A guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London

THE SIXTH PETITION. (Book 6)

§. 169. Of the Summe and seuerall parts of the sixth Petition.

Q. VVHich is the sixt Peti∣tion?

A. And leade vs not into temptation:* 1.1 But deliuer vs from euill.

Q. What is the Summe of this Pe∣tition?

A. Our Sanctification. For as the former did set out our Iustifica∣tion, so doth this our Sanctification: vnder which two heads all our spi∣rituall good to be expected in this world,* 1.2 is comprised.

Q. Of how many parts doth this Petition consist?

A. Of two. The first is in these words, And leade vs not into tempta∣tion: which importeth a preuenting of euill feared. The other is in these words,* 1.3 But deliuer vs from euill: which implyeth a Recouering from euill fallen out. So as our desire in this Petition is, that God would be so farre from giuing vs ouer, like a iust and seuere Iudge, into the power of the execu∣tioners of his wrath, as rather, like a pitifull and mercifull father, if at

any time wee bee ouer-taken by them, he would rescue and deliuer vs.

Q. What points are to be considered in the first part?

A. 1. The Matter whereabout it is made, Temptation.

2. The Action which is prayed against, Leade not into.

3. The Person to whom the deprecation is directed.

4. The Parties on whose behalfe it is made. Vs.

§. 170. Of Temptation, and Tempters.

Q. WHat is Temptation?

A. In generall it is a proofe or triall: as the a 1.4 notation of the word in both the originall languages doth shew. Dauid therefore ioyneth these two words together, b 1.5 tempted, proued: which thec 1.6. Apostle translateth by two di∣stinct words, whereof one signifieth to tempt, the other to proue. And another Apostle applyeth the word commonly put for temptation to that proofe and triall which is made by fierie perse∣cution (1. Pet. 4. 12.) Thinke it not strange (saith he) concerning the fierie triall, which befalleth youd 1.7 for temptation: which is to trie you.

Temptation then generally or indefinitely considered is of an indifferent nature: nor simply good, nor simply euill: but good as it is well vsed: euill as it is ill vsed. It is therefore in Scripture attributed toe 1.8 God, from whom nothing but that which is good can come, and to thef 1.9 Diuell, from whom proceedeth nothing but that which is euill: and also to men who some∣times are guidedg 1.10 by the Spirit of God, and sometimesh 1.11 by the spirit of Satan.

Temptation, when it is attributed to God is to be taken in the best sence: and that to proue, discouer, & make knowne what is in man: as Moses said to Israel,i 1.12 Thou shalt remember the way which the Lord thy God led thee to tempt thee (or to proue thee) to know what was in thine heart.* 1.13 Not as if God were ignorant thereof (for he vnderstands our thoughts afarre off. Psal. 139. 2.) but that he might make knowne to them what indeed was in them. Now

God by tempting men maketh known, sometimes such graces as are in them: (so hek 1.14 tempted Abraham:) and sometimes such corruptions as lurk in them: so hel 1.15 tempted Hezekiah. Neither of these temptations can be thought to be vniust, or any way euill.

Temptation when it is attributed to Satan is alwayes to bee taken in the worst sence that can bee: for his temptations in his intent are as bad as may be. The Diuels arem 1.16 vncleane, n 1.17 euill spirits.o 1.18 Spirituall wickednesses:p 1.19 Satan is the wicked One. He euer tempteth men to sinne: endeauouring by his temptations to draw men in to sinne. And because hee neuer ceaseth so to tempt, by a kinde of property hee is calledq 1.20 the Tempter. For he tempteth sometimes immediately by himselfe (sor 1.21 he tempted Christ) sometimes mediately by his Messen∣gers (for as 1.22 Messenger of Satan was sent to tempt Paul) His Messengers are of seuerall sorts. Some with Syren-Songs, and Dalilah delights lull men asleepe (as Sampsont 1.23 was lulled) and bewitch them (as theu 1.24 Galatians were bewitched:) Others with thundring threats, and boisterous buffets terrifie men, as x 1.25 many of the Iewes were kept from making open profession of Christ by reason of the terrible Edicts that were made a∣gainst such: andy 1.26 many Christians forsooke Paul by reason of the fierce persecution raised against him. Hence hath risen the distinction of temptations on the right hand, and on the left hand. All enticing allurements to wickednesse being counted temptations on the right hand: and all violent discouragements from goodnesse being counted temptations on the left hand. Thus doth Satan, as he thinkes may most make for his aduan∣tage, either insencibly like a wily Serpent winde himselfe into men, or violently like a roaring Lyon, beare all before him. Not vnfitly is he called the Creators maule: his maule for the whole earth. He knocketh the Elect for their profit, he knock∣eth downe the Reprobate vnto their perdition.

Temptation attributed to men must bee examined according to their different kindes, and accordingly censured.

Men tempt God, Themselues and other men: all which may be well or ill done.

They may tempt God well, by making proofe of his power and truth, for strengthening of their faith, when they are called

to an extraordinarie worke (as in this casea 1.27 Gideon did) or haue some extraordinarie promise made vnto them (as in this caseb 1.28 Hezekiah did) or haue some speciall warrant: in which case becausec 1.29 Ahaz refused to tempt God, hee is blamed.

Men may euilly tempt God by presuming too much, when they haue no good ground and sufficient warrant for their pre∣sumption (as thed 1.30 Diuel would haue had Christ to haue done: and as thee 1.31 Israelites did when they carried the Arke into the Armie) or by an vndue doubting, and despairing of Gods helpe in time of need (as thef 1.32 Israelites oft did in the Wildernesse.) Both these wayes did the Israelites tempt God after the Spies returned from searching the Land of Canaan. For first tho∣row despaire theyg 1.33 thought of returning backe againe to E∣gypt: and being blamed for that, they fell into another ex∣treme, andh 1.34 presumptuously would needs goe against the Ca∣naanites without the Arke, and without Moses their guide.

2. Men tempt themselues well, when they search and exa∣mine themselues to finde out the secret corruptions of their soules, or the truth and strength of grace in them.i 1.35 Hereunto they are expressely exhorted. But they doe euilly tempt them∣selues, when by presuming too much vpon their own strength they cast themselues into vnnecessary dangers (ask 1.36 Peter did) or when by the inward corrupt motion of their own soule they are entised and drawne vnto any euill,l 1.37 Euery man is tempted, when hee is drawne away of his owne last, and entised.

3. One man tempteth another well, when on iust ground they assay to finde out some excellency in them (m 1.38 to which end the Queene of Sheba came to Salomon to tempt him) or else some hidden corruption in them; thus the Church of E∣phesus n 1.39 tempted them which said they were Apostles, but were not: and so found them lyars. But euilly doth one man tempt another, when he enticeth him to sinne (o 1.40 whereunto Io∣sephs Mistris tempted him) or when he assayeth to ensnare him, and to bring him into any danger.p 1.41 Thus the Ministers of the Pharisies tempted Christ.

These are the seuerall kinds of temptation mentioned in the Scripture.

§. 171. Of the kinde of temptation here meant.

Q. VVHat kinde of temptation is here meant?

A. Temptation vnto sinne, whether it arise from Satan, our selues, or other men.

Q. Is temptation to sinne simply euill?

A. No: not in the party tempted, if he yeeld not thereto, but resist it:* 1.42 For Christ, who was free from all sin,* 1.43 was temp∣ted vnto sinne.

Q. Why then are we taught to pray against it?

A. The principall thing against which wee are here taught to pray is the power of that temptation, as is euident by this Particle* 1.44 into. Yet great cause there is why we should also pray against the very act of temptation, that at all we be not temp∣ted to any sinne, both because the act it selfe is euill in them that tempt to sinne, and also because by nature wee are as prone to yeeld to euery euill whereunto we are tempted, as dry Tinder is apt to be set on fire by euery sparke that falleth vpon it:* 1.45 For Euery imagination of the thoughts of mans heart is onely euill continually. Herein lyeth a maine difference betwixt the quality of Christs humane nature, and ours. His was so per∣fectly pure as no temptation could fasten vpon it. It was to temptation as a sea of water to sparkes of fire, which soone extinguisheth them. Ours is as dry Tinder, yea as dry Gun∣powder.

§. 172. Of mans subi••ction to temptation.

Q. WHat obseruation may bee gathered from the mention of temptation in this deprecation?

A. Men in this world are continually subiect to temptations.* 1.46 This complaint of the Apostle, (I finde a law that when I would doe good, euill is present with mee: and, O wretched man that I am, who shall deliuer mee from the body of this death?) verifieth as much: so also doth wofull experience in all men. If there bee a man that findes not this true in himselfe, his case is desperate: for either hee is depriued of all spirituall vnderstanding and

sence, that he is not able to discerne a temptation: or his whole course of life is so full of temptations, and hee such a slaue to them, they so frequent on him, and he so free towards them, as hee cannot see the wood for trees. He cannot tell when he is tempted, because he is neuer but tempted. Temptations are not as enemies to him to be resisted: but as his best friends to haue the best entertainment that hee can afford vnto them. Thus a man accounting temptations to be no temptations may in his owne imagination be free: but indeed no man is free.

a 1.47 This is thus ordered partly byb 1.48 Gods wise prouidence (to c 1.49 manifest his owne diuine properties, tod 1.50 make knowne the graces which are in his children, toe 1.51 discouer their weake∣nesses, tof 1.52 preuent secret corruptions, and tog 1.53 declare a diffe∣rence betwixt this present life, and that which is to come) and partly by theh 1.54 malice of Satan, both toi 1.55 deface the image of God in men, and also tok 1.56 bring them to eternall destruction. For he is a professed enemy both of Gods glory, and also of mans saluation.

A due consideration of this our condition in this world to be so subiect vnto temptations may well moue vs tol 1.57 be strong in the Lord, and in the power of his might, and to put on the whole armour of God, that we may be alwayes well prepared to stand against all temptations. Yea also (m 1.58 according to Christs di∣rection) to watch and pray that we enter not into temptation: and (n 1.59 according to Saint Peters direction) to be sober and vigi∣lant: (for Satan taketh great aduantage both from intemperan∣cie, and also from securitie: witnesseo 1.60 Lots Incest for the one: andp 1.61 Dauids Adultery and murther following thereupon, for the other) and because of the continuall danger wherein we are by reason of the manifold temptations whereunto we are sub∣iect while we are on earth, we ought to aspire after heauen, and to say with the Apostle,* 1.62 O wretched man, that I am, who shall deliuer me from the body of this death?

This of Temptation. The Action deprecated is, Lead not into.

§. 173. Of leading into.

Q. WHat is meant by leading into?* 1.63

A. Giuing of one ouer to the power of that whereunto he is brought. In this sence the Psalmist making by diuine instinct imprecation against a reprobate enemy, saith, Set a wicked man ouer him, to doe with him at his pleasure. Our English maketh a manifest difference betwixt VNTO and INTO, which is worth the noting in this place. The latter im∣plyeth a degree further then the former.* 1.64 A man that canno•• swimme, may be led vnto a deepe poole & yet be safe enough; but if hee be led into it he is in great danger of drowning, ex∣cept he be pulled out againe. They who translate it, Cast vs not into temptation, doe well expresse the sence.

§. 174. Of being in the power of temptation.

Q. WHen are men in the power of a Temptation?* 1.65

A. When thereby they are brought into sinne. For sin is the downefall of the soule into the tempters pit. It is therefore in the Greeke stiledb 1.66 a slip or a fall. The word most properly signifieth the very act of falling. The Apostle saith of couetous men, thatc 1.67 they fall into temptation and a snare, and into many foolish and hurtfull lusts, which drowne men in perdition and destruction. The first sinne which Adam committed, whereby hee apparantly sell into Satans snare, is oft termedd 1.68 afall. In regard of this power which temptation hath ouer a man, Saint Iames saith,e 1.69 Euery man is tempted when he is drawne away of his owne lusts.

The Action being declared.* 1.70 The Person to whom it is di∣rected is to be considered. The Person is hee to whom all the other Petitions are made.

§. 175. Of Gods leading into temptation.

Q. HOw can God be said to lead into temptation?

A. Both in regard of them that tempt, and of

them also that are tempted. In regard of them that tempt, by permission and instigation.* 1.71 Nor Satan nor any other, be they neuer so mighty or malicious, can tempt a man, except God permit them (instance Iobs case: yea instance the case of the Swine into which vncleane Spirits entred, and forced them into the Sea.) And when they are permitted, they cannot go beyond those limits which the Lord appointeth to them:* 1.72 instance a∣gaine the case of the said Iob.* 1.73 This made much to the glory of Iob.* 1.74 Besides this permission,* 1.75 the Lord doth also make them which tempt men,* 1.76 Executioners of his wrath and iustice: and in that respect may be said toe 1.77 instigate and stirre them vp. For f 1.78 God dealeth with obstinate sinners as Iudges doe with con∣uicted Malefactors. They giue them ouer to the power of the Hang-man. Now God hath many executioners of his wrath. The chiefe of all is the Diuell. Among others may bee recko∣ned vp mans owne lusts. In this respect therefore it is said of the Gentiles, thatg 1.79 God gaue them vp to vncleannesse tho∣row the lusts of their owne heart: and againe, that God gaue them vp vnto vile affections.

In regard of them that are tempted God may bee said to leade them into temptation, partly by leauing them to them∣selues,* 1.80 and partly by withdrawing his grace from them. Man in regard of spirituall strength is as weake as water which cannot vphold it selfe but runneth all about: without grace he can neither thinke, will, affect, nor doe any good. If therefore hee be left to himselfe, how can hee stand against a temptation. h 1.81 God leauing Hezekiah, hee soone fell. Yet Gods grace is able to establish vs against all temptations, euen the most vio∣lent that can be.i 1.82 My grace is sufficient for thee, saith God to Saint Paul, when a Messenger of Satan was sent to buffet him. Now in that God permitteth and instigateth Tempters to tempt men, and withdrawing his Grace which is sufficient for them, leaueth them who are not able to stand of themselues, he is said to leade them into temptation

§. 176. Of freeing God from being Author of sinne.

Q. CAn God be an Author of sinne?

A. No verily. It is the greatest blasphemie that can be to auouch, or conceit any such thing of God. There is no one thing so contrarie to another, not white to blacke, not darknesse to light, not death to life, as sinne to God. That which is said of lying, may more generally bee said of sinne,* 1.83 It is impossible (and that in the most strict and absolute kinde of impossibilitie that can be) It is impossible that God should sinne,* 1.84 or be a cause, or Author of sinne. This we ought to beleeue and professe, 1. because his supreme and absolute power is such as it ought not to bee called into question. Is it fit to say to a King, thou art wicked? and to Princes, ye are vngodly?* 1.85 how much lesse to him that accepteth not the person of Princes, &c? 2. because the perfection of his puritie is such as it admitteth no mixture.* 1.86 God is light, and in him is no dark∣nesse at all.* 1.87 3. Because he is the originall fountaine of all good∣nesse:* 1.88 so as if this principle (doth a fountaine send forth at the same place sweet water and bitter?) bee infallibly true of any fountaine, it is without contradiction most true of this origi∣nall fountaine. On these and other like grounds, wee may well know that God hath power to giue, with-hold, or with∣draw what hee will, and when hee will: and to support or forsake whom hee will: and that he is not bound to that law which hee hath set to his creatures, nor to giue an account to any. Yea we ought to acknowledge God to bee as most pure in his nature, so most iust in all his counsels, words and workes: and if wee cannot fully and clearely vnderstand how the fore∣named actions concerning leading into temptation can bee at∣tributed vnto God, and yet God freed from all accessarinesse to sinne, to lay our hands vpon our mouthes, and to ascribe it to the shallownesse of our owne apprehension: but no way to charge God with folly or sinne. Among the Principles which without all gaine-saying ought to bee beleeued, this is one of the prime,* 1.89 that the Lord is a God that hath no plea∣sure

in wickednesse: hee can no way be accessarie thereto. But besides this absolute soueraignty and perfect puritie of God, other particular reasons of Gods dealing with men in this kinde may bee giuen, and those so clearely iust and equall, as any one, but such an one as is blinded in his minde by the god of this world, may discerne the iustice and equitie thereof. For

1. Where God permitteth Tempters to tempt men,* 1.90 it is for good and iust ends, as to try and proue mens faith, cou∣rage, wisedome, patience, and other like graces, all which were by this meanes proued to bee sound and great in Iob:* 1.91 or else to discouer their weakenesse and secret wickednesse, that they may neither bee too secure, nor ouerbold and selfe-con∣ceited. By this meanes and for these ends wasa 1.92 Peters weake∣nesse discouered.

2. Where God biddeth,* 1.93 sendeth or instigateth Tempters to tempt men, as in the cases ofb 1.94 Ahab, of thec 1.95 Gentiles, and ofd 1.96 Antichristians, it is as a iust iudge to punish former transgressions, so as these Tempters are therein executioners of Gods iustice.

3. Where God leaueth men to themselues, and with∣holdeth his assistance,* 1.97 it is to giue euident demonstration that man without God is nothing: no more able to stand of him∣selfe then a child that is new-borne. Now there is great need that man should bee euidently conuicted hereof,* 1.98 lest hee be too presumptuous of his owne strength, and neglect God.

4. Where God with-draweth his Spirit, or any grace from man,f 1.99 it is as a iust punishment for abuse thereof. In this respect God tooke away his Spirit from Saul.* 1.100 Compare 1. Sam. 10 9. & 11. 6. with 1. Sam. 16. 14.

To conclude this point,* 1.101 so farre is God from being any way accessarie to sinne by leading into temptation, as contrarily he tur∣neth the euill thereof vnto good.* 1.102 For as at first he brought light out of darknesse, so euer since by his Almightie power, vnsearcha∣ble wisedome, and perfect puritie hath he brought good out of euill. Good to himselfe, by making the glorie of his iustice in pu∣nishing, of his pittie in succouring, of his power in supporting, of his faithfulnesse in deliuering, of his wisedome in catching

the subtill in their owne craftinesse, and disappointing their plots and practises, and of other his properties to shine forth the brighter. Good also to his Saints, as Ioseph said to his brethren, Ye thought euill against me,* 1.103 but God meant (or disposed) it vnto good. Thus though the temptation be euill, yet God is good euen in leading into temptation.

§. 177. Of mans disabilitie to resist temptation.

Q. WHat doctrines doth praying vnto God, not to leade vs into temptation, teach vs?* 1.104

A. 1. Man is not able of himselfe to stand a∣gainst temptations. If he were, what cause of feare had he to bee lead into temptation? The Prophet well knew this, who said, a 1.105 O Lord, I know that the way of man is not in himselfe••it is not in man that walketh to direct his steps: and the Apostle, who said,b 1.106 Wee are not sufficient of our selues to thinke any thing of our selues. If man cannot direct his steps, nor of himselfe thinke any thing, can he withstand all tempters, & keepe himselfe from all temptations?

This disabilitie is come vpon vs by sinne, which hath depri∣ued vs of all that spirituall strength which God at our first creation gaue vs.* 1.107 Forc 1.108 God made man righteous, euend 1.109 after his owne image: by vertue whereof man had power to remaine sted∣fast in that estate, and to withstand all Tempters, so, as not to be ouer-come with any temptation: onely that power was left to his owne power and free will: which he abusing, voluntarily yealded to the temptation of Satan, and depriued himselfe of all spirituall strength and life: and now by nature ise 1.110 dead in sinne: no way able to resist any temptation further then God doth giue him grace and strength so to do. Therefore he saith not, without me ye can do little, but, nothing.* 1.111

Hereby the vanitie of such as are presumptuous in their owne strength (whereinf 1.112 Peter failed too much) and of such as arrogantly boast of any thing that is in man, is discouered. g 1.113 S. Paul fore warneth Christians to take heed hereof,* 1.114 and very emphatically thus enforceth this point,h 1.115 what hast thou that thou diddest not receiue? Now if thou diddest receiue it, why doest thou glorie as if thou hadst not receiued it?

Hereby also we are taught both Humiliation for this naturall impotencie which man hath brought vpon himselfe:* 1.116 and Abne∣gation of all goodnesse,* 1.117 and confidence in our selues. Ifi 1.118 Iohn saw cause to weepe for mans disability to search into the Records of Gods counsell: how much more cause haue we to weepe, and to be humbled euen in dust & ashes for our naturall impotencie to withstand temptations which are so dangerous to our soule? and in denial of our selues to say,* 1.119 I know that in me dwelleth no good thing.

§. 178. Of Gods ouer-ruling power in Temptations.

Q. VVHat other doctrine maybe gathered from this depre∣cation directed to God?

A. God hath an ouer-ruling hand in all tempta∣tions.* 1.120 The Lord who hath taken away your sinne, and pardo∣ned your offences, can preserue and keepe you from the wiles of your aduersarie the diuell. He can either keepe vs safe from all: or he can giue vs ouer into the power of euery one. Other∣wise there would not be such cause of flying to him in time of temptation, as in this Petition is implyed. But true is that of Saint Peter, The Lord knoweth how to deliuer the godly out of temp∣tations: and this of Saint Paul, God is faithfull, who will not suffer you to be tempted aboue that you are able.* 1.121

As the supreme soueraigntie and absolute power which God hath ouer all creatures doth euidently proue the point (For who hath resisted his will?* 1.122 If he say to a Tempter go, he goeth: or come,* 1.123 he commeth: or do this, he doth it.) so the care which he taketh of his Church to prouide for it,* 1.124 to protect it, to keepe it safe from all dangers,* 1.125 and to bring it to rest and glorie in hea∣uen, doth shew the reason why he retaineth an ouer-ruling hand in all temptations.* 1.126 Though in wisedome he suffer tempters to assault his children, yet he will order the assault so as it shall not preuaile against them, no nor turne to their damage, but rather to their aduantage: for the effecting whereof he holds the raines in his owne hands, to let them loose, or hold them in, as hee seeth cause.* 1.127 That which God said to Semacherib, (I will put my

hooke in thy nose, and my bridle in thy lips) he doth to all the temp∣ters of his Church. This care of God ouer his Church the Psalmist doth thus excellently set forth in these words,* 1.128 He suffe∣red no man to do them wrong, yea he reprooued Kings for their sakes, saying, Touch not mine annointed, and do my Prophets no harme.

Learne we hereby in all temptations,* 1.129 and in all straits, where∣unto thereby we are brought, to looke vnto God, (as Iehosaphat did,* 1.130 when by reason of the multitude of his mightie enemies he knew not what to do,* 1.131) and to feare God more then them which tempt vs: for on this ground we may with confidence say, The Lord is my helper, I will not feare what any Tempter can do. For there may be sure and safe defence from all those euils which Satan doth plot and practise against vs,* 1.132 if God deliuer vs.* 1.133

§. 179. Of the restraint of the power of Tempters.

Q. VVHat third Doctrine doth the direction of this depreca∣tion vnto God teach vs?

A. The power of such as tempt vs is limited. This is euident by the restraint of the arch-tempter Satan, who setteth all on worke,* 1.134 euen he, when God pleased, was bound a thousand yeares. And though he desired to haue the disciples,* 1.135 that he might sift them as wheate, yet could he not, as he desired, preuaile ouer them. Something hee did: but hee came farre short of his desire.

By this meanes the Lord giueth euident proofe that his po∣wer extendeth it selfe ouer the most mightie and malicious ene∣mies that his Church hath:* 1.136 and forceth them to say, This is the finger of God.* 1.137 Yea by this meanes his Church euen in this world is kept safe,* 1.138 so as the gates of hell cannot preuaile against it. For if Satan and his instruments had power to do what they will,* 1.139 the whole Church should soone be deuoured.* 1.140 Her aduersarie the di∣uell, like a roaring Lyon, walketh about, seeking whom to de∣uoure.

We all who are members of the true Church,* 1.141 though euen in that respect we are the more tempted and assaulted, haue iust

cause to reioyce, and to comfort and encourage our selues a∣gainst the many temptations of Sathan, and other tempters. Though they desire and seeke our vtter ruine, yet are they re∣strained: they cannot at cheiue what they desire and seeke. They are like to a fierce masty dog that is chained, and can go no fur∣ther then to the length of his chaine. On this ground the Lord giueth this aduice,* 1.142 Feare none of these things which thou shalt suf∣fer: behold the diuell shall cast some of you into prison, that you may be tried: and yee shall haue tribulation ten daies, &c. The parti∣cular number (Some of you, not all) The kinde of persecution (cast into prison, not, put to the sword) and the determinate time (ten daies not perpetually) doe all imply a restraint: and thereupon he inferreth his exhortation, Feare none of those things, &c. on the same ground Christ hauing foretold his Disciples that in the world they should haue tribulation,* 1.143 addeth this en∣couragement, be of good cheare, I haue ouer-come the world.

This restraint of the power of tempters doth further mini∣ster iust occasion of praising God,* 1.144 and saying, Blessed bee the Lord:* 1.145 who hath not giuen vs as a prey to their teeth. Our soule is escaped as a bird out of the snare of the foulers: the snare is broken, and we are deliuered. Fitly, to enforce the equity of this duty, I may apply to our present purpose, that which Christ said of the fierce persecution of the Iewes, Except the tempters power were limited,* 1.146 there should no flesh be saued; but for the Elects sake it is restrained.

Next to the Person leading, The Parties lead into temptation are to be considered. They are comprised vnder this particle vs, which being a word of the plurall number includeth more them our selues: and it being of the first person hath relation to the Preface.

§. 180. Of the extent of our desires for others freedome from Temptation.

Q. VVHat instruction doth this particle vs, being of the plurall number, teach vs?

A. Our desire must bee for the spirituall freedome of others as well as of our selues.* 1.147 This desire made S. Paul send to know the

faith of the Thessalonians,a 1.148 lest by some meanes the Tempter had tempted them. This also made himb 1.149 iealous ouer the Corinthi∣ans, andc 1.150 zealous against those tempters that had crept in a∣mong the Galathians.

Tempters seeke to deface Gods Image in his Saints, which if they doe, they impeach his glory: yea if they get any of the Saints into their snares, they willd 1.151 continually blasph••me the Name of the Lord, and say in scorne and derision,e 1.152 These are the people of the Lord.

The snares also which tempters lay,f 1.153 drowne men in perdition and destruction, if they be fast held thereby. And if they preuaile against some; they will be the more bold to set on others, as Senacherib who by the victories which he had got against other nations was so fleshed, as he thought God could not deliuer Ie∣rusalem out of his hands. Thus by the aduantages which Satan getteth against others,* 1.154 wee our selues are in great dan∣ger.

The zeale therefore which we ought to haue of Gods glory, The loue we owe to our brethren, and the care which lyeth on vs for our owne safetie, require that we seeke others spirituall freedome as well as our owne.

When••oeuer thou feelest the burden of any temptation,* 1.155 or discernest the danger thereof, think of others that haue the same common enemies that thou hast, and by reason thereof are in the same common condition: and thinke not all well enough when thou hast found some assistance against them or freedome from them.* 1.156 Remember how mindefull of others Christ was in the houre of his triall and temptation. Expressely it is said of him,* 1.157 In that he himselfe hath suffered being tempted, hee is able to succour them that are tempted. Though we haue not such power to succour, yet according to our power wee ought to haue such a minde.

§. 181. Of that subiection wherein Saints are to Temptations.

Q. VVHat instruction doth the relation of this particle vs to the Preface, teach vs?

A. Gods children are not exempted from temptations. They who call God Father, and who testifie their due respect to him, are taught to pray against temptations, which were not needfull to be taught, if they were not subiect thereto. Runne thorow the Scripture, obserue the liues of those Saints which are there recorded, and you shall finde the Doctrine abundantly proued. Take one example, which may be in steede of all. Christ the dea∣rest of Gods children, the Sonne of his loue, in whom his soule delighted, was oft soarely tempted, both bya 1.158 Satan himselfe, and also by hisb 1.159 instruments. If hereupon it be demanded, what the priuiledge of Saints ouer and aboue the wicked is in regard of temptation, I answer, very great: both in that they are assu∣red ofc 1.160 sufficient strength, so as they shall not be vanquished by any:* 1.161 and also that euery temptation shall in the issue turne vnto their good.

Thed 1.162 lo••e which God beareth to his-children, and the father∣ly care that he taketh of them,* 1.163 moueth him to proue them, to exercise them, to scoure them, to keepe them vpright, to make them wise, watchfull, and euer well prepared by temptations. Besidese 1.164 Satans greatest malice is against them.

It is therefore no good inference which many make, that God is angry with them, and loueth them not, that hee is not their Father,* 1.165 nor they his children, because hee suffereth them to be tempted. This was the inference which the friends of Iob made of his trialls and temptations. Butf 1.166 Gods owne censure of their disputation sheweth the non-consequence thereof. The truth is, that they who finde themselues wholy freed from temptations haue most cause to doubt of Gods fatherly loue to them, and care ouer them. The Apostle pronounceth such to be g 1.167 bastards, and not sons. If wee well consider the estate of the Church,* 1.168 we may soone finde that such as are spirituall are much more feircely assaulted then such as are carnall. The more sure

Satan is of any, the more quiet, and secure he suffers them to be. A Lyon runneth and roareth after that prey which is out of his clutches: but that which he hath brought into his den, and is sure of, he can suffer to be still, and quiet, till he meane to de∣uoure it. So Satan.h 1.169 While a strong man armed keepeth his Palace, the things which he hath, are in peace. Woe to them that are in such peace within Satan that strong mans palace.

§. 182. Of the freenesse of mans will in sinne.

Q. VVHat may bee obserued from the relation of the par∣ties tempted to the action of leading into tempta∣tion?

A. Man is not forced to sinne. For it is implied that if man yeeld not,* 1.170 the tempter can haue no power ouer him. Hee that is led goeth along with him that leadeth him.a 1.171 Euery man is tempted when he is drawne away of his owne lusts and is entised. This phrase (own lusts) implyeth a voluntary yealding. On this ground are the exhortations in Scripture made to men tob 1.172 resist the diuel, and toc 1.173 giue no place to him. Whereby is implyed that if we stand against him,* 1.174 he cannot preuaile against vs. Many like ex∣hortations are giuen to withstand, and not to yeald vnto other tempters, as the world and the flesh.

Sin is of the will, which cannot bee forced. Though the will by Adams fall hath lost all that liberty and freedome to good which it had by creation, and by corruption is made a slaue to sinne: yet as the minde retaineth vnderstanding, so the will free∣dome. For freedome is as essentiall to the will, as vnderstan∣ding is to the minde. Indeeded 1.175 the corrupt will of man can will nothing but that which is euill: yet the euill which it willeth, it willeth freely, and is not forced thereto. Freedome of will is not opposed to restraint in one kinde, but to constraint in that kinde:* 1.176 to compulsion & coaction. The wil of Dieuls is restrained to euil, they cannot will good, but euill only: yet the euill which they will they will freely and willingly: they are not constrai∣ned and compelled thereto. Yea Gods will, which is most absolutely free,* 1.177 is restrained to one kinde, which is good. He hath not in his will a liberty to euill. To will euill is against the

perfection of his wil. Wherfore though the wil haue not a liber∣ty to choose either of the contrary parts, good or euil, yet a free∣dome and willingnesse it retaineth in that whereunto it yeal∣deth: it neither is,* 1.178 nor can be constrained thereto. All that Sathan doth or can doe, is by some meanes or other to moue men to yeeld to that whereunto he tempteth them. Where∣upon faith the Apostle,c 1.179 I feare lest by any meanes as the Serpent be∣guiled Eue through his subtilty, so your mindes should be corrupted, &c. To effect this the old wily Serpent hath many and mani∣fold meanes. Some inward, some outward.

Inward meanes are such as delight, or affright men. Hee worketh delight by stirring vp their corrupt humours and so inclineth their will to his temptation. Thus hee stirred vp the corrupt humor of pride in Dauid, and therebyf 1.180 proucked him to number Israel: and the corrupt humor of couetousnesse in Iudas, in which respect hee is said tog 1.181 enter into him. The meanes which in this kinde Sathan vseth are drawne to three heads:

h 1.182 1. The lust of the flesh: which is voluptuousnesse, whereby the flesh is so tickled and delighted as it draweth the will to any thing.* 1.183 Such persons the Apostle stileth louers of pleasures more then louers of God.

2. The lust of the eyes, which is couetousnesse. A couetouse man is euen rauished at the sight of wealth. When Achan saw siluer,* 1.184 gold, and other pretious things in Iericho, he coueted them and tooke them, though they were accursed. There is not a thing of price which a couetous man casteth his eye vpon, but instant∣ly he coueteth it, and so doteth thereon, as hee will doe any thing to haue it.

3. Pride of life, which is ambition, and vaine affectation of the honours and promotions of this life. This puffeth vp aboue their mortall condition, as is euident in the examples ofm 1.185 Ha∣man, n 1.186 Nebuchadnezzar,o 1.187 Tyrus, andp 1.188 Herod. Such,q 1.189 thorow their pride, will not seeke after God.

As by these pleasing temptations Satan allureth so, by in∣ward feares, frights, and terrors he draweth others to yeeld to him, asr 1.190 hee assayed to draw Iob: and as hees 1.191 preuailed with many of the people in Christs time.

The outward meanes which hee vfeth are such externall ob∣iects as he conceiueth to bee agreeable to their humour, and therefore setteth them before them, (as he set before Christ all the Kingdomes of the world and the glory of them:* 1.192) or such as he conceiueth to be of force to terrifie them, as are all manner of troubles and afflictions. Thus it is said that the Diuell cast some of Smyrna,* 1.193 into prison. Whether the meanes which are vsed to draw men to sinne be faire or foule, by none of them is the will forced: but only moued to yeeld it selfe to the temptation.

