A godly and learned treatise of prayer which both conteineth in it the doctrine of prayer, and also sheweth the practice of it in the exposition of the Lords prayer: by that faithfull and painfull servant of God George Downame, Doctr of Divinity, and late L. Bishop of Dery in the realm of Ireland.

Our Father.

SOme do expound these words as though they were a rhetoricall proeme which we use to win Gods favour. But we use words in our prayer not that God but that we may be moved and affected. First we call him Father: whereof we are first to seek the meaning, and then the use. By the name of Father God alone is understood: For, as our Savi∣our saith Matth. 23. 9. we must call no man father, because we have but one Father who is in heaven. Joh. 8. 41. We have one Father, which is God: A good profession if it had bene uttered with a good consci∣ence.

Now God is said to be a Father two wayes: by* 1.1 Creation, and Adoption. By creation, as Isai. 64. 8. So Adam is said to be the sonne of God, Luke 3. 38. and the Angels, Job 1. By adoption in Christ, Ephes. 1. 5. So every believer is born of God, 1. John 5. 1. For to so many as believe in Christ God hath given this priviledge, to be the sonnes of God, John 1. 12. And in this sense is every faithfull man to call God Father.

But here it may be demanded, Whether the* 1.2 whole Trinitie is called upon in the name of Fa∣ther, or the first Person alone.

The word Father is attributed unto God two* 1.3 wayes; either essentially or personally. Essentially, when he is so called in respect of the creatures, 1. Cor. 8. 6. Personally, when it hath relation to the other Persons, the Sonne and the holy Ghost. In this place it hath relation to the creatures. So Deut. 32. 6. Isai. 63. 16. But howsoever the whole. Trinity is our Father, & so to be worshipped of us, yet this speech is more peculiarly directed to the first Person, the fountain of the Godhead, who is the Father of Christ, Ephes. 3. 14. and in him our Father, John 20. 17. yet so as in worshipping him we joyntly worship the other two, who as they are •…•…ll one in essence, coequall and coeternall, concur∣ring also in all actions towards us, so they are alto∣gether to be worshipped. O God, thou Father of Christ, and in him our Father, who givest the Spirit of thy Sonne, whereby we cry, Abba, Father, to thee we present our prayers in the name of thy Son, craving the help of the holy Ghost.

The second Person is called our Father, Isai. 9. 6. & so may the holy Ghost, who doth regenerate us, Deut. 32. 6. and to either of them may our prayers be directed, Acts 7. 59. So that our prayer may be directed to any or to all the Persons, 2. Cor. 13. 13. or to two of them, 1. Thess. 3. 11.

We are taught to whom to direct our prayers,* 1.4 namely, to God alone. For seeing our Saviour hath commanded us, when we pray, to say, Our Father, it is* 1.5

evident that we break the commandment if we direct our prayers to any to whom we may not say, Our Father, &c. Which title without blasphemy we cannot attribute to any but onely to the Lord, who is our heavenly Father: Jer. 31. 9. Sum Israe∣li Pater, I am a Father to Israel.

Secondly, whereas by nature we are the children* 1.6 of wrath, and yet commanded to call upon God as our Father, we are taught in whose name we are to come unto God: Not in our own names or wor∣thinesse, Dan. 9. 18. for then we shall find him a Judge rather then a Father; but onely in the name and mediation of Christ, Eph. 3. 12. in whom he is our Father, and in whose name he hath promised to grant whatsoever we ask according to his will. It is well said of Calvine, Cùm Deum Patrem vocamus, Christi nomen praetendimus, When we call God Father, we pretend the name of Christ.

3. We are taught that the help of the holy Ghost* 1.7 is necessary in prayer. For how should we which were children of wrath dare to call God our Father, or be assured that we be his children? By the holy Ghost, who is the spirit of adoption, & beareth witnesse to our spirits, that we are the sonnes of God, we cry in our hearts, Abba, Father, Rom. 2. 15, 16. For if none can say that Jesus is the Lord but by the holy Ghost;* 1.8 then much lesse can a man call upon God as his Fa∣ther in Christ except he be endued by the holy Ghost. We must therefore, as the Apostle teacheth us, Ephes. 2. 18. call upon God the Father in the name of the Sonne by the assistance of the holy Ghost, so shall we, though unworthy and unable to

call upon God, in Christ be accepted and by the ho∣ly Ghost be enabled to pray according to God.

