humbled my Soul with Fasting. This is a good Certificate to shew for Heaven.

3. The blessed example of our Lord Jesus, He was of a Forgiving Spirit, His Enemies reviled him, but he did pitty them. Their words were more bitter than the Gall and Vinegar they gave him, but Christs words were smoother than Oil. They spat upon him, Peirced him with the Spear and Nails, but he prayed for them, Father forgive them, he wept over his Enemies, he shed tears for them that shed his Blood; never such a pattern of amazing kindness. Christ bids us learn of him, Mat. 11.29. he doth not bid us learn of him to work Miracles, but he would have us learn of him to forgive our Enemies. If we do not imitate Christs Life, we cannot be saved by his Death.

4. The danger of an implacable unforgiving Spirit. It hinders the efficacy of Ordinances. It is like an obstruction in the Body which keeps it from thriving. A revengeful Spirit poisons our Sacrifice: our prayers are turned into sin; will God receive prayer mingled with this strange Fire? Our coming to the Sacrament is sin. We come not in charity: so that ordinances are turn'd into sin. It were sad if all the Meat one did eat should turn to Poison. Malice poisons the Sacramental Cup, men Eat and Drink their own Damnation, Iudas came to the Passover in malice, and after the Sop Satan entred, Iohn 13.27.

5. God hath tyed his Mercy to this condition, if we do not forgive neither will he forgive us, Mat 6.15. If ye forgive not men their Trespasses, neither will your Heavenly Father forgive your Trespasses. A man may as well go to Hell for not forgiving, as for not believing. How can they expect mercy from God whose Bowels are shut up, and are merciless to their trespassing Brethren? Jam. 2.13. He shall have Iudgment without Mercy, that hath shewed no Mercy. I cannot Forgive said one, tho I go to Hell.

6. The examples of the Saints who have been of forgiving Spirit. Ioseph Forgave his Brethren, tho they put him into a Pit and sold him, Gen. 50.21. Fear not, I will nourish you, and your little ones. Stephen pray'd for his Persecutors. Moses was of a forgiving Spirit. How many injuries and affronts did he put up▪ The People of Israel dealt unkindly with him, they murmur[gap]d against him at the Waters of Marah, (the Water was not so bitter as their Spirits,) but he fell to prayer for them▪ Exod. 15.24. He cried unto the Lord, and the Lord shewed him a Tree, which when he had cast into the Waters, they were made sweet. When they wante[gap] Water they fell a chiding with Moses, Exod. 17.3. Why hast thou brought us out of Egypt to kill us with thirst? As if they had said, if we dye we will lay our Death to thy charge, here was enough to have made Moses call for Fire from Heaven upon them, but he passeth by this injury, and to shew he forgave them, he becomes an intercessor for them, ver. 4. and set the Rock abroach for them, ver. 6. The Prophet Elisha feasted his Enemies, 2 Kin. 6.23. He prepar'd a Table for them who would have prepared his Grave. Cranmer was famous for forgiving injuries. When Luther had revil'd Calvin, saith Calvin, Etiamsi millies me diabolum vocet, tho he call me Devil a thousand times, yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christian, asking him, What wonders hath your Master Christ wrought? saith he, He hath wrought this wonder, that tho you have so injured me, yet I can forgive you, and pray for you.

7. Forgiving and requiting good for evil, is the best way to conquer and melt the Heart of an Enemy. Saul having pursued David with Malice, and hunted him as a Partridge upon the Mountains, yet David would not do him a mischief when it was in his power. Davids kindness melted Saul[gap] Heart, 1 Sam. 24.16, 17. Is this thy voice, my Son David? and Saul lift up his Voice and Wept, and said, Thou art more righteous than I, for thou hast rewarded me good. This forgiving is heaping Coals, which melts the Enemies Heart, Rom. 12.20. This is the most noble Victory, to overcome an Enemy without striking a blow, to conquer him with love. Philip of Macedon when it was told him that one Nicanor did openly rail against him, the King instead of putting him to death, sent him a rich present, which did so overcome the man, and make his Heart relent, that he went up and down to recant what he had said against the King, and did highly extol the Kings Clemency.