This point affordeth two vsefull directions.* 1.194 One is in regard of sinnes past to iudge our selues for them, and vpon our selues to lay the whole blame: and not to thinke it a sufficient excuse to lay the blame vpon any other. Many will say when they are taken in some notorious sinne, The Diuell owed mee a spight, and now hath paid mee it, thinking thereby to extenuate their sinne;* 1.195 which conceit Eue had, when shee said, The Serpent be∣guiled mee. And if any man haue beene any occasion of their sinne,* 1.196 they will lay the blame vpon them, as Adam did vpon Eue. But had they beene resolute in their owne will, nor Satan, nor any of his instruments could haue made them to sinne. They who thus thinke to shift off sinne, doe bring the greater load vpon their owne soules. For this keepes them from that degree of humiliation and contritiona 1.197 which would moue God to pitie them. When men in truth lay loade on themselues,* 1.198 God is ready to ease them. For to such as Labour and are heauy loaden Christ saith, Come vnto mee, I will giue you rest. But on such as by the shifting of sinne thinke to ease themselues, God will lay loade. Whatf 1.199 loades of woe did Christ lay vpon the hypocriticall Scribes and Pharisies, who put off all burdens from themselues? What a loade was laid ont 1.200 Saul, that by mincing his sinne sought to ease himselfe? andu 1.201 what ease was giuen to Dauid, that laid the burden of sin vpon himselfe?* 1.202 Now whether it be safest so to shift off sin, as to prouoke God to lay the burden of it on vs, or so to burden our selues as to moue God to ease vs, iudge you. Is there not now more need of true confession, then false iustification.

The other direction is in regard of such sinnes as wee are tempted vnto,* 1.203 but haue not yeelded vnto, that we take courage

and boldnesse to our selues, and, with a resolued purpose neuer to yeeld, resist the temptation. Mans will, if he stand stoutly, and yeeld not, is an impregnable fort. Satan must by some meanes or other, faire or foule, bring a man to yeeld vp his fort, before he can enter into it. What stronger motiue to resist, to stand out, to hearken to no parlie, to endure the vtter-most assault, then this? Wherefore in this spirituall combate against temptations,* 1.204 Watch yee, stand fast in the faith, quit ye like men bee strong.

Thus farre of the meaning of the first part of the last Petition, and of the Instructions thence arising. The second part followeth.

BVT DELIVER VS FROM EVILL.

§. 183. Of the extent of this word Euill.

Q. VVHerein differeth the latter part of the last Petition from the for∣mer?

A. 1. In that the former part re∣specteth especially euill to come,* 1.205 to preuent it: This latter euist past or present, to redresse it.

2 In that, that noteth out the cause of sinne, which is temptation, This the quality and effect of sinne, which is euill.

Q. How many things are to bee considered in this latter part?

A. 1. The thing praied against, Euill.

2. The thing prayed for, De∣liuer.

3 The Person to whom the one and the other is directed.

4 The Persons for whom they are made.

Q. What is comprised vnder this word EVILL?

A. 1. Satan the principall Author of euill.

2. All other kinds of euill.

Satan is thus in other places stiledg 1.206 Euill one: and this word h 1.207 Euill is oft put for euery thing that is contrary to good, and that with the article prefixed before it.* 1.208 Now as this title good is of a large extent,* 1.209 so on the contrary isi 1.210 Euill.* 1.211 The greatest euill of all isk 1.212 Sinne. Iudgements also for sinne, and those bothl 1.213 temporall andm 1.214 eternall, are stiled euill. In this large extent is the word here to be taken. And because it compriseth vnder it all manner of euils, it is fitly set in the last place.

§. 184. Of euill the onely thing to be prayed against.

Q. VVHat Doctrine ariseth from the expresse mention of e∣uill in this deprecation?* 1.215

A. Euill is the onely thing to be prayed against. Obseruantly marke all the deprecations mentioned in Scripture, and by a particular induction of them you shall finde this generall posi∣tion abundantly proued. Take one instance which may be in∣steed of all, because it is the best of all, that which Christ made a little before his death, I pray not (saith Christ to his Father) that thou should'st take them out of the world,* 1.216 but that thou should'st keepe them from the EVILL.

Euill is the venime,* 1.217 the poison, the sting, that maketh any thing to be hurtfull. Euill is it that makes so great a difference, as there is, betwixt Angels and Angels, Men and Men, Actions and Actions, Temptations and Temptations: some are good some are euill. No opposits are more directly contrary one to another then good and euill. As nothing therefore but that which is good is to be prayed for, so nothing but that which is euill is to be prayed against.

Learne hence wisely to obserue what is euill in any thing,* 1.218 and accordingly pray against it: yea as it is more or more euill, so more instantly and earnestly pray against it. Of all euils sinne is the greatest: greatest in the kinde and nature of it: greatest also in the effects and fruits of it. It is the cause of all euill. No∣thing but that which is effected or infected by it, is euill. The

diuell, the world, wicked men, and other creatures of God which are stiled euill, are infected therewith. All manner of punishments and paines which are indeed euill, whether tem∣porall, spirituall, or eternall are caused by it. Of all other euils this ought most of all to be prayed against. All things also that are causes hereof, or occasions hereto are to bee prayed against, as being in this respect euill. Thusa 1.219 temptations, andb 1.220 afflicti∣ons are to be prayed against: not simply and absolutely: for c 1.221 Saint Iames willeth vs to account it all ioy, when we fall into diuers temptations: and thed 1.222 Apostles reioyced in their sufferings: yea e 1.223 Iob expressely blesseth God for taking away, as well as for giuing. For by the good and wise prouidence of God, temporall crosses doe oft turne to our good and profit.f 1.224 It is good for me that I haue bene afflicted (saith the Psalmist)g 1.225 God chasteneth vs for our profit (saith the Apostle.) In regard of this fruite which by the ouer-ruling prouidence of God, ariseth out of afflictions they are indeed matter of thanksgiuing, when God doth so order them: and therefore they are not simply and absolutely to bee prayed against. Yet because through the weakenesse of our flesh they oft cause discontent, impatiencie and other sinnes (in which respect they are euill) so farre forth as they cause any such euill effect they may be prayed against: at least we must pray that they bring not forth any sinne in vs. Thus are wee to pray against companie keeping, against feasting, against plea∣sures and pastimes, and against all other things that are vsuall occasions of sinne. Yea against the abuse of euerie good thing. For the abuse of a good thing is euill. And because wicked men are oft made Satans instruments of working much euill, wee may also pray against all their euill plots and practises, not against their persons: they are to be prayed for (ex∣cept we know them to haue sinned against the holy Ghost, or to be vtterly reiected of God, or haue some particular war∣rant, as the Prophets oft had, not to pray for them.) More di∣rectly wee are to pray against all sp••rituall iudgements, which are not onely punishments of sinnes, but sinnes themselues, as hardnesse of heart, errour of iudgement, inordinate lusts, de∣spaire, and such like. These are directly euill. Thus are wee to pray against eternall damnation, a dreadfull euill. Finally,

though Satan bee not the onely euill here meant, yet is hee an especiall and principall euill one.* 1.226

§. 185. Of the respects wherein Satan is stiled the euill one.

Q. HOw is Satan an especiall euill one?

A. 1. He is the primarieb 1.227 author of euill.

2. Hisc 1.228 disposition is onely to euill.

3. Hisd 1.229 temptations are all to euill.

4. Hise 1.230 continuall practise is in euill.

5. Allf 1.231 euill doers are of him.

6. He hath hisg 1.232 hand in all euils: as may be exemplified in these particulars following.

h 1.233 Outward mischiefes done by men,

i 1.234 Bodily diseases,

k 1.235 Vexation of spirit,

l 1.236 Extraordinarie iudgements from heauen,

m 1.237 Euill thoughts of the heart,

n 1.238 Euill words,

o 1.239 Euill actions,

p 1.240 Disswasions from good,

q 1.241 Hinderances of good,

r 1.242 Prouocations to euill.

Satan therefore may not bee excluded out of the euills here intended, but our deprecation rather is especially to be directed against him.

Thus much of Euill prayed against. That which is prayed for, is in this word DELIVER.

§. 186. Of the many wayes of deliuering from Euill.

Q. HOw may one be deliuered from euill.

A. 1. By keeping away that euill which is readie to fall vpon him.* 1.243 Thus were the Israelites deliuered from the hoast of the Egyptians that eagerly pursued them.

2. By assisting him on whom the euill is fallen, so as he is not

ouerwhelmed,* 1.244 and ouercome therewith. For this purpose reade Psal. 69. 14, 15.

3. By altering the nature of the euill, and turning it to a mans good. Thusb 1.245 God turned Iosephs abode in Egypt to much good. Herein this Prouerbe is verified, I had perished if I had not perished.

4. By taking away the force of the euill:* 1.246 as the force of the fire was taken away so as it burned not Shadrach, Meshach, and Abednego.* 1.247 This deliuerance Christ promised to his dis∣ciples.* 1.248

5. By remouing the euill cleane away.* 1.249 Thus God deliuered Israel from the deuouring Pestilence.

6. By taking one away from the euill to come.* 1.250 Thus the good sonne of wicked Ieroboam,* 1.251 thus the good King Iosiah,* 1.252 thus many righteous men haue bene deliuered.

§. 187. Of that hope of recouerie which remaineth to them that fall.

Q. VVHat doctrine may be gathered from praying for deliue∣rance?

A. There is hope of recouerie to such as are fallen. For deliuerance from euill presupposeth a fail into euill: and prayer for this de∣liuerance implyeth that we may be recouered out of it. This is verified as by manifest experience of many Saints that in all a∣ges haue bene recouered,* 1.253 so by this approued Prouerbe. A iust man falleth seuen times and riseth vp againe: which though it bee principally intended of affliction, yet may it also be extended to sinne.

The ground of this hope ariseth from God himselfe:* 1.254 euen from his mercie,* 1.255 (whereby he is moued to pittie his children in all their miseries:* 1.256 whereupon saith the Prophet, It is of the Lords mercies that we are not consumed, because his compassions faile not:) and from his power (whereby he is able to helpe them whom he pittieth:* 1.257 whereupon saith the Apostle,* 1.258 of the Iewes, They also, if they abide not still in vnbeliefe shall be graffed in: for God is able to graffe them in againe.)* 1.259 And from his truth, for he that is faithfull and will do it,* 1.260 hath made many promises of deliuerance.

This point concerneth such as stand,* 1.261 & such as are fallen. In regard of this hope of recouerie they which stand ought to com∣fort the feeble minded,* 1.262 who are troubled with feares of vtter de∣sertion, as if God were implacable, and irreconciliable towards them that are at any time ouercome by any temptation. The caueat which Christ gaue to Peter, is to be practised by all that haue any spirituall strength,* 1.263 Strengthen thy brethren. Yea also they ought in the spirit of meekenesse to restore such an one.* 1.264

As for those which are fallen,* 1.265 they are taught not to despaire, but to say as the Spirit teacheth them, Come, let vs returne vnto the Lord: for he hath torne, and he will heale vs:* 1.266 hee hath smitten and he will binde vs vp: and withall not to continue in Satans snares, but to do what they can to come out of the same,* 1.267 accor∣ding to that pithie perswasion of the Lord, Remember from whence thou art fallen, and repent, and do the first workes.* 1.268

As for the rash, and peremptorie censure of Nouations on such as fall, it is the lesse to be regarded because it is directly con∣trary to the maine scope of this latter part of this last Petition. It is not without cause iudged heresie by the Ancients.

Hauing noted the things prayed against, and prayed for, we are further to consider to whom our desire herein is to bee di∣rected.

§. 188. Of God the onely Deliuerer.

Q. VVHat Doctrines may be obserued from directing this part of the Petition to God?* 1.269

A. 1. God is a deliuerer from euill.

2. God is the onely deliuerer from euill.

Were not God able and willing to deliuer, why should this Petition be directed to him? (But he that hath taken away our sinnes, is able to keepe vs from the snares of Satan.) Could any other deliuer, why should that other in this perfect plat-forme be left out?* 1.270

Among other titles,* 1.271 euen thisa 1.272 (Deliuerer) is oft attributed to God: andb 1.273 hereby is the Lord proued to the God onely.

Iust cause there is therefore that in all euils we shouldc 1.274 flie vnto the Lord, and call vpon him in the day of trouble: andd 1.275 when

we know not what to doe, to fixe our eyes vpon him: and in faith ex∣spect deliuerance from him.e 1.276 It is good that a man should both hope, and quietly waite for the saluation of the Lord. And as wee haue deliuerance from any euill,f 1.277 giue all the praise thereof to this Deliuerer.

Is not their follie hereby euidently discouered, that in their troubleg 1.278 Looke not to the Holy one of Israel, nor seeke the Lord, but looke and trust to such as cannot deliuer? Some toh 1.279 weake flesh, othersi 1.280 to wicked fiends,k 1.281 others to false gods. Much like to these are our aduersaries the Papists, who in seuerall euils haue seue∣rall Saints to flie vnto, as in danger of shipwracke to Saint Ni∣colas, in time of warre to Saint George, In captiuitie to Saint Leo∣nard, In infection of plague to Saint Rochus, In feare of fire to S. Laurence, in trauell of child-birth to Saint Margeret, in the fit of an Ague to Saint Petronil, in tooth-ach to Saint Rombal or Saint Apollonia: and in other distresses to other Saints.* 1.282 Yea in their Ladies Psalter they haue turned all the Petitions made to God for deliuerance to the Virgine Marie, thus: Deliuer me, ô Ladie. How long doest thou forget me, and doest not deliuer me in the time of trouble? To thee, ô Ladie, do I lift vp my soule, let not the snares of death preuaile against me. In thee, ô Ladie, haue I hoped, let me not be confounded for euer. O thou blessed Ladie, in thy hands our saluation is laid vp. Haue we not now iust cause to crie out against them, as the Prophet Ieremiah did against the idolatrous Iewes, and say,^m

Be astonished, ô ye heauens, at this, and be horribly afraid: for my people haue committed two euils: they haue forsaken me the foun∣taine of liuing waters, and hewed them out cisterns, broken cisternes that can hold no water.

180, 181.

Thus much of the person of whom is sought deliuerance from euill. The last point concerneth the parties for whom it is sought. Hereof see §.

The meaning of the Petition being opened, the order is next to bee considered.

§. 189. Of Sanctification accompanying Iustification.

Q. VVHat may be obserued from the connexion of this Petition with the former?

A. Sanctification accompanieth Iustification. For as the summe of the former is Iustification, so the summe of this latter is San∣ctification, and in our prayer we are taught to ioyne them toge∣ther,* 1.283 as this particle AND doth import. Reade for proofe of the indissoluble connextion of these two, Rom. 6. 1, 2, &c. 1. Cor. 6. 11. Eph. 5. 25.

The grounds hereof are,

1. The manifestation of mercie and puritie in God.

2. The cleansing vertue which accompanieth the merit of Christs sacrifice.

3. The operation of the Spirit immediatly issuing from our incorporation into Christ.

4. The efficacie of the Gospell.

5. The vertue of faith.

All these are euidently set out by the coniunction of Sanctifi∣cation with Iustification.

1. Iustification commendeth the rich mercie of God in acquit∣ting sinners freely and fully of all that debt wherein they stand obliged to his reuenging iustice.* 1.284 And Sanctification setteth out his puritie: shewing thata 1.285 that God which pittieth sinners, will not boulster vp sinners in their sinnes. His pittie moueth him to iustifie them, and his puritie moueth him to sanctifie them.

2.* 1.286 That bloud of Christ which isb 1.287 Shed for the remission of sinnes,c 1.288 doth purge our conscience from dead workes to serue the liuing God. This double vse of Christs sacrifice was manifested by thatd 1.289 bloud and water which issued out of Christs side while he was on the crosse. They therefore who are iustified, are also sanctified.* 1.290

3. By the Spirit of sanctification we are vnited vnto Christ: and this spirit by vertue of that vnion is conueyed into euery of the members of Christs mysticall body.* 1.291 Now if any man haue

not the Spirit of Christ, he is none of his. But if his Spirit be in any, it sanctifieth them.

4. The grace of God which bringeth saluation (that is,* 1.292 the Gos∣pell) teacheth vs that denying vngodlinesse and worldly lusts, we should liue soberly,* 1.293 righteously, and godly. That word therefore whereby we are iustified giueth no libertie to any licentiousnesse, but doth both direct vs in the way of righteousnesse, and also gi∣ueth vs abilitie to walke in that way. Hereby it appeareth that the Gospell is as pure and incorrupt as the Law.* 1.294 Indeed the Law is so perfect a rule of righteousnesse as it curseth euery one that in the least degree swarueth from it:* 1.295 which the Gos∣pell doth not, but offereth pardon to the transgressor. Yet doth it no more tolerate, or countenance the least sinne, then the Law doth: nay rather it bringeth the sinner that hath gone astray, into the way of righteousnesse againe, and enableth him to walke in that way, which the Law cannot do. So as herein the Gospell hath an excellencie ouer the Law. But if the Gospell in shewing mercie, should boulster vp a sinner in any one sinne, the Law would triumph ouer the Gospell, yea and condemne it. It is therefore necessarie for iustification of the Gospell that sanctification continually follow iustification, as an hand-maid her mistresse; or rather that, as two sworne friends and fellowes, they alwaies keepe company together.

5. Faith purifieth the heart.* 1.296 For that man which in truth belee∣ueth his sinnes to be pardoned,* 1.297 will not like a swine wallow in the mire. A true apprehension of Gods Fatherly loue worketh a filiall loue in mans heart: which loue maketh him as truly to desire and endeauour after Sanctification as Iustification.

They therefore who boast of their iustification and are not truely sanctified,* 1.298 seuer Gods purity from his mercy, and the vertue of Christs sacrifice from the merit thereof, yea the ope∣ration of his Spirit from the vnion of his members vnto him: they turne the grace of God into wantonnesse, and proclaime their faith to be a fruitlesse and a liuelesse faith, and in fine giue too iust cause to suspect that their pretence of iustification is a meere pretence.* 1.299

Learne we then both to gaine sound assurance to our owne soules,* 1.300 and also to giue good euidence to others of our iustification by sanctification.* 1.301

§. 190. Of maens pronenesse to sinne after forgiuenesse.

Q. VVHat may be obserued from the inference of the Si••t Petition in the Fift.* 1.302

A. After pardon men are proue to fall againe. Otherwise there were no need for such as haue assurance of the pardon of sinne to pray against temptation, or for deliuerance from euill. As wofull experience in all Saints, euen the best that euer liued, doth verifie the truth hereof, so also the dayly sacrifices which vnder the Law were appointed. For euery propitiatorie sacri∣fice gaue the beleeuer assurance of a full discharge for his sinnes, yet after one was offered vp, another, and another, time after time was to be offered.a 1.303 He that is washed needeth not, saue to wash his feet. His feet therefore need to be washed. And why should he that is iustified need to wash his feet, if he were not subiect to foule them againe and againe?

The grace of iustification doth not vtterly root out all re∣mainder of sinne.* 1.304 The flesh abideth in the best so long as they abide in this world. Witnesseb 1.305 the complaint of that iustified Apostle Saint Paul.* 1.306 Wickednesse remained in all the Apostles, notwithstanding they were truely sanctified.* 1.307

There were of old a certaine Sect called Puritans, who in∣deed were plaine Hereticks,* 1.308 and so adiudged by the Church, who professed themselues to be perfectly holy and pure. Their Heresie is plainely confuted by this Petition.* 1.309 Yet is it againe reuiued by Familists, yea and by Papists too. For they hold that some are so righteous in this life as they need no repentance,* 1.310 but keepe the Law of God, and by their righteousnesse free themselues from the curse thereof. If these be not Puritans, I know not who be.

For our parts, let none boast of a pure and immaculate heart; Seeing no man is without sinne, whosoeuer saith hee is without fault▪ is either proud or foolish.

Let vs euen after wee haue good euidence and assurance of the pardon of our sinne, remaine watchfull against all entice∣ments and temptations to sinne, and well remember that ca∣ueat,

which Christ gaue both to him that he healed at the poole of Bethesda,* 1.311 and also to her whom, notwithstanding she were taken in the act of adulterie,* 1.312 he absolued, Sinne no more. This caueat doth not imply that a man may keepe himselfe pure from all sinne, but that hee ought with the best care and grea∣test watchfulnesse that hee can endeuour to bee so pure. Care therefore must be taken to preuent sinne to come, as well as to seeke redresse for sinne past: otherwise sinne will soone creepe vpon vs againe. If Satan be cast out of a man, he will endeuour to returne into the house from whence hee was cast out;* 1.313 and if hee finde it empty he will soone take his opportunitie, and enter with seuen other spirits more wicked then himselfe. They who take notice of Satans subtilty in this kinde, doe by wo∣full experience finde, that after their most frequent prayers, strictest obseruation of the Sabbath, sincerest participation of the blessed Sacrament, solemnest humiliation of their soules on a day of Fast, in and by which holy duties, they haue obtained great assurance of the pardon of their sinnes, and much comfort to their soules, Satan hath beene very busie in tempting them afresh, and drawing them to wallow in the mire of sinne. Though therefore Christ himselfe should say to vs at once hee did to the man which was brought on a bed to him,g 1.314 Be of good cheere, your sinnes are forgiuen you, yet haue we no cause to bee carelesse and secure, but rather to bee the more watchfull, lestf 1.315 Satan by a re-entry make our last e∣state worse then the first. Wee haue need therefore of dayly sanctification, that wee who sinne dayly may cleanse away our sinnes by continuall sanctification.

§. 191. Of Mans answering Gods Mercy by dutie.

Q. VVHat other Doctrine may bee obserued from the infe∣rence of the Sixt Petition on the Fift?

A. The mercy of God to man requireth dutie of man to God. The Fift Petition noteth out Gods great mercy in discharging our debt: and the sixt, our bounden duty in auoiding that which displeaseth and dishonoureth him: and, by the rule of

contraries, in endeuouring after that which pleaseth and ho∣noureth him. It is said of them, to whoma 1.316 God saith, It is my people, that they shall say, The Lord is my God.

Equitie, and gratefulnesse require as much. Most iust and e∣quall it is that the goodnesse of a Soueraigne should bee re∣quited with all the duty that a subiect can performe: and not to do it, is a great point of vngratefulnesse.

The vnrighteousnesse therfore,* 1.317 & vngratefulnes of man to God is too manifestly declared. Though man haue rebelliously risen vp against the Lord, & taken part with his enemie, yet hath the Lord graciously offered pardon to man: and notwithstand∣ing his gracious offer of pardon, man will not be drawne from the enemies side, but as a sworne Slaue continueth to fight vn∣der his colours.b 1.318 God doth much complaine hereof.

Let vs be better aduised: and firstc 1.319 take notice of the kind∣nesse of the Lord to vs, and then endeuour tod 1.320 walke worthy of the Lord. Let vs therefore bee as conscionable in performing duty to God, as wee are desirous to receiue mercy of God. That so wee may manifest a true childlike disposition to God, and shew we respect him as well as our selues in our desires and endeauours.

§. 192. Of auoiding temptations.

Q. VVHat may bee gathered from connexion of the lat∣ter part of the Sixt Petition with the former part?

A. For auoiding euill, temptations must bee auoided. To this purpose tend the many disswasions in Scripture from temptati∣ons, as,a 1.321 Walke not in the way. Refraine thy foot.b 1.322 Come not nigh the doore.c 1.323 Auoid. Passe away.d 1.324 Touch no vnclean thing. e 1.325 Haue no fellowship with the vnfruitfull workes of darknesse. f 1.326 Come out from among them.

Temptations to sonnes of Adam are as fire to dry stubble,* 1.327 dry Tinder, yea and dry Gunpowder. A little sparke soone cau∣seth a great flame. Temptation first brought man, euen in his innocent estate to euill. If then corrupt man auoid not temp∣tation, how can he be free from euill? Obserue the great euils whereinto the Saints in any ages haue fallen, and you shall find them to be occasioned by temptations.g 1.328 Noahs drunkennesse,

h 1.329 Lots Incest,i 1.330 Dauids Adultery,k 1.331 Salomons Idolatry,l 1.332 Pe∣ters deniall of Christ, were all euill effects of temptations.

Be wise now therefore, O sonnes of men. You especially that indeed desire to be free from euill.* 1.333 Dally not with temp∣tations: but rather, as Christa 1.334 did, resist them manfully and put them away as farre from you as you can. Men will not bring barrels of Gunpowder neere the fire, but lay them in places farre from fire. Shall they be more carefull for their earthy hou∣ses, then you for your heauenly soules? Boast not of thine abili∣tie to quench the fire of all temptations. Thine abilitie in this kinde must then be greater then Peters, or Salomons, or Dauids, or Lots, or Noahs, yea or Adams in his innocencie. For a man to cast himselfe into temptations, and to receiue no euill from those temptations is as great a miracle as the preseruation of Shadrach,* 1.335 Meshach, and Abednego in the midst of the hot fiery furnace, was.

§. 193. Of calling on God for all things.

Q. WHat may bee obserued from directing all the Petitions, which any way concerne our good, to God?

A. God is all in all. The fourth Petition setteth him out a a 1.336 Giuer of good things. The fift ab 1.337 forgiuer of debts. The former part of the sixt, ac 1.338 preseruer from danger whereunto wee are subiect. The latter part of the sixt, ad 1.339 deliuerer from euill where∣into wee are fallen. On this ground might Dauid well say, Whom haue I in heauen but thee?* 1.340 and there is none vpon earth that I desire besides thee.

They who know and beleeue God to be as hee is, all in all, cannot but detest that heathenish and blasphemous distinction of white and blacke gods: the former of which they made Be∣stowers of good things,* 1.341 the latter Deliuerers from euill things. But to vs there is but one God, the Father, of whom are all things, and wee in him. Of him wee ought to seeke euery good thing wee want. To him we ought to fly for succour against all euill. So we are here taught: so let vs doe.

§. 194. Of the general points for which wee are taught to pray in the last Petition.

Q. VVHat are wee to pray for by vertue of the last Petition?

1. Such things as concerne the whole Pe∣tition in generall: or the distinct parts thereof in particular,

1. In regard of the whole, we ought to pray for Sanctifica∣tion. Thus doth Saint Paul pray for the Thessalonians,* 1.342 The very God of Peace sanctifie you wholly. As our owne happinesse mo∣ueth vs to pray for Iustification, in the former Petition, that wee may be acquitted of sinne, for which we should otherwise be damned: so the honour of God should moue vs to pray for sanctification.* 1.343 For this is the will of God, our sanctification, and thereby is the holy God much honoured.

2. In regard of the manner of setting downe this Petition negatiuely, we are taught to pray for Freedome against the power of sinne,* 1.344 as the Psalmist doth where hee saith, Cleanse meè from secret faults: keepe backe thy seruant also from presumptuous sins; let them not haue dominion ouer mee. For in sinne there is a guilt which maketh vs lyable to Gods vengeance (this is prayed a∣gainst in the Fift Petition) and a power which holdeth vs in bondage, and maketh vs such slaues thereto, as wee cannot serue God.

3. For this end we are taught to pray for Participation of the power of Christs death, and

4. Participation of the Spirit of Christ. For in Christs death there is distinctly to be considered a Merit, and a Power. The Merit thereof freeth from the guilt and punishment of sinne. The Power thereof from the dominion, yea and by degrees from the very act of sinne: which in the Saints after the death of their body shall vtterly cease. Of this power of Christs death thus speaketh the Apostle,* 1.345 We are buried with Christ by Baptisme into death, &c. And againe, Our old man is crucified with him, that the body of sinne might be destroyed, that henceforth wee should not serue sinne. This power of Christs death is conueighed into vs by the Spirit of Christ.* 1.346 For wee are dead in sinne.* 1.347 But if the Spi∣rit

of him that raised vp Iesus from the dead dwell in vs, it will quicken vs. Wherefore that wee may partake of the power of Christs death, wee must pray for participation of the Spirit of Christ. Dauid well knew how requisite this Spirit was to keep downe the power of sinne, and therefore hauing prayed for pardon of sinne,* 1.348 further prayeth that God would not take his holy Spirit from him.

These are the generall things which by vertue of this whole Peti∣tion we are to pray for. We will further note out such parti∣culars as concerne the distinct parts.

§. 195. Of the particulars for which we are to pray by vertue of the first part of the last Petition.

Q. VVHat are the particulars to be prayed for vnder the first part of the Sixt Petition?

A. 1. Knowledge of our spirituall enemies. Without knowledge of them, there will be no feare of them, no desire of helpe and succour against them, or of freedome from them.* 1.349 The people of Laish not knowing that the Danites were their enemies, or that they had any purpose to surprize them, were secure, and made no preparations for their owne defence: and so were vtterly vanquished. Such ignorance ma∣keth most in the world so secure as they are Experience sheweth that the more ignorant any are, the more deepely they are im∣plunged into Satans snares, and the faster held thereby. Here therefore we must pray for knowledge of the distinct kindes of our spirituall enemies: of their number, might, malice, subtil∣tie, and sedulitie. That we may the better know all these, the Apostle doth largely and distinctly describe them, Ephes. 6. 12.

2. Sight of the danger wherein wee are by reason of them. To know that there are enemies, pernicious, and dangerous enemies little moueth them who see no danger wherein themselues are by reason of such enemies.* 1.350 When Elisha's seruant saw the hoste of Aram that compassed the place where he was, then he cryed out, Alas my Master, how shall we doe? Thus will they bee af∣fected

that are able to discerne the danger wherein they are by reason of their spirituall enemies. They will enquire what to doe. But the danger which is not seene, is not feared. Where∣fore God sends Ministers to people.* 1.351 To open their eyes that they may come from the power of Satan to God.

3. Wisedome to discerne their wiles, their many cunning stra∣tagems, and kindes of assaults: and to finde out where their strength lyeth: and how they may be withstood. Thus shall we be kept the more safely from them, that wee fall not into their temptations,* 1.352 and be ouercome by them. Dauid who obtained such wisedome vndoubtedly prayed for it.

4. Vnderstanding of our owne weakenesse. How vnable we are to stand of our selues: much more vnable to withstand such enemies as we haue,* 1.353 which are not, as we, flesh and bloud, but Spirits,* 1.354 yea Principalities and powers, &c. When the Spirit is ready, the flesh is weake: how much more weake will it be when the spirit is secure. Such as know not their owne weakenesse will be so ouer-bold and presumptuous as they will not feare to cast themselues into temptations.

5. Knowledge of the almightie power of God. Thus doth the Apostle expressely pray in behalfe of the Ephesians, that they may know what is the exceeding greatnesse of his power towards them that beleeue.* 1.355 Knowledge of the enemies power, and of our owne weakenesse cannot but affright vs, and make vs fain∣tingly fall into their temptations, vnlesse withall we know the power of God to bee able to make vs stand, and to subdue our enemies, and cleane to free vs from all their temptations. Knowledge hereof will raise vp our hearts to God in all dan∣gers.* 1.356

6. Restraint of Satans power. This the Angell intended when hee said to the Diuell,* 1.357 The Lord rebuke thee. So malicious and audacious is Satan as hee will not sticke to assault the best, if the Lord doe not restraine him. It is most likely that hee could not be ignorant that Christ was the Sonne of God, and yet did hee venter to set vpon him.* 1.358 Now when God hath giuen vs vnder∣standing of his owne power, of our owne weakenesse, and of Satans might and malice, then shall wee see iust cause to pray to God to rebuke Satan.

7. Assistance from God: for though Satan be restrained, yet cannot wee stand of our selues, but shall fall euen thorow our owne weakenesse.* 1.359 The consideration of his owne weakenesse made the Psalmist seeke helpe of God.* 1.360 For If God be for vs, who can be against vs? Great reason there is therefore to seeke as∣sistance of God.

8. Confidence and courage in God. This is it which the Apostle intendeth,* 1.361 where he exhorteth to be strong in the Lord. For nene of them that trust in God shall be desolate.* 1.362 He is their buckler. Hee saueth them. It is therefore most requisite to pray for affiance in him.

9. Sufficient grace to beare out assaults when wee are tempted. For sometimes it is needfull for vs to be tempted. Then our re∣quest ought to bee that that which is needfull may proue vse∣full and profitable:* 1.363 which cannot be without Gods grace. This therefore God gaue in the time of temptation to his Apostle:* 1.364 teaching vs thereby in the like case to pray for the like grace.

10. Power ouer the flesh. The flesh is a secret inward tempter, whereby Satan gets great aduantage. It continually lústeth, and fighteth against the Spirit. If it preuaile we are gone. Now in that this flesh is euer in vs so long as we retaine flesh vpon vs, who hath not cause to pray, and cry as the Apostle did, O wretched man that I am, who shall deliuer mee from the body of this death! Rom. 7. 24. We can neither fly from, nor put to flight this cruell enemy. Wee cannot but carry it about with vs, because it is bound to vs. And which is more miserable, wee are forced to nourish this enemy: destroy it we cannot.

11. Contempt of the world. The world is another tempter, which hath sundry baits of pleasures, profits, and promotions to allure vs vnto it: and thorow fiue gates, the fiue sences, it woun∣deth vs.* 1.365 If they be opened, and our hearts attentiue to the al∣lurements thereof, wee are in great danger to bee ouer-taken therewith: death may enter by those windowes. So as there is great need we should pray as the Psalmist did, Incline not my heart to couetousnesse. Turne away mine eyes from beholding vanity. Psal 119 36, 37.