Here therefore first are they refuted who think* 1.9 they may lawfully direct their prayers either to An∣gels* 1.10 or Saints, to whom the name Father is opposed, Isai. 63. 16. or to their images, s•…•…ying to a stock or stone, Our father, Jer. 2. 27. If God be our heavenly Father, who is more willing to give good things then any earthly parents, and also all-sufficient, why should we seek to any other, unlesse we can either accuse him of unkindnesse, or object want of pow∣er unto him?

Secondly, if God be our Father in Christ, then* 1.11 ought we with boldn•…•…sse to come unto the throne of grace through him, Ephes. 3. 12. Neither do we need any other mediation then of the Sonne, who is the onely Mediatour as of redemption so also of inter∣cession, 1. Tim. 2. 5. contrary to the doctrine of the Papists, who teach men to use the mediation of Saints: Whereas our Saviour John 16. 26. having commanded us to pray in his name, addeth, I say not that I will intreat the Father for you: for the Father himself loveth you.

Duties in Prayer.

IF God be our Father, we must come 1. In reve∣rence as unto our heavenly Father. 2. In dutifull, thankfull, and sonne-like affection, acknowledging his mercy of Adoption, who when we were by na∣ture children of wrath adopted us to be his sonnes; and if sonnes, then heirs. Behold, what love the Father* 1.12 hath shewed on us, that we should be called the sonnes of* 1.13

God. 3. In faith and assurance, not onely that we and our prayers are accepted in Christ, but that our prayers shall be granted unto us of our Father as may be most for his glory and our good.

And that we may come in faith, let us consider, First, that without faith we are no sonnes of his, but children of wrath, Ephes. 2. 3, 12. and if we believe we are the sonnes of God, John 1. 12. and of the houshold of faith. Secondly, that if God be our Father in Christ, he will grant us what good thing* 1.14 soever we ask. For 1. he is affected as a good Fa∣ther towards his children: yea, his love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater, Isai. 63. 16. Psal. 27. 10. Isai. 49. 15. Matth. 7. 11. Luke 11. 13. 2. In that he is our Father he hath given us the great∣est gift that can be imagined, and therefore will not de•…•…y the lesse. Pater quid 〈◊〉〈◊〉 filiis, qui jam 〈◊〉〈◊〉 quòd pater est? What will the father deny to his sons, who hath vouchsafed already to be our Father? For if he have s•…•… loved us that he gave his Son for us (that in him we might be adopted his children) how shall h•…•… not with him give us all good things? Rom. 8. 32. 3. In that he hath vouchsafed us this great love to be our Father and that we should be his children, he hath also made us his heirs, & provided us an inheritance in heaven. For as he gave his Sonne in pretium, for a price, so he reserveth himself in praemium, for a reward. If therefore it be our Fathers pleasure to give us a kingdome, we need not fear but that he will grant us matters of lesse moment, Luke 12. 32. 4. In sonne-like submission we are to call upon God

our Father, &c. Matth. 26. 39, 42. And in this faith we are to rest in the will of our Father, submitting our selves thereto, knowing that he will dispose of us for the best.

Duties in our lives.