8. Forgiving others, is the way to have forgiveness, from God, and is a sign of forgiveness.

1. It is the way to have forgiveness, Mat. 6.14. If ye forgive men their trespasses, your Heavenly Father will also forgive you. But one would think other things should sooner procure forgiveness from God, than our forgiving others. No surely, nothing like this to procure forgiveness, for all other acts of Religion may have leaven in them. God forbad Leaven in the Sacrifice, Exod. 34.25. One may give Alms▪ yet there may be the leaven of Vain-glory in this. The Pharisees sounded a Trumpet, they did not give Alms, but sell them for applause, Mat. 6.2. one may give his Body to be burned, yet there may be leaven in this, it may be a false zeal, there may be Leaven in many acts of Religion, which soures the whole lump, but to forgive others that have offended us, this can have no Leaven in it, no Sinister aim, this is a Duty wholly Spiritual, and is done purely out of love to God▪ hence it is God rather annexeth forgiveness to this, then to the highest and most renown'd works of Charity which are so cried up in the World.

2. It is a sign of Gods forgiving us. It is not a cause of Gods forgiving us, but a sign. We need not climb up into Heaven to see whether our sins are Forgiven, let us look into our Hearts, and see if we can Forgive others, then we need not doubt but God hath forgiven us. Our loving others is nothing but the reflection of Gods love to us. Oh therefore by all these arguments, let us be persuaded to the forgiving others. Christians how many offences hath God pass'd by in us? Our sins are innumerable, and Heinous; is God willing to forgive us so many offences, and cannot we forgive a few? no man can do so much wrong to us all our life as we do to God in one day.

Quest. But how must we Forgive?

Answ. As God Forgives us.

1. Cordially, God doth not only make a show of forgiving, and keeps our sins by him, but doth really forgive; He passeth an act of Oblivion, Ier. 31.34. so we must not only say we Forgive, but do it with the Heart, Mat. 18.35. If ye from your Hearts forgive not.

2. God forgives Fully; he forgives all our sins. He doth not for fourscore write down fifty, Psalm 103.3. who Forgiveth all thy iniquities. Hypocrites pass by some offences but retain others. Would we have God deal so with us? to remit only some trespasses and call us to account for the rest.

3. God forgives often, we run afresh upon the score, but God multiplies pardon, Isa. 55.7. Peter asks the question, Mat. 18.21. Lord how oft shall my Brother sin against me, and I forgive him? Till seven times? Ie[gap]us saith to him, I say not, until seven times, but until seventy times seven. If he say, I Repent, you must say, I Remit.

Quest. But this is one of the highest acts of Religion, Flesh and Blood cannot do it? how shall I attain to it?

Answ. 1. Let us consider, how many wrongs and injuries we have done against God; What Volume can hold our Errata? Our sins are more than the Sparks in a Furnace.

2. If we would forgive, see Gods hand in all that men do or say against us Did we look higher than Instruments, our Hearts would grow calm, and we would not meditate revenge. Shimei reproach'd David and Cursed him, David look'd higher 2 Sam 16 11. Let him alone, let him curse, for the Lord hath bidden him. What made Christ that when he was reviled he reviled not again? He look'd beyond Iud[gap]s and Pilate, he saw his Father putting the bitter Cup into his Hand, and as we must see Gods hand, in all the affronts and Incivilities we receive from men, so we must believe God will do us good by all if we belong to him, 2 Sam. 16.12. It may be the Lord will requite me good for his cursing this day; quisquis de[gap]rahit famae meae addet mercedi meae▪ Aug. He that inju[gap]es me [gap]hall add to my reward, he that Clips my name to make it weigh lighter, shall make my Crown weigh heavier. Well might Stephen pray For his Enemies, Lord lay not this sin to their charge, Act. 7.60. he knew they did but encrease his Glory in Heaven, every Stone his Enemies threw at him added a Pearl to his Crown.