12. Patience vnder all crosses. Crosses are a kinde of tryall and temptation. By impatiency wee are brought to faint and sinke

vnder them which is to be ouercome. This is it which Sathan watcheth for. For so soone as hee obserueth any to faint and fall, hee presently seazeth vpon them. Not without cause therefore did the Apostle Pray for the Colossians that they might bee strengthened with all might vnto all patience.* 1.366 Vnder this head are comprised Hope, Comfort, Ioy and Glory in afflictions: all to bee prayed for:* 1.367 and withall an inuincible courage against perse∣cution for the Name of Christ.

13. Moderation of all afflictions. Though we haue some pati∣ence, yet if afflictions increase, they may so try our patience, as to bring it to naught. For they which haue the greatest measure haue but their measure: and afflictions by continuance and in∣crease may exceed that measure:* 1.368 which the Prophet well knew when he thus prayed, O Lord correct me, but with iudgement. By iudgement is not there meant vengeance and indignation (for it is opposed to wrath.)* 1.369 But wisedome, discretion and moderation. Hereby we are kept both from fainting when we are chastened: and also from murmuring against the rod.

14. Preseruation from a reprobate sence. For if we be once gi∣uen vp thereto, then hath Satan fast hold of vs. God hath vtterly forsaken such. Euery temptation is to them as a snare to hold them fast, and as an hooke to pull them downe to destruction. Most fitly may that which the Apostle saith of them that will be rich, be applyed to such as are of a reprobate sence,* 1.370 They fall into temptation and a snare, and into many foolish and hurtfull lusts, which drowne men in perdition and destruction. For men of a re∣probate sence are such, as, being depriued of all iudgement and conscience, runne headlong into such euils as are against the in∣stinct of nature. Because blindnesse of mind, hardnesse of heart, deadnesse of conscience, peruersnesse of affection, pride, pre∣sumption, selfe-conceitednesse, idlenesse, carelesnesse, securitie and such like vices are fore-runners vnto a reprobate sence, wee ought also earnestly to pray against them all.

§. 196. Of the particulars for which we are to pry by vertue of the second part of the last Petition.

Q. VVHat are the particulars to be prayed for vnder the second part of the Sixt Petition,

A. 1. Recouerie from sinne being fallen into it.* 1.371 This is one maine point desired in Dauids penitentiary Psalme, especially in this phrase, Renew a right spirit within mee. Repentance is that grace whereby such as are fallen recouer themselues, as is euident by this aduice which Christ giueth, Re∣member from whence thou art fallen,* 1.372 and repent. Repentance there∣fore is heere to be prayed for. Satan is as much disappointed by repenting of sinne, as by not yeelding to sinne.

2. Dispossession of Satan. Satan is that Euill one that hath his finger in euery euill thing. So long as hee abideth any where, freedome from euill cannot he expected. If hee therefore haue really entered into any,* 1.373 as he did into the woman of Canaans daughter, we must pray, as she did, to haue him dispossest. For by prayer and fasting he may be cast out.* 1.374 If otherwise hee seaze on vs by putting into vs euill thoughts, or stirring vp corrupt hu∣mours, or setting before vs euill obiects, or affrighting vs, or vexing vs any way in soule or body, we are taught to pray for deliuerance from him.

3. Alienation of heart from the world. They who haue beene bewitched by the world, so as they haue loued the same, and haue beene entangled therein, which is a great euill, ought to pray to bee pulled out of it: and to haue their hearts turned from it, as the heart of Amnon was from Tamar: so that the hatred wherewith they hate it,* 1.375 may bee greater then the loue wherewith they loued it. This wee ought to pray for in regard of lewd company, vnlawfull games, vndue honours, vniust gaine, immoderate pleasures, or any other like thing where∣with wee haue beene bewitched. Till our hearts bee alienated from the world, we shall neuer bee throughly deliuered from the euill of the world.

4. Suppression of all the lusts of the flesh, after they are risen vp.

Preuention of them is implied in the former part of this Petiti∣on. If that be not obtained but that the flesh doth rise vp & lust and rebell against the Spirit, our desire ought to bee, to haue those lusts beaten downe againe, and we freed from the thral∣dome of them. Saint Paul reckons vp 17. particular lusts of the flesh together.* 1.376 Those and other like to those are all simply e∣uill, such euills as if they be not beaten downe and we deliue∣red from the bondage of them, will bring vs to eternall death.

5. Remouall of iudgements. Such afflictions as come from the wrath of God, and so long as they lie vpon vs, manifest his in∣dignation against vs, are as euills to be prayed against. In which respect thus prayeth the Church, Turne vs againe, O God: and cause thy face to shine.* 1.377 O Lord God of Host▪ how long wilt thou be angry? Such a iudgement was that Plague for the remouall whereof Dauid built an Altar,* 1.378 and offered Sacrifice. Among these, spirituall iudgements are most earnestly to be prayed a∣gainst: such as were mentioned in the end of the last §. If the preuention of them be to be prayed son much more deliuerance from them. For they are doubly euill. 1. As they are sinnes. 2 As they are punishments of sins, and effects of Gods wrath. To this head may be also referred all manner of crosses, asa 1.379 war, b 1.380 famine,c 1.381 plague,d 1.382 pouerty,e 1.383 captiuity,f 1.384 imprisonment,g 1.385 re∣proach, h 1.386 sicknesse,i 1.387 paine and such like afflictions for remouall whereof we may pray, as was shewed* 1.388 before.

6. A blessed departure out of this world. So long as wee are in this world we are subiect to many euills, which lie and presse sore vpon vs. But by death we are deliuered from them all: at lest if our death be in the Lord. For they only are blessed that die in the Lord. They which die not in the Lord, are not deliuered from euill: but like the fish which leapeth out of warme water into flaming fier,* 1.389 go from the lesse euill into the greater by ma∣ny degrees.

Q. May a man then pray for death?

A. Not simply and absolutely, with desire to haue the time appointed by God, preuented, but with submission to the good pleasure of God. Concerning our departure out of this world two things are here intended. 1. That we be willing no depart. 2. That our departure be in the Lord. Both these are

manifested in old Simeons swanlike-song: where hee sheweth his willingnesse to depart,* 1.390 and his desire to depart in peace. So much also is euident in Saint Pauls desire.* 1.391 I haue (saith he) a desire to depart. This was not an absolute prayer for death. It was a manifestation rather of what he could willingly haue wi∣shed,* 1.392 in his owne behalfe, then of what he peremptorily or ab∣solutely would desire. Now where hee addeth, and to bee with Christ, hee sheweth what kinde of death hee desired. And this we must absolutely desire, that when we dye, we may dye the death of the righteous, an happy death: which is a finall deliue∣ry from all the euill whereunto in this world wee are sub∣iect.

7. Resurrection of the body. For death in it selfe is an euill, hol∣ding the body in the graue as in a prison where it rotteth and consumeth. The resurrection of the body is it that maketh a mans dissolution to be a blessing. Thus is his body by death as seede sowne in the ground which bringeth forth an haruest. This Christ hath promised:* 1.393 this therefore wee may and must pray for.

8. Absolution at the day of iudgement. When our bodies are raised, they together with our soules shall be presented be∣fore Christs tribunall seate. There to bee condemned for our sinnes, is a farre greater euill then any that in this world can befall vs. And better it were that our bodies should neuer be raised, then bee raised to condemnation. Oft therefore doth the Apostle pray for the Saints that they may be kept blamelesse vnto the comming of Christ.* 1.394

9. Aeternall glory in heauen. They who are aduanced there∣unto are fully deliuered from all euill, and from all feare of all euill.* 1.395 In which respect it is said that God shall wipe away all teares from their eyes: that is, hee shall take away all occasions of mourning: therefore by way of explication it is added, There shall be no more death, neither sorrow, nor crying, &c. This was it that the penitentiary thiefe prayed for in these words, Lord remember me when thou commest into thy Kingdome.* 1.396 Thus we see how this prayer directeth vs to pray for al things that are need∣full for vs, from that corruptible bread whereby our mortall bodies are nourished, to that glory of soule and body which

endureth for euer.* 1.397 For when we say, Deliuer vs from euill, there remaineth nothing that further we may aske.

§. 197. Of the things for which we ought to giue thankes in the last Petition.

Q. VVHat are the things for which thanks is to be giuen by virtue of the last Petition?

A. 1. Euery sanctifying Grace.

2. Freedome from the power of darknesse.

For both these we haue the expresse patterne of the Apostle:* 1.398 In regard of the former hee saith I thanke my God for the grace of God.* 1.399 Vnder this indefinite word Grace, he compriseth euery particular sanctifying grace. Wherefore hee addeth, In euery thing (that is in euery grace) ye are euriched.* 1.400 And yee are not de∣stitute of any gift.* 1.401 In regard of the latter he also saith, I giue thankes to the Father, who hath deliuered vs from the power of darknesse. We heard* 1.402 before that San••lification was the Summe of this Petition. But particular sanctifying graces (whereof nine are reckoned vp together, Gal. 5. 22, 23.) are the parts and members which make vp that Summe. Of these therefore wee must take notice, and for these wee must giue thankes. Now because that Summe is implyed vnder the negatiue, we are an∣swerably to giue thankes for freedome from the contrary, which the Apostle stileth power of darknesse. Vnder darknesse he compriseth sin, death, diuell, and damnation. While wee are vnder the power of these, we are their vassalls. It is therefore a blessing worthy of all praise to be freed from them.

Other particulars seuerally concerne the distinct parts of this Pe∣tition.

§. 198. Of the particulars for which thankes is to bee giuen by virtue of the first part of the last Petition.

Q. VVHat are the particulars for which the first part of the sixt Petition requireth thankes to bee giuen.

A. 1. Vnder standing of the law, whereby we know what sin is, when we are tempted thereto, how fearefull a thing it is to yeeld to such temptations, how wretched their case is that are left to the power of temptation.* 1.403 By the Law is the knowledge of sinne. That therefore which giueth vs notice of so great dan∣ger, is a thing praise-worthy: especially if we haue vnderstan∣ding thereof.* 1.404 In way of thankfulnesse doth Dauid oft acknow∣ledge this.

2. Wisedome to discerne our enemies and their assaults. This proceedeth from the former, and goeth a degree farther; and in that respect it bindeth vs to more thankfulnesse. With thank∣fulnesse saith the Psalmist to God,* 1.405 Thou thorew thy commande∣ments hast made me wiser then mine enemies.

3. The victory which Christ hath go••ten ouer spirituall ene∣mies. It is in praise of Christ that the Psalmist saith to him, Thou hast led captituity captiue.* 1.406 By captiuity hee meaneth the world, the flesh, sinne, death, the diuell and all other enemies of our soule. Were not these by Christ made captiues, and so chained, restrained and kept in, we could not stand against them, they would soone leade vs captiues. For our sakes did Christ enter combate with them, and get victory ouer them. We reape the benefit thereof: wee therefore must giue the thankes to Christ, and say (as the heauenly Spirits doe) we giue thee thankes because thou hast taken to thee thy great power,* 1.407 and hast raigned: and de∣stroyed them that destroy the earth.

4. Strength to withstand our enemies. As Christ himselfe hath ouercome them, so by his spirit hee giueth vs power to ouer∣come,* 1.408 in which respect it is said, Hee hath giuen to vs the Spirit of power. On which ground saith the Apostle, I thanke him who hath enabled me.* 1.409

5. Resolution to yeeld to no allurements whether they come from the flesh or the world.* 1.410 A true, setled resolution is a great meanes to keepe vs safe. This comes from God. For by na∣ture our disposition is wholy inclined to the world and to the flesh. Wherefore asa 1.411 Dauid blessed God for asswaging his passi∣on, and keeping him from shedding blood, so wee must praise God (whensoeuer our minde is alienated from the world and flesh) for that alteration of our disposition.

6. Patience to beare out all brunts. Afflictions to our weake flesh are soare temptations: but by patience wee are kept from being swallowed vp by them. In which respect the Apostle saw great cause to thanke God for the patience of the Thessaloni∣ans.* 1.412

7. Power in all conflicts to ouercome. Such, though they bee led vnto temptation, are not led into temptation. It is expresse∣ly noted of them that had gotten victory, that they sang a song of praise.* 1.413

§. 199. Of the particulars for which thankes is to be giuen by virtue of the last part of the last Petition.

Q. VVHat are the things for which the second part of the last Petition requireth thankes?

A. 1. Repentance after sinne committed. This is a sure euidence of deliuerance from a great euill. Therefore the Church glorified God because hee had granted repen∣tance.* 1.414

2. Rescue out of Satans clutches. If Satan haue at any time got any aduantage against vs, as he getteth great aduantage a∣gainst witches and sorcerers, yea and against other impudent, and audacious sinners whom he hath fast in his clutches, to bee rescued and recouered out of his hands affordeth iust cause of much thankes:* 1.415 which Mary Magdalene, out of whom went se∣••en diuels, well knew to be most due, and therefore in testi∣mony of thankfulnesse shee followed Christ and ministred to him of her substance.

3. Recouery out of the world.* 1.416 The Apostle ascribeth glory to Christ for deliuering vs from this present euill world.

4. Conquest of the Spirit ouer the flesh. For by the Spirits con∣quest,* 1.417 are we freed from the dominion of the flesh. For this therefore the Apostle giueth expresse thankes.

5. Remouall of iudgements. Iudgements and all manner of crosses are in their kinde euills: and remouall of them is a de∣liuerance from those euills: Whereupon the Saints haue beene thankfull for such deliuerances.* 1.418 The Israelites giue thankes to God for freeing them from the Egyptian bondage:* 1.419 And Da∣uid for causing the Plague to cease: And Hezekiah for taking away a deadly disease;* 1.420 And the Church for returning her cap∣tiuity.* 1.421

6. Victory ouer death. Death in it selfe is a dreadfull euill: the very e••trance into damnation. But by Christ the sting of it is pulled out, the nature of it is altered. It is made a gate into eternall glory.* 1.422 This is that victory for which Saint Paul giueth thankes.

7. Hope of resurrection to life.

8. Hope of eternall glory. These are full and small deliue∣rances from all euill. Gods promise of these to such as beleeue, is as a performance of them. Our hope therefore resting on Gods promise for these affordeth iust occasion of reioycing and praising GOD,* 1.423 as Saint Peter doth, and Saint Paul also.* 1.424

§. 200. Of duties required in the last Petition.

Q. VVHat duties are we to endeauour after by virtue of the last Petition?

A. 1. To abstaine from all sinne. For this is the maine thing heere prayed against. This is it which maketh temptation so hurtfull as it is. The more we forbeare sinne, the lesse damage shall we receiue from any temptations.a 1.425 Many,* 1.426 many there∣fore are the dehortations of Scripture against sinne.* 1.427

2.c 1.428 To perfect holinesse. For vnder the auoiding of any euill, an endeauouring after the contrary good is alwayes in Scrip∣ture implyed. Yead 1.429 they are very oft ioyned together.* 1.430 Now holinesse is perfected both bye 1.431 adding one grace to another, and also byf 1.432 continuall growth in euery grace.* 1.433

These two duties arise from the generall Summe of the last Petition.

3. To be iealous ouer our selues,* 1.434 fearing lest at any time wee should be ouercome by any temptation. For we are not onely weake, easie to be ouertaken, and ouerthrowne by euery temp∣tation, but also very proane to yeald to Satans temptations, be∣cause they are either agreeable to our corrupt humour, or else we so fearefull, as to thinke we shall neuer stand out against them. This Christian iealousie will make vs the more instantly and constantly to seeke helpe of God.

4.* 1.435 To auoide all occasions of euill. Occasions of euill are temp∣tations to euill. Should not they then who pray against temp∣tations, auoide them as much as possibly then can?

5. To withstand beginnings. So did the Apostle wheni 1.436 hee would not giue place to false brethren (who were dangerous temp∣ters) no not for an houre. Thus much also he intendeth in this ex∣hortation, k 1.437 Giue no place to the diuell: which is as if he had said, If Satan at any time tempt you, yeald not an inch to him, let him get no aduantage at all, which he cannot but get, if at the beginning ye yeald any whit at all to him. Much good is got by a due obseruation of this dutie, and much wisedome is mani∣fested thereby. For that euill which in the beginning is easily preuented,* 1.438 can hardly, if at all, without very much dammage be redressed, after it hath found some entrance. Instance poysonous and pestiferous diseases, fretting and festering soares, fiers, brea∣ches of water, and enemies entring within the walls of a Citie.

6. To watch continually.l 1.439 This is a dutie whereunto in Scrip∣ture we are much exhorted: and that not without cause. For our spirituall enemies are alwayes readie to tempt vs,* 1.440 narrowly prying where to get any aduantage against vs. And soone they will get too great aduantage, if we be not the more watch∣full.* 1.441 To shew that this dutie is fitly inferred out of this Peti∣tion,* 1.442 Christ expresly ioyneth it with prayer against tempta∣tion,* 1.443

saying, Watch and pray that yee enter not into temp∣tation.

7. To bem 1.444 sober andn 1.445 temperate: where these are not, euery tempter will rule as he list. For intemperancie and all excesse blind the vnderstanding, and open a passage to all manner of euill desires and filthy lusts, and make vs vnfit to pray, to watch, to fight, and to defend our selues against our spirituall enemies.

8. To cast off euery burden.* 1.446 By burdens are meant not onely such things as are simply euill in themselues, but such also as being in their nature good, and may lawfully bee vsed, yet through our weaknesse and inabilitie to vse them well, proue impediments to vs in our spirituall combate: as the riches of that Ruler whom Christ aduised to sell all that he had,* 1.447 and to giue it to the poore. Thus if honours, offices, recreations, com∣panies which we frequent, or any worldly thing wherein wee delight proue a burden to vs, and make vs vnfit to resist temp∣tations, yea rather make vs yeald to temptations, we are to cast them off, to auoide and forsake them.

9. To mortifie our members on the earth.* 1.448 The flesh, that is our corrupt nature,* 1.449 which containeth in it the masse of all sinne, is stiled ab 1.450 Body. This bodie is made vp of seuerall particular lusts, and euill motions, as a body of members. And as a bodie exer∣ciseth all functions by the members, so the flesh executeth all mischiefes by particular lusts: and one lust helpeth another, as one member another, and as deare are these lusts to the naturall man, as the members of his body. Those particular lusts are therefore fitly stiled members, and they are said to be members on the earth,* 1.451 1. In opposition to the spirit, and the graces thereof which come from heauen, and bring men to heauen. 2. In their own condition, which is, as the earth, base, filthy, corrupt, and vaine: 3. In their operation, whereby they make men grouel and dote on the earth, and the things therein. By mortifying these, the foresaid Bodie (which is a dangerous tempter) will in time be depriued of all strength, & we freed from the danger of the temptations thereof. Be diligent therefore in searching them out, and hauing found them spare them not ase 1.452 Saul did the fat beasts: but deale with them as Samuel did with Agag: and

f 1.453 Ioshua with the kings of Canaan.

10. To beate downe our bodie. This is done by forbearing to pamper our selues,* 1.454 and to satisfie our carnall desires, that so the flesh may not waxe wanton, and like a pampered iade become vnruly: but that wee may liue within the compasse prescribed and limited by Gods word.

11. To renounce the world. The world is such a tempter, as b 1.455 the friendship of it is enmitie with God.c 1.456 If any man loue the world, the loue of the Father is not in him.d 1.457 Demas, that old Disciple Demas by embracing the world was brought to renounce his Christian profession. It is therefore most meete thate 1.458 the world be crucified to vs, and we to the world: that our hearts bee cleane alienated one from another, and that wee haue no more to do one with another then the liuing with the dead. Thus shall wee bee sure not to bee ouertaken by the temptations of the world.

12. To resist the diuell.* 1.459 This is the onely way to escape his temptations. He is like a wolfe, which fiercely pursueth and ne∣uer leaueth such as fearefully flie from him: but flieth from such as manfully stand against him.* 1.460 So saith the Apostle, Resist the diuell, and he will flie from you.

13. To put our trust in God.* 1.461 To what end do we else pray vn∣to God?

14.m 1.462 To suffer afflictions patiently. All crosses and afflictions are temptations.* 1.463 By a patient enduring of them, wee keepe our selues from being ouercome by them.* 1.464 Let patience there∣fore haue her perfect worke.

The last 12 duties arise from the first part of the last Petition.* 1.465

15. To auoide that which is any way euill. This we praying a∣gainst, must carefully auoide.* 1.466 The Apostle exhorteth to abstaine from all appearance of euill.

16. To returne from that euill whereinto we are fallen.* 1.467 For they which pray to be deliuered from euill, must not lie in euill. All the exhortations in the Scripture to repent,* 1.468 tend to this pur∣pose.

17. To take heed of relapse. A relapse in bodily diseases is dan∣gerous: much more in the soules disease. It is a doggish tricke

to turne to his owne vomit againe.* 1.469

18. To keepe the enemie from returning after he is cast out.* 1.470 Hee will seeke to reenter. If he get what he seeketh, our last estate will be worse then our first.

19. To stand alwayes armed.* 1.471 While we liue we shall be temp∣ted. Though the tempter be repulsed neuer so oft, he will still be prying where to get an aduantage. Therefore saith the Apo∣stle, Hauing done all, stand.

20. Be faithfull vnto death.* 1.472 Death bringeth a finall end to all assaults.* 1.473 It is the last enemie. He who is faithfull vnto death, by death receiueth full deliuerance from all euill.* 1.474 Perseuerance giueth euidence of election to life: for it is proper to the elect.

These sixe last duties arise from the last part of the last Petition.

§. 201. Of duties required in the last Petition in regard of others.

Q. VVHat duties doth the last Petition teach vs in the be∣halfe of others?

A. 1. To consider one another.* 1.475 We ought to take notice of one anothers spirituall estate, that so we may the bet∣ter know how to do good mutually for one another. This is a generall dutie whereby way is made vnto other duties.

2. To keepe others from sinne. Thus will they bee kept from being hurt by any temptation.* 1.476 The Captaines of Ephraim, that stood vp against them that came from the warre with sundrie captiues of Iudah, and suffered them not to carrie their captiues away, render this reason, Ye intend to adde more to our sinnes, and to our trespasse. Their intent therefore was to keepe their brethren from sinne.

3. To edifie others.* 1.477 They who are well built vp in grace, are well armed against all temptations. This is an especiall fruite of loue.* 1.478 For loue edifieth: and that by instruction, exhortation, ad∣monition, and other like duties.

4. To encourage others against their enemies. What a notable encouragement is this of the Apostle,* 1.479 Watch you, stand fast in the

faith, quit you like men, ••e strong. Another like, but more large encouragement is set downe, Eph. 6. 10, 11, 12, 13, &c. By good encouragement life and spirit is put into men: and they are en∣boldened like Lions to stand against their enemies. For this, the true grounds of good encouragement must bee laid downe: which are Gods presence, Gods promises, Gods properties, the necessitie of standing out and fighting valiantly, the glorie of the conquest, the damages of yealding, the miserie of being o∣uercome, with the like.

5. To strengthen the weake.b 1.480 This did Christ expresly giue in charge to Peter. And this is done not onely by encouragement, but also byc 1.481 bearing their infirmities, andd 1.482 burdens. Thus they which through their owne weakenesse might haue bene made a prey to tempters, may be kept safe from them.

6. To keepe others from falling from the grace of God.* 1.483 The Apo∣stle aduiseth to looke diligently hereunto. There is no place of standing betwixt Gods grace and Satans snare: he that falleth from that, falleth into this.

7. To restore such as fall.* 1.484 We may not leaue such as are fallen: for wee pray that they may be deliuered.g 1.485 The Law teacheth to helpe vp a beast being fallen.h 1.486 Doth God take care for beasts? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written.

8. To saue the obstinate with feare.* 1.487 Though men blinded in mind, and hardned in heart, wilfully giue themselues ouer to Satan, yet ought we not to suffer them to abide in his clut∣ches.* 1.488 But as we would snatch, and with violence pull men out of the fire, so ought wee to pull such out of the temptation wherein they lie.* 1.489 Thus dealt Saint Paul with the incestuous Corinthian,* 1.490 He deliuered him vnto Satan for destruction of the flesh, that the Spirit might be saued. Was not this to saue him with feare?

9. To receiue the penitent. If a man haue beene ouertaken with a temptation, and by his repentance manifest a recouerie from the same, wee ought so to account of him, as if he had not fallen at all. So S. Paul requireth the Corinthians to receiue the forenamed incestuous person: and to forgiue him and comfort him. This is an especiall meanes to make his deliuerance firme and stable.* 1.491

10. To pray for others.* 1.492 This is the maine duty here inten∣ded.* 1.493 This I referre to the last place, because it is a duty which may be performed when no other can be: euen to such as will not accept any other duty, of all the rest it is the most ef∣fectuall.

§. 202. Of the matter of humiliation gathered out of the last Petition.

Q. VVHat are the things to be bewailed by reason of the Sixt Petition?

A. 1. Our first Parents yeelding to the Diuell.* 1.494 This is the originall ground of all that spirituall slauery where∣in we are, and of that need wee haue so earnestly to pray against temptation.

2. The power,* 1.495 malice, subtiltie, and sedulitie of Satan. For Satan is the chiefe Tempter, who hath a finger in all temptati∣ons; in which respect the more powerfull, malicious, subtill, and sedulous he is, the more dangerous is temptation. Not without cause therefore did the diuine voice cry,* 1.496 Woe to the in∣habitants of the earth, and of the Sea, because the Diuell is come downe to you, hauing great wrath.

3. The many stumbling blockes in the world.* 1.497 In regard of these Christ cryeth,* 1.498 Woe to the world. These are so much the more to be bewailed by reason of the deceitfulnesse of the world which so bewitcheth many, as it draweth them to those stum∣bling blockes, and maketh them to stumble and fall thereat, as Demas did. Yea on this ground our loue, euen too too inordi∣nate loue,* 1.499 of this world is to be bewailed.* 1.500

4. The prauitie of our nature.* 1.501 God himselfe doth much com∣plaine hereof. This is it that maketh all manner of temptations, much more dangerous then otherwise they would be.

5. Our spirituall blindnesse.* 1.502 By reason hereof we cannot dis∣cerne the temptations wherewith we are assaulted, but are ea∣sily led into the midst of them,* 1.503 as the Aramites were into the midst of Samaria,

6. Our foolish pro••enesse to yeeld to euery temptation,* 1.504 as the fish to snatch at euery bait. Thus are we oft taken.

7. The rebellions of ou•• flesh. This maketh vs refuse all the meanes which are sanctified to keepe vs from temptation, and to take part with the tempters, and so to become captiues and slaues vnto them.* 1.505 This rebellion, and this thraldome doth the Apostle much bewaile.

8. Presumption in our strength.* 1.506 This is bewailed in the Church of Laodicea.* 1.507 And not without cause. For it is the cause of ma∣ny ones fall. Instance Peter, and the other Disciples.

9. Inabilitie to stand against temptations. Of this weakenesse of the flesh doth Christ complaine where hee willeth his Disci∣ples to pray against temptation.* 1.508

10. Timorousnesse,* 1.509 or immoderate feare of man. This is the cause that by persecution, yea by threatnings, and reproaches many are drawne from their holy profession.

11. Impatiencie. Many crosses which might easily bee borne by a patient spirit, thorow impatiencie proue very hurtfull temptations.

12. Prouocations of Gods wrath. Our onely hope, and confi∣dence of being freed from temptations, or so helped against them as they shall not ouercome vs, is in God. If God then be prouoked to wrath, and so moued to deny vs his assistance, and to giue vs ouer to the power of Tempters, how can wee stand? Vnder this head,* 1.510 as all manner of sinnes, so abusing his mercies, grieuing his Spirit, despising his Messengers, and such like, are comprised.

These twelue are most directly against the first part of the last Petition. The other that follow are against the other part.

13.a 1.511 Losse of first loue.

14.b 1.512 Back-sliding from the truth.

These two, and others like to these are directly contrary to the maine intent of adding the latter clause of the last Petition to the former: which is Recouerie from euill. If recouerie from euill be to be prayed for, is it not a matter much to be bewailed, that such as are recouered should relapse, and makec 1.513 their last estate worse then the first?

15.d 1.514 Hardnesse of heart.

16.e 1.515 Infidelitie.

17.f 1.516 Impenitencie.

These three, and others like vnto them, make men vncapable of recouerie. So much the more therefore to be bewailed.

Q. What other particulars are to be bewailed, vnder the last Petition, in relation to others?

A. 1.g 1.517 Inticing others to sinne.

2.h 1.518 Encouraging them in sinne.

3.i 1.519 Discouraging the weake.

4.k 1.520 Scoffing at grace.

By these and such like meanes men are sorely tempted.* 1.521 Now if wee ought to pray for others that they be not led into temp∣tation, to leade others into temptation giueth iust and great cause of humiliation.

5.l 1.522 Leauing them that are fallen.

6.m 1.523 Reiecting the penitent.

These two branches of vnmercifulnesse are contrarie to the desire and duty of recouering others, intimated in the last Branch of the last Petition, and on that ground to be bewailed.

Q. What doth the inference of this Sixt Petition vpon the Fift shew to be bewailed?

A. 1. A dead and naked faith.* 1.524 In the former Petition faith in Christ for pardon of sinne is professed. In this Petition a ma∣nifestation of the truth of that faith by forsaking sinne, and by performing all duties of righteousnesse, is intimated. To pro∣fesse faith, and not to declare it by the fruits thereof, is much to be lamented, as a thing dishonourable to God, disgracefull to the Gospell of Christ, aduantageable to Satan, and damage∣able to the soules of such vaine Professors. S. Iude doth much bewaile them.* 1.525

2.n 1.526 A vaine-glorious conceit of perfection.o 1.527 Christ doth oft vpbraid this to the Pharisies. This Petition is in vaine prescri∣bed to such.

3. Vngratefulnesse. When they who dayly seeke mercy of God, take part with the enemies of God: likep 1.528 Israel of whom the Prophet Hosea much complaineth.

Hitherto to the first part of the substance of Prayer, which is Peti∣tion, in the sixe branches thereof hath beene handled. The second followeth, which is Praise.

§. 203. Of pressing Prayer with weighty Reasons.

Q. VVHich is the forme of Praise?

A. For thine is the Kingdome, and the power, and the glory for euer.

Q. How are these words to be considered?

A. 1. In relation to the Petitions.

2. Singly by themselues.

In relation to the Petitions this clause respecteth him who maketh the Petitions to strengthen his faith, and to enlarge his desire. But singly considered by it selfe it respecteth God to whom the Petitions are directed to set out the glory of his name.

Q. How is the forenamed relation manifested?

A. By this Particle of connexion,* 1.529 FOR or BECAVSE, which implyeth a reason of all the Petitions: Not as if God were drawne by reasons to yeeld to that which otherwise hee would not yeeld vnto. For what God doth, he doth of him∣selfe, because he will do it.b 1.530 I will be gracious (saith the Lord) to whom I will be gracious; and I will shew mercy on whom I will shew mercy.c 1.531 He worketh all things after the counsell of his owne will. For our sakes therefore is this reason added to the Petiti∣ons: and that partly to put and 1.532 edge vnto our Prayers, and to sharpen them: and partlye 1.533 to put strength vnto our faith, and to make vs without doubting to expect a gracious grant of them.

Q. What doctrine may bee raised from the addition of this rea∣son.

A. Prayer is to be pressed with reasons. Take a view of the Prayer of Saints recorded in Scripture, and you shall find this aboun∣dantly proued: for example read the Prayer off 1.534 Moses,g 1.535 Iosua, h 1.536 Asa,i 1.537 Iehosaphat,k 1.538 Hezekiah and others.

Grounds and reasons of Prayer being rightly ordered demonstrate a necessitie of making the Prayer, and great equity

for obtaining the things prayed for: and in that respect they put life, vigour, and feruencie into the spirit of him that pray∣eth, whereby the prayer commeth to be much more acceptable and auaileable.

I earne we hereby to ponder our prayers before wee poure them forth, and duely to consider what we aske, why wee aske that which we aske, what grounds we haue of obtaining our desire, that so wee may with the greater feruencie of desire and sted••astnesse of faith, yea and importunitie and constancie hold out: and that though God seeme at first not to heare or regard our prayer. They who know that their prayers are grounded on good, iust, and weighty reasons willm 1.539 cry day and night vnto him, andn 1.540 not hold their peace nor rest; They willo 1.541 not let the Lord alone, butp 1.542 hold him till he blesse them.

§. 204. Of taking grounds for faith in prayer from God himselfe.

Q. VVHence is the reason, vsed in the Lords Prayer, taken?

A. From God himselfe. For the summe of it is a decla∣ration of such things as appertaine to God, and shew him to bee both able and willing to grant such suites as are rightly made vnto him.

Q. What doctrine doth the kinde of reason import.

A. In Prayer the maine ground of our pleading must be fetcht from God. Well consider the fore-named prayers ofa 1.543 Moses, b 1.544 Iosua,c 1.545 Asa,d 1.546 Iehosaphat,e 1.547 Hezekiah and others like to them, and in them all you shall finde Gods Couenant, truth, mercie, power and other like motiues pleaded. In particular take for this purpose speciall notice of Daniels powerfull prayer, thus expressed,* 1.548 O my God, encline thine eare and heare, open thine eyes and behold our desolations, and the Citie which is called by thy name. For wee doe not present our supplications before thee for our righteousnesse, but for thy great mercies. O Lord heare, O Lord forgiue, O Lord hearken and doe. Deferre not for thine owne sake, O my God: for thy Citie and thy people are called by thy name. Here protestation is made against any worth in themselues,

and the name and mercies of God onely are pleaded. And that for good reason. For

1. In our selues there can bee nothing to plead before God whereby hee should bee moued to grant our desire. For who seeth not iust cause to say fo himselfe as Iaakob once did, I am lesse then all thy mercies, that is, I am not worthy of the least of all thy mercies:* 1.549 yea and to cry as the Psalmist did, Enter not into iudgement with thy seruant: for in thy sight shall no man liuing be iustified.