IF we call God our Father, we must behave our selves as dutifull and obedient children, 1. Pet. 1. 14. we must walk worthy our calling, Ephes. 4. 1. For see∣ing we have these promises, namely, that God will be a Father unto us, and that we shall be his sonnes and daughters, we ought to cleanse our selves from all filthinesse of the flesh and spirit, and grow up into all god∣linesse in the fear of God, 2. Cor. 6. 18. and 7. 1. Deut. 32. 6. Nonne ipse Pater tuus, &c. Is not he thy Fa∣ther* 1.15 that hath bought thee? We must honour him, we must fear him, 1. Pet. 1. 17. Neither ought we to fear any thing so much as to displease him. We must love him, and Christ his Sonne, John 8. 42. and for his sake our neighbours, as the sonnes of God and members of Christ, and consequently as our brethren and fellow-members, 1. John 5. 1. We are to imitate our heavenly Father, Matth. 5. 45. Luke 6. 36. We must patiently and meekly bear afflictions as fatherly chastisements, Heb. 12. 6, 7, &c. Other∣wise we shew our selves to be bastards rather then sonnes. We must trust in him, Psal. 27. 10. Isai. 63. 16.

Here therefore is reproved the hypocrisie of those who using these words do not call upon God in their prayers with sonne-like reverence, faith, affection, submission, nor in their lives behave themselves as

Gods children. For though we call upon God as our Father, and yet do not obey him, nor honour him, nor fear him, nor love him, nor follow him, nor submit our selves to his chastisements, nor trust in him, we shew our selves not to be the children of God, but rather of the devil. For our Saviour saith to the Jews affirming that God was their Fa∣ther, His sonnes ye are whose works ye do, John 8. 39, 48. And John also saith, 1. Epist. 3. 8, 9, 10. He that committeth sinne is of the devil: Wh•…•…soever is born of God sinneth not; for his seed remaineth in him, &c. In this the children of God are known and the children of the devil. Whosoever doth not righteousnesse is not of God; neither he that l•…•…veth not his brother. See Deut. 32. 5, 6.

Our.

VVHen as our Saviour teacheth us •…•…o say, Our Father, Give us, &c. he may seem to some to have prescribed a form of publick prayer onely. Otherwise why doth he not teach us to say, My Fa∣ther, Give me, &c.? But out of verse 6. it appeareth that he prescribeth this form as well for private as for publick prayer. Now he teacheth us to say, Our Father, Give us, &c. that we may learn it to be our duty to call upon God not onely for our selves but also for others.

But for what others? For all men, 1. Tim. 2. 1. (For God is the Father of all by •…•…reation.) but especially for the faithfull, to whom God is a Fa∣ther by grace of adoption, and they also our bre∣thren in Christ. We are therefore to pray for the

whole brotherhood, which is the universall Church, and the whole company of the faithfull, Psal. 122. 6. O pray for the peace of Jerusalem. For the univer∣sall Church, I say, militant upon earth. For unto the present estate of the Church militant our Savi∣our doth accommodate this prayer: as, that we may do the will of God upon earth as it is in heaven; that he would give us our •…•…ily bread; that he would forgive our sinnes, and no•…•… lead •…•…s into temptation. When as therefore this prayer is used amongst the Papists for the dead, they shew themselves not impious onely but also ridiculous.

Vses concerning Prayer.

FIrst, whereas Christ commandeth us to call God* 1.16 Father not onely of other faithfull and elect but also ours, he requireth in us when we are to pray a true and justifying faith whereby we are perswaded that God is our Father in Christ, and the spirit of a∣doption, whereby we cry in our hearts, Abba, Father. Therefore that speciall faith which the Papists call presumption, whereby every Christian man believeth that he is adopted in Christ, reconciled to God, and justi∣fied by him, and that for his sake both himself and his prayer is accepted of God, Christ requireth in this place. For unlesse I be perswaded that the Lord is not onely the Father of the rest of the faithfull and elect, but also my Father, I cannot in truth call him our Father. Unto prayer therefore we must bring faith, without which it is impossible to please God.

Secondly, whereas Christ commandeth us to call* 1.17 upon God not onely for our selves, but also in the

behalf of the whole fraternitie, which is the univer∣sall Church, Our Father, Give us, &c. he teacheth us to exercise the communion of Saints by mutuall prayers for one another, Ephes. 6. 18. and not onely to have respect to our own good but also to the good of others, 1. Cor. 13. 5. and withall inform∣eth us how we are to be affected towards our bre∣thren when we come to call upon God; that we should desire the same good things for them which we ask for our selves; that we should be touched with a fellow-feeling of their wants, as it becometh those which are not onely the sonnes of the same Father, but also members of the same body, Heb. 13. 3. Therefore as we ought to bring faith to∣wards God, so also charity towards men, that with∣out wrath and dissension we may lift up pure hands unto God, 1. Tim. 2. 8.