3. Lay up a stock of Faith, Luk. 17.4 If thy Brother trespass against thee seven times in a day, and seven times in a day, [gap]urn again to thee, and say, I Repent, thou shalt forgive him. And the Apostles said to the Lord, Encrease our Faith. As if they had said, We can never do this without a great deal of Faith; Lord encrease our Faith. Believe God hath pardoned you, and you will pardon others, only Faith can throw dust upon injuries, and bury them in the Grave of forgetfulness.

4. Think how thou hast sometimes wronged others, and may it not be just with God▪ that the same measure you mete to others should be measured to you again? hast not thou wronged others, if not in their Goods, yet in their Name? If thou hast not born false witness against them, yet perhaps thou hast spoken falsly of them; the consideration of this may make Christians bury injuries in silence.

VSE V. Comfort to the people of God. (21)

5. Get humble Hearts. A proud Man thinks it a disgrace to put up an injury. What causeth so many Duels and Murders as Pride? Be cloth'd with humility, 1 Pet. 5.5. He who is low in his own Eyes will not be troubled much, tho others lay him low. He knows there's a day a coming, when there shall be a Resurrection of Names as well as Bodies, and God will avenge him of his Adversaries, Luk.

18.7. And shall not God avenge his own Elect? the humble Soul leaves all his wrongs to God to requite, who hath said vengeance is mine, Rom. 12.19.

Vse of Comfort. Such as Forgive, God will forgive them. You have a good argument to plead with God for Forgiveness, lo, I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me, who hast received satisfaction in Christ my surety: so ends the fifth Petition.

Mat. 6.13. And lead us not into Temptation, but deliver us from Evil.

THIS Petition consists of two parts.

First, Deprecatory, Lead us not into Temptation.

Second, Petitory, But deliver us from evil.

First, Nenos inducas in tentationem, Lead us not into temptation. Doth God lead into Temptation? God tempts no man to sin, Jam. 1.13. Let no man say when he is Tempted, I am tempted of God, for God tempteth not any man. God doth permit sin, but not promote it. He who is an encourager of holiness cannot be a Patron of sin. God doth not Tempt to that which he hath an antipathy against▪ what King will tempt his Subjects to break those Laws which he himself hath establi[gap]hed?

Quest. But is it not said God tempted Abraham? Gen. 22.1.

Answ. Tempting there was no more than trying. God tryed Abrahams Faith, as a Gold-smith tries Gold in the Fire, but there is a great deal of difference between Gods trying his Peoples Grace, and exci[gap]ing their corruption▪ he tryeth their Grace, but doth not excite their corruptions, mans sin cannot be justly father'd on God. God tempts no man.

Quest. What then is the meaning of this, Lead us not into temptation?

Answ. When we pray, Lead us not into Temptation, the meaning is we desire of God, that he would not suffer us to be overcome by temptation; that we may not be given up to the power of a Temptation, which is when we are trapann'd into sin.

Quest. 2. Whence do temptations come?

Answ. 1. Ab intra ▪ from our selves, the Heart is Fomes peccati, the breeder of all evil; our own Hearts are the greatest Tempters; quisque sibi Satan est, Iam. 1.14. Every man is tempted when he is drawn away of his own lust, the Heart is a perfect decoy.

2. Temptations come ab extrà, from Satan he is call'd [gap] the Tempter. Mat. 4.3. he lies in Ambush to do us mischief, stat in procinctu Diabolus, the Devil lays a Train of Temptation, to blow up the Fort of our Grace. The Devil is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, the World is his Diocess where he visits, we are sure to find Satan whatever we are doing, reading, praying, meditating; we find him within, how he came there we know not; we are sure of his company, uncertain how we came by it. A Saints whole Life (saith Austin) is a Temptation; Elias who could shut Heaven by Prayer, could not shut his Heart from a Temptation. This is a great molestation to a Child of God; as it is a trouble to a Virgin to have her Chastity daily assaulted: the more one is tempted to evil, the more he is hindred from good; we are in great danger of Satan, the Prince of the Air, and we had need often pray, leads us not into Temptation, that we may see in what danger we are of Satans Temptations.