2. Out of God there can bee nothing to moue him. For n 1.550 who hath any thing that he hath not receiued of God?o 1.551 Of him, and through him are all things. Whatsoeuer therefore is in Prayer pleaded before God must bee fetcht from God him∣selfe.

Obiect.p 1.552 Moses in his Prayer pleaded Abraham, Isaak, and Israel desiring God to remember them.q 1.553 The Psalmist plea∣deth Dauid, his afflictions, his oath, and vow.r 1.554 Hezekiah pleadeth his vprightnesse and integritie.s 1.555 The desolations of Gods peo∣ple, andt 1.556 the insultations of their enemies are also oft pleaded; and other like reasons taken from men.* 1.557

Answ.* 1.558 The maine force of all these reasons resteth in God.* 1.559 For 1 where Abram, Isaak, Israel, and Dauid are named, Gods Couenant made to them is intended: so as no worth in their persons, but Gods truth in keeping his Couenant made with them, is pleaded. 2. where mention is made of his seruants Oath and Vow, the honour and glory which by their oath and vow was couenanted to God, is meant: so as not the worth of the oath and vow, as mans worke, but the matter thereof, which tended to Gods glory, is pleaded. The praise of God is in this forme of the Lords Prayer chiefly intended: andu 1.560 oft by the Saints expressed and pleaded in their prayers,* 1.561 to enforce the same.* 1.562 3. Where the integritie and vprightnesse of any of Gods Saints is produced in prayer, it is to be considered as an effectuall worke of Gods Spirit, and an vndoubted euidence of Gods fauour; so as no desert of man, but the stampe of Gods owne worke, and pledge or seale of his owne fauour & grace is pleaded. Besides respect hereby may be had to the truth of Gods Couenant: as in Hezekiahs case. For God had made a

Couenant with Dauid,* 1.563 and confirmed it by oath, that his chil∣dren, euen the fruit of his body, if they kept Gods Couenant, should sit vpon his Throne for euermore. Now Hezekiah being lineally descended from Dauid, and hauing endeauoured in all since∣ritie to keepe Gods Couenant, was so sicke as he receiued the sentence of death before he had a child to succeed him on the Throne of Dauid.* 1.564 Wherefore for sparing of his life, at least till hee might haue issue, and Gods Couenant thereby bee verified, hee pleaded his integritie, which was the condition required of God: hee pleaded it, I say, not as a matter of merit, but as an euidence that the God of truth would make good his owne word. Gods truth and faithfulnesse therefore is the ground of Hezekiahs plea. 4. Where the miseries, afflictions, and deso∣lations of Gods people are vrged in prayer, there Gods pittie is especially aimed at. For misery is the obiect of mercie and pittie. That obiect is laid forth, to giue assurance that the God of pittie will afford succour where so fit an obiect for succour is presented before him. Yea in this kinde of plea, Gods truth, and power is also aimed at. For the greater the distresse is, the more euidently is Gods power manifested in giuing deliue∣rance. And God hauing promised to deliuer his Saints out of all their troubles, by mentioning any troubles of his Saints vn∣to him, his owne promise, and his truth in keeping promise is pleaded. 5. Where the insultations of enemies are pressed as a reason, the ground of that reason must needs bee the honour of God, because such insultations make to the dishonour of his great name. Thus by answering these obiections distinctly, the truth of the Doctrine is made more cleare, that the onely true ground of a sufficient plea in prayer, is in God.

The grounds of plea which papists teach and practise must needs be false, because they are not taken from God. They are these, Intercession of Saints, Bloud of Martyrs, Supererroga∣torie workes of extraordinarie persons, Merit of a mans own workes, and others like to these. What strength can these adde to faith in prayer? What assurance can they giue of being heard, when they depend on man, and haue no warrant out of Gods Word?

We that are better instructed, ought to take notice of the

things whereby God hath made himselfe knowne to vs: being comprised vnder this Title thea 1.565 name of God. And when wee come to prayer, meditate thereon seriously, that our faith be∣ing grounded on so sure a Rocke as God is, and on his pro∣mises and properties, wee may with comfort and patience expect a gracious answere, and blessed grant of our Pe∣titions.

The reason added to the Petitions being generally touched, It is further more distinctly in the seuerall branches thereof to be handled.

§. 205. Of appropriating Gods Attributes to himselfe.

Q. HOw is God in this reason set out?

A. By his Attributes. For these words, Kingdome, Power, Glory, for euer doe point out foure distinct Attributes, of God, which are

1.a 1.566 Soueraignty. Kingdome.

2.b 1.567 Omnipotency. Power.

3.c 1.568 Excellency. Glory.

4.d 1.569 Eternitie. For euer.

Q. How are these Attributes applyed to God?

A. By a speciall propertie and excellency. So much doth this Particle THINE and the Article THE import.* 1.570 As if he had said, Thine and thine onely are these. Thine they are original∣ly of thy selfe; and that in an infinite measure and degree.* 1.571 In the same manner that the Apostle applyeth Immortalitie, may these and all other diuine Attributes bee applyed to God, who onely hath Kingdome, and Power, and Glory for euer.

Though this Particle THINE, bee but once expressed, yet by vertue of the copulatiue Particle, AND,* 1.572 it is particularly to be applyed to euery of the other properties.

As for the fourth Attribute, Eternitie, intimated in this clause, For euer, it is so expressed, as appertaining to all and e∣uery of the other three. For Gods kingdome is for euer:* 1.573 his Power for euer: his Glory for euer: and whatsoeuer else is in God, is, as God himselfe, for euer. Well therefore may this be

considered in relation to other Attributes, as an attribute of them, and simply in it selfe as a distinct attribute.

§. 206. Of Gods hauing all things at his command.

Q. VVHat kinde of kingdome is here meant?

A. Gods vniuersall kingdome:* 1.574 by vertue whereof hee hath a supreme and absolute soueraignty in all places, ouer all things. So as this kinde of kingdome compri∣seth all kindes vnder it,* 1.575 euen his peculiar kingdome also, the Church of Christ. In this extent it is said, His kingdome ruleth ouer all.

Q. What doth this application of kingdome to God, import?

A. God hath all things at his command. Where Dauid ap∣plyeth this absolute soueraignty to God in the very words which Christ doth,* 1.576 saying, Thine is the kingdome, O Lord, he addeth by way of explication, All that is in heauen and in earth is thine. Both riches and honour come of thee: and in thine hand it is to make great, and to giue strength vnto all.

It is God that first made all things, and that still vpholdeth, preserueth,* 1.577 and gouerneth all things. Of him, and through him, and to him are all things.* 1.578 Hee is the possessour of heauen and earth. All things therefore must needs be at his command.

On this ground we see what iust cause wee haue to make all the forenamed Petitions vnto God: and of him to aske what∣soeuer is to be asked in Prayer. For all are at his disposing. The Psalmist vpon his acknowledgement of Gods soueraignty ma∣keth this inference,* 1.579 Command deliuerance for Iaakob.

§. 207. Of the absolute Supremacie of Gods Soueraigntie.

Q. VVHat doth the Emphaticall manner of attributing Kingdome to God (THE Kingdome) import?

A. Gods is the most supreme and absolute Soueraignty.* 1.580 THE KINGDOME, that is, that Soueraignty which may indeed, and properly be called a Kingdome, which is ouer all, vnder none, is

Gods. Wherefore God is stiledb 1.581 A great King:c 1.582 A King of Kings and Lord of Lords:d 1.583 A great King aboue all Gods:e 1.584 The King and Lord of Hosts: A King who hath thef 1.585 heauen for his Throne: and the earth for his footstoole.

God was before all, euen eternall. Though the creatures ouer which he raigneth, were not from eternitie, yet had the eternall God an eternall right of raigning, by vertue whereof hee was King ouer all things that are so soone as euer they were. And this right he must needs haue of himselfe, and by himselfe. For he being ang 1.586 eternall King, who could bee before him, from whom he might receiue a right of Soueraignty? As he ish 1.587 God of himselfe, so is heei 1.588 Lord of himselfe: A supreme and absolute Monarch.

This Supremacie of Gods Soueraignty, teacheth such as haue any Soueraignty tok 1.589 cast their crownes downe at the feet of this high Soueraigne. Howsoeuer there bee some who in their Dominions are in all causes, and ouer al persons supreme Gouer∣nours, yet with this limitation, vnder God. That Soueraignty which they haue is Gods image, by vertue whereof they are sti∣led, l 1.590 Gods. Yet because they are what they are of God, and vn∣der God, they are also stiledm 1.591 Children of the most High,n 1.592 An∣nointed of the Lord,o 1.593 Ministers of God.

2. It teacheth vs all to aduance God aboue all, and to preferre him before all, top 1.594 feare him,q 1.595 loue him, trust in him, and euery way respect him more then all other, and to obey him rather then any other King or Gouernour. This is such a ruled case, so cleare and euident, asr 1.596 the Apostles made their enemies Iudges thereof. If a King in his Dominions is to bee preferred and obeyed before all subordinate Magistrates: much more God before all Kings and other Gouernours tho∣rowout the whole world.

§. 208. Of god being King onely.

Q. VVHat doth the appropriating of Kingdome to God im∣port?

A. Gods is the onely Kingdome. This Particle THINE (Thine is the Kingdome) importeth a property. All other Kingdomes

are but parts of his.* 1.597 There is no power but of God. The powers that be are ordained of God.* 1.598 Nebuchadnezzar was forced to acknow∣ledge as much.

This is to be knowne and acknowledged both to keepe vs from all base, and slauish obedience to earthly Gouernours in things against Gods will: and also to prouoke vs readily and willingly to obey them in all lawfull things for conscience sake,* 1.599 for the Lords sake. If earthly kingdomes be, as they are, within the limits of Gods kingdome, parts thereof, subordinate there∣to, then no obedience must bee yeelded to the Gouernours of them, but that which may stand with the Lawes of Gods king∣dome: so as God the onely King may bee obeyed therein and thereby. But in euery thing that may stand with the Lawes of Gods Kingdome, obedience is to be yeelded to Gouernours on earth, because their Kingdomes are parts of Gods, and they Gods Deputies and Ministers.* 1.600 Whosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist shall re∣ceiue to themselues damnation. These are the grounds that binde vs to obey Magistrates for conscience sake. Not that one man hath power ouer anothers conscience; this power is Gods Pre∣rogatiue: but that God to whom all mens consciences are and ought to be subiect, hath ordained the Powers, and requireth subiection to them. So as that which is done for conscience sake, is done for the Lords sake.

§. 209. Of the Duties due to God by reason of his Kingdome, and comfort thence arising.

Q. VVHat are the Duties which the holy Ghost by ver∣tue of Gods kingdome and Soueraignty requireth of vs?

A. 1. To suffer God toa 1.601 enter in, and abide among vs.

2. To be willing that heb 1.602 raigne and rul•• ouer vs.

3. To bec 1.603 humbled and to tremble at his presence.

4. Tod 1.604 feare and reuerence his Maiestie.

5. Toe 1.605 worship him.

6. Tof 1.606 praise and glorifie him.

7. Tog 1.607 serue and obey him.

8. Toh 1.608 offer to him the best that we haue.

9. Toi 1.609 ••ake heed of profaning or abusing any thing that is his.

10. Tok 1.610 testifie our loue to him by reioycing in him.

11. Tol 1.611 seeke helpe of him.

12. Tom 1.612 rest and relie vpon him.

Q. What is the comfort that ariseth from Gods soueraignie?

A. Assurance of supply of all things needfull, and of pro∣tection from all things hurtfull. Assurance, I say, to such as take him for their King, and in testimonie thereof are readie to per∣forme all the forenamed duties. Though God be a King ouer all, yet all take him not for their King. Some being* 1.613 sonnes of Belial, without yoke, say,n 1.614 Let vs breake his bonds asunder, and cast his cords away from vs.o 1.615 We will not haue him to rule ouer vs. Yet, will they, nill they, God is their King. And because willingly they yeald not to him, by force he keepeth them vnder. To these more terror, then comfort ariseth from Gods soueraignty. But to his loyall subiects much comfort must needs arise. For their King hauing all things at his command, will he suffer them to want what he knoweth to be behoouefull for them? or to be annoyed with any hurtfull thing? All the properties of a good King are in God. But to prouide for his subiects, and to pro∣tect them are properties set downe by the holy Ghost in the de∣scription of a good King.* 1.616 Shall not God, the best and chiefest of Kings, the onely true King, whose the kingdome is, do those things for his subiect?

This of Gods kingdome. The next propertie is his power. In these words, And the power.

§. 210. Of Gods power. What it is. How farre it extendeth.

Q. VVHat is ment by Gods power?

A. His abilitie to do any thing. Power attribu∣ted to a creature implieth that abilitie which it hath: so it doth also applied to the Creator. Now as other attributes applied to God are his verie essence, and as his essence is infinite, so also is his power, which extendeth it selfe to euery thing that by

power may be done: according to these Scripture Phrasesa 1.617 Is anything too hard for the Lord?b 1.618 With God nothing is impossible. c 1.619 With God all things are possible. In this respect he is stiledd 1.620 God Almightie.

Q. Are all things without exception, within the compasse of Gods power?* 1.621

A. Not such things as import impotencie, or imperfection. Gods power were not omnipotent, but rather impotent, if those were within the circuit thereof. Such phrases therefore as these,e 1.622 Cannot,f 1.623 Impossible, are, in relation to those things, ap∣plyed to God.

Some of the particulars, which by reason of omnipotencie, God cannot do, are these.

1. Matters of contradiction: as one thing at the same time to be and not to be: or one and the same thing to be infinite, and fi∣nite. Such things are in their nature impossible. And God can∣not establish them, because they are against truth, and imply impotencie. For whatsoeuer is, it is by the power of the Crea∣tor: and by his power it is as it is. If withall it be not when it is, or be contrary to what the Creator maketh it, where is the power of the Creator? If he himselfe should bee supposed to establish such contradictions, he cannot be supposed to establish them by his power. The one part is by power, the other therefore must be, if it could be, by that which is contrary to power, euen by impotencie.

2. Matters of iniquitie: All sinfull matters. As these are con∣trary to the will, puritie and perfection of God, so they arise from impotencie of vnderstanding, will, memorie, conscience, affection, and actions. By power it is that any either do not, or cannot sinne. By weakenesse it is therefore that any fall into sinne. These emphaticall phrases (i 1.624 Shall not the Iudge of all the earth do right?k 1.625 Are not the wayes of the Lord equall?l 1.626 Is God vn∣righteous? m 1.627 Is there vnrighteousnesse with God?) do imply an im∣possibilitie. So farre is God from sinne, asn 1.628 He cannot be tempted with euill: neither tempteth he any man.

3. Matters of inconstancie and variablenesse. By power it is that one remaineth firme, stable, constant, inuiolable, vnchange∣able. Weakenesse therefore causeth the contrary. Of the Al∣mightie

it is said,o 1.629 With him is no variablenesse, neither shadow of turning. Where it is said,p 1.630 He will not repent, Hee is stiled The strength of Israel: Whereby is implyed that it is of strength that he changeth not. On this ground it is also said,q 1.631 God cannot denie himselfe.r 1.632 God cannot lie.s 1.633 It is impossible that God should lie.

4. Matters of Passion, or suffering, as to be mocked, deceiued, oppressed, put to death with the like. These imply a subiection to a superiour power, and in that respect an impotencie. Where∣fore it is said of God,t 1.634 He is not mocked.u 1.635 He cannot be tempted. The Sonne of God to make himselfe capable of suffering, which for mans redemption was necessarie, assumed flesh,x 1.636 In which he was put to death. For in his diuine nature he could not die, nor any way suffer.

§. 211. Of the difference betwixt Gods absolute and actuall power.

Q. DOth Gods power actually extend it selfe to all things that by power may be done?

A. No: not to bring them into act, or to effect them. Many, many things there be which God is able to do, that he doth not, no•• euer will do.a 1.637 He could haue sent his An∣gels to haue rescued Christ out of the Iewes hands.b 1.638 He could out of stones haue raised children to Abraham. He could haue made more worlds. He could haue sent more flouds to destroy the world againe and againe. Hee could haue redeemed the diuels. Infinite are the things which he could do, but will not do. Well therefore is Gods power distinguished into his Abso∣lute and Actuall power.

Gods absolute power is that whereby he is able to do whatsoe∣uer by power may bee done: as is euident by these phrases, c 1.639 With God nothing is impossible.d 1.640 With God all things are pos∣sible.

Gods actuall power is that whereby he doth all things that in his counsell he determineth to do: as it is written,e 1.641 He hath done whatsoeuer he pleased.

Herein lyeth the difference betwixt Gods absolute and actuall power, That his absolute power extendeth it selfe beyond his

will, as the fore-named instances shew. But his actuall power is bounded within the compasse of his will. In this limitation was he well instructed who said to Christ,f 1.642 If thou wilt thou canst make me cleane. And they who said of God,g 1.643 Our God whom we serue is able to deliuer vs, &c. Therupon they all so trusted to Gods power, as they subiected themselues to his will.

§. 212. How power is proper to God.

Q. VVHy is power by a propertie with emphasis applyed to God thus,* 1.644 And the power?

A. 1. Gods onely is truly and properly power. It is there∣fore stileda 1.645 A might of power. So as all power compared to his, is as no power, but very weakenesse. His is THE POWER, that which is worthie to be called power, is Gods.b 1.646 Power be∣longeth vnto God.

2. Gods power is beyond all limits. It is* 1.647 an exceeding great∣nesse of power. To it nothing is impossible. By it all things were made,* 1.648 and are vpheld and preserued. By it may all things bee destroyed and brought to nought. The most stable and inuio∣lable course that is set to any creature, by it may be altered. By it the Sunne can be madec 1.649 to stand still, ord 1.650 to runne backe, The e 1.651 sea to be diuided, The Rocke to send forth water, and what not?

3.* 1.652 All power is deriued from Gods.g 1.653 Hast thou giuen the horse strength? saith God to man: implying thereby that God hath done it, and none but God.h 1.654 Thou couldest haue no power at all (saith Christ to Pilate) except it were giuen thee from aboue.i 1.655 Power and might are in Gods hand: in his hand it is to giue strength to all.

4. All power is subordinate to Gods. This Asa acknow∣ledgeth where he saith,k 1.656 It is nothing with thee to helpe, whether with many, or with them that haue no power. So as,l 1.657 If God be for vs who can be against vs?m 1.658 It is better to trust in the Lord then to put confidence in man. On these and other like grounds well may it be said to God, THINE IS THE POWER.

§. 213. Of the Duties due to God by reason of his power.

Q. VVHat duties are required by vertue of Gods power?

A. 1. To put difference betwixt God and all crea∣tures. In regard of the power of God the Psalmist saith, O Lord God of hoasts,* 1.659 who is a strong Lord like vnto thee? And to proue that none is like to God, he setteth out many euidences of Gods power.

2. To flie to God in all time of need, and to seeke helpe of him.* 1.660 As that Leper did of Christ, who said, If thou wilt thou canst make me cleane.

3. To beleeue Gods word. For he is able to make it good. Abraham was strong in faith,* 1.661 being fully perswaded that what God had promised he was able to performe.

4. To be strong in God.* 1.662 His power is a power of might. Hee can giue strength to vs.

5. To abide contentedly in the estate wherein God setteth vs.* 1.663 So did hee who said, I can do all things through Christ that strengtheneth me.

6. To endure patiently all afflictions. So did the said Apo∣stle, who said,* 1.664 I suffer these things, for I am perswaded that he is able to keepe that which I haue committed to him.

7. To carrie our selues humbly before God.* 1.665 Humble your selues vnder the mightie hand of God. Gods is a mightie hand: we must therefore be humble vnder it.

8. To feare God.* 1.666 Feare him who is able to destroy both soule and bodie in hell.

9. To feare no creature.* 1.667 The Lord is on my side: I will not feare: what can man do vnto me?* 1.668 On this ground three of the captiues of the King of Babell, faithfull seruants of the Lord of heauen, thus answered that King, We are not carefull to answer thee: our God whom we serue is able to deliuer vs.

10. To praise God.* 1.669 Praise him for his mightie acts. Vnto him that is able to do exceeding abundantly,* 1.670 be glorie, &c.

11. To hope well of such as are weake.* 1.671 God is able to make them stand.

12. To be bountifull to such as need.* 1.672 God is able to make all graces abound, &c.

§. 214. Of the comfort arising from Gods power.

Q. VVHat comfort ariseth from the consideration of Gods power?

A. Assurance of the accomplishment of Gods promises. To strengthen the Prophets faith in the promise which God had made of returning the captiuitie of the Iewes, God giueth him this answer,* 1.673 Behold, I am the Lord, th•• God of all flesh: is there anything too hard for me?

To exemplifie this, the holy Ghost putteth vs in mind of Gods power to strengthen our faith in these promises fol∣lowing.

1. The alteration of our corrupt nature.* 1.674 Though to man it be as easie to make a Camel to go through the eye of a needle, as a rich man to enter into heauen, yet to God that is not impossi∣ble. For with God all things are possible.

2. The vocation of the Iewes.* 1.675 For God is able to graffe them in againe.

3. All needfull grace.* 1.676 God is able to make all grace abound.

4. Perseuerance to the end. No man shall plucke Christs sheepe out of his hand.* 1.677 For his Father which gaue him them is greater then all.

5. Supply of all necessities.* 1.678 God that is able will supply them.

6. Assistance in all trouble. Vpon this ground that God hath a mightie arme,* 1.679 and strong hand, assurance is giuen to Dauid of sufficient protection.

7. Deliuerance out of all euill.* 1.680 For assurance hereof with great emphasis doth the Prophet presse the power of God.

8. The resurrection of our bodies.* 1.681 For assurance hereof the Apostle doth much amplifie the power of God.

9. Eternall glorification.* 1.682 Christ shall change our vile bodie, that it maybe fashioned like vnto his glorious bodie, according to the working, whereby he is able euen to subdue all things to himselfe.

Hitherto of Gods Kingdome and Power. The third property is his Glory, set downe in these words, AND THE GLORY.

§. 215. Of Gods glory. What it is.

Q. VVHat is ment by Gods Glorie?

A. That Excellencie which is in him. For the Excellencie of a thing, that which causeth it to bee in high e∣steeme, and procureth a name, fame, and renoune vnto it, is the Glory of it. Thea 1.683 Hebrew word signifieth that which is weigh∣ty and of worth. Theb 1.684 Greeke word signifieth both fame and glory. For glory causeth fame. In Scripture, glory and excellency are put for one and the same thing: and that in relation both to creatures, and to the Creator: as, where the Prophet speaking of the glory of the Church, saith,c 1.685 the GLORY of Lebanon shall be giuen vnto it, the EXCELLENCY of Carmel and Sharon. The shall see the GLORY of the Lord, and the EXCELLENCY of our God. On this ground where the excelency of our God is set forth, glory is attributed to him, and he is stiledd 1.686 God of glo∣ry, e 1.687 King of Glory,f 1.688 Father of glory. And his Name, Habitation, Throne and Gospell, because of the excellency of them, are sti∣led g 1.689 a name of glory,h 1.690 an habitation of glory,i 1.691 a throne of glory,k 1.692 a Gospell of glory. Yea for the same end Glory is also prefixed be∣fore the things of God, asl 1.693 Glory of Maiesty,m 1.694 Glory of King∣dome, n 1.695 Glory of Grace,o 1.696 Glory of Power.

§. 216. Of the Incomprehensiblenesse of Gods Glorie.

Q. MAy Gods glory be comprehended by Man?

A. No.* 1.697 It is incomprehensible. It is a light which no man can approach vnto. For as all other properties of God are his very essence, so is his glory which is the excellency of all. When Moses desired God to shew him his glory,* 1.698 the Lord an∣swered, Thou canst not see my FACE for there shall no man see MEE and liue. By this answer it appeareth that Gods glory is his face, and his face is himselfe. For these three phrases applied to God, glory, face, me, are all put for one and the same thing. And that all these are incomprehensible, this phrase sheweth, Thou canst not see my face. Yet God being willing to gratifie

him, so farre as he was capable, shewed him his Backe-parts, some glimps of his glory.

§. 217. Of the meanes of manifesting Gods Glorie.

Q. HOw is Gods glory manifested?

A. By such meanes as it pleaseth him to afford. For meanes he hath afforded in all ages to that purpose.

THese meanes haue beene of seuerall sorts. Some extraordi∣nary, others ordinary: Some more obscure, others more bright.

Extraordinary meanes were such particular representations of Gods glory as at sundry times were shewed to sonnes of men, asa 1.699 A brightnesse in that cloud wherein God was wont to manifest his presence: and thatb 1.700 Apparition, or vision which was shewed to Ezekiel.

Ordinary meanes were thec 1.701 Tabernacle and the d 1.702 Arke.

Other more cleere and bright meanes are his Word, Works, and Image.

Both parts of Gods Word, the Law and Gospell doe cleare∣ly set out the glory of God. The Law, the glory of his Iustice: the Gospell, the glory of his Mercy. Glory therefore is attribu∣ted to them both. The Apostlee 1.703 where hee stileth the Law a ministration of condemnation, attributeth glory to it But the Gos∣pel which he stileth a ministration of righteousnesse, hee affirmeth to exceede in glory. This isf 1.704 that glasse wherein with open face wee behold the glory of God.

All Gods works declare his glory: As his workes ofg 1.705 Crea∣tion, andh 1.706 Preseruation or prouidence. But among the works of God, they which are more then ordinary workes of wonder, as all manner ofi 1.707 Miracles,k 1.708 Extraordinary iudgements on the wicked,l 1.709 Extraordinary deliuerances of his people, and other mercies. And most principally that exceeding greatnesse of his power which he wrought in Christ whenm 1.710 hee raised him from the dead.

The Image of God, which is sundry waies planted in crea∣tures, doth euery way set out the glory of God: asn 1.711 that Image

after which man was first created:o 1.712 that after which man is re∣newed: p 1.713 that whereby such as are in authority haue superiority, dignity, and excellency aboue others: andq 1.714 that which was set in Christ made man. The most bright and perspicuous re∣presentation of Gods glory that euer was giuen, was Christ the true, naturall onely begotten Sonne of God, the bright∣nesse of his glory, and the expresse Image of his Person: of whom Saint Iohn saith,r 1.715 we beheld his glory, the glory as of the onely be∣gotten of the Father. And Christ of himselfe saith,f 1.716 He that hath seene me hath seene the Father. For Christist 1.717 God manifested in the flesh.

Of all places heauen is the place where Gods glory is most conspicuously séene. There the fore-named Sonne of God abideth in his greatest glory: and there are other meanes of manifesting the deuine glory so farre as the creature may bee made capable of enduring the brightnesse thereof. There it is said thatu 1.718 Stephen saw the glory of God. There shall all the Saints bex 1.719 presented before the glory of God.y 1.720 Now wee see thorow a glasse darkely: but there face to face. Therez 1.721 the Angels alwaies behold the face of God. And there* 1.722 wee shall bee as the Angells of God.

§. 218. How glory is proper to God.

Q. VVHy is glory by a property with emphasis applied to God, thus, And the glory?* 1.723

A. 1. The Fountaine of all glory is in God. That which the Psalmist faith of life, may fitly bee applyed to glory: with God is the Fountain of glory.* 1.724 All excellencies are in God. Excellency of Maiesty, Excellency of Soueraignty, Excel∣lency of Purity, Excelleney of Power, Excellency of Wisedome, Excellency of Truth, Excellency of Iustice, Excellency of Mer∣cy. He hath them all in himselfe, thorow himselfe, for himselfe: and that without measure, aboue comprehension, euen infinite∣ly. Whatsoeuer excellency is in any creature, it issueth out of this Fountaine. The creature hath all the excellency, which in any kinde it hath, from this Fountaine, by participation and communication. All glory therefore is Gods. They glory which

is in himselfe, and the glory which is in any creature, is his.

2. The brightnesse of Gods glory obscureth all other glo∣ry.* 1.725 Behold euen the Moone and it shineth not: yea the Starr••s are not pure in his sight. The glorious Angels are said to haue wings to couer their faces:* 1.726 because the brightnes of Gods glory would otherwise dazle them.* 1.727 If Aaron and the children of Israel were afraid to come nigh to Moses by reason of the shining of his face, how much more may the creature bee afraid to come to God, by reason of the incomprehensible shining of his glorious face. Where Gods glory shineth in his brightnesse, no other glory can any more bee seene, then the light of a candle in the middst of cleare and bright Sun-shine. As the light of the Sun is to the light of Starres, so is the glory of the Creator to the glory of creatures. None of the Stars haue light in themselues, but receiue all their light from the Sun. And so bright is the light of the Sun, as, when it shineth, the Starres are not seene. On these grounds there is great and iust cause to say vnto God, Thi••e is the glory.

§. 219. Of Mans giuing glory to God, and taking glory from God.

Q. HOw is the creature said toa 1.728 giue glory to God, or tob 1.729 take it from him?

A. Not properly, but respectiuely: namely in respect of the creatures minde, and the Creators account. For giuing glory to God, it is truly said,* 1.730 Can a man bee profitable to God as he that is wise may be profitable to himselfe? If thou be righteouse what gi∣uest thou to him?* 1.731 or what receiueth he of thine hand? But he that doth those things which are pleasing and acceptable to God, hath a minde, will and desire, if it were in his power, to giue glory to God: and God doth account such a minde, will and desire, where there is an answerable endeauour, as if indeede actually and properly glory were giuen to him. This minde to glorifie and praise God is manifested by an acknowledge∣ment of God, and of all his excellencies, by making them knowne, and by an answerable respect and carriage. Where

we are exhorted to giue glory to God,* 1.732 these directions are added, Declare his glory among the nations. Worship the Lord. Feare be∣fore him. Say, the Lordraigneth, &c.

On the contrary side, taking glory from God, It is truely said,* 1.733 If thou siunest, what d••st thou against God? But the sinner, especially the wilfull sinner, whose sinnes are committed di∣rectly against the deuine Maiesty, hath a minde, will and desire, if it were in his power, to rob God of his glory, and to take it from him, and God doth so account of him, as if by him hee were indeede actually and properly depriued of glory. To such he saith,h 1.734 ye haue rob••ed me In these respects Glory is taken from God, wheni 1.735 he is denied to be, ork 1.736 not glorified as God: or whenl 1.737 that which is due to God is giuen to others, orm 1.738 assumed to ones selfe. In these and other like respects God is said to bee n 1.739 blasphemed. To blaspheme, according to the notation of the originall word, is* 1.740 to hurt ones fame: and in the Law a blasphe∣mer is said to strike thorow the Name of the Lord. Not that any hurt is properly done to God, or to his glorious Name, but that, if it could bee hurt, they doe what they can to hurt it: or that they hinder the brightnesse of Gods glory from shining forth to others: as a man, that cannot take away any whit of light from the Sun, may notwithstanding by sundry meanes hinder the Sun-shine from others.

§. 220. Of the duties due to God by reason of his Glorie.

Q. VVHat duties doth the appropriating of glory to God import?

A. 1. Toa 1.741 account him the only true God. It is his chiefest glory to bee a God: yea to bee the onely true God.b 1.742 This glory will he not giue to another. It is therefore to be reserued entirely to him.

2. To aduance him aboue all.c 1.743 The Lord is high aboue all na∣tions: and his glory aboue the heauens: accordingly hee must be aduanced.

3. To acknowledge his* 1.744 infinite perfection▪ and that in all his attributes. Herein his glory consisteth. Such phrases as

these, (d 1.745 His wisedome is infinite:e 1.746 There is no searching thereof. f 1.747 The exceeding greatnesse of his power.g 1.748 His mercy is great aboue the heauens, and his truth reacheth vnto the cloudes.h 1.749 His righteous∣nesse is like the mountaines: his iudgements a great deepe) Such phrases as these imply an infinite perfection in Gods properties.

4. To admire his excellency. Glory and excellency is the onely true cause of admiration.i 1.750 The consideration of Gods surpassing glory did euen rauish Dauids heart with an holy ad∣miration thereof.

5. To adore his Maiesty. Adoration is properly due to Glory, Maiesty, and Excellency. When thek 1.751 Prophet saw the appearance of the glory of God,* 1.752 hee fell downe vpon his face:* 1.753 which was the proper gesture of adoration.

6. Tol 1.754 ascribe the glory of all glory to him. If there be any glory in vs, glory of dignity, glory of wealth, glory of strength, glory of any vertue,m 1.755 we ought to ascribe it to him, who is the Fountaine of all glory, from whom we haue all the glory which we haue: and not to our selues.

7.n 1.756 To seeke the glory which commeth from God alone, euen that glory which warranteth, approueth and giueth. For glory being Gods, God being the Fountaine of all true glory, that which commeth not from him, is but a shew and shadow of true glory.

8. To abase and cast downe our selues at the glorious pre∣sence of God: aso 1.757 Isaiah did. Thus is Gods glory magnified.

9. To iustifie God and condemne our selues in his procee∣dings against vs, that God may be glorified. So didp 1.758 Daniel in the name of all his people. This was it whichq 1.759 Iosuah inten∣ded when he said to Achan, Giue glory to the Lord, and make confession to him.

10. To praise God in all things.r 1.760 Who so offereth praise, glo∣rifieth God. The nine Lepers that being healed of Christ went away without giuing thanks, are said,s 1.761 not to returne to giue glory to God.

11. Tot 1.762 doe all things to the glory of God. Gods glory ought to be the Marke whereat we aime in euery thing that wee doe.

12. To cause others to glorifie God. For this end Christ chargeth vs tou 1.763 let our light shine before men.

§. 221. Of the waies whereby others are brought to glorifie God.