But is it not lawfull to say sometimes, My Father,* 1.18 My God, and to pray for our selves in particular or for some others?

It is lawfull in private prayers to call God thy* 1.19 Father, so that thou dost not arrogate any thing pe∣culiar to thy self besides or above other faithfull men. For this is the voyce of justifying faith (espe∣cially in the time of temptation, when the faithfull man may seem forsaken of God) to apply unto him∣self in particular that which commonly belongeth to all the faithfull, Psal. 22. 1. Deus meus, My God, my God, &c. John 20. 28. Rom. 1. 8. The Lord instructeth his people thus to call him, My Father, Jer. 3. 4, 19. and Christ his disciples, Matth. 6. 6. Pray to thy Father; and thy Father which seeth in secret, &c.

It is lawfull also to pray for thy self and for others in particular, so as thou forget not to pray for the whole brotherhood of Gods children. For as when we are commanded to do good to all, but especially to the houshold of faith, Gal. 6. 10. we are bound in particular to do good to those whose wants are known unto us: so when we are com∣manded to pray for all, we are bound in particular to pray for those whose wants are known unto us, and especially for such as do any wayes belong unto us or do desire to be commended in our pray∣ers unto God, Rom. 15. 30. Jam. 5. 14. Ephes. 5. 19. 1. Tim. 2. 1, 2.

Thirdly, whereas we are taught to say, Our Fa∣ther,* 1.20 Give us, &c. we may gather that this prayer and those that are made to the like effect are the common voyce of the Church and of all the mem∣bers thereof praying mutually for one another: Which affordeth comfort to every one of us; for al∣though the sense of thy own wants & weaknesse in calling upon God doth discourage thee, yet this ought to comfort thee, that this prayer and the like is the common prayer of the Church and of all the faithfull lifting up holy hands in every place, and praying for thee, if thou be a faithfull man, as well as for themselves. Now the prayer of the Church the Lord who is most gracious unto it is ready to heare, Deut. 4. 7. Isai. 65. 24.. and being most faithfull is also willing to perform, Matth. 18. 20. Therefore this serveth, as for instruction, teaching us our duty in calling upon God for one another, so also for our comfort, assuring us that others in like

sort pray for us, and that we are partakers of all the prayers of the whole Church and all the members thereof.

Fourthly, the hypocrisie of those is condemned who say with the Jews, John 8. 41. We have all one Father, God; but neither have faith in God, nor cha∣rity towards men, nor any fellow-feeling of other mens wants, nor any true desire of their good; who say, Every man for himself, and God for us all.

Vses concerning our lives.

SEeing we have all one and the same Father,* 1.21 Matth. 23. 9. therefore we ought to embrace one another with brotherly love, Ephes. 4. 3, 4, 6. For if God be the Father of us all, then are we all brethren. Which word of love ought to tie us with the bond of love, and break off all dissension, Gen. 13. 8. Acts 7. 26. Mal. 2. 10. And surely if we love not our brethren, the love of God is not in us: For he which lo∣veth him that begetteth, loveth also those that are begot∣ten, 1. Joh. 5. 1. And, Whosoever saith that he loveth God and hateth his brother, he is a liar, 1. John 4. 19, 20. Therefore where is not brotherly love there is not the love of God; where is not the love of God there is no faith; and who hath not faith is not the sonne of God. Therefore the Apostle saith, 1. John 3. 10. In this the children of God are known and the children of the devil; Whosoever doeth not righteous∣nesse is not of God, nor he that loveth not his brother. For if those that be the sonnes of God, as all the faithfull are (and we are to hope well of the most when we speak of particulars) be not our brethren,

and so we esteem them, then are not we the sonnes of God. For if he be our Father, then his children are our brethren; If the sonnes of God be not brethren to us, then are not we his children. If therefore we shall hate the children of God, how can we call up∣on him as our Father?