Consider 1. His Malice in tempting.

This Hellish Serpent is swell'd with the Poison of malice. Satan envies mans happiness. To see a clod of Dust so near to God, and himself (once a glorious Angel) cast out of the Heavenly Paradise, this makes him pursue mankind with inveterate hatred, Rev. 12.12. The Devil is come down to you having great wrath: If there be any thing this Infernal Spirit of Hell can delight in, it is to ruine Souls, and bring them into the same condemnation with himself, this malice of Satan in tempting must needs be great, if we consider three things.

1. That when Satan is so full of Torment, yet, that at such a time he should tempt▪ one would think Satan should scarce have a thought free from thinking

of his own misery; yet such is his rage and malice, that when God is punishing him he is tempting.

2. Satan's Malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting tho he cannot hurt; he tempted Christ, Mat. 4.3. If thou be the Son of God. He knew well enough Christ was God as well as Man, yet he would tempt him. Such was his malice against Christ, that he would put an Affront upon Christ, tho' he knew he could not conquer him. He tempts the Elect to Blasphemy, he knows he cannot prevail against the Eelect; yet such is his Malice, that tho' he cannot storm the Garrison of their Hearts, yet he will plant his Pieces of Ordnance against them.

3. Satan's Malice is great, that tho' he knows his tempting men to sin will encrease his own Torment in Hell, yet he will not leave off tempting; every Temptation makes his Chain heavier, and his fire hotter, yet he will tempt. Therefore Satan being such a malicious revengeful Spirit, had not we need pray that God would not suffer him to prevail by his Temptations? Lead us not into Temptation.

2. Consider Satan's Diligence in tempting, 1 Pet 5.8. [gap], He walketh about. He neglects no time, he who would have us Idle, yet himself is always busied. This Lyon is ever hunting after his Prey, he compasseth Sea and Land to make a Proselyte; he walks about, he walks not as a Pilgrim, but a Spy, he watcheth where he may throw in the Fire-ball of a Temptation. He is a restless Spirit, if we repulse him, yet he will not defist, but come again with a Temptation. Like Marcellus, a Roman Captain Hannibal speaks of; whether he was conquer'd or did conquer, he was never quiet. More particularly, Satan's Diligence in tempting is seen in this.

1. If he gets the least Advantage by Temptation, he pursues it to the utmost. If his Motion to sin begins to take, he follows it close, and presseth to the Act of sin. When he tempted Iudas to betray Christ, and found that Iudas was inclinable, and began to bite at the Bait of thirty Pieces of silver; he hurries him on, and never leaves him till he had Betrayed his Lord and Master. When he had tempted Spira to Renounce his Religion, and saw Spira began to yield, he follows his Temptation close, and never left till he had made him go to the Legate at Venice, and there Abjure his Faith in Christ.

2. Again ▪ Satan's Diligence in tempting is seen in this, The Variety of Temptations he useth. He doth not confine himself to one sort of Temptation, he hath more Plots than one; if he finds one Temptation doth not prevail he will have another; if he cannot tempt to Lust, he will tempt to Pride. If a Temptation to Covetousness doth not prevail, he will tempt to Profuseness▪ If he cannot fright men into Despair, he will see if he can draw them to Presumption. If he cannot make▪ them Profane, he will see if he can make them Formalists. If he cannot make them Vitious, he will tempt them to be Erroneous. He will tempt them to leave off Ordinances, he will pretend Revelations. Error damns as well as Vice, the one pistols, the other poisons; thus Satan's Diligence in tempting is Great, he will turn every Stone, he hath several Tools to work with; if one temptation will not do, he will make use of another. Had not we need then pray, Lead us not into Temptation?