Q. HOw may others be brought to glorifie God?

A. 1. By declaring the glory and excellency of God. Thus may others come to knowledge of God: and so to glorifie him. Thea 1.764 Psalmist hauing exhorted to set forth the glory of Gods Name, and to make his name glorious, addeth as an effect thereof, All the earth shall sing to thy Name.

2. Byb 1.765 inciting and prouoking men to glorifie God. This was Dauid very diligent to doe. For it putteth a kinde of life into men, and quickneth them vp the more to doe a duty.

3. Byc 1.766 furthering the Word of God, and causing it to haue a free passage. The Word is a powerfull meanes to make men glorifie God.

4. Byd 1.767 shewing forth the vertue of God in vs.e 1.768 Christ by this meanes drew on multitudes to glorifie God.

5. Byf 1.769 shining as lights in darknesse. Thusg 1.770 they which speake euill of vs, may be this light be brought to glorifie God.

6. By conuerting sinners. When the Gentiles so heard the Word as thereby faith was wrought in them,h 1.771 they glorified God. On this groundi 1.772 Dauid voweth to teach sinners Gods waies.

7. By our owne repentance. When the beleeuing Iewes heard that God had granted repentance to the Gentiles,k 1.773 they glorified God.

8. By manifest euidences of entire repentance.l 1.774 They which heard that Paul preached the faith that once he destroyed (a cleare demonstration of his sound conuersion) glorified God.

9. By workes of mercy.m 1.775 Saint Paul was hereby stirred vp to giue thankes to God: And saith of such workes, that they are abundant by many thanksgiuings to God: and that many glorifie God for liberall contribution vnto them.

10. By fruits of righteousnesse. Of these it is expressely said,n 1.776 they are to the glory and praise of God. Men are madeo 1.777 trees

of righteousnesse, the planting of the Lord that hee might bee glori∣fied.

11. By all manner ofp 1.778 good workes. They that see them will glorifie God.

12. By the measure of grace answerable to the meanes. q 1.779 Herein is my Father glorified if ye beare much fruit, saith Christ of such as were trained vp vnder his powerfull ministry.

13. By suffering for the truth of God. Forr 1.780 God on their part who suffer is glorified.

§. 222. Of those who are to set forth Gods Glorie.

Q. VVHo are bound to set forth the glory of God?

A. 1.a 1.781 Angels in heauen. They haue best ability to doe it.

2.b 1.782 Members of the Church. They on earth haue the best meanes to doe it. Such are comprised vnder these titles Ierusa∣lem, and Sion, who are oft incited to glorifie God.

3.c 1.783 Ministers of the Word. Their proper and peculiar cal∣ling it is to glorifie God, and to teach others so to doe.

4.d 1.784 Magistrates. They beare Gods Image: and on earth are Gods.

5.e 1.785 All sorts of people. Young men, Maidens, old men, chil∣dren and others. For all haue iust cause so to doe.

6.f 1.786 All liuing creatures. Their life is of God.

7.g 1.787 Sencelesse creatures also: as Fire, haile, snow, vapours, &c. Their being is of God.

To conclude,h 1.788 Gods tender mercies are ouer all his workes. Therefore all his workes should praise him.

§. 223. Of the chiefest enemies of Gods glory.

Q. VVHo among men are greatest enemies of Gods glory?

A. 1.a 1.789 Atheists, who say in their heart, there is no God.

2.b 1.790 Idolaters, who change the glory of the corruptible God into an image made like to corruptible things.

3.c 1.791 Blasphemers, who strike thorow the Name of God.

4.d 1.792 Sacrilegious persons, who rob God.

5.e 1.793 Profane persons, who despise God.

6.f 1.794 Proud persons, who arrogate Gods due to them∣selues.

7.g 1.795 Vnbeleeuers, who make God a lyer.

8h 1.796 Lewd professors, who cause others to blaspheme the name of God.

9.i 1.797 All impenitent sinners. Of such it is said, They repented not to giue God glory. For by repentance is God much glorified: and that both by the penitents themselues, and others.

Hitherto of the three expressed Attributes of God, Kingdome, Power, Glory. The Amplification of them followeth in this clause, For euer.

§ 224. Of Eternitie. To what things it is applyed.

Q. HOw are the Kingdome, Power, and Glory of God am∣plified?

A. By their vnchangeable continuance. This phrase FOR EVER implyeth both Eternitie, and Immutabilitie. The phrase in the originall, to translate it word for word,* 1.798 is, for ages: The originall roote (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) doth properly signifie that which is for euer. Now because an age is the longest vsuall distinction of time, the same word that signifieth eternity is put for an age. And when there is no end of that which is spoken of, the plu∣rall number indefinitely without any limitation, thus, for ages, is vsed to set out the euerlastingnesse of it. But euerlastingnesse, or eternitie is diuersly vsed in Scripture. For such things are

said to bee for euer, euerlasting, eternall, which haue both begin∣ning and end, which haue beginning, but no end, which haue no beginning yet an end, which haue neither beginning nor end.

1. The things which hauing both beginning and end also are said to be eternall and for euer,* 1.799 are 1. Such as haue no set and determinate date. Thus because there was no date set for that heape which was made of the ruines of Ai, neither was any time of the reedifying of it knowne, it is said to bea 1.800 an heape for euer.b 1.801 The like is noted of that heape which was to bee made of that Citie where Idolaters were harboured. 2 Such as are immutable while their date lasteth. Thusc 1.802 the things which remained inalterable for the time of a mans life are said to bee for euer, as the seruice of him whose eare was boared thorow with a nawle, by his Master: and the things which endured all the time of the Iewes pedagogie, and politie till the first comming of Christ, as thed 1.803 Passeouer, and other like legall Rites: and the things which are to endure till the end of the world: ase 1.804 the Couenant whereof the Rainbow is a signe, andf 1.805 the earth. All these had their beginning: and they haue had or shall haue their end. Yet are they said to bee for euer, because no abrogation, or alteration was to be of them, till their date and end was come.

2. The things which hauing a beginning haue no end,* 1.806 are more properly said to be for euer, or euerlasting; because these phrases haue especiall respect to future continuance. Such are

1. Good Angels, whog 1.807 neuer dye: whoh 1.808 alwayes behold the face of God.

2. Euill Angels, who arei 1.809 reserued in euerlasting chaines.

3. The humane nature of Christ: whosek 1.810 flesh saw no cor∣ruption: and who, euen as man,l 1.811 continueth for euer.

4. The soules of men,m 1.812 which returne to God when the body which is but dust returneth to the earth.

5. Mens bodies after the Resurrection, whenn 1.813 This corrup∣tible must put on incorruption, and this mortall must put on im∣mortalitie: and wheno 1.814 wee shall be euer with the Lord.

6. The highest heauen: that place where Christ now abi∣deth in his humane nature, and which is the blessed habitati∣on of the glorious Angels, and glorified Saints. This is sti∣led

p 1.815 an eternall house:q 1.816 an inheritance incorruptible, that fa∣deth not away.

7. Hell: the place of the damned, where their worme dyeth not,* 1.817 and the fire is not quenched (Mar. 9. 44) where their pu∣nishment is euerlasting, Mat. 25. 46.

8. All things that remaine after the day of Iudgement: when there shall be no more death, Reu. 21. 4.

3. The things which haue no beginning but an end, are such decrees of God as were in time accomplished. The decree was in the purpose of God before all times,* 1.818 but performed in an appointed time. Thus grace is said to be giuen before the world began.* 1.819 The decree of giuing it was before the world: yet the decree had his date, and was accomplished: grace is actually gi∣uen in the time of this world.

4. The things which haue neither beginning nor end are most properly eternall.* 1.820 For herein lyeth a difference betwixt e∣ternitie, and sempiternitie or euerlastingnesse. Eternity loo∣keth backward and forward. It neuer saw beginning, nor euer shall see end. Euerlastingnesse looketh onely forward to that which is to come. That which is properly eternall hath his be∣ing of and in himselfe,* 1.821 being supported and sustained by none, and in that respect is immutable. Thus the phrases which do set out true and proper eternitie, doe also by iust consequence imply immutabilitie. Wherefore vnder this phrase FOR EVER here in the Lords Prayer both eternitie and immutability are comprised. The things thus properly eternall are onely God himselfe and such things as are essentiall to him, as his Sonne, his Spirit, his Properties.

1. God saith of himselfe, Before mee there was no God for∣med, neither shall there bee after mee. Isai. 43. 10. Fitly there∣fore doth the man of God say vnto him, From euerlasting to euerlasting thou art God, Psal. 90. 2. The proper name of God * 1.822 Iehouah doth fully set out this propertie, and immutable eternitie. For it compriseth vnder it all times, past, present, future.

2. The Sonne of God is called Father of Eternitie, in that, he is eternall himselfe, and the author of such things as endure for euer.

3. The Spirit of God in the beginning moued vpon the face of the waters,* 1.823 Gen. 1. 2. He was therefore in the beginning: and if he was in the beginning, hee had no beginning. For hee it was that formed the things that had a beginning: in which respect he is said to moue, or (as the Iewish expositors inter∣pret the word) to sit as an Hen vpon her Egges, till her Chic∣kens be hatched.

4. All the properties of God are, as these three, (Kingdome, Power, Glory) for euer.

His Dominion is an euerlasting Dominion, Dan. 7. 14. euen from generation to generation, Dan. 4. 31.

His Glory is eternall, 1. Pet. 5. 10.

His righteousnesse is an euerlasting righteousnesse, Psal. 119. 142.

His truth is for euer, Psal. 117. 2.

His mercy is for euer, Psal. 136. 1.

So also his Counsell, Law, Oath, Couenant and the like, whereof see §. 226.

Thus we see that eternitie properly taken,* 1.824 is proper to God. Howsoeuer other things are also stiled eternall, yet there is a manifest difference betwixt that which is proper to God, and that which is common to creatures.

1. Gods Eternitie is without beginning. So is no creatures. For by him were all things created that are in heauen,* 1.825 and that are in earth, visible and inuisible.

2. Gods is without alteration. So is no creature as wee shall * 1.826 afterwards shew.

3. Gods is independent. Hee euer was, and euer remaineth to be of himselfe, and by himselfe. Creatures haue their con∣tinuance of God,* 1.827 and by God. In him wee liue, and moue, and haue our being.* 1.828 Of him, and through him, and to him are all things.

§ 225. Of the Duties which arise from Gods Eternitie.

Q. VVHat duties doth that Eternitie which is proper to God teach vs?

A. 1. To acknowledge him to be the one∣ly Creator.* 1.829 By the eternitie of Christ doth S. Iohn proue that he is God, and that all things were made by him.

2. To seeke preseruation of him. On this ground the Psal∣mist thus prayeth,* 1.830 O my God take mee not away in the middest of my dayes: thy yeares are throughout all generations.

3. To giue the praise of continuance of all good to him. It was vsuall with the Psalmist to giue thankes to God,* 1.831 because his mercy endureth for euer.

4. To ascribe eternall glory to him that is eternall. This phrase is frequent among the Saints, To God bee glory for euer and euer.* 1.832

5. In our time to serue him. Thus doe wee what lyeth in our power to continue seruice to the Eternall for euer. If all gene∣rations were carefull euery one in their time to serue God, the mortalitie of man would be no hindrance to the perpetuitie of Gods seruice. Abraham called vpon the name of the euerlasting God.* 1.833 Because the Lord was an euerlasting God, Ahraham was carefull in his time to worship him.

6. To make him knowne to posteritie. This is a further meanes of procuring an euerlasting name to the euerlasting God. For our posteritie being instructed by vs, may declare Gods name to their posteritie: and so posteritie to posteritie throughout all generations. Marke these things (saith the Psal∣mist) that ye may tell it to the generations following:* 1.834 For this God is our God for euer and euer.

7. To depend on him for our posteritie. Wee are mortall, and shall not euer liue to prouide for our posteritie. But God remaining for euer wee may well commend such as suruiue vs to his prouidence, and depend on him for his care ouer them. The Psalmist hauing made acknowledgement of Gods euer∣lasting continuance, saying thus to him, Thou art the same:* 1.835

and thy yeares shall haue no end, he maketh this inference, The children of thy seruants shall continue: and their seed shall be esta∣blished before thee.

8. To feare him more then creatures. Creatures though ne∣uer so mighty, and malicious may die, & we be freed from feare of them.* 1.836 But God euer liueth. Thou Lord art most high for euer∣more, but thine enemies shall perish.

9. To preferre him before all. To shew what iust cause there is to preferre God before all, thus saith the Lord of him∣selfe, Before me there was no God formed, neither shall there bee after me.* 1.837

10. To follow after righteousnesse.

11. To turne others to righteousnesse.* 1.838

For both these shall shine,* 1.839 the one as the Firmament, the o∣ther as the Starres in the Kingdome of God, for euer and euer.

12. To hope in death.* 1.840

13. To be comforted for those that die in the Lord. For the eternall God will raise vp both vs and others beleeuing in him, to eternall life.

Thus much of Gods Eternitie plainely expressed vnder this phrase, for euer. His Immutabilitie is also imployed thereby.

§. 226 Of immutabilitie: to what things it may be applyed.

Q. VVHat, besides Eternity, is implyed vnder this clause FOR EVER.

A. Immutabilitie. That which euer remai∣neth the same without any alteration is most properly said to be for euer.* 1.841 Wherefore of God it is said, Thou art the same, and thy yeares shall haue no end. His immutability and eternity are both ioyned together.

As eternitie, so also immutabilitie is diuersly taken in Scrip∣ture. For

1. Many things are said to be vnchangeable,* 1.842 because by vo∣luntary appointment they are so ordered: as

1. Sundry Lawes and Statutes.* 1.843 The Law of the Medes and Persians was, that no Decree, nor Statute which the King establish∣eth, may be altered.

2. Last Wills and Testaments.* 1.844 No man disanulleth a Testa∣ment, or addeth thereto, if it be confirmed.

3. Sacred Vowes of such as haue power to make them.* 1.845 Indeed an husband had power in sundry cases, and with due cautions to disanull his wiues vow: and a father, his daugh∣ters vow. But otherwise the Law is strict in this case, When thou shalt vow a Vow vnto the Lord thy God, thou shalt not slacke to pay it.* 1.846

4. Things consecrated.* 1.847 It is a snare to a man to deuoure that which is consecrated.* 1.848 The first fruites of the Lord might not be sold, exchanged or alienated, because they were holy to the Lord▪ consecrated to him.

5. Lawfull oathes.* 1.849 These must be kept, though they bee made to a mans hurt.* 1.850

6. The bond of mariage.* 1.851 Hereof it is said, What God hath ioyned together let no man put asunder.

2. Other things by custome become immutable: as

1. Euill practises.* 1.852 Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good that are accustomed to do euill.

2. Ciuill ordinances.* 1.853 At the Passeouer the Gouernour was wont to release vnto the people a prisoner whom they would: there∣upon it is said, Of necessitie he must deliuer one to them.* 1.854

3. Sundry things are made immutable by speciall suppor∣tance: as

1. Coelestiall spirits.* 1.855 These are the things in heauen which are said to be gathered together in Christ: by whom they are confirmed and established.

2. The Church militant.* 1.856 For the gates of hell shall not pre∣uaile against it.* 1.857

3. Particular Saints.* 1.858 They that trust in the Lord shall bee as mount Sion which cannot be remoued, but abideth for euer.* 1.859

4. The gifts and calling of God. These are without repen∣tance: Such as God neuer repenteth the bestowing of them. On this ground the Apostle thus saith of such as were called

and made partakers of the gift of God,* 1.860 I am confident of this very thing, that he which hath begun a good worke in you, will per∣forme it vntill the day of Iesus Christ.

4. There are many things which haue an immutable nature giuen them: so as according to that course which God hath appointed, they cannot be altered: as

1. Sundry natiue properties.* 1.861 Can the Ethiopian change his skin?* 1.862 or the Leopard his spots? Thou canst not neake one haire white or beatke.

2. The earth and the mountaines thereon.* 1.863 These abide for euer.* 1.864

3. Seasons and intercourse of times.* 1.865 While the earth remai∣neth, seed-time, and haruest, and cold, and heate, and summer, and winter,* 1.866 and day, and night shall not cease. Thus saith the Lord, If ye can breake my couenant of the day, and my couenant of the night, and that there should not be day or night in their season, Then, &c. Here the immutable entercourse of those seasons is set downe as an vndeniable principle.

4. The visible heauens and the host thereof.* 1.867 The Lord giueth the Sunne for a light by day, and the ordinances of the Moone and of the Starres for a light by night: namely, so to abide without al∣teration.

5. The highest heauen and all therein.* 1.868 There neither moath nor rust corrupt, nor theeues breake through, nor steale.

5. Some things are essentially in themselues immutable: and so immutable as it is impossible they should be changed: as

1. God himselfe. Mal. 3. 6. Iam. 1. 17.

2. Gods counsell. Psal. 33. 11. Heb. 6. 17.

3. Gods Law. Luke 16. 17.

4. Gods oath. Psal. 110. 4. Isa. 45. 23.

5. Gods couenants. Ier. 33. 20, 21.

6. Gods promises. Heb. 6. 13, 18.

7. Euery word of God. Num. 23. 19.

8. Gods loue. Ier. 31. 3.

As God himselfe is, so are the things which are essentiall to him, and come out of him, as those which are before mentio∣ned, and others like vnto them, immutable, inuiolable.

§. 227. Of the difference betwixt the immutabilitie of the Creator and creatures.

Q. WHerein lyeth the difference betwix•• the immutability of the Creator, and of the creaturcs?

A. 1. God hath his stabilitie of himselfe: which is euident by this stile which God giueth to himselfe, I AM THAT I AM.* 1.869 Creatures haue all that stabilitie which they haue of God.* 1.870 The Lord giueth the ordinances of the Moone, and of the Starres: hee hath appointed them the courses which they keepe so constantly.* 1.871 He hath founded the earth, and established the heauens.

2. It is simply and absolutely impossible that Gods stabilitie should be altered.* 1.872 But the most stedfast stabilitie of the crea∣tures may be altered.* 1.873 Some of the Angles kept not their first estate. The Lord remoueth the mountaines and ouer turneth them in his an∣ger:* 1.874 He shaketh the earth out of her place, and maketh the pillars there∣of tremble. He commandeth the Sunne and it riseth not, &c. In Ioshuahs time the Sunne stood still.* 1.875 In Hezekiahs time it runne backe. Though many creatures neuer were nor shall be changed,* 1.876 as the good Angell, yet is it not simply impossible that they should be changed. Hee that made them can destroy them. If God in Christ had not confirmed them, but should leaue them to them∣selues, there might be feare of their falling.

3. God remaineth immutable by himselfe.* 1.877 I am Iehouah, saith the Lord, I change not. Because hee is Iehouah, of himselfe, by himselfe, therefore he changeth not. But the creatures are sup∣ported by God, and kept stable and vnchangeable by his pro∣uidence. As the Lord first appointed them their firme and sta∣ble course, so, that they may the better keepe it, he putteth vn∣der the hand of his diuine prouidence to support them.* 1.878 By him all things consist. The immutabilitie therefore which is in any creature is wholy at Gods disposing, either to confirme, or alter it. So as immutabilitie properly taken, is proper to God.

§. 228. Of the duties which arise from Gods immutabilitie.

Q. TO what duties are we bound by reason of Gods immuta∣bilitie?

A. 1. To put difference betwixt the Creator and creatures: as the Psalmist did, where in opposition betwixt the Creator and creatures he saith,* 1.879 They shall perish, but thou shalt endure, &c.

2. To respect God as Saints in former times haue done. He is the same God now that euer he was. Why then should he not be accordingly esteemed.b 1.880 This argument taken from Gods immutabilitie doth God himselfe vse to prouoke to pietie, & to reclaime them from all impietie.c 1.881 True Saints haue also hereby bene moued to carrie themselues towards God,* 1.882 as their fathers of old haue done.* 1.883

3. To trust in the Lord.* 1.884 As the mountaines round about Ieru∣salem stand vnmoueable for the defence and saferie thereof, So the Lord is round about his people for euer.

4. To beleeue Gods word and promise. Sarah beleeued Gods word euen against the ordinarie course of nature, Because she iudged him faithfull who had promised.* 1.885

5. Confidently to waite for saluation. For this end hath God shewed to the heires of promise the immutabilitie of his counsell, that we might haue a strong consolation, &c.

6. To hold close to Gods word: not to alter it any way.* 1.886 Who shall dare to change the inuiolable word of the immu∣table God?

7. To yeald to the counsell of God made knowne. God in his counsell is vnchangeable. It shall stand: whether we yeald vnto it, or repine against it. On this groundg 1.887 the Saints, where the purpose of God was manifested,* 1.888 humbly submitted them∣selues thereto.* 1.889

8. To be stedfast,* 1.890 constant, and vnnioueable in euery good worke.* 1.891 This is one especiall point wherein we must be perfect as our heauenly Father is perfect.

Some of those particulars wherein we must be vnmoueable

and immutable are these.

1. In our promises. 2. Cor. 1. 17.

2. In our oathes. Psal. 15. 4.

3. In our vowes. Eccl. 5. 4.

4. In our faith and hope. Col. 1. 23.

5. In our profession. Heb. 3. 12. & 13. 9.

6. In all good duties. Gal. 6. 9.

Hitherto of the Attributes here appropriated to God singly and seuerally considered by themselues. The relation which they haue to the Petitions is further to be declared.

§. 229. Of Gods kingdome. How it worketh confi∣dence in Prayer.

Q. VVHat relation haue the forenamed properties of God to the Petitions of this prayer?

A. As reasons to enforce them:* 1.892 which they do by giuing vs assurance of obtaining them: which will more clearely appeare by a distinct application of euery particular propertie to the Pe∣titions: and of euery particular Petition to the seuerall pro∣perties.

Q. How doth Gods Soueraigntie giue vs assurance of obtaining our Petitions?

A. It importeth Gods willingnesse to heare vs. This is a great encouragement to moue vs to come to God, and to expect a gracious answer from him.* 1.893 Vpon this stile giuen to God, O thou that hearest prayer, this inference is made, vnto thee shall all flesh come. Now Gods willingnesse and readinesse to heare may well be gathered from this clause, Thine is the kingdome, because it is the propertie of good Kings readily to open their eares to their subiects suites, as is excellently set downe in thec 1.894 de∣scription of that King that was a type of Iesus Christ the King of kings. But God hath all the properties of a good King in him. Yea they are all originally in him, as in the head, fountaine and well-spring. The properties that are in other good Kings are deriued from him. He hath them infinitely aboue all measure. We may well therfore be assured that the kingdome being Gods, he being our King and Soueraigne, we may boldly present our

suites to him, and confidently expect the accomplishment of our desires. Well did he know this, that did vsually in his Peti∣tions to God, stile him King, saying, Hea••ken vnto the voice of my crie,* 1.895 my KING. Thou art my KING O God: command deliue∣rance for Iaakob.* 1.896 God is my KING of old working saluation. Wher∣fore take due and true notice of thine estate,* 1.897 whether thou bee indeed one of Gods subiects, that so thou maist with the more stedfast faith present thy Petitions to God as to thy King, and plead and presse this argument, Thine is the kingdome.

§. 230. Of Gods power. How it strengthenth faith in Prayer.

Q. HOw doth Gods power enforce our desire?

A. It sheweth how able God is to grant what∣soeuer we desire of him. A King may be ready and willing to heare his subiects suits, but if withall hee be not able to grant their Petitions, and to effect their desires, what confi∣dence can they haue in calling vpon him? when a poore subiect thus cryed to a mortall King,* 1.898 Helpe, ô Lord, my King: he answe∣red, If the Lord do not helpe thee, whence shall I helpe thee? What heart can a subiect haue to go to such a Soueraigne? There may be more hope of helpe from him that is vnwilling, then from him that is vnable.b 1.899 Ost therefore is Gods power alledged to strength••n our faith in prayer:* 1.900 and Saints themselues were wo••t to pleade it.* 1.901

Q.* 1.902 May wee confidently expect to obtaine by prayer whatsoeuer God is abl•• to grant?* 1.903

A.* 1.904 No:* 1.905 wee haue before shewed that God is able to do many things which he will not do. Thoughc 1.906 Christ knew that his Father could haue sent more then twelue legions of Angels to rescue him, yet because he also knew that it was the will of his Father at that time to deliuer him into the hands of his ene∣mies, he would not pray for those legions to be sent. Though God be able at any time to preserue any people from any iudg∣ment, yet when his will is not to deliuer them, the prayers of d 1.907 Noah, Daniel, and Iob, or ofe 1.908 Moses, and Samuel, shall not be of force for them.f 1.909 Samuel prayed for Saul, but was not heard.

Q. How then is Gods power a ground of faith?* 1.910

A. In that it is ioyned with his willingnesse. Therefore it is here added to his kingdome,a 1.911 which wee haue shewed to set out his readinesse to heare. They who place their confidence on Gods power aright, are not ignorant thereof. Instance the Leper,* 1.912 who thus frameth his Petition, Lord, if thou wilt, thou canst make me cleane. In those things whereof we haue eui∣dence for Gods willingnesse, we may with confidence rest vpon Gods power for the obtaining of them. Wherefore, well ac∣quaint thy selfe with Gods Word, and with his promises there∣in, that thereby thou maist bee well instructed in the things which God is willing to grant, and so with greater confidence trust to his power.

§. 231. Of Gods glory. How it setleth the soule for obtaining her desire.

Q. HOw doth Gods glory encourage vs, with confidence to call on God?

A. It implyeth a concurring of his will and power together. Gods glory is the maine end that he aimeth at in all things.* 1.913 The Lord hath made all things for himselfe: namely, to set out his glo∣rie. The things therefore which tend to his glory hee will assu∣redly grant. For they are none of those things which wereb 1.914 be∣fore noted to import impotencie, or imperfection: and in that regard are within the compasse of his power. But they are the things which God aimeth at, & which hee hath ordained to be done: & in that regard, no doubt can be made of Gods willing∣nes to grant them. Seeing then that God is able to do whatsoeuer he is willing to do: And seeing that whatsoeuer God is able & willing to do shall be done: and seeing that the things which tend to Gods glory God is both able and willing to do, wil not this conclusion ne∣cessarily follow fiō those premises, The things which are asked of God for the glory of God shal assuredly be granted? How fitly ther∣fore doth Christ hauing prescribed sundry Petitions, which all tend to the glory of God, teach vs to put God in minde of his glory for strengthening our faith in obtaining them? That this motiue taken from Gods glory, may rightly bee vsed in prayer,

and thy faith be strengthened thereby, be sure that all the Pe∣titions, which thou preferrest to God, do make to Gods glory. Let them not bee to satisfie thy lusts:* 1.915 So thou maist aske and not receine.

§. 232. Of Gods vnchangeable Eternitie. How it maketh vs rest on God for obtaining our desires.

Q. HOw doth Gods vnchangeable eternitie enbolden vs in faith to call vpon God?

A. It maketh vs confidently to expect what God hath formerly granted: and to doe for vs that which hee hath alwayes done for them that haue called on him, and beleeued in him. On this ground the Psalmist thus pleadeth, Our fathers trusted in thee:* 1.916 they trusted, and thou didst deliuer them: They cryed vnto thee, and were deliuered: they trusted in thee, and were not confounded. This pleading of Gods former dea∣lings implyeth faith in Gods vnchangeable continuing to bee the same God: the same God in our time, that he was of old in our fathers time: the same God to vs, that hee was to our fa∣thers. b 1.917 On this ground it hath beene vsuall with Saints to call to minde,* 1.918 and to make mention of Gods former dealings with others before their time,* 1.919 when they called vpon GOD, to strengthen their faith; and toc 1.920 call on others to remember the same. The Prophet rendereth this reason, of declaring Gods former dealings, to posteritie,d 1.921 That they might set their hope in God. Were not the Kingdome, Power, and Glory Gods FOR EVER, Were not God euer the same God, this argument taken from Gods former fauours, and Gods former workes, would be of little force to make succeeding ages to trust in him. Wherefore that all ages might in faith call vpon God, and with confidence depend on him to be heard and helpt: yea that they who haue once beene heard and helpt might hold on in calling vpon God and seeking helpe of him euery day, euen all the dayes of their life, fitly doth the Lord adde this clause FOR EVER, to set out the immutable eternitie of God himselfe, and

of all his properties, as of his Soueraignty, Omnipotencie, and Excellencie. Oft meditate hereon, that thou maist with as strong confidence call on God as Abraham, Dauid, the Pro∣phets, Apostles, and other Saints haue done: but with this Pro∣uiso that thou endeuour to be such as they were, and so to call on him as they did: for God for euer remaineth the same: and casteth his gracious eye vpon the same kinde of persons.

Thus much of the application of the particular properties of God to all the Petitions in generall. Each Petition shall further be applyed to each propertie.

§. 233. Of the speciall relation which the seuerall Petitions haue to the Kingdome of God.

Q. VVHat particular respects hath euery of the Petiti∣ons to Gods Kingdome?

A. 1. It appertaines to a King to haue his ••onour aduanced.a 1.922 The Lord forbiddeth to sweare by Ierusa∣lem because▪ it is the Citie of the great King: so as the things of the great King must not be profaned: the King is dishonoured thereby, which he will not brooke. The Lord will giue strength to his King, and exalt the horne of his anointed, It is fit for a King to be exalted, and haue his name hallowed. Good ground there∣fore there is to make this Petition, Hallowed be thy name, to him whose the kingdome is.

2. It cannot bee doubted but that a King will maintaine his Kingdome. It belongeth to him so to doe. Who should doe it, if not he?* 1.923 Hereupon the Prophet exhorteth Zion to reioyce in the comming of her King: for comming to his owne king∣dome, hee commeth with saluation. Well therefore may wee say to him whose the Kingdome is, Thy Kingdome come.

3. Obedience is most due to a King. Of Christ the King of the Church it is foretold that All Kings shall fall downe before him:* 1.924 All Nations shall serue him. Yea wee are commanded to serue him,* 1.925 because hee is a King. Ought wee not then to make to him, whose the kingdome is, this Petition, Thy will bee done?

4. A King prouides all needfull things for his Subiects. So much is noted in the description of a good King,* 1.926 He shall come downe like raine vpon the mowen grasse, and as showers that wa∣ter the earth: In his dayes shall be aboundance of peace. May wee not now pray thus, Giue vs this day our dayly bread, to him whose the kingdome is?

5. It is in the power of the highest to forgiue. If the King grant a Pardon to a Traitor, who can condemne him? Christ sitting in iudgement, to shew what authoritie hee had to absolue and condemne,* 1.927 stileth himselfe King. The KING shall say, Come ye blessed, &c. and He shall say depart you cursed, &c. Great reason therfore there is thus to pray, Forgiue vs our debts, to him whose the kingdome is,

6. It is a Kings Office to deliuer his Subiects from their ene∣mies, and from the euils which may befall them. Fitly to this purpose saith the Prophet.* 1.928 The Lord hath taken away thy iudge∣ments: hee hath cast out thine enemies: The King of Israel, euen the Lord is in the middest of thee: thou shalt not see euill any more. We haue therefore iust cause to say, Leade vs not into temptati∣on, but deliuer vs from euill, to him whose the Kingdome is.

§. 234. Of the speciall relation which the seuerall Petitions haue to Gods power.

Q. VVHat particular respect hath euery of the Petitions to Gods power?

A. 1. To haue Gods name rightly and duely hallowed re∣quireth a diuine power.* 1.929 The Lord strong and mighty, is the King of Glory. Wherefore to hallow Gods name must bee desired and expected of him whose the power is.

2. Gods Kingdome can not bee perfected but by almightie power. For many and mighty are the enemies thereof. Few, and weake are the true members and friends thereof. They therefore that speake of the glory of Gods kingdome,* 1.930 talke of his power. So as this Petition, Thy kingdome come, is to bee made to him, whose the power is.

3. By a strong hand it is that mortal sinful men are brought to do Gods will.* 1.931 With men it is impossible. To him therefore whose

the power is, it is requisite thus to pray, Thy will be done on earth.

4. All our necessities cannot bee fupplied but by a diuine power.* 1.932 A King was forced to say, If the Lord helpe thee not, whence shall I helpe thee? out of the barn-floore, or out of the wine-presse?* 1.933 But God is able to make all grace abound towards you, that ye alwaies hauing all sufficiency in all things, may abound to euery good worke. As therefore wee would haue our desire granted, so let vs say, Giue vs this day our daily bread, to him, whose the power is.

5. Whether is it easier to say to the sicke of the palsie,* 1.934 Thy sinnes are forgiuen thee, or to say, Arise, and take vp thy bed and walke? Both are done by the same power, which is diuine, omnipotent. Make therefore to him whose the power is this Petition, Forgiue vs our debts.

6. To bee able to stand against the assaults of Satan,* 1.935 is aboue the ability of flesh and blood. To him therefore whose the power is, wee must pray, Leade vs not into temptation, but deliuer vs from euill.

§. 235. Of the speciall relation which the seue∣rall Petitions haue to Gods glorie.

Q. VVHat particular respect hath euery of the Petitions to Gods glory?

A. 1. The hallowing of Gods Name is the chiefest part of his glory.* 1.936 I will be sanctified, saith the Lord, in them that come nigh to me, and before all the people I will bee glorified. By being sanctified, or hallowed, God is glorified. In faith therefore we may thus pray, Hallowed be thy name, to him whose the gloryis.

2. Gods Kingdome is the prime place of his glory.* 1.937 It is the place where his honour dwelleth. To the Church the peculiar King∣dome of God it is said,* 1.938 The glory of the Lord is risen vpon thee: his glory shall bee seene vpon thee. Confidently therefore to him whose the glory is wee may make this sute, Thy Kingdome come.