Secondly, whereas all, as well poore as rich, are* 1.22 commanded to call God Father, this ought to teach the rich, & comfort the poore. The rich ought from hence to learn humility and not to despise the poor∣est Christian, seing they are our brethren by the law of nature, and of the same bloud, Acts 17. the same flesh, Isai. 58. and also by our redemption by Christ they are our brethren in him, sonnes of the same Fa∣ther, and have as good part in Christ, if they be∣lieve, as the best, for God is a Father that respecteth no•…•… persons, Acts 10. 34, 35. 1. Pet. 1. 17. And in Christ there is no difference of rich and poore, bond or free; but we are all one in him, Gal. 3. 28. To which purpose Paul exhorteth Philemon to receive his ser∣vant Onesimus, being now converted, as a brother, v. 17. Let therefore the rich follow the advise, Rom. 12. 16. Example, Job 31. 13, 14, 15. that of the wife 1. Pet. 3. 7. which is to be extended to all Chri∣stians, viz. that they be coheirs. Which doctrine doth not favour the Anabaptists; for although in respect of our spirituall estate there ought to be no respect of persons, Jam. 2. 1. neither is there difference of bond and free in Christ, yet in respect of our out∣ward estate the Lord hath ordained superiours and inferiours, &c. and hath established orders and de∣grees in the outward politie.

The poore also are to comfort themselves with this consideration, that howsoever they be contemn∣ed in the world, yet they are dear in Gods sight. God is their Father as well, or rather of them then of the rich, Psal. 68. 6. and Christ their brother: yea, they are members of Christ, to whom what is done Christ esteemeth as done to himself, Matth. 25. The which is to be understood of the godly poore; for otherwise, as their estate is miserable now, so a thousand times more miserable shall it be in the world to come.

Vses of reproof.

THey are condemned that call God their Father,* 1.23 and yet hate the children of God because they are godly, and deride the name of brethren.

2. Schismaticks, who call God their Father, but denie his children to be their brethren. For they which will have God for their Father, must have the true Church to their mother. And these words, Our Father, are the voyce of the Church, and of all that be of the same brotherhood.

3. Again, when we are bid to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our Father, &c. we are taught to direct our prayers unto God immediately, as being present with us. Which confuteth the Papists, who would not have us go directly to God, but to desire Mary, or Peter, &c. to pray for us: whereas this priviledge have all the faithfull, to come with boldnesse to the throne of grace by Christ, Ephes. 3. 12. Secondly, we are to believe that God who is in heaven is also present with us, hearing our prayers: and therefore so ought we to

poure forth our prayers as into his bosome, yea though we pray in secret, Matth. 6. 6. Thirdly, we ought to have the eye of faith to see him that is in∣visible, Heb. 11. so shall we set God before our eyes, and behave our selves as it becometh those that speak to so glorious a Majesty. But most men because they see none present are touched with lesse reverence then if they spake to a mortall superiour.

Which art in heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

HEaven is all that space which is above the earth: Of which are three parts, Coelum Aereum, Gen. 1. 8. Aethereum, Empyreum. The first, Air; in which are the birds, fowls of heaven, and the wicked spirits in heavenly places, Ephes. 6. 12. and 2. 2. The second is that heaven wherein the starres are, which are called the host of heaven. The third is the seat of the blessed and throne of God, called Coelum empy. reum, because of the light, 1. Tim. 6. 16. paradise, 2. Cor. 12. 4. and the third heaven, in respect of the two lower; and in the same sense, the heaven of hea∣vens, Psal. 115. 16. 1. Kings 8. 27. God is all in all. But this place is especially to be understood of the third heaven, which is the place of the Lords habitati∣on, 1. Kings 8. 30.