3. Consider Satan's Power in tempting. He is called the Prince of the World, Iohn 12 31. and [gap], the strong Man, Luke 11.21. and the Great Red Dragon who with his Tail cast down the third part of the Stars, Rev. 12.4. He is full of Power, being an Angel; tho Satan hath lost his Holiness, yet not his Strength. The Devils Power in tempting is seen several ways. 1. He as a Spirit having an intellectual Being, can convey himself into the Fancy, and poison it with bad Thoughts. As the Holy Ghost doth cast in good Motions, so the Devil doth bad. He put it into Iudas Heart to betray Christ, Iohn 13, 2.—2. Satan tho' he cannot compel the Will, yet he can present pleasing Objects to the Senc[gap] ▪ which have a great Force in them. He set a Wedg of Gold before Achan, and so enticed him with that Golden Bait. 3. The Devil can excite and stir up the Corruption within, and work some Inclinableness in the Heart to embrace the Temptation. Thus he stirr'd up Corruption in David's Heart, and provok'd him to number the People, 1 Chron. 21.1. Satan can blow the spark of Lust into a Flame.

4. Herein lies much of his Power, that he being a Spirit, can so strangely convey his Temptations into our Minds, that we cannot easily discern whether they come from Satan or from our selves. Whether they are his Suggestions, or the natural Births of our own Hearts. A Bird may hatch the Egg of another Bird, thinking it is her own. Often we hatch the Devils Motions, thinking they come from our own Hearts. When Peter disswaded Christ from Suffering, sure Peter thought it came from the good Affection which he did bear to his Master, Matt. 16.22. little did Peter think Satan had an hand in it. Now if the Devil hath such a Power to instil his Temptations that we hardly know whether they be His or Ours, we are in a great deal of danger; and had need pray, not to be led into Temptation. Here I know some are desirous to move the Question.

Quest. How shall we perceive when a Motion comes from our Own Hearts, and when from Satan?

Resp. It is hard (as Bernard saith) to distinguish, Inter morsum Serpentis & morbum Mentis, between those Suggestions which come from Satan, and which breed out of our own Hearts. But I conceive there is this three-fold difference.

1. Such Motions to Evil as come from our own Hearts, spring up more leasurely and by degrees. A sin is long concocted in the Thoughts ere consent be given. But usually we may know a Motion comes from Satan by its Suddenness. Therefore Temptation is compared to a Dart, Eph. 6.16. because it is shot suddenly. David's Numbring the people was a Motion which the Devil did inject suddenly.

2. The Motions to Evil which come from our own Hearts are not so Terrible. Few are frighted at the sight of their own Children. But Motions coming from Satan are more ghastly and frightful, as Motions to Blasphemy and self-Murder. Hence it is Temptations are compared to fiery Darts, Ephes. 6. For their Terribleness, because they do as flashes of fire startle and affright the Soul.

3. When Evil Thoughts are thrown into our Mind, which we loath, and have Reluctancy against, when we strive against them and fly from them, as Moses did from the Serpent; this shews, they are not the Natural Birth of our own Heart, but the Hand of Ioab is in this. Satan hath injected these impure Motions.

4. Satan's Power in tempting, appears by the long Experience he hath gotten in the Art. He hath been a Tempter well nigh as long as he hath been an Angel. Who are fitter for Action than Men of Experience? Who is fitter to steer a Ship, than an old Experienced Pilot? Satan hath gained much Experience by his being so long vers'd in the Trade of Tempting. He having such Experience knows what are the Temptations which have foiled others, and are most likely to prevail: The Fowler lays those snares which have caught other Birds. Satan having such Power in tempting, we are in danger, and had need pray, Lead us not into Temptation.