3. The creature cannot better glorifie God then by obeying his will.* 1.939 Herein saith Christ, is my Father glorified that yee beare much fruit.* 1.940 To obey is better then Sacrifice. Hee therefore that prayeth, Thy will be done, to him, whose the glory ••s, may be s••re to haue his prayer granted.

4. The diuine prouidence in temporall blessings much am∣plifieth Gods glory.* 1.941 By giuing bread to his people in the wil∣dernesse God shewed his glory.* 1.942 Where the Prophet saith, They shall speake of thy glory, by way of explication, hee reckoneth vp many euidences of Gods prouidence in temporall blessings, thus, The eyes of all waite vpon thee: thou giuest them their meate in due season, &c. His glory therefore whose the glory is will moue him to grant this Petition, Giue vs this day our daily bread.

5. The glory of God is exceedingly commended by pardo∣ning sinne.* 1.943 To the praise of the glory of his grace we haue forgiue∣nesse of sinne. In much confidence therefore thou maist say For∣giue vs our debts, to him whose the glory is.

6. Preseruation and deliuerance of Saints from euill much magnifieth and setteth forth the glory of God. Where the Prophet reckoneth vp many deliuerances which God gaue to his people,* 1.944 he inferreth thereupon, They shall feare the Name of the Lord from the West:* 1.945 and his glory from the rising of the Sun. And on the same ground saith God himselfe, I will set my glo∣ry among the heathen. This Petition, Leade vs not into temptation but deliuer vs from euill, may in faith be made to him whose the glory is.

§. 236. Of the speciall relation which the seuerall Petitions haue to Gods vnchangeable eternitie.

Q. VVHat particular respect bane euery of the Petitions to Gods immutable eternity?

A. 1. Gods Name is for euer,* 1.946 and his memoriall endureth thorowout all generations.

2. His Kingdome is an euerlasting Kingdome.* 1.947

3. Gods will is to be done thorow-out all Ages, by vs, by our sonnes,* 1.948 by our sonnes sonnes. Wee may therefore well make these Petitions. Hallowed be thy name, Thy Kingdome come, Thy will be done, though they be of euerlasting and immutable matters, to the eternall God whose the Kingdome is, and the power, and the glory FOR EVER.

4. We euery day want bread, so shall we doe as long as we liue.* 1.949 As our Fathers from the beginning of the world haue stood in need thereof,* 1.950 so doe we, and so shall our posterity al∣so. For whosoeuer drinketh of this water shall thirst againe.

5. Our Fathers of old to our time haue sinned:* 1.951 so doe wee all our daies:* 1.952 so will our posterity for euer.

6. The Diuel hath beene a murtherer from the beginning,* 1.953 and euer will be.* 1.954 There is perpetuall enimity betwixt the womans seede, and his seede.* 1.955 We and ours shall be for euer in this world subiect to many euills. We therefore who make these Peti∣tions, Giue vs this day our daily bread, And forgiu•• vs our debts, And leade vs not into temptation, but deliuer vs from euill, haue neede to be well instructed in Gods eternity, and immutabili∣ty. For in faith we may make the forenamed Petitions concer∣ning our perpetuall needs to him whose Kingdome, and power, and glory is FOR EVER.

Hitherto of the acknowledgement of Gods properties as they haue relation to the Petitions, and are reasons to enforce them. The said acknowledgement is further to bee considered singly and simply by it selfe.

§. 237. Of the necessary vse of this clause, Thine is the Kingdome, and the power and the glory for euer.

Q. WHat doth the acknowledgement of Gods properties singly considered import?

A. A forme of praise.* 1.956 For where mention is made of Dauids blessing God, it is set downe in this forme,

Thine, O Lord, is the greatnesse, and the power, and the glory, &c. Thus is this clause (Thine is the Kingdome and the power, and the glory for euer) the second part of the Lords Prayer: whereby the perfection of that Prayer is set out.* 1.957 For prayer cosisteth of these two parts Petition & Praise.* 1.958 They therefore who wholy omit this clause, and cast it out of this patterne of Prayer make it an imperfect patterne: as Papists who thoroughout their whole Li∣turgy haue omitted it. Yea the vulgar Latin trāslatiō hath left it out of the text, in that place where it is expressed by S. Mathew: and the Rhemists english translation doth so also.* 1.959 And the great Champion of Papists, where purposely hee vndertaketh to ex∣pound the Lords Prayer, cleane omitteth this clause▪ and auou∣cheth that It is certaine that those words are not of the euangelicall Text, but were inserted by the Greekes. But as diligent searchers into all sorts of greeke copies, as he, haue found it, not onely in the expositions and commentaries of greeke Fathers, but also in most of the greeke copies of the New Testament. And the an∣cient Syriack translator, who was none of the greeke exposi∣tors, hath it. Yea many of the Latine Fathers also make menti∣on thereof, as of a part of the Lords Prayer, though some of them sometimes in their expositions haue omitted it.

Obiect. Saint Luke hath left out this clause. Luke 11. 1. &c.

Answ. The History which Saint Luke recordeth as an occa∣sion of setting downe the Lords Prayer, is not the same which Saint Mathew recordeth, but another.

The occasion mentioned by Saint Mathew was this. The hypocriticall Pharisees got to themselues the name of deuout persons by their frequent, and much praying. But Christ ob∣seruing their Deuotion to be but plaine superstition, discoue∣reth sundry of their aberrations both in the manner and also in the matter of their prayers, and to giue his Disciples and others a patterne, whereunto if they held close, they might sufficiently be directed in the matter aud manner of prayer, he prescribeth that forme which is thereupon called the Lords Prayer. It was therefore necessary that this patterne of Prayer should be per∣fect, without deficiency, or superfluity.

The occasion mentioned by Saint Luke was this. Iohn the Baptist had declared to his Disciples what things especially they

should by prayer aske of God. Thereupon Christs Disciples entreate their Master to doe the like for them. On this occasion therefore it was sufficient for Christ to note out such principall points as were most behoofull to be asked of God, though hee did not prescribe so perfect a forme as that which is recorded in his Sermon on the Mount. Let it now bee well considered, whether they that vse the Lords Prayer as a perfect patterne, haue sufficient cause from Lukes not mentioning of this forme of praise, cleane to omit it.

Surely as Saint Mathew hath recoded this prayer, Christ vt∣tered it, and so is it to be vsed of vs, when it is vsed as a forme or patterne of Prayer.

§. 238. Of adding Praise to Petition.

Q. VVHat doth the adding of this last part of the Lords Prayer to the former import?

A. Praise must be added to Petition. Ifa 1.960 expresse precepts, ap∣proued b 1.961 practises, pretiousc 1.962 promises, graciousd 1.963 approbati∣ons, plentifulle 1.964 remunerations, be motiues to stirre vs vp to per∣forme a dutie, motiues are not wanting to prouoke vs to praise God: especially to prouoke such as haue the Spirit of supplicati∣on bestowed vpon them: and haue a ready minde, and forward will to present Petitions vnto God according to their needs. For

1. Praise is the end of Petitions. Wee call vpon God for such and such blessings that we may praise and blesse God for the same.* 1.965 Thus are we taught to pray, Saue vs O God of our sal∣uation, that we may giue thankes to thy holy Name, and glory in thy praise.

2. Praise maketh Petition powerfull. For God is most wil∣ling and ready to grant their Petitions, whose heart hee know∣eth to be ready and willing to praise him. To giue praise for former benefits is an effectuall meanes to obtaine further bene∣fits. The tradese-man that dealeth with a chap-man that is carefull to pay for wares formerly receiued, will bee ready to trust him with more, according to his neede. On this direction, Offer vnto God thanksgiuing,* 1.966 this inuitation is made, Call vpon mee in ihe day of trouble, and I will deliuer thee.

3. Praise is a due debt which Petitioners are bound to pay. He that inuiteth thee to call on him, and promiseth to deliuer thee, requireth and expecteth this recompence, thou shalt glo∣rifie me.* 1.967

4. Praise is all that we can returne vnto God for all his be∣nefits to vs.* 1.968 Where this question was made, What shall I render

to the Lord for all his benefits towards me, this answer was giuen, I will take the cup of saluation: that is, I will offer a solemne Sa∣crifice, wherein and whereby I will shew the deliuerances, and preseruations which God hath afforded to me. For by way of exposition hee addeth a little after, I will offer the Sacrifice of Thanksgiuing.

5. Praise is an euidence of that good respect wee beare to God. By Petition we shew the respect which wee beare to our selues.* 1.969 The ten Lepers which came to Iesus, and cried, Haue mercy on vs, shewed a care of their owne welfare: onely one, who returned to giue glory to God, shewed his care of Gods honour.

6. Praise moueth God to shew good respect to man. For he that thus said,* 1.970 Th••m that honour mee will I honour, will per∣forme what he hath said.

7. Praise is the greatest honour that wee can giue to God. For thus saith the Lord himselfe,* 1.971 Who so offereth praise glorifieth me.

8. To praise God is the most heauenly exercise that in this world can be performed. The celestiall spirits spend their time therein, Reu. 5. 13. And 7. 11, 12. &. 19. 1. &c.

9. A setting forth of Gods praise, is an especiall meanes to quicken the spirit, and to make the heart the more ready to prayer, and the more cheerefull therein. When the Psalmists heart was set to Praise the Lord,* 1.972 then he saith to his tongue, and instruments, Awake vp my glory, awake Psaltery and Harpe, I my selfe will awake early. When the Spirit of a man is dull and hea∣uy, so as he cannot pray, let him meditate on Gods mercies and other excellencies, and set himselfe to praise God, and hee shall finde a spirituall vigour thereby put into him.

10. Ingratitude is one of the most odious vices that can be: detestable to God and man.* 1.973 The Apostle reckoneth it vp a∣mong those notorious vices that should be in the world in the last and worst times thereof.* 1.974 The Prophet herein maketh such as did beare the name of Gods people to bee more bruitish then the brutest of beasts, the Oxe and the Asse. Nothing more prouoketh God to take away his blessing, as he threatned Israel.* 1.975 The things which God vseth to bestow vpon gratefull

persons, hee vseth to take away from the vngratefull. The most memorable iudgements that are recorded in the Scrip∣tures were caused by vngratefulnesse.* 1.976 When God had culled a Church out of the world, who in that respect were called sonnes of God, they vnmindfull of Gods gracious calling, mixed them∣selues with daughters of men: which made God repent that he had made man, and thereupon he brought vpon the world that generall deluge, wherewith he swept away all but eight per∣sons.* 1.977 After that God by his seruant Abraham had rescued So∣dome and the neighbouring Cities from the hand of their ene∣mies, they were not carefull to render praise to God, but conti∣nued in their beastly abominations. They were therefore all burnt with fire and brimstone from heauen.* 1.978 Israels vngrate∣fulnesse was the cause of her captiuitie. This was it that prouo∣ked God to giue ouer the Gentiles to a reprobate sence:* 1.979 and to giue Christians ouer to Antichristianisme.* 1.980 This caused that Nebuchadnezzar was made as a beast; and that Herod was eaten with wormes.* 1.981 This I hope may be sufficient to worke some care and conscience to performe this duty of praise.* 1.982

§. 239. Of praising God. How it is done.

Q. VVHat is it to praise God?

A. 1. To acknowledge God to be what he is. Thus doth Moses in his Psalme of thanks∣giuing praise God, saying, The Lord is a man of warre: Iehouah is his name.* 1.983

2. To attribute to God that which is his: as Christ doth in this forme;* 1.984 and Dauid, saying, Thine ô Lord, is the greatnesse, and the power, and the glory, &c.

3. To ascribe to God that which is done by him. Thus doth c 1.985 Moses praise God, by ascribing to him the ouerthrow of Pharaoh and his hoast. So dothd 1.986 the Psalmist in most of his Psalmes of praise.* 1.987

4. To professe that which God giueth to be giuen of him:* 1.988 as Dauid in his forme of praise thus doth,e 1.989 All things come of thee, and of thine owne haue we giuen thee.

5. To declare to others all the forenamed points concerning

God.* 1.990 To this purpose saith Dauid, Giue thankes vnto the Lord, make knowne his deeds among the people. Sing vnto him: sing Psalmes vnto him: talke ye of all his wondrous workes. And againe, I will de∣clare thy name vnto my brethren: in the middest of the congregation will I praise thee.

6. To worship God in testimonie of all the said points: as is euident by this exhortation,* 1.991 Giue vnto the Lord the glorie due to his Name: bring an offering, and come before him: worship the Lord, &c.

By all these particular branches of praising God gathered out of the Scriptures, it is most cleare, that by praising and glo∣rifying God, we giue nothing at all to God: but onely what he is, what is ••is, what is done, or giuen by him, is acknowledged and declared, and God with due respect reuerenced and ado∣red. Which as it directeth vs how to praise God, so it setteth out Gods goodnesse in accepting that which is his owne, as gi∣uen to him by vs: and also it discouereth the peruerse disposi∣tion of vngratefull persons, who do as much as in them lieth to with-hold from God that which is his owne, and most due vn∣to him.

§. 240. Of the things for which God is to be praised.

Q. VVHich are the Principall grounds for which God is to be praised?

A. 1. His Excellencie in himselfe.

2. His Soueraigntie aboue vs.

3. His Mercie towards vs.

All these shew that God is most worthy of all praise.

1. Excellencie in any thing is praise worthy: as excellencie of knowledge, excellencie of wisedome, excellencie of power and strength, excellencie of any vertue, yea excellencie of elo∣quence, excellencie of beautie and euerie other excellencie. It is said of the woman whose excellencies were many,* 1.992 Shee shall be praised: and Let her owne workes praise her: But* 1.993 we haue shewed that all excellencies are in God. Yea the excellencies which are in creatures are Gods, because they come all from God. If ther∣fore

praise be due to any, much more to God. That very praise which in any respect may lawfully be giuen to any creature, is most properly due to him. Where Dauid blesseth A••igail for her wise aduise, he first blesseth God that sent her, saying, Blessed be the Lord which sent thee this day to meet me:* 1.994 and blessed be thy aduise,* 1.995 and blessed be thou, &c. But because Herod gaue not God the glorie which was giuen to him he was eaten of wormes. Besides there are such infinitely surpassing excellencies in God, as no creature is capable of: as Selfe-existencie, Etermitie, All-sufficiency, Immutabilitie, Omnipotencie, Vbiquitie, &c. That praise therefore is due to God,* 1.996 which may be ascribed to no other. For who is like vnto thee, ô Lord, amongst the Gods? Who is like thee, glorious in holinesse,* 1.997 fearefull in praises, &c. There is none holy as the Lord: for there is none beside thee: neither is there any rocke like our God. Great is the Lord,* 1.998 and greatly to be praised. Thus we see how Gods excellencie ministreth iust and great cause of praising God. If when we are about to praise God, our hearts were deepely fixed on a due meditation and serious consideration of Gods excellencies, they would bee much quickened vnto this hea∣uenly dutie of praising God.

2. Soueraigntie maketh one to be much praised. Who more praised then Kings? They are praised for the things praise-worthy in their owne persons, and praise-worthy in their sub∣iects. If in a kingdome there be learned Deuines, faithfull Mi∣nisters, iust Magistrates, wise Counsellers, valiant Souldiers, victorious Captaines, skilfull Artificers, industrious Husband∣men, obedient Subiects, the King is much praised for them all: and it is supposed that his wise and good gouernment is the cause of all. Besides praise vseth to be proportioned according to the dignitie wherein men are. The higher a mans place is, the more praise vseth to be giuen to him. Kings therefore be∣ing the highest in their Dominions, greatest praise vseth to bee giuen to them. But God hath beenea 1.999 prooued to be the most supreme and absolute Soueraigne ouer all, The King of Kings. On this ground we are thus incited to praise God, Sing praises to God,* 1.1000 sing praises, sing praises to our KING, sing praises: for God is the King of all the earth, &c. This reason is giuen of the heauenly Halelu-iah,* 1.1001 For the Lord God omnipotent reigneth. As God by his

Soueraigntie is the highest of all, so by vertue of his prudent gouernment, all good things which are any way praise-wor∣thy, are indeed done. They that haue knowledge hereof, and can in truth of heart acknowledge as much, will assuredly bee ready on all occasions to praise God.

3. Kindnesse, goodnesse, and mercie are the things which do most of all enflame the heart to giue praise. They are the most principall obiect of praise, for which thankes vseth to be giuen. I will praise thy Name,* 1.1002 saith the Psalmist to God, for thy louing kindnesse.* 1.1003 And he exhorteth all nations to praise the Lord, on this ground, His mercifull kindnesse is great towards vs. After hee had thus set out the goodnesse of God,* 1.1004 The Lord is gracious, and full of compassion: slow to anger, and of great mercie: the Lord is good to all, and his tender mercies are ouer all his workes, he maketh this in∣ference, All thy workes shall praise thee, ô Lord: and thy Saints shall blesse thee. Gods mercies therefore, the maine matter of praise, are to be called to mind, and to be set in order, when we go a∣bout to praise God. These are they, that are of greatest power to rouse vp our dull spirits, to put a spirituall life into vs, and to prouoke vs to praise the Lord. I haue distinctly laid downe these in The whole Armour of God, Treat. 3. Part. 2. §. 63.

Now in that the forenamed grounds of praise are onely in God,* 1.1005 praise is due to him alone. For

1.a 1.1006 His onely is true excellencie, as was before prooued. §. 218.

2.b 1.1007 His Soueraigntie onely is absolute. As before. §. 207. 208.

3.c 1.1008 He onely is good. Andd 1.1009 euery good thing commeth from him.

Idolaters, who giue praise to false gods (ase 1.1010 Belshazzer did) and flatterers, who vnduly praise men (asf 1.1011 Herods people did) depriue God of that glorie which is due to him. Let such duely weigh the fearefull issue that befell both Belshazzer and Herod.

How farre praise may be giuen to men, is declared in The whole Armour of God. Treat. 3. Part. 2. §. 61.

Hitherto of the Substance of the Lords Prayer. The Circum∣stance following it remaineth to be handled.

§. 241. Of the meaning and vse of AMEN being prefixed before a Speech.

Q.* 1.1012 VVHat is the circumstance following Prayer?

A.* 1.1013 The ratification of all. This is ex∣pressed in this one word AMEN. That Amen importeth a confirmation of that which is said, is euident by Benaiahs answere to Dauids direction concerning Salomons crowning. For Benaiah desiring from his heart that Dauids said direction might bee accomplished and ratified, hee answereth thereto Amen:* 1.1014 and to explaine his minde and meaning more fully,* 1.1015 he addeth, The Lord God of my Lord the King say so too: that is, as other Translators turne it, ratifie it. The Greeke Translators thus turne it, Be it done. The root from whence the word commeth signifyeth as much, as is euident by this phrase in Salomons Prayer, O God of Israel, let thy word, I pray thee,* 1.1016 be ratified, which thou spakest vnto Dauid.

This Particle in Scripture is diuersly vsed.

Sometimes it is prefixed before that which is vttered: and sometimes it is inferred after it.

It is prefixed before Speeches,* 1.1017 to shew both the certaintie and the necessiitie of that which is deliuered. When Christ in∣structed Nicodemus in the mysterie of regeneration, to declare vnto him the necessitie thereof, hee thus expresseth it, Amen, Amen,* 1.1018 I say to thee, except a man bee borne againe hee can not see the Kingdome of God. And because Nicodemus made question thereof in the same manner hee doth againe repeat it (saying,* 1.1019 Amen, Amen, I say to thee, Except a man bee borne of water and of the Spirit, hee can not enter into the Kingdome of God) to shew that it was a true, certaine, sure, infallible point which fell not from his mouth vnawares, but such an one as hee durst stand to, yea and pawne his credit thereupon.

Q. What duties doth Amen import when it is prefixed before a Speech?

A. Two especially. 1. Attention. 2. Beliefe.

1. Where the holy Ghost by any note or signe setteth out the Excellencie, Necessitie, Vtilitie or any other like commendati∣on of a point, hee requireth vs to giue more then ordinarie at∣tention thereunto.* 1.1020 When the Disciples shewed Christ the glorious building of the Temple, that they might the bet∣ter marke what hee foretold of the destruction thereof, thus hee expresseth it, AMEN I say vnto you, there shall not bee left here one stone vpon another, that shall not be throwne downe.

2. Where the Holy Ghost knoweth vs to bee backward and hard to beleeue such Principles as be of an infallible veri∣tie, he vseth asseuerations, & obtestations to draw vs on to giue the more credence thereunto. Answerably therefore we must mixe faith with our hearing of such points. To this purpose when Christ obserued vnbeliefe,* 1.1021 and doubting in his Disciples,* 1.1022 hee vsed this his note of asseueration, Amen, to moue them the more stedfastly to beleeue what he said.

§. 242. Of the vse of AMEN being added to a Speech.

Q. HOw is AMEN added to a speech?

A. 1. By him that vttereth a speech.

2. By him, or them that heare it.

a 1.1023 It was vsuall with the Apostles when they made a prayer,* 1.1024 or gaue thankes,* 1.1025 or pronounced a blessing,* 1.1026 themselues to adde thereunto Amen:* 1.1027 And as vsuall it was with the people of God that heard like speeches vttered by others,* 1.1028 to say Amen: whe∣ther it wereb 1.1029 onely one, orc 1.1030 many together.* 1.1031

Many are the kindes and formes of speeches whereunto AMEN is in Scripture noted to be added, as

1.d 1.1032 Petitions.

2.e 1.1033 Benedictions and Praises.

3.f 1.1034 Imprecations and Curses.

4.g 1.1035 Exhortations to Duties.

5.h 1.1036 Declarations of Promises.

6.i 1.1037 Denunciations of Iudgements.* 1.1038

Three especiall things doth AMEN import, when it is pro∣nounced after any of the fore-named speeches.

1. True assent.k 1.1039 This the Apostle implyeth, where hee directeth the Church to pray, reade and preach in a knowne tongue, for this end, that euen the vnlearned Hearer may say Amen, that is, vnderstanding what hee heareth giue assent thereto.

2. Earnest desire. When the Prophet Ieremiah heard the prophesie of Hananiah concerning the returne of the King of Iudah to his Kingdome, and the other Captiues to their land, and of the vessels that were taken away, to the Temple, though hee knew that to bee a false prophesie, yet to shew how ear∣nestly hee desired that it might bee so,l 1.1040 hee saith thereto, AMEN: and fully to declare what hee meant thereby, hee ad∣deth, The Lord doe so: the Lord performe thy words, &c.

3. Stedfast faith.m 1.1041 Where Christ maketh a promise of his second comming, saying, Surely I come quickely: the Church, to shew her stedfast faith in that promise, saith, AMEN, which importeth thus much, Lord, I beleeue what thou hast said: Euen so, come Lord Iesus.

These being the proper ends of saying Amen,* 1.1042 to manifest Assent, Desire and Faith, it is without contradiction true, that whosoeuer saith Amen, must vnderstand that whereunto he saith Amen. In this case two things are necessarily to bee vnder∣stood.

1.n 1.1043 The words that are vttered.

2.o 1.1044 the meaning of those words.

If the words spoken bee not vnderstood,* 1.1045 they are as spo∣ken into the aire, altogether in vaine: and the speaker and hea∣rer are as Barbarians one to another. No more benefit can bee receiued by the words of a man not vnderstood, then by the indistinct voice of an vnreasonable creature. But suppose the words bee such as in themselues are intelligible, being Eng∣lish words to an English man, yet if the sence and meaning of them bee not conceiued, they are to no better purpose then words of a strange and vnknowne language. Words haue

sometimes a figuratiue sence and meaning, which if it bee not vnderstood, the proper and true vse and benefit of them is lost. If Christ had not made his Disciples to vnderstand the sence and meaning of this direction,* 1.1046 Take heed and beware of the leauen of the Pharisies and of the Sadduces, they had got no good at all thereby. It is therefore necessarie that as the words themselues, so the proper sence of them be well vnderstood.

Ob. AMEN is an Hebrew word: that language is vnder∣stood of very few: why then is it vsed of all Nations, of all people in all Nations, learned and vnlearned?

A.q 1.1047 The Apostles, though they spake,* 1.1048 and wrote not in Hebrew, but in Greeke, yet they vsed this Hebrew word: so as we haue an expresse warrant for retaining this word in ano∣ther language.

2. Continuall vse hath made it familiar to all persons, of all languages, in all nations. So as it is euery where as a pro∣per vulgar, mother word. Thus these two Titles Iesus Christ, though the one be Hebrew, and the other Greeke, are made so familiar, as in all languages they are retained.

3. No other one word so fit for the purpose, can in any other language be inuented, as Amen is. Not without reason there∣fore, and iust cause is it, that it hath beene made a word of all languages. It compriseth vnder it whatsoeuer is expressed or vnderstood in and by the speech whereunto it is added. These words,* 1.1049 (Cursed be hee that confirmeth not all the words of this Law to doe them) had a large extent: yet the AMEN, which the people were to say thereto, extended it selfe as farre.

§. 243. Of the duties which AMEN added to a speech implyeth.

Q. VVHat duties are implyed by the vse of AMEN after a speech ended?

A. 1. Such as concerne the Speaker.

2.* 1.1050 Such as concerne the Hearer.

3. Such as concerne both Speaker and Hearer.

Three duties especially are required of him that vttereth the speech whereunto Amen is added.

1. To speake intelligibly in a knowne tongue. This is a point much pressed, 1. Cor. 14. 2. &c. See more hereof in The whole Armour of God▪ on Ephes. 6. 18. §. 87, 88.

2. To sprake audibly, so as they which are to say Amen, may heare what is said.* 1.1051 The Leuites vnder the Law were expressely enioyned to speake to the people with a lowd voice. According∣ly the Leuites that were the mouth of the people to God, and prayed in their presence,* 1.1052 cryed with a loud voice vnto the Lord their God. Be a prayer made as intelligibly as may be, if it bee not heard of them that are present, they cannot with assent, de∣sire, and faith say Amen.

3. To speake disti••ctly: that is, so treatably as hearers may obserue euery Petition, and euery particular point for which thankes is giuen. It is expressely noted of such as instructed the people of God that they did it distinctly:* 1.1053 whereby the hea∣rers better vnderstood what was deliuered. If Prayer or Thanksgiuing be vttered by a voluble, swift tongue, too fast, hearers cannot aduisedly obserue the seuerall branches there∣of: so as if they say AMEN, at the best, it cannot bee but to some parts: it cannot bee to all the prayer, or praise that is vttered.

Three duties also are required of them who say Amen to a speech vttered by others.* 1.1054

1. To attend diligently to that which is vttered.* 1.1055 The people that said Amen to Ezra his blessing, are said to stand vp, while he spake. That gesture implyeth a diligent attention. If our minds be wandring, and not attentiue to that which is vttered, what

assent, what desire, what faith can there be? And if there bee none of these, to what end is Amen said? Surely it is a plaine mockage of God.

2. To giue assent therto. If with the mouth Amen be vttered and no assent giuen with the heart, heart and tongue are repugnant, and no better censure can be giuen of such an Amen, then that it is the Amen of an hypocrite, which is odious and detestable to God?* 1.1056 The Apostle vnder this phrase (How shal we say Amen?) implyeth assent: for a man may vtter this word Amen to that which he vnderstandeth not: but with assent of minde & heart he cannot say Amen.

3. To manifest that assent.* 1.1057 The phrase of saying Amen, oft vsed in Scripture doth import a manifestation of assent. For that which is said and vttered, is manifested. This manifestation of assent on the hearers part, must bee, as the vttering of the prayer on the Speakers part,* 1.1058 audibly. Euery hearer in an assem∣bly must vtter Amen, as loud as the Minister vttereth the prayer. In many places it is put off onely to the Clerke. But herein all should bee Clearkes. There is mention made of a celestiall sound, which was as it were the voice of a great mul∣titude, and as the voice of many waters,* 1.1059 and as the voice of mighty thundering, saying, Hallelu-iah. If full assemblies in our Chur∣ches did all of them andibly after a prayer say Amen, so audibly as the sound of euery ones voice there present might come at least to the Ministers eares, it would be such a sound as is there mentioned, as heauenly sound: A sound well beseeming a Church. No Echo like to the Echo which maketh the wals of a Church to ring againe with Amen. Such a sound would quic∣ken a Ministers spirits, and put a kinde of heauenly life into the people themselues.

The duties which are required both of speaker and hearers by vertue of Amen to be added,* 1.1060 are these that follow.

1. To know the ground of all that is vttered, that that which is mentioned, whereunto Amen is to be added, is grounded on Gods Word, and agreeable to his will. For this is the confidence which we haue in him,* 1.1061 that if wee aske any thing according to his will, he heareth vs.

2. To haue the minde fixed thereon. The minde of the

speaker, as well as the Hearer may bee ro••••ng and wandring: especially when a set, prescribed, vsuall forme of prayer is vt∣tered: or when a prayer is read. Now because the vtterer of a prayer must say Amen to his owne prayer, as well as the hea∣rers, he, as well as they, and they, as well as hee, euen all of them must hold their minde steady thereon;* 1.1062 else will their heart be remoued from God, while they draw neere to him with their mouth: which is an abomination to him.

3. To retaine, as well as they can, in memorie all that is vttered. For Amen must bee applyed to the whole speech, and to euery part thereof. Matters well retained in memorie make Amen to come from the heart, and to bee vttered with a goodwill.* 1.1063 When I remember these things, I poure out my soule in me, saith the Psalmist. That which is forgotten, is as not heard, or not vnderstood, or not attended vnto.

4. To be affected with the prayer. This will make men double their Amen, as the Iewes did when Ezra blessed the Lord.* 1.1064 All the people answered, Amen, Amen, with lifting vp their hands. Did not their speech and gesture both declare much affection of heart? Without this inward affection Amen will be but coldly vttered.

5. To beleeue Gods gracious acceptation of the prayer. It hath beenea 1.1065 before proued that Amen is a ratification of all that which is vttered before it. But with what heart can that which is not before beleeued, bee after ratified. Ex∣pressely therefore saith Christ,* 1.1066 What thing so euer ye desire, when yee pray, beleeue that yee receiue it, And his Apostle putteth this in,* 1.1067 as a necessarie prouiso, to prayer, Let him aske in faith.

§. 244. Of the grounds of Faith, whereby we may expect the obtaining of what we pray for.

Q. HOw may we beleeue the obtaining of those things which we pray for?

A. By praying for such things as we know to be promised. Gods promises are the true and proper ground of a sound faith. Whatsoeuer is supposed to bee beleeued without a promise, is but supposed, or rather presumed: it is not rightly and truly beleeued.* 1.1068 The Psalmist hauing desired God to re∣member his promise made vnto him, thus saith, Vpon it thou hast caused me to hope, or to trust. The ground then of his confidence was Gods promise.* 1.1069 Now because Gods promises are of diuers kinds (some things being absolutly promised, others but con∣ditionally) as Gods promises be made, so must our faith be or∣dered. Absolute promises must be beleeued absolutly: condi∣tionall promises, with submission to Gods wisedome in granting, or not granting what we pray for. S. Paul hauing prayed for the Philippians, and knowing that he prayed for such things as God had absolutely promised, thus manifesteth his stedfast faith,* 1.1070 I am confident of this very thing that he which hath begun a good worke in you,* 1.1071 will performe it vntill the day of Iesus Christ.* 1.1072 But when he desired to come to the Romans, he refer∣red that matter to the will of God, to be ordered therein, as it should seeme good to God.* 1.1073 So did Dauid in his desire of re∣turning to his kingdome, and to the Tabernacle and Arke of God, when by the treason of Absolom he was forced from all.

Concerning the Petitions of the Lords Prayer they are most of them absolutely promised: euen all of them but the fourth.

1. For hallowing Gods Name, God himselfe hath said, I haue both glorified my Name, and will glorifie it.* 1.1074

2. For the comming of his kingdome, Christ hath said, The gates of hell shall not preuaile against my Church.* 1.1075

3. For doing his will, this is a branch of the new Couenant which by Christs death is made absolute,* 1.1076 I will put my Law in their inward parts, and write it in their hearts.* 1.1077 And againe, I will put my Spirit within you, and cause you to walke in my Statutes, and you

shall keepe my iudgements and do them.

5. For pardoning sinne, this is another branch of the fore∣said new Couenant,* 1.1078 I will forgiue their iniquitie, and I will re∣member their sinne no more.

6. For not leading into temptation, but deliuering from euill, the Apostle saith,* 1.1079 God will not suffer you to be tempted aboue that you are able: but will with the temptation make a way to escape.

4. For daily bread,* 1.1080 God can instruct vs, both to be full, and to be hungry, both to abound and to suffer need. Yea he can so giue, and so take away, as to minister thereby to his Saints matter of bles∣sing him,* 1.1081 as Iob did.

Well therefore may we say Amen to all the Petitions of the Lords Prayer: to those fiue, which are of blessings absolutely promised, with an assured faith of obtaining the very things which are prayed for. To that wich is not so absolutely promi∣sed (which is the fourth) with such a submission of our selues wholy to Gods good pleasure, as to beleeue that God will do that which he in his wisedome seeth to be best for vs. That he will giue such temporall blessings as he knoweth to be good for vs: or giue vs such grace as shall enable vs to beare the want of such things as he denieth vs. What God denieth to the Prayers of his Saints, he knoweth that it is good for them to be without it. He therefore that is well instructed in Gods wisedome, and assured of his loue, will without question thinke it much better to haue that which God knoweth to be hurtfull, or vnmeet for him, to be denied, rather then granted vnto him.