How is God said to be in heaven, seeing he is eve∣rywhere?* 1.24

If God be everywhere, then is he also in heaven:* 1.25 But God is said to be in heaven, not that he is inclu∣ded therein, 1. Kings 8. 27. and therefore not cir∣cumscriptivè, by circumscription, as the body of Christ; nor definitivè, definitively, as the finite spi∣rits;

but he is there and everywhere repletive, filling all places, Jer. 23. 23. but yet so as he is every∣where totus, wholly. But yet after a more speciall manner he is said to be in heaven: Because there especially he manifesteth his glory; there he is seen face to face; there he communicateth himself; thence he sendeth down his blessings & judgements, Rom. 1. 18. thence he speaketh to men; thence Christ de∣scended; thence the holy Ghost, Matth. 3. thither Christ ascended; there he sitteth; and thence he re∣turneth to judgement. And as the soul is said to be tota in toto & tota in qualibet parte, all in the whole, and in every part all; and yet in respect of the chief operations is said to be seated in the head (as it were) the heaven of this Microcosme; so God, who is everywhere wholly both in the world and out of it, is said to be in heaven: Heaven is his throne, Isai. 66. 1. there he prepared his seat, Psal. 103. 19. there he sit∣teth, Psal. 2. 4. that is the habitation of his holinesse, &c. Isai. 63. 15. the place of his habitation, 1. Kings 8. 30.

Secondly, when Christ saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the heavens, he meaneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heavenly, as Matth. 6. 26. And he is called heavenly, because the shal∣lownesse of our minds cannot better conceive of the unspeakable glory and excellent majestie of God then under this name. For nothing more ex∣cellent and glorious is subject to our sense then the heaven. Whereas therefore the Scriptures give this title to God, they teach us to ascribe unto him ma∣jestie glorious, essence omnipresent, power infinite, wisdome unspeakable, mercy endlesse.

The sense therefore of these words is this, Thou that sittest upon heaven as thy throne, glorious in maje∣stie, infinite in essence, power, wisdome and mercy.

Vses concerning prayer.

I. THe adoration of images & reliques condemn∣ed,* 1.26 we are taught to lift up our mind, eyes, hands to God being in heaven. We may therefore say, as Psal. 121. 1. Should I lift mine eyes to ima∣ges? whence then should I have help? my help is from God. Therefore as Psal. 123. 1. To thee I lift up mine eyes, O thou who dwellest in the heavens.

II. We are taught, not to direct our prayer to∣wards any certain place, as the Jews towards the temple; but we may turn any way towards God in heaven. And if we are not bound to look towards any certain place, much lesse to go on pilgrimage to it.

III. Neither must our minds go on pilgrimage whilest we are praying; but above the earth and all earthly cogitations our minds with our hands are to be lifted up unto the heavens, Lam. 3. 4. Psal. 25. 1. & as at all times, so especially in the time of prayer, our conversation ought to be in heaven.

IV. When we are commanded to call God our heavenly Father, we are taught to abandon all base conceits concerning God, Psal. 50. 13. and to ascribe unto him incomprehensible glory and majesty, infi∣nite power and essence, wisdome unsearchable, mer∣cy endlesse. Majesty; as sitting upon the heaven as upon his throne, the earth being his footstool, Isai. 66. 1. Which must teach us reverence, and not rash∣ly

to utter any thing before God: For God is in heaven, full of majestie and glory; and thou upon earth, dust and worms meat, Eccles 5. 1.

Power; that is, Might infinite, omnipotencie; Right infinite, and authority universall. Potentia, Power, Psal. 115. 3. Our God is in heaven: whatsoever he will he doeth. Which must teach us to pray with affiance, being assured that our heavenly Fa∣ther is able to do for us according to (yea above) our requests, yea above our thought, Ephes. 3. 20. Thus Jehoshaphat, 2. Chron. 20. 6. Art not thou God in heaven, so as power is in thine hand which none can re∣sist?