5. Consider Satans's Subtilty in tempting. The Greek word to Tempt, [gap] ▪ signifies to Deceive. Satan in tempting useth many subtil Policies to deceive, we read of the Depths of Satan, Rev. 2.24. and his [gap], his Devices or Stratagems, 2 Cor. 2.11. we read of his Snares and his Darts, his Snares are worse than his Darts: He is call'd a Lion for his Cruelty, and an old Serpent for his Subtilty, he hath several sorts of subtilty in tempting.

1. Subtilty. The Devil observes the Natural Temper and Constitution, Omnium discutit mores—the Devil doth not know the Hearts of men, but he may feel their Pulse, know their Temper, and so accordingly can apply himself. As the Husbandman knows what seed is proper to sow in such a soil; so Satan finding out the Temper, knows what temptation is proper to sow in such an heart. That way the Tide of a mans Constitution runs, that way the wind of Temptation blows. Satan tempts the Ambitious Man with a Crown, the Sanguine Man [gap] Beauty, the Covetous Man with a Wedge of Gold. He provides Savory Meat such as the sinner loves.

2. Subtilty. Satan chooseth the fittest Season to tempt in. As a cunning Angler casts in his Angle when the fish will bite best. The Devil can hit the very joynt of Time, when a Temptation is likest to prevail; there are several seasons he tempts in.

1. In our first Initiation and Entrance into Religion, when we have newly given up our names to Christ. Satan will never disturb his Vassals, but when

we have broke his Prison in Conversion, now he pursues us with violent Temptations. Solet inter primordia Conversionis acrius insurgere. Bern. When Israel were got a little out of Egypt, then Pharaoh pursues them. Herod assoon as Christ was born sent to destroy him. So when the Child of Grace is newly born, the Devil labours to strangle it with Temptation. When the first Buddings and Blossoms of Grace begin to appear, the Devil would nip these tender Buds with the sharp blasts of his Temptations. Indeed at first Conversion, Grace is so weak, and Temptation so strong, that one would wonder how the young Convert scapes with his Life; Satan hath a spight at the New Creature.

2. Season. The Devil tempts when he finds us idle and unimploy'd. We do not sow seed in fallow Ground; but Satan sows most of his seed in a person that lies fallow; when the Fowler sees a Bird sit still and pearch upon the Tree, now he shoots it. So when Satan observes us to sit still, now he shoots his fiery Darts of Temptation at us, Mat. 13.25 While men slept the Enemy sowed Tares. So while men sleep in Sloath Satan sows his Tares. When David was walking on the Leads, and unimploy'd, now the Devil set a tempting Object before him, and it prevail'd, 2 Sam. 11.3.

3. Season. When a Person is reduced to outward wants and straits, now is the Devils tempting time. When Christ had fasted fourty days and was hungry, then the Devil comes and tempts him with the Glory of the World, Mat. 4.8. When Provisions grow short, now Satan sets in with a Temptation. What, wilt thou starve rather than steal? Reach forth thy hand, pluck the forbidden Fruit. How oft doth this Temptation prevail? How many do we see who instead of living by Faith, live by their shifts, and will steal the Venison tho' they lose the Blessing.

Season 4. Satan tempts after an Ordinance. When we have been at hearing of the Word, or Prayer, or Sacrament; now Satan casts in the Angle of a Temptation. When Christ had been Fasting and Praying, then came the Tempter, Mat. 4.3.

Quest. Why doth Satan choose this time to tempt in after an Ordinance? One would think this were the most disadvantagious time, for now the Soul is rais'd up to an heavenly Frame?

Answ. 1. Malice puts Satan upon it. The Ordinances that cause Fervour in a Saint, cause Fury in Satan. He knows in every Duty we have a design against him. In every Prayer we put up a Suit in Heaven against him. In the Lord's Supper we take the Sacrament upon it, to fight under Christ's Banner against the Devil; therefore now Satan is more enraged, he now lays his Snares, and shoots his Darts against us.