If that which we pray for, bee not at the first granted, wee ought to persist, and hold on in praying for it, aso 1.1082 Iaakob, who said to the Angell of the Couenant the Lord Iesus Christ (p 1.1083 with whom by Prayer he wrestled) I will not let thee go, except thou blesse me. And in this perseuerance in Prayer we must also waite, and with patience expect a gratious answer of our humble and faithfull supplications ordered according to the will of God. This is the expresse charge of the Prophet,q 1.1084 Though it tarrie, waite for it. This is the propertie of true faith. Forr 1.1085 He that be∣leeueth will not make haste.

§. 245. Of setting AMEN in the last place.

Q. VVHy is AMEN set in the last place?* 1.1086

A. 1. To shew the extent of it.

2. To shew the vse of it.

For the extent of AMEN, It must be applyed to the whole Prayer that goeth before it, and to euery part and particle thereof. Therefore in reciting the particular curses of the Law, * 1.1087 AMEN was expresly added to euery particular curse. Though so expresly by an audible voice it be not alwaies added to euery clause of euery Prayer, yet the mind giuing assent, and the heart inclining a desire, and mind and heart yealding faith to the whole and to euery part, Amen, after all is vttered is a testifi∣cation of as much. Thus then by saying AMEN when all the Lords Prayer is ended, we shew that our assent, desire and faith is extended to praise, as well as to Petition: and, among Peti∣tions, to such as tend to Gods glorie, as our owne good: and, of them which tend to his glorie, to that which maketh to the prosperous encrease of his Church, as well as to that whereby his Name is hallowed: yea and to that which tendeth to the do∣ing of his will, and that in the manner of doing it, as it is done in heauen, as well as in the matter thereof: and among the Pe∣titions that tend to our good, as well to them which concerne our spirituall well-fare as to that which concerneth our tempo∣rall well-fare: and of those which promote our spirituall well-fare, as well to that whereby our sanctification is craued, as to that whereby we desire to be iustified: and in that of our iusti∣fication, of our profession of forgiuing our debters, as well as to our supplication for Gods discharge of our debts to him: and in that of our sanctification, both to preseruation from Satans as∣saults, and also to recouer out of his snares, and full deliuerie from all euill: yea in euery Petition to others good, as well as to our owne. Were Amen placed in any other place then in the very end of a prayer, euen after all is finished, it could not haue so large an extent.

2. For the vse of AMEN, It is a recapitulation, or collection into a briefe summe, of all that hath gone before, so as it being

vttered when the prayer is finished, it sheweth that when all particulars haue been in speciall mentioned, we must as in a generall view cast our mind vpon them all againe, and reuiew our desire of them: As Salomon did more amply and expresly. For after he had finished his long, pithy, powerfull prayer which he made at the dedication of the Temple, with a new and fresh desire hee compriseth the summe of all, and thus commendeth it to God,* 1.1088 Let these my words wherewith I haue made supplication before the Lord be nigh vnto the Lord our God day and night, that he maintaine the cause of his seruant, and the cause of his people Israel, at all times,* 1.1089 as the matter shall require. As the Preface therefore pre∣fixed before the Lords Prayer, teacheth vs not rashly but adui∣sedly, with due preparation to come into Gods presence and to pray to him, so AMEN, being added after the Prayer, teacheth vs, not abruptly but circumspectly, with due consideration of all that hath bene prayed, to depart out of Gods presence, and to breake off Prayer. Whensoeuer we present any Prayer to the the diuine Maiestie let vs so do. AMEN.

FINIS.

Notes

• * 1.1

  Some distinguish these words, And leade vs not into tempta∣tion: but deliuer vs from euill, into two seuerall Petitions: making the subiect matter of the one to bee malum futurum, tuill to come, and of the other, malum praesens, euill present, and alreadie fallen out. But this distinction in this place cannot hold. For the latter branch respecteth euill to come, as well as euill present. And the discretiue particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but, shew∣eth that they are not, as the other, distinct Petitions; for then would the last clause haue bene distin∣guished from the former, as the former is from the fift Petition, and the fift from the fourth, thus, AND deliuer vs from euill, Ma∣ny of the ancient Fathers (follow∣ing the old Latine translation) leaue out this last clause, and that because they conceiue (as Saint Augustine expresseth their mind and meaning) it belongeth to the former concerning temptation: whereby they imply, that if both the clauses were expressed, they would make but one Petition. Yet are they not to be taken as a repetition of one and the same point, but as two distinct parts and branches of the same generall matter: and so do most of the ancient Fathers and later iudicious and Orthodoxe Diuines take them. See §. 2.
• * 1.2

  Ideo quìppe ait, Sed libera, non ait, Et libera, tanquam vnam petitionem esse demonstrans. Aug. in Enchir. cap. 16.
• * 1.3

  Quod ille in vl∣timo posuit, Sed libera nos à ma∣lo, iste non posuit, vt intelligere∣mus ad illud su∣perius quod de tentatione dictū est pertinere. Aug. ibid.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel pro∣bare. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probatio, tentatio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conatus. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tenta∣tio.
• b 1.5

  Psal. 95. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.6

  Heb. 3. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.8

  Exod. 16. 4.
• f 1.9

  1. Thes. 3. 5.
• g 1.10

  Reu. 2. 2.
• h 1.11

  Mat. 22. 18.
• i 1.12

  Deut. 8. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  Quod scriptum est, tentat vos do∣minus deus ve∣ster, vt sciat si diligatis cum, illa locutione positum est, vt sciat, pro eo quod est vt scire vos faciat. Aug. de Serm. Dom. in monte. lib. 2.
• k 1.14

  Gen. 22. 1, 12.
• l 1.15

  2. Chro. 32. 31.
• m 1.16

  Ma•• 1. 2.
• n 1.17

  Luke 8. 2.
• o 1.18

  Ephes. 6. 12.
• p 1.19

  Math. 1•• 19.
• q 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Math. 4 3. 1. Thes. 3. 5.
• r 1.21

  Math. 4. 3.
• s 1.22

  2 Cor. 12. 7.
• t 1.23

  Iudg. 16. 19.
• u 1.24

  Gal. 3. 1.
• x 1.25

  Ioh. 3. 2.—9. 22.—19 38.
• y 1.26

  2. Tim 4. 16. Quocuaque me vertam nulla vs quam securitas est. & quae mul∣cent, & quae mo∣lestant limeo. Bern. Quadr. Serm. 6. Malleus caelestis opificis factus est, malleus vniuersae ter••ae. Terit electos ad eorum vtilitatem: re∣probos conterit in corumdomna∣tionem: Bern. Serm. in Trans. S. Mal.
• a 1.27

  Iudg. 6. 36, &c.
• b 1.28

  2. King. 20 8, &c.
• c 1.29

  Isa, 7. 11, &c.
• d 1.30

  Math. 4 6, 7.
• e 1.31

  1. Sam. 4. 3.
• f 1.32

  Exod. 17. 2. Numb. 14. 22.
• g 1.33

  Numb. 14. 1, &c.
• h 1.34

  —44.
• i 1.35

  2. Cor. 13. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.36

  Mat. 26. 35, 58. Ioh. 18. 18.
• l 1.37

  Iam. 1. 14.
• m 1.38

  1. King. 10. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.39

  Reu. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.40

  Gen. 39. 7, 10.
• p 1.41

  Luk. 20. 20, 23
• * 1.42

  Math. 4. 9.
• * 1.43

  Petimus ne ali∣cui tentationi vel consentiamus decepti, vel ceda∣mus afflicti. Aug. Epist. 121.
• * 1.44

  173.
• * 1.45

  Gen. 6. 5.
• * 1.46

  Rom. 7. 21.
• a 1.47

  See the whole Armour of God Treat, 〈◊〉〈◊〉 part. 5. §. 13. on Ephes. 6. 15.
• b 1.48

  Math. 10. 29.
• c 1.49

  2. Cor. 12. 9.
• d 1.50

  Iob 1. 8.
• e 1.51

  Mat. 26. 34.
• f 1.52

  2. Cor. 12. 7.
• g 1.53

  Reu. 14. 13.
• h 1.54

  Iob 1. 7.
• i 1.55

  Iob 1. 11.
• k 1.56

  1. Pet. 5. 8.
• l 1.57

  Ephes. 6. 10, 11 See more of this direction in the whole Ar∣mour of God.
• m 1.58

  Mat. 26. 41.
• n 1.59

  1. Pet. 5. 8.
• o 1.60

  Gen. 19. 33.
• p 1.61

  2. Sam. 11. 2, &c.
• * 1.62

  Rom. 7. 24.
• * 1.63

  Non hac Sonat Ne nos indu∣cas in tentatio∣nem, quasi non permittat nos aliquando ten∣tari, sed ne per∣mittat in tenta∣tione positos su∣perari. Ab. Isa. de Orat. Dom. c. 23.
• * 1.64

  Psal. 109. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cyril. Catech. Myst. 5.
• * 1.65

  Ne••••s 〈◊〉〈◊〉 in tentationem. Aug. de 〈◊〉〈◊〉 Dom. in mont. l. 2 Qui Orat, ne no•• induc as in tenta∣tionem, Orat ••t mon Peccet. Aug. Epist. 95.
• b 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.67

  1. Tim. 6. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.68

  Rom. 5. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.69

  Iam. 1. 14.
• * 1.70

  Quicunque ten∣tatione vinciti•• peccatum ipse committit. Aug. hom. 42. 〈◊〉〈◊〉 l. 50. Hom.
• * 1.71

  Nihil contra no•• 〈…〉〈…〉 po∣test nist Deus ante permiserit. Cypr. de Orat. Dom. §. 19.
• * 1.72

  Iob. 1. 12, &c.
• * 1.73

  Mat. 5. 12, 13.
• * 1.74

  Iob 1. 12.
• * 1.75

  —2. 6.
• * 1.76

  Po••estas Satanae dupliciter aduer∣sus nos datur. vel ad gloriam cum probamur, vel ad 〈◊〉〈◊〉 cum de∣linquimus. Cypr. loc. citat.
• e 1.77

  1. Kin. 11. 14, 23
• f 1.78

  1. King. 22. 19, &c.
• g 1.79

  Rom. 1. 24, 26
• * 1.80

  Homines sine gratia nullum prorsus siue co∣gitan do, siue v••∣len•••• out a••an∣do siue agendo faciunt bonum, Aug. de Cor. & Gra. c, 2.
• h 1.81

  2. Ch••o. 32. 31
• i 1.82

  2. Cor. 12. 9.
• * 1.83

  Heb. 6. 18.
• * 1.84

  Why it is im∣possible that God should be accessarie to sinne.
• * 1.85

  Iob 34. 18, 19.
• * 1.86

  1. Ioh. 1. 5.
• * 1.87

  Iam. 1. 17.
• * 1.88

  Iam. 3. 11.
• * 1.89

  Psal. 5. 4.
• * 1.90

  The ends of all Gods actions most iust,
• * 1.91

  Deut. 13. 3.
• a 1.92

  Mat. 26. 33, &c
• * 1.93

  God sendeth tempters as a iust Iudge.
• b 1.94

  1. Kin 22, 20.
• c 1.95

  Rom. 1 24, 26.
• d 1.96

  2. Thes. 2. 11, 12.
• * 1.97

  God with-holds his assistance to make man know himselfe.
• * 1.98

  2. Chro. 32, 31.
• f 1.99

  Mat. 4. 25.
• * 1.100

  Mat. 25, 28.
• * 1.101

  God turnes all to good.
• * 1.102

  2. Cor. 4. 6.
• * 1.103

  Gen 50. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.104

  Frustra rogantes deum dicimus, ne nos inducas in tentalionem, si hoc in nostra posi tum sit potestate. Aug. Epist. 89.
• a 1.105

  Ier. 10, 23.
• b 1.106

  2. Cor. 3. 5.
• * 1.107

  How man came to be disabled.
• c 1.108

  Eccl. 7. 31.
• d 1.109

  Gen. 1. 27.
• e 1.110

  Ephe. 2. 1.
• * 1.111

  Non ait, sine m•• parum, sed nihil potestis facere. Aug in Iob. tract. 81.
• f 1.112

  Mat 26. 35.
• g 1.113

  Rom. 11. 18.
• * 1.114

  The follie of presumption.
• h 1.115

  1. Cor. 4. 7.
• * 1.116

  Matter of hu∣miliation.
• * 1.117

  Quandorogamus ne in tentationem venianius, admo∣nemur infirmi∣tatis nostrae. Cypr. de orat. Do. §. 19.
• i 1.118

  Reu. 5. 4.
• * 1.119

  Rom. 7. 18.
• * 1.120

  Potens est domi∣nus qui abstulit peccatum vesti•••• & delicta vestra do∣naui••, tueri & custodire vos ad∣uersum diaboli aduersantis insi∣dias. Aug. de verb. Dom. c. 28.
• * 1.121

  2. Pet. 2. 9.
• * 1.122

  1. Cor. 10. 13.
• * 1.123

  Gods power o∣uer tempters.
• * 1.124

  Rom. 9. 19.
• * 1.125

  Mat. 8. 9.
• * 1.126

  Gods care ouer his Church.
• * 1.127

  2. King. 19. 28.
• * 1.128

  Psal. 105. 14, 15
• * 1.129

  Trust in God▪ & feare him more then tempters.
• * 1.130

  2. Chro. 20. 12.
• * 1.131

  Qui deo se com∣mittit diabolum non timet. Aug. loc. citat.
• * 1.132

  Heb. 13. 6.
• * 1.133

  A cunctis aduer∣sis quae contra nos molitur ini. micus potest esse fida & firma tu∣telo, si nos deus liberet. Cypr. de Orat. Dom. §. 19.
• * 1.134

  Reu. 20. 23.
• * 1.135

  See the whole Armour of God Treat. 1. Part. 3. §. 22. in Eph. 6. 12.
• * 1.136

  Gods enemies forced to see his power.
• * 1.137

  Exod. 8. 19.
• * 1.138

  The Church kept safe.
• * 1.139

  Math. 16. 18.
• * 1.140

  1. Pet. 5 8.
• * 1.141

  Encouragemēt against tempta¦tions.
• * 1.142

  Reu. 2. 10.
• * 1.143

  Iohn 16. 33.
• * 1.144

  Blesse God for restaining tēp∣ters.
• * 1.145

  Psal. 124. 6, 7.
• * 1.146

  Mat. 24. 22.
• * 1.147

  Mutuis vaetis nos inuicem fouea∣mus, ••ustodia∣mus: oremus pro lapsis vt erigan∣tur: oremus pro stantibus, vt non ad ruinas vsque tententur, &c. Cypr. Epist. 31 §. 6
• a 1.148

  1 Thes. 3. 5.
• b 1.149

  2 Cor. 11. 2, 3
• c 1.150

  Gal 5. 12. When Temp∣ters preua••le God is dishono∣red.
• d 1.151

  Isa 52 5.
• e 1.152

  Ezek. 36. 20. Tempters en∣boldned.
• f 1.153

  1 Tim. 6. 9.
• * 1.154

  2 King. 18. 33. &c.
• * 1.155

  In thy triall•• think of others.
• * 1.156

  Ioh. 17. 11, &c.
• * 1.157

  Heb. 2. 18.
• a 1.158

  Mat. 4. 1, &c.
• b 1.159

  Mat. 16. 1.—22. 18.
• c 1.160

  1 Cor. 10. 13.
• * 1.161

  Rom. 8. 28.
• d 1.162

  Heb. 12. 5. &c.
• * 1.163

  Flagellatum vi∣deo & emenda∣tum, & alium suspicer quàm vnum essè ••x fi∣lys? Bern. Epist. 23.
• e 1.164

  Reu. 12. 4.
• * 1.165

  God is not an∣gry with all that are tempted.
• f 1.166

  Iob. 42. 7.
• g 1.167

  Heb. 12. 8.
• * 1.168

  Si inagnum illud ecclesiae corpus considerare libet, facile satis ad∣uertimus, longè acrius impugnari spirituale, viros ipsius ecclesiae, quam carnales. Bern in Psal. 91. Serm 7.
• h 1.169

  Luk. 11. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.170

  Qui dueitur vo lens ducitur.
• a 1.171

  lam, 1. 14.
• b 1.172

  Iam. 4. 7.
• c 1.173

  Eph. 4. 27.
• * 1.174

  Sine voluntate nullum est pecca∣tum. Aug. Re∣tract. l. 2. c. 15. Naturae human•• nec substantia erepta est in illa vniuersalis prae∣uaricationis rui∣na, nec v••luntas, lumen decusque vir tutum. Amb. in Luc. lib. 7.
• d 1.175

  Gen. 6. 5.
• * 1.176

  Liberum arbitri∣um captiuatum nō nisi ad peccā∣dum valet. Aug. contr. Epist. Pe∣lag. l. 3. c. 8.
• * 1.177

  Wherein free∣dome of will consisteth.
• * 1.178

  The meanes whereby Satan tempteth.
• c 1.179

  2. Cor. 11. 3.
• f 1.180

  1. Chro. 21. 1.
• g 1.181

  Luke 22. 3.
• h 1.182

  1. Ioh. 2. 16. expounded.
• * 1.183

  2. Tim. 3. 4.
• * 1.184

  Ios. 7. 21.
• m 1.185

  Est. 3. 5. &c.
• n 1.186

  Pan. 4. 27.
• o 1.187

  Ezek. 28. 2.
• p 1.188

  Act. 12. 22, 23
• q 1.189

  Psal. 10. 4.
• r 1.190

  Iob. 1. 11.—2. 5.
• s 1.191

  Ioh. 7. 13.—9. 22.
• * 1.192

  Math. 4. 8.
• * 1.193

  Reu. 2. 10.
• * 1.194

  The blame of sinne to be laid vpon ones selfe.
• * 1.195

  Gen. 3. 13.
• * 1.196

  —12.
• a 1.197

  Isa. 66. 2.
• * 1.198

  Math. 11. 28.
• f 1.199

  Math. 23. 13.
• t 1.200

  1. Sam. 15. 20, 21, 22, 23.
• u 1.201

  2. Sam. 12 13
• * 1.202

  Vera confessions, non falsa defen∣sione opus habet. Aug. de Nat. & gra c. 53.
• * 1.203

  Be resolute a∣gainst yeelding to tempters.
• * 1.204

  1 Cor. 16. 13.
• * 1.205

  Some restrain this only to Satan, because in the Greeke an Article is prefixed, which they thinke re∣straines the word to one euill one. But they are deceiued that imagine that Article alw ••ies to imply such a restraint. Sometimes indeede it is vsed demonstratiuely, poin∣ting at one speciall one: sometimes discretiuely, distinguishing one speciall one from all others of the same sort: Sometimes by way of excellency: Sometimes 〈◊〉〈◊〉∣nitely mecrely for grace of speech: and sometimes in meere redundan∣cie. The Article therefore doth not necessarily imply that the Diuel onely should be heere meant. Yet I denie not, but that he may be inclu∣ded among other euils. The word is of all genders, and may comprise all euils vnder it. And without con∣tradiction it is best (where there is no circumstance of restraint, as here is none) to expound the Scripture in the largest extent: especially in such a summarie as the Lords prayer is, where so much matter is comprised vnder so few words.
• * 1.205.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.205.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioh. 1. 29.
• c 1.205.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioh. 1. 20, 21.
• d 1.205.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 3. 17.
• e 1.205.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 12. 35.
• g 1.206

  Mat. 13. 19. 1. Ioh 2. 13, 14.
• h 1.207

  Math. 5. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.208

  Rom. 12. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.209

  2. Thes. 3. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.210

  Gen 48. 16.
• * 1.211

  1. Ioh. 5. 19.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.212

  Ma••. 7. 23. Acts 28. 21.
• l 1.213

  Zeph 3. 15.
• m 1.214

  Luke 16, 25.
• * 1.215

  In nouissimis ponimus, sed li∣bera nos à malo, comprehenden∣tes aduersa cun∣cta. Cypr. de O∣rat. Dom. §. 19.
• * 1.216

  Ioh. 17. 15.
• * 1.217

  By euill, things come to bee hurtfull.
• * 1.218

  Obserue what is euill in any thing.
• a 1.219

  Mat. 26. 41.
• b 1.220

  Pro. 38. 8. Afflictions how they are matter of deprecation and thanksgi∣uing.
• c 1.221

  Iam. 1. 2.
• d 1.222

  Acts 5. 41.
• e 1.223

  Iob 1. 21.
• f 1.224

  Psal. 119. 71.
• g 1.225

  Heb. 12. 10.
• * 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 13. 19.
• b 1.227

  Ioh. 8. 44.
• c 1.228

  Eph. 6. 12.
• d 1.229

  Gen. 3. 5.
• e 1.230

  1. Pet. 5. 8.
• f 1.231

  1. Ioh. 3. 8.
• g 1.232

  Eph. 2. 2.
• h 1.233

  Iob 1. 15, 17.
• i 1.234

  Iob 27.
• k 1.235

  1. Sam. 16. 14.
• l 1.236

  Iob 1. 16, 18, 19
• m 1.237

  Acts 5. 3, 4.
• n 1.238

  1. King. 22. 21, 22.
• o 1.239

  Ioh. 8. 41, 44.
• p 1.240

  Mat. 16. 23.
• q 1.241

  1. Thes. 2. 18.
• r 1.242

  Gen. 3. 5.
• * 1.243

  Exod. 14. 13.
• * 1.244

  A malo deus li∣berat, quando su∣per id quod possu∣mus, non nos per∣mit ••st tentari. Aug. de Temp. Serm. 26.
• b 1.245

  Gen. 50 20.
• * 1.246

  Perijssem n••si pe∣rijssem.
• * 1.247

  Dan. 3. 27.
• * 1.248

  Mar. 16. 18.
• * 1.249

  2. Sam. 24. 25.
• * 1.250

  1. King. 14. 13.
• * 1.251

  2. King. 22. 20.
• * 1.252

  Isa. 57. 1.
• * 1.253

  Pro. 24. 16.
• * 1.254

  Reasons.
• * 1.255

  1. Gods pittie.
• * 1.256

  Lam. 3. 22.
• * 1.257

  2. Gods power.
• * 1.258

  Rom. 11. 23.
• * 1.259

  3. Gods truth.
• * 1.260

  1. Thes. 5. 24.
• * 1.261

  Comfort to feeble.
• * 1.262

  1. Thes. 5. 14.
• * 1.263

  Luke 22. 32.
• * 1.264

  Gal. 6. 1.
• * 1.265

  Who fallen, rise againe.
• * 1.266

  Ose 6. 1.
• * 1.267

  Reu. 2. 5.
• * 1.268

  Nouatiani paeni∣tentiam saluta∣rem negant. Aug. Quaest. mixt. Cll. Nouatiani com¦municarecum e••s noluerunt qui sub Decij persecutio∣ne fidem abnega∣rant & post a rescipiscentes ad eam redierant. Niceph. Eccl. Hist. l. 12. c. 28.
• * 1.269

  Potens est domi∣nus qui abstulit peccalū vestrum, tueri & custod••••e vos aduersum diabolt aduersan∣tis insidias. &c. Ambr. de Sacra. l. 5 c. 4.
• * 1.270

  —70. 5.
• * 1.271

  —144. 2.
• a 1.272

  Psal 18. 2.
• b 1.273

  Deut. 32 39. 2 King. 19. 19. Isa. 43. 11.
• c 1.274

  Psal 50 15.
• d 1.275

  2. ••hro 20 ••.
• e 1.276

  Lam. 3. 26.
• f 1.277

  Psal. 28 6, 7, 8. Folly of Papists in seeking deli∣uerance of o∣thers then God.
• g 1.278

  Isa. 31. 1.
• h 1.279

  Isa. 31. 3.
• i 1.280

  1. Sam. 28. 7. &c
• k 1.281

  Ier. 11. 12, 13.
• * 1.282

  Libera me Domina. Vsq quo, Domina, ob∣liuisceris me, & non liberas me in die tribulatio∣nis? Ad te, Do∣mina, leuaui ani∣mam: non praeua∣leant aduersum me laquei mor∣tis. In te, Domi∣na, speraui: non confundas in ae∣ternum. O bene∣dicta, in manibus tuis reposita cst nostra salus. Bo∣nauent. In Psalt.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.284

  Gods mercie & puritie manife∣sted by mans Iustification and Sanctification.
• a 1.285

  Exod. 34. 6, 7.
• * 1.286

  A merit and a vertue in Christs bloud.
• b 1.287

  Mat. 26. 28.
• c 1.288

  Heb 9. 14.
• d 1.289

  Ioh. 19. 34.
• * 1.290

  That spirit which vniteth to Christ sancti∣fieth.
• * 1.291

  Rom. 8. 9.
• * 1.292

  The Gospell a word of righte∣ousnesse.
• * 1.293

  Tit. 2. 11, 12.
• * 1.294

  Difference be∣twixt Law and Gospell.
• * 1.295

  Deut. 27. 26.
• * 1.296

  Faith purgeth.
• * 1.297

  Acts 15. 9.
• * 1.298

  Reproofe of carnall Gospel∣lers.
• * 1.299

  Euidence of iustification.
• * 1.300

  Iam. 2. 18.
• * 1.301

  Luke 7. 47.
• * 1.302

  Ne fortè in ea∣dem recidamus post acceptam veniam peccato∣rum, orandus à nobis idem ipse est, ne nosinducat in tentationem, &c. Bern. in Quadr. Serm. 6.
• a 1.303

  Ioh 13. 10. Grace of iustifi¦cation rooteth not out all re∣mainder of sin.
• * 1.304

  Ne ipsis quidam apostolis licet Sanctificatis de fuit malitiae.
• b 1.305

  Rom. 7. 18, &c
• * 1.306

  Hilar. apud Aug. l. 2 cont. Iuu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.307

  Aug. Har. 38.
• * 1.308

  Isidor. Elym. l. 8. c. de her.
• * 1.309

  Rhem. on Luk. 15. 1. & on Gal. 3.
• * 1.310

  Ne quisquam si bi puro & im∣maculo pectore blanaditur. Quia nemo esse sine peccato potest, quisquis se incul∣patum esse dixe∣rit, aut superbus, aut stultus est. Cypr. ap••d Aug. l. ••. cont. Iul.
• * 1.311

  Ioh. 5. 14.
• * 1.312

  —8. 11.
• * 1.313

  Math. 12 43. 44, 45.
• g 1.314

  Math. 9. 2.
• f 1.315

  Math. 12. 45. Opus est nobis quotidiana san∣ctificatione vt qui quotidie de∣linquimus, delicta nostra sanctificatione assidua repurge∣mus. Cypr. de Orat. dom § 9.
• a 1.316

  Zac. 13. 9.
• * 1.317

  Mans vngrate∣fulnesse.
• b 1.318

  Deut. 32. 15.
• c 1.319

  Ephes. 3. 18, 19▪
• d 1.320

  Col. 1. 10.
• a 1.321

  Prou. 1. 15.
• b 1.322

  —5. 8.
• c 1.323

  —4 15.
• d 1.324

  Isa. 52. 11.
• e 1.325

  Ephes. 5. 11.
• f 1.326

  2. Cor. 6 17.
• * 1.327

  Danger of temptation.
• g 1.328

  Gen. 9. 20, 21.
• h 1.329

  —19. 33.
• i 1.330

  2. Sam. 11. 2.
• k 1.331

  2. Kin. 11. 4.
• l 1.332

  Mat. 26. 69, &c
• * 1.333

  Meddle not with tempta∣tions.
• a 1.334

  Mat. 4. 4, 7, 10.
• * 1.335

  Dan. 3. 26, &c.
• a 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.339

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.340

  Psal. 73. 25.
• * 1.341

  1. Cor. 8. 6.
• * 1.342

  1. Thes. 5. 23.
• * 1.343

  1. Thes. 4. 3.
• * 1.344

  Psal. 19. 13. 13.
• * 1.345

  Rom. 6. 4, 6.
• * 1.346

  Ephes. 2. 1.
• * 1.347

  Rom. 8. 11.
• * 1.348

  Psal. 51. 11.
• * 1.349

  Iudg. 18. 28.
• * 1.350

  2. Kin. 6. 15.
• * 1.351

  Act. 26. 18.
• * 1.352

  Psal. 119. 98, 99, 100.
• * 1.353

  Ephes. 6. 12.
• * 1.354

  Math. 26. 41.
• * 1.355

  Ephes. 1. 18, 19.
• * 1.356

  2. Chro. 14, 11.
• * 1.357

  Iude verse 9.
• * 1.358

  Math. 4. 3.
• * 1.359

  Psal 109. 23, 26.
• * 1.360

  Rom. 8. 31.
• * 1.361

  Ephes. 6. 10.
• * 1.362

  Psal. 34. 22.—18. 30.
• * 1.363

  2. Cor. 12. 9.
• * 1.364

  Primus hostis ca∣ro est aduersus spiritum concu∣piscens. Hostem hunc crudelissi∣mum nec fugere possumus nec fu∣gare: circum••erre illam necesse est, quoniam alliga∣tus est nobis. Nam quod est m••sera∣bilius, hostem nostrum ipsi cogi∣mur sustentare, perimere eum non licet. Bern. de Euang. 7. Pan. Ser. 3.
• * 1.365

  Praesens seculum per quinque por∣tus, quin{que}, viz. corporis sensus ••aculis suis vul∣nerat ••e. Et ••ors intrat per senestras meas. Ibid.
• * 1.366

  Col. 1. 11.
• * 1.367

  Act. 4. 29.
• * 1.368

  Ier. 10 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.369

  In modo Castiga me Iehoua, ve∣runtamen mo∣dicè. Tremel. & Iun.
• * 1.370

  1. Tim. 6. 9.
• * 1.371

  Psal. 51. 10.
• * 1.372

  Reu. 2. 5.
• * 1.373

  Mat. 15. 22.
• * 1.374

  Mar. 9. 29.
• * 1.375

  2 Sam. 13. 15.
• * 1.376

  Gal. 5. 19, 20, 21.
• * 1.377

  Psal. 80. 3, 4.
• * 1.378

  2 Sam. 24. 25.
• a 1.379

  Psal. 46. 9.
• b 1.380

  Ioel. 2. 19.
• c 1.381

  2 Sam. 24. 25.
• d 1.382

  Pro. 30. 8.
• e 1.383

  Dan. 9. 17.
• f 1.384

  Act. 12. 5.
• g 1.385

  Psal. 119. 22.
• h 1.386

  2 King. 20. 3.
• i 1.387

  Psal 38. 1, &c.
• * 1.388

  §. 124.
• * 1.389

  Reu. 14. 13.
• * 1.390

  Luke 2. 29.
• * 1.391

  Phil. 1. 23.
• * 1.392

  Votum affectus, non effectus.
• * 1.393

  Ioh. 5. 28.
• * 1.394

  1 Thes. 3. 13.—5. 23.
• * 1.395

  Reu. 21. 4.
• * 1.396

  Luk. 23. 42.
• * 1.397

  Quando dicimu•• libera nos à malo, nihil remanet quod vl••ra ad∣huc debeat postu∣lari. Cypr. de Orat. Dom. §. 19.
• * 1.398

  1 Cor. 1. 4.
• * 1.399

  —5.
• * 1.400

  —7.
• * 1.401

  Col. 1, 12, 13.
• * 1.402

  §. 169.
• * 1.403

  Rom. 3. 20.
• * 1.404

  Psal. 119. 99, 100
• * 1.405

  Psal. 119. 98.
• * 1.406

  Psal. 68. 18.
• * 1.407

  Reu. 11. 17, 18.
• * 1.408

  2 Tim. 1. 7.
• * 1.409

  1 Tim. 1. 12.
• * 1.410

  Gratias deo, qui iam harum re∣rum in vobis glori•• transito∣riae gloriosum est operatus con∣temptum. Bern. Epist. 23.
• a 1.411

  1. Sa. 25. 32, 33
• * 1.412

  2 Thes. 1. 3, 4.
• * 1.413

  Reu. 15. 2, 3.
• * 1.414

  Act. 11. 18.
• * 1.415

  Luk. 8. 2, 3.
• * 1.416

  Gal. 1. 4, 5.
• * 1.417

  Rom. 7. 25.
• * 1.418

  Exod 15. 1, &c.
• * 1.419

  1. Chro. 21. 28.
• * 1.420

  Isa. 38. 9. &c.
• * 1.421

  Psal. 126. 1, 2.
• * 1.422

  1. Cor. 15. 57.
• * 1.423

  1. Pet. 1. 3, 4.
• * 1.424

  Col. 1. 12.
• a 1.425

  Psal. 34. 14.
• * 1.426

  Am. 5. 15.
• * 1.427

  Rom. 12. 9.
• c 1.428

  2. Cor. 7. 1.
• d 1.429

  Isa. 1. 16, 17.
• * 1.430

  3. Ioh. ver. 11.
• e 1.431

  2. Pet. 1. 5, 6, 7.
• f 1.432

  1. Pet. 2. 2.
• * 1.433

  Eph. 4. 15.
• * 1.434

  Heb. 3. 12.—4. 1.
• * 1.435

  See §. 192.
• i 1.436

  Gal. 2. 5.
• k 1.437

  Eph. 4. 27.
• * 1.438

  Obsta principijs serò medicina paratur, Cum mala per longas conualuere mo∣ras. Ouid. de Trist.
• l 1.439