Potestas, Authority: So faith Jehoshaphat, Art not thou God in heaven? and dost not thou rule over all nations? So Psal. 103. 20. The Lord hath established his seat in heaven, and his kingdome is over all. On him therefore our trust must be reposed, by whose providence and power all things are governed in heaven and in earth. For hereby we learn that the Lord is not onely able in respect of his might, but hath right also to bestow upon us any good thing. Audacter Deum roga, nihil illum de alieno 〈◊〉〈◊〉,* 1.27 Beg boldly of God, seeing thou canst ask nothing of him which belongeth to another.

Infinite essence and omnipresence; for so is the heaven said to be his throne, as that the earth also is his footstool: and so is he in both, as that he is also everywhere and in every place totus. For we may not think that God is farre from us, Acts 17. 27. be∣cause he is said to be in heaven, as the wicked ima∣gine, Job 22. 13. but we must acknowledge that he

is alwayes present with us, Psal. 139. 7, 8, 9, &c. and, as it is Psal. 145. 18. Deut. 4. 7. near unto us when we call upon him; yea, where two or three are gathered to∣gether in his name, he is in the middest of them, Matth. 18. 20. If therefore thou prayest in secret, the Lord heareth thee, Matth. 6. 6. if in the closet of thine heart without any speech, he heareth the voyce and cry of the heart, Exod. 14. 15. 1. Sam. 1. 13. Assure thy self therefore that thou speakest not into the air or utterest thy words in vain, but that thou pourest forth thy requests into the bosome of the Lord.

Wisdome unsearchable: For as the heavens are high above the earth, so are the Lords thoughts above ours, Isai. 55. 9. We must therefore submit our selves to his will, which is most wise and just: nei∣ther let us circumscribe him, but rather resigne our selves unto him, who best knoweth what is fit for us.

Mercy unspeakable; Whereby all these attri∣butes are effectuall to our good. For if earthly pa∣rents do know to give good things to their children, much more doth our heavenly Father, Matth. 7. 11.

This thereforè must not discourage us, that he sit∣teth above in heaven in the high throne of his maje∣stie: 〈◊〉〈◊〉 though he dwelleth above, yet he mercifully aba∣seth himself to behold the things which be in heaven and in earth, Psal. 113. 5, 6. He looketh down from the high place of his holinesse, even from heàven: doth the Lord look down upon earth; that he might heare the mourning of the prisoner, and deliver the children of death, Psal. 102. 19, 20. Neither ought his power to terrifie us: for he useth it to our good, Deut. 33. 26. •…•…e rideth,

or sitteth, upon the heavens for our help. Him there∣fore, let us exalt who rideth on the highest heavens, Psal. 68. 4.

Here therefore is discovered the hypocrisie of those men who calling upon God as their Father in heaven lift not up their hearts to heaven, but let them lie groveling on the earth; who imagine God to be like themselves, who without reverence speak unto him, or use vain babbling; who trust not in his power, nor acknowledge his presence with them, unreverently behaving themselves because they see him not; that submit not themselves to his fatherly wisdome; nor rest in his mercy and goodnesse.

Vses in our lives.

First, if our Father be in heaven, who also hath be∣gotten us to an heavenly inheritance, then we who are the children of God are in this world pilgrimes from God and from our countrey; and therefore ought not to mindearthly things, but have our con∣versation in heaven, Phil. 3. 19, 20. Secondly, if God our Father be full of maiesty and power, we ought to fear him and to stand in aw. Thirdly, if omnipotent, let us rest confidently under his pro∣tection, neither let the fear of any danger draw us unto sinne; for God is able to deliver us, Dan. 17. And on the other side, let us fear to sinne; for he is able to destroy both body and soul in hell, Matth. 10. 28. If God be omnipresent, let us behave our selves as in his presence, and walk before him in uprightnesse of heart. If our heavenly Father be most wise and mercifull, let us cast our care upon him, in all our

necessities depending on him. As for those that are mere worldlings & terrae filii, who neither stand in aw of his majesty, nor trust in his power, nor walk as in his presence, nor depend upon his father∣ly goodnesse, they cannot but in hypocrisie call God their heavenly Father.

Now if we joyn these