  Mat. 24. 42.
• * 1.440

  Turpius eijcit•••• qu••m non admit∣titur hoslis.
• * 1.441

  Acts 20. 31.
• * 1.442

  1. Cor. 16. 13.
• * 1.443

  2. Tim. 4. 5.
• m 1.444

  1. Pet. 5. 8.
• n 1.445

  Luke 21. 34.
• * 1.446

  Heb. 12. 1.
• * 1.447

  Luke 18. 22.
• * 1.448

  Col. 3. 5.
• * 1.449

  Exponded.
• b 1.450

  Row. 6. ••.—7. 24.
• * 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.452

  1. Sam. 15. 9. 33.
• f 1.453

  Ios. 10. 26.
• * 1.454

  1. Cor. 9. 27.
• b 1.455

  Iam. 4. 4.
• c 1.456

  1. Ioh. 2. 15.
• d 1.457

  2. Tim. 4. 10.
• e 1.458

  Gal. 6. 14.
• * 1.459

  1. Pet. 5. 9.
• * 1.460

  Iam. 4. 7.
• * 1.461

  Psal. 62. 5, 6, 7, 8.
• m 1.462

  Iam. 5. 8.
• * 1.463

  Reu. 2. 3.
• * 1.464

  See the whole Armour of God, on Eph. 6 15.
• * 1.465

  Treat. 2. Part. 5. §. 16.
• * 1.466

  1. Thess. 5. 22.
• * 1.467

  Ier. 3. 1.
• * 1.468

  Reu. 2. 5.
• * 1.469

  2. Pet. 2. 22.
• * 1.470

  Mat. 12. 43, 44, 45.
• * 1.471

  Eph. 6. 13.
• * 1.472

  Reu. 2. 10.
• * 1.473

  1. Cor. 15. 26.
• * 1.474

  Perseuerantia tantum electorū est. Bern. in Serm. paru. Serm. 61.
• * 1.475

  Heb. 10. 24.
• * 1.476

  2. Chro. 28. 12, 13.
• * 1.477

  1. Thes. 5. 11.
• * 1.478

  1. Cor. 8. 1.
• * 1.479

  1. Cor. 16. 13.
• b 1.480

  Luke 22. 32.
• c 1.481

  Rom. 15. 1.
• d 1.482

  Gal. 6. 2.
• * 1.483

  Heb. 12. 15.
• * 1.484

  Gal. 6. 1.
• g 1.485

  Deut. 〈◊〉〈◊〉 4.
• h 1.486

  1. Cor. 9. 9, 10.
• * 1.487

  Iude ver. 23.
• * 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.489

  1. Cor. 5. 5.
• * 1.490

  Si, qui in tenta∣tionem incide∣runt, ceperint in∣firmitate adpre∣hendi, & agant paenitentiam fa∣cti sui, & deside∣rent communio∣nem, vli{que} sub∣ueniriijs debet. Cypr. episl. 3. §. 2.
• * 1.491

  2. Cor. 2. 7.
• * 1.492

  Iam. 5. 16.
• * 1.493

  See §. 180.
• * 1.494

  2. Cor. 11. 3.
• * 1.495

  1. Pet. 5. 8.
• * 1.496

  Reu. 12. 12.
• * 1.497

  Math. 18. 7.
• * 1.498

  Heu me, quot obstacula sepa∣rant, quot prohi∣bent impedimen∣ta? Bern. In Quadr. Serm. 6.
• * 1.499

  2. Tim. 4. 10.
• * 1.500

  Iam. 4. 4.
• * 1.501

  Gen. 6. 5.
• * 1.502

  Reu. 3. 17.
• * 1.503

  2. Kin. 6. 18, 20.
• * 1.504

  Pro. 7. 7, 8, &c.
• * 1.505

  Rom. 7. 23. 24.
• * 1.506

  Reu. 3. 17.
• * 1.507

  Math. 26. 35.
• * 1.508

  Math. 26. 41.
• * 1.509

  2. Tim. 4. 16.
• * 1.510

  Act 7. 52, 52.
• a 1.511

  Reu. 2. 4.
• b 1.512

  2 Pet. 2. 18. &c
• c 1.513

  Luke 11. 26.
• d 1.514

  Mar. 3. 5.
• e 1.515

  Isa. 53. 1.
• f 1.516

  Ezek. 2, 5.
• g 1.517

  Prou. 7. 21.
• h 1.518

  Ier. 23 14, 17.
• i 1.519

  Ezek. 34. 4.
• k 1.520

  Gen. 21. 9.
• * 1.521

  Gal. 4. 29.
• l 1.522

  Iob 19. 13. 14, 15.
• m 1.523

  Luk. 7. 39. &c
• * 1.524

  Iam. 2. 14, &c.
• * 1.525

  Iude. verse 4. 12, 13.
• n 1.526

  1. Ioh. 1. 8
• o 1.527

  Luke 16. 15.
• p 1.528

  Hos. 2. 2, &c.
• * 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quia.
• b 1.530

  Exod. 33. 19.
• c 1.531

  Ephes. 1. 11.
• d 1.532

  Ioel. 2. 13.
• e 1.533

  2. Chro. 14. 11.
• f 1.534

  Exo. 32. 11. &c.
• g 1.535

  Ios. 7. 7, 8, 9
• h 1.536

  2. Chro. 14. 11.
• i 1.537

  —20 6, &c.
• k 1.538

  2 Kin. 19. 15. &c.
• m 1.539

  Luke 18. 7.
• n 1.540

  Isa. 62. 1.
• o 1.541

  Exo. 32. 10.
• p 1.542

  Gen. 32. 26.
• a 1.543

  Exo. 32, 11, &c
• b 1.544

  Ios 7. 7, &c.
• c 1.545

  2. Chro. 14. 11.
• d 1.546

  —20. 6, &c.
• e 1.547

  2. Kin. 19. 15, &c.
• * 1.548

  Dan. 9. 18, 17.
• * 1.549

  Gen. 32. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 143. 2.
• n 1.550

  1. Cor. 4. 7.
• o 1.551

  Rom. 11. 36.
• p 1.552

  Exod. 32. 13.
• q 1.553

  Psal. 132. 1, 2.
• r 1.554

  1. Kin. 20. 3.
• s 1.555

  Isa. 64 9, 10. Psal. 79. 7.
• t 1.556

  Psal. 13. 4.
• * 1.557

  —38 16.
• * 1.558

  —44. 13, 14.
• * 1.559

  —80. 6.
• u 1.560

  Psal. 22. 21, 22.
• * 1.561

  —79. 13.
• * 1.562

  —119. 175.
• * 1.563

  Psal. 132. 11, 12.
• * 1.564

  1. Kin. 20. 1, &c.
• a 1.565

  See §. 20.
• a 1.566

  Psal. 22. 28.
• b 1.567

  Ier. 32. 17. 2. Chro. 20. 6.
• c 1.568

  Psal. 113. 4. Isa. 6. 3.
• d 1.569

  Psal. 90. 2▪ Isa. 57. 15.
• * 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.571

  1. Tim. 6. 16.
• * 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.574

  Of the kinds of Gods Kingdom See §. 35.
• * 1.575

  Psal. 103. 19.
• * 1.576

  1. Chron. 29. 11, 12.
• * 1.577

  Rom. 11. 36.
• * 1.578

  Gen. 14. 22.
• * 1.579

  Psal. 44. 4.
• * 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.581

  Psal. 47. 2. Mal. 1. 14.
• c 1.582

  1. Tim. 6. 16.
• d 1.583

  Psal. 95 3.
• e 1.584

  Isa. 6. 5.
• f 1.585

  Mat. 5. 34, 35.
• g 1.586

  Ier. 10 10. 1. Tim. 1. 17.
• h 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.589

  Reu. 4. 10.
• l 1.590

  Psal. 82. 6.
• m 1.591

  Ibid.
• n 1.592

  Lam. 4. 20.
• o 1.593

  Rom 13. 4.
• p 1.594

  Luke 12. 4, 5.
• q 1.595

  Mat 22. 37.
• r 1.596

  Act. 4. 19.—5. 29.
• * 1.597

  Rom. 13. 1.
• * 1.598

  Dan. 5. 21.
• * 1.599

  Rom. 13. 5. 1. Pet. 2. 13.
• * 1.600

  Rom. 13. 2.
• a 1.601

  Psal. 24. 7. 9.
• b 1.602

  —110. 3.
• c 1.603

  Isa. 6, 2, 5. Dan. 6. 26.
• d 1.604

  Ier. 10. 7.
• e 1.605

  Psal. 22. 27, 28. Zac. 14. 16, 17.
• f 1.606

  Psal. 47. 6, 7. 1. Tim. 1. 17.
• g 1.607

  Psal. 2. 6, 11, 12.
• h 1.608

  Mal. 1. 13, 14.
• i 1.609

  Mat. 5. 34, 35.
• k 1.610

  Psal. 149. 2. Zach. 9. 9.
• l 1.611

  Psal. 5. 2.
• m 1.612

  Isa. 43. 15. Zeph. 3. 15.
• * 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absq, vtilitate vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absque iugo.
• n 1.614

  Psal. 2. 3.
• o 1.615

  Luke 19. 14.
• * 1.616

  Psal. 72, 2, 3, &c.
• a 1.617

  Gen. 18. 14. ••er 32. 27.
• b 1.618

  Luke 1. 37.
• c 1.619

  Mar 10. 17.
• d 1.620

  Gen. 17. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.621

  Reu. 4. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.622

  Tit. 1. 2.
• f 1.623

  Heb. 6. 18.
• i 1.624

  Gen. 18. 25.
• k 1.625

  Ezek. 18. 29.
• l 1.626

  Rom. 3. 5.
• m 1.627

  —9. 14.
• n 1.628

  Iam. 1. 13.
• o 1.629

  Iam. 1. 17.
• p 1.630

  1. Sam. 15. 29.
• q 1.631

  2. Tim. 2 13.
• r 1.632

  Tit. 1. 2.
• s 1.633

  Heb. 6. 18.
• t 1.634

  Gal. 6. 7.
• u 1.635

  Iam. 1. 13.
• x 1.636

  1. Pet. 3. 18.
• a 1.637

  Mat. 26. 53.
• b 1.638

  —3. 9.
• c 1.639

  Luke 1. 37.
• d 1.640

  Mar. 10. 27.
• e 1.641

  Psal. 115. 3.
• f 1.642

  Mar. 1. 40.
• g 1.643

  Dan. 3. 17.
• * 1.644

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.645

  Eph. 1. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.646

  Psal. 62. 11.
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.648

  Eph. 1. 19.
• c 1.649

  Ios. 10. 13.
• d 1.650

  2. King. 20. 11.
• e 1.651

  Exod. 14. 21.
• * 1.652

  f—17. 6.
• g 1.653

  Iob 39. 19.
• h 1.654

  Ioh 19. 11.
• i 1.655

  1. Chro. 29. 12.
• k 1.656

  2. Chro. 14. 11.
• l 1.657

  Rom. 8. 31.
• m 1.658

  Psal. 118. 8.
• * 1.659

  Psal. 89. 8. &c.
• * 1.660

  Mar. 1. 40.
• * 1.661

  Rom. 4. 20, 21.
• * 1.662

  Eph. 6. 10.
• * 1.663

  Phil. 4. 11, 13.
• * 1.664

  2. Tim. 1. 12.
• * 1.665

  1. Pet. 5. 6.
• * 1.666

  Mat. 10. 28.
• * 1.667

  Psal. 118. 6.
• * 1.668

  Dan. 3. 16, 17.
• * 1.669

  Psal. 150. 2.
• * 1.670

  Eph. 3. 20, 21.
• * 1.671

  Rom. 14. 4.
• * 1.672

  2. Cor 9. 8.
• * 1.673

  Ier. 32. 27.
• * 1.674

  Mar. 10. 23. &c.
• * 1.675

  Rom. 11. 23.
• * 1.676

  2. Cor. 9. 8.
• * 1.677

  Ioh. 10. 28, 29.
• * 1.678

  Phil. 4. 19.
• * 1.679

  Psal. 89. 13, 21, 22, 23.
• * 1.680

  Isa. 50. 2.
• * 1.681

  Eph. 1. 19, 20.
• * 1.682

  Phil. 3. 21.
• a 1.683

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Cal. grau•• fuit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gloriosus fuit. Inde nomen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grauitas, gloria.
• b 1.684

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fa∣ma, gloria.
• c 1.685

  Isa. 35. 2.
• d 1.686

  Act. 7. 2.
• e 1.687

  Psal. 24 8.
• f 1.688

  Eph. 1. 17.
• g 1.689

  Neh. 9. 5.
• h 1.690

  Isa. 63. 15.
• i 1.691

  Ier. 14. 21.
• k 1.692

  1 Tim. 1. 11.
• l 1.693

  Isa. 2. 10.
• m 1.694

  Psal. 145. 11.
• n 1.695

  Ephes. 1. 6.
• o 1.696

  2 Thes. 1. 9.
• * 1.697

  1 Tim. 6. 16.
• * 1.698

  Exod. 33. 18, 20.
• a 1.699

  Exo. 16. 10.
• b 1.700

  Ezek. 1. 28, 29
• c 1.701

  Psal. 26. 8.
• d 1.702

  1 Sam. 4. 21, 22
• e 1.703

  2 Cor. 39.
• f 1.704

  2 Cor. 3. 18.
• g 1.705

  Psal 19 1. Rom. 1. 20.
• h 1.706

  Psal. 97. 6.
• i 1.707

  Num. 14. 22. Ioh. 2. 11.
• k 1.708

  Exod. 15. 11.
• l 1.709

  Psal. 85. 9.
• m 1.710

  Rom. 6. 4.
• n 1.711

  Rom. 3. 23.
• o 1.712

  2 Cor. 3. 18.
• p 1.713

  1 Cor. 11. 7.
• q 1.714

  Heb. 1. 3.
• r 1.715

  Ioh. 1. 14.
• f 1.716

  —14. 9.
• t 1.717

  1 Tim. 3. 16.
• u 1.718

  Act. 7. 55.
• x 1.719

  Iude v. 24.
• y 1.720

  1 Cor. 13. 12.
• z 1.721

  Mat. 18. 10.
• * 1.722

  —22. 30.
• * 1.723

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.724

  Psal. 36. 9.
• * 1.725

  Iob. 25. 5.
• * 1.726

  Isa. 6. 2.
• * 1.727

  Exod 34. 30.
• a 1.728

  Psal. 29. 1, 2.
• b 1.729

  Rom. 1. 23.
• * 1.730

  Ioh. 22. 2.
• * 1.731

  —35. 6, 7.
• * 1.732

  Psal. 96. 3, 7, 9, 10.
• * 1.733

  Iob 35. 6.
• h 1.734

  Mal. 3. 8.
• i 1.735

  Psal. 14. 1.
• k 1.736

  Rom. 1 21.
• l 1.737

  Hos. 2. 5, &c.
• m 1.738

  Ezek. 28. 2.
• n 1.739

  —20. 27.
• * 1.740

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Transfigere no∣men Iebou••. Len. 24, 16.
• a 1.741

  Exod. 20, 3.
• b 1.742

  Isa. 42. 8.
• c 1.743

  Psal. 113. 4.
• * 1.744

  1 Tim. 6. 16.
• d 1.745

  Psal. 147. 5.
• e 1.746

  Isa. 40. 18.
• f 1.747

  Ephes 1. 19.
• g 1.748

  Psal. 108. 4.
• h 1.749

  —36. 6.
• i 1.750

  Psal. 8. 1.
• k 1.751

  Ezek 1. 29.
• * 1.752

  Reu. 4. 10, 11.
• * 1.753

  Psal. 86. 9.
• l 1.754

  1 Chro. 29. 11, 12.
• m 1.755

  Psal. 115. 1.
• n 1.756

  Iob. 5. 44.
• o 1.757

  Isa. 6. 5.
• p 1.758

  Dan. 9. 7.
• q 1.759

  Iosh. 7. 19.
• r 1.760

  Psal. 50. 23.
• s 1.761

  Luk. 17. 18.
• t 1.762

  1 Cor. 10. 31.
• u 1.763

  Mat. 5. 16.
• a 1.764

  Psal. 66. 2, 4.
• b 1.765

  Psal. 29. 1, 2.
• c 1.766

  2 Thes. 3. 1.
• d 1.767

  1 Pet. 2. 9.
• e 1.768

  Mat. 9. 8.
• f 1.769

  Phil. 2. 15.
• g 1.770

  1 Pet. 2. 12.
• h 1.771

  Act. 13. 48.
• i 1.772

  Psal. 51. 13.
• k 1.773

  Act. 11. 18.
• l 1.774

  Gal. 1. 23, 24.
• m 1.775

  2 Cor. 9. 12, 13, 15.
• n 1.776

  Phil. 1. 11.
• o 1.777

  Isa. 61. 3.
• p 1.778

  Mat. 5. 16.
• q 1.779

  Ioh. 15 8.
• r 1.780

  1 Pet. 4. 16.
• a 1.781

  Psal. 103. 20.
• b 1.782

  Psal. 147. 12.
• c 1.783

  Mal. 2. 1, 2. Psal. 135. 19, 20.
• d 1.784

  Psal. 29. 1.
• e 1.785

  Psal. 148. 11, 12
• f 1.786

  Psal. 150. 6.
• g 1.787

  Psal. 148. 8, 9.
• h 1.788

  Psal. 145. 9, 10.
• a 1.789

  Psal. 14. 1.
• b 1.790

  Rom. 1. 23. Psal. 106. 20.
• c 1.791

  Leu. 24. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transfigere.
• d 1.792

  Mal. 3. 8.
• e 1.793

  —1. 7.
• f 1.794

  Act. 12. 23.
• g 1.795

  1. Ioh 5. 10.
• h 1.796

  Rom. 2. 24.
• i 1.797

  Reu. 16. 9.
• * 1.798

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in secula. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. lib. 1. de coelo.
• * 1.799

  1. Such as haue both beginning and end.
• a 1.800

  Ios. 8. 28.
• b 1.801

  Deut. 13. 16.
• c 1.802

  Exod. 21. 6.
• d 1.803

  Exod. 12. 24.
• e 1.804

  Gen. 9. 16.
• f 1.805

  Eccl. 1. 4.
• * 1.806

  2. Such as haue a beginning but no end.
• g 1.807

  Luk. 20. 36. Heb. 2. 9.
• h 1.808

  Math. 18. 10.
• i 1.809

  Inde, verse 6.
• k 1.810

  A. &. 2. 31.
• l 1.811

  Heb. 7. 24.
• m 1.812

  Eccl. 12. 7.
• n 1.813

  1. Cor. 15. 53.
• o 1.814

  1. Thes. 4. 17.
• p 1.815

  2. Cor. 51.
• q 1.816

  1 Pet. 1. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.817

  Flos quidam qui non marcessit, di∣citur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Flos iste adhibe∣ri solebat coro∣nis. vide Tibul. lib. 3. El. 4.
• * 1.818

  3. Such as haue no beginning but an end.
• * 1.819

  2. Tim. 1. 9.
• * 1.820

  4 Such as haue neither begin∣ning nor end.
• * 1.821

  Things proper∣ly eternall are also immutable.
• * 1.822

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iod She∣uatum innuit fu∣turum: Holem, praesens: Lamed He quiescens in camets, praeteri∣tum. Omnia igi∣tur tempora in se continet. Nomen istud sacrum sic explicat Iohan∣nes Gracè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Bezaean. not. in Apoc. 1. 4. Isa. 96. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pater aeternitatis
• * 1.823

  Hebrai expo∣•••••••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incubabat sicut gallina ouis suis incubat donec pulli gignantur.
• * 1.824

  Difference be∣twixt Gods eter∣nitie and crea∣tures.
• * 1.825

  Col. 1. 16.
• * 1.826

  §. 227.
• * 1.827

  Act. 17. 28.
• * 1.828

  Rom. 11. 36,
• * 1.829

  Ioh. 1. ••2 3.
• * 1.830

  Psal. 102. 24.
• * 1.831

  Psal. 136.
• * 1.832

  2. Tim. 4. 18.
• * 1.833

  Gen. 21. 33.
• * 1.834

  Psal. 48. 13, 14.
• * 1.835

  Psal. 102. 27. 28.
• * 1.836

  Psal. 92. 8, 9.
• * 1.837

  Isa. 43. 10.
• * 1.838

  Dan. 12. 3.
• * 1.839

  Math. 13. 43.
• * 1.840

  1. Thes. 4. 13, 14. &c.
• * 1.841

  Psal. 102. 27.
• * 1.842

  1. Things im∣mutable by vo∣luntarie ap∣pointment.
• * 1.843

  Dan. 6. 15.
• * 1.844

  Gal. 3. 15.
• * 1.845

  Num. 30. 3. &c.
• * 1.846

  Deut. 23. 21.
• * 1.847

  Pro. 20. 25.
• * 1.848

  Ezek. 48. 14.
• * 1.849

  Mat. 5. 33.
• * 1.850

  Psal. 15. 4.
• * 1.851

  Mat. 19. 6.
• * 1.852

  Ier. 13. 23.
• * 1.853

  Mat. 27. 15.
• * 1.854

  Luke 23. 17.
• * 1.855

  Eph. 1. 10.
• * 1.856

  Mat. 16. 18.
• * 1.857

  Psal. 125. 1.
• * 1.858

  Rom. 11. 29.
• * 1.859

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••••••smodi sunt vt eorum ipsum 〈◊〉〈◊〉 non possit 〈◊〉〈◊〉 & 〈…〉〈…〉
• * 1.860

  Phil. 1. ••.
• * 1.861

  Ier. 13. 23.
• * 1.862

  Mat. 5. 36.
• * 1.863

  Eccl. 1. 4.
• * 1.864

  Psal. 125. 1.
• * 1.865

  Gen. 8. 22.
• * 1.866

  Ier. 33. 20.
• * 1.867

  Ier. 31. 35.
• * 1.868

  Mat. 6. 20.
• * 1.869

  Exod 3. 14.
• * 1.870

  Ier. 31. 35.
• * 1.871

  Prou. 3▪ 19.
• * 1.872

  Heb. 6. 18.
• * 1.873

  Iude ver. 6.
• * 1.874

  Iob 9. 5, 6, 7.
• * 1.875

  Ios. 10. 13.
• * 1.876

  2. King. 20. 11.
• * 1.877

  Mal. 3. 6.
• * 1.878

  Col. 1. 17.
• * 1.879

  Psal. 102. 26.
• b 1.880

  Mal. 3. 4, 5. 6.
• c 1.881

  2. Chro. 17. 3. 4.
• * 1.882

  —29. 2.
• * 1.883

  —34. 2, 3.
• * 1.884

  Psal. 125. 1, 2.
• * 1.885

  Heb. 1••. 11.
• * 1.886

  Deut 4. 2.
• g 1.887

  1. Sam. 3. 18.
• * 1.888

  2. Sam. 12. 22, 23▪
• * 1.889

  2. King 20. 19.
• * 1.890

  1. Cor. 15. 58.
• * 1.891

  Mat. 5. 48.
• * 1.892

  See §. 203.
• * 1.893

  Psal. 65. 2.
• c 1.894

  Psal. 72. 12, 13, 14.
• * 1.895

  Psal. 5. 2.
• * 1.896

  —44. 4.
• * 1.897

  —74. 12.
• * 1.898

  2. King. 6. 26, 27.
• b 1.899

  Ier. 32. 17, 27.
• * 1.900

  2. Chro. 20. 6.
• * 1.901

  Neh 9. 32.
• * 1.902

  1. Chro. 16. 25.
• * 1.903

  2. Chro. 14 11.
• * 1.904

  Gods power singly by it selfe no ground of faith.
• * 1.905

  §. ••11.
• c 1.906

  Mat. 26. 53.
• d 1.907

  Ezek. 14▪ 14.
• e 1.908

  ler. 15. 1.
• f 1.909

  1. Sam. 16. 1.
• * 1.910

  Gods power and will con∣curring a sure ground of faith
• a 1.911

  §. 229.
• * 1.912

  Math. 8. 2.
• * 1.913

  Prou. 16. 4.
• b 1.914

  §. 210.
• * 1.915

  Iam. 4. 3.
• * 1.916

  Psal. 22. 4, 5.
• b 1.917

  Psal. 74. 13, &c.
• * 1.918

  —77. 11, 12, &c
• * 1.919

  2. Chro. 20. 7.
• c 1.920

  Psal. 105. 5.
• d 1.921

  Psal. 78. 7.
• a 1.922

  Math. 5. 35.
• * 1.923

  Zac. 9. 9, 10.
• * 1.924

  Psal 72. 11.
• * 1.925

  Psal. 2. 6, 11.
• * 1.926

  Psal. 71. 6, 7.
• * 1.927

  Mat. 25. 34, 41.
• * 1.928

  Zeph. 3. 15.
• * 1.929

  Psal. 24. 8.
• * 1.930

  Psal. 145. 11.
• * 1.931

  Mar. 10. 27.
• * 1.932

  2. King 6. 27.
• * 1.933

  2 Cor. 9. 8.
• * 1.934

  Mar 2. 9.
• * 1.935

  Ephes. 6. 10. &c.
• * 1.936

  Leu. 10. 3.
• * 1.937

  Psal. 26. 8.
• * 1.938

  Isa. 60. 1, 2.
• * 1.939

  Ioh. 15. 8.
• * 1.940

  1. Sam. 15. 22.
• * 1.941

  Exod. 16. 7.
• * 1.942

  Psal. 145. 11, 15, &c.
• * 1.943

  Ephes. 1. 6, 7.
• * 1.944

  Isa. 59. 19.
• * 1.945

  Ezek. 39. 21.
• * 1.946

  Psal. 135. 13.
• * 1.947

  Psal. 145. 13.
• * 1.948

  Deut. 6. 2.
• * 1.949

  1 Chro. 29. 15.
• * 1.950

  Ioh. 4. 13.
• * 1.951

  Act. 7. 51.
• * 1.952

  Ezek. 9. 7.
• * 1.953

  Deut 31. ••1.
• * 1.954

  Iob. 8. 44.
• * 1.955

  Gen. 3. 15.
• * 1.956

  1 Chro. 29. 10. 11▪
• * 1.957

  Phil. 4. 6.
• * 1.958

  1. Thes. 5. 17, 18.
• * 1.959

  B••llarm▪ de Bo••. Oper. lib. 1. cap. 6. Certum est ••a verba non esse de Textu euangeli∣••••, sed inserta fuisse à graecis.
• a 1.960

  Psal. 50. 15. Phil. 4▪ 6.
• b 1.961

  Dan. 6. 10. Col. 1▪ 3.
• c 1.962

  1 Sam. 2. 30. Psal. 50. 23.
• d 1.963

  Luk. 17. 19.
• e 1.964

  2. Chr. 20. 22.
• * 1.965

  1. Chro. 16. 35.
• * 1.966

  Psal. 50. 14, 15.
• * 1.967

  Psal. 50. 15.
• * 1.968

  Psal. 116. 12, 13, 17.
• * 1.969

  Luk 17. 13. &c.
• * 1.970

  1 Sam. 2. 30.
• * 1.971

  Psal. 50 23.
• * 1.972

  Psal. 57. 8, 9.
• * 1.973

  2 Tim. 3. 2.
• * 1.974

  Isa. 1. 2, 3.
• * 1.975

  Hosea 2. 8, 9.
• * 1.976

  Gen. 6. 2. &c.
• * 1.977

  Compare Gen. 14. 16. &c. with Gen. 18. 20, 21. & Gen. 19. 24.
• * 1.978

  2. Chr. 36▪ 16, 17.
• * 1.979

  Rom. 1. 21. &c.
• * 1.980

  2. Thes. 2. 9, 10, 11.
• * 1.981

  Dan. 4. 30, 31.
• * 1.982

  Acts 12. 23.
• * 1.983

  Exod. 15. 3.
• * 1.984

  1. Chr. 29▪ 10, 11.
• c 1.985

  Exod. 15. 4.
• d 1.986

  Psal. 107. 2, 3. &c.
• * 1.987

  —135. 1. &c.
• * 1.988

  —136. 1. &c.
• e 1.989

  1. Chro. 29. 14▪ &c.
• * 1.990

  1. Chro. 16. 8, 9.
• * 1.991

  1. Chro. 16. 29.
• * 1.992

  Pro. 31. 30, 31.
• * 1.993

  §. 218.
• * 1.994

  1. Sam. 25 32, 33.
• * 1.995

  Act. 12. 23.
• * 1.996

  Exod. 15. 11.
• * 1.997

  1. Sam. 2. 2.
• * 1.998

  1. Chron. 16. 25.
• a 1.999

  §▪ 207.
• * 1.1000

  Psal. 47. 6, 7.
• * 1.1001

  Reu. 19. 6.
• * 1.1002

  Psal. 138. 2.
• * 1.1003

  Psal. 117. 1, 2.
• * 1.1004

  Psal. 145. 8, 9, 10
• * 1.1005

  Praise due onely to God.
• a 1.1006

  Psal. 148. 13.
• b 1.1007

  Dan. 4, 25.
• c 1.1008

  Math. 19. 17.
• d 1.1009

  Iam. 1. 17.
• e 1.1010

  Dan. 5 23.
• f 1.1011

  Act. 12. 22.
• * 1.1012

  Meaning of AMEN.
• * 1.1013

  Amen in his Pe∣titionibus signifi∣cat, indubitanter à Domiao con∣ferri quod peti∣tur. Aug. de Temp. Ser. 58.
• * 1.1014

  1. King. 1. 36.
• * 1.1015

  Amen. 1. firmum & statum esto à Deo. Tremel. & Iun. in ann••l. in hunc loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fiat.
• * 1.1016

  1. King. 8. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1017

  The vse of Amen being set before a speech.
• * 1.1018

  Ioh. 3. 3.
• * 1.1019

  Ioh. 3 5.
• * 1.1020

  Math. 24. 1, 2.
• * 1.1021

  Mat. 7. 20.
• * 1.1022

  Mar. 11. 2••, 23.
• a 1.1023

  Ro 16▪ 24, 27
• * 1.1024

  1. Cor. 16. 24.
• * 1.1025

  2. Cor. 13. 13.
• * 1.1026

  1. Pet 5. 14.
• * 1.1027

  1. Ioh. 5. 21.
• * 1.1028

  Iude, verse 25.
• b 1.1029

  1. Kin. 1. 36.
• c 1.1030

  Neh. 5. 13.
• * 1.1031

  To what kindes of speeches AMEN is added
• d 1.1032

  Rom. 15. 33.
• e 1.1033

  Neh. 8. 6.
• f 1.1034

  Neh. 5. 13.
• g 1.1035

  1. Ioh. 5▪ 21.
• h 1.1036

  Reu. 22. 20.
• i 1.1037

  Reu. 1. 7.
• * 1.1038

  What Amen im∣porteth being added to a speech.
• k 1.1039

  1. Cor. 14, 16.
• l 1.1040

  Ier. 28. 6.
• m 1.1041

  Reu. 22. 20.
• * 1.1042

  By whom Amen may rightly be vsed.
• n 1.1043

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.1044

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1045

  1. Cor. 14. 9.
• * 1.1046

  Math. 1••. 6▪ &c.
• q 1.1047

  Rom. 1. 15.
• * 1.1048

  Why Amen is vsed of all sorts.
• * 1.1049

  Deut▪ 27. 26.
• * 1.1050

  Duties which Amen requireth of such as vtter a prayer.
• * 1.1051

  Deut. 27. 14.
• * 1.1052

  Neh. 9. 4.
• * 1.1053

  Neh. 8. 8.
• * 1.1054

  Duties which Amen requireth of such as heare a prayer.
• * 1.1055

  Neh. 8. 5.
• * 1.1056

  1. Cor. 14. 16.
• * 1.1057

  Deut. 27. 15. &c. Amen to bee vt∣tered aloud by the whole assembly.
• * 1.1058

  See more here of in the whole Armour of God, on Ephes. 6. 18. Treat. 3. Part. 2. § 83.
• * 1.1059

  Reu. 19. 6.
• * 1.1060

  Duties which Amen requireth both of Speaker and Hearers.
• * 1.1061

  1. Ioh. 5. 14.
• * 1.1062

  Isa. 29. 13.
• * 1.1063

  Psal. 42. 4.
• * 1.1064

  Neh. 8▪ 6.
• a 1.1065

  §. 241.
• * 1.1066

  Mar. 11. 24.
• * 1.1067

  Iam. 1. 6.
• * 1.1068

  Psal. 119. 49.
• * 1.1069

  Of absolute and conditionall promises, and of the vse of faith in them, See the whole Armour of God, on Eph. 6. 16. Treat. 2. Part▪ 6. §. 75. 76. 77. Of Faith.
• * 1.1070

  Phil. 1. 6.
• * 1.1071

  Rom. 1. 10.
• * 1.1072

  —15. 32.
• * 1.1073

  2. Sam. 15. 25, 26
• * 1.1074

  Ioh. 12. 28.
• * 1.1075

  Mat. 16. 18.
• * 1.1076

  Ier. 31. 33.
• * 1.1077

  Ez••k. 36. 27.
• * 1.1078

  Ier. 31. 34.
• * 1.1079

  1. Cor. 10. 13.
• * 1.1080

  Phil. 4. 12.
• * 1.1081

  Iob 1. 21.
• o 1.1082

  Gen. 32. 26.
• p 1.1083

  Hos. 12. 4. Of perseuering in Prayer, See the whole Ar∣mour of God, on Eph. 6. 18. Treat. 3. § 141. &c.
• q 1.1084

  Hab. 2. 3.
• r 1.1085

  Isa. 28. 16. Of waiting, See The whole Ar∣mour of God, on Eph. 6. 17. Treat 1. Part. 7. §. 9. 〈◊〉〈◊〉. Hope.
• * 1.1086

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyri••. Catech myst. 5.
• * 1.1087

  Deut. 27. 15. &c.
• * 1.1088

  1. King. 8. 59.
• * 1.1089

  Prayer must not be abruptly broken of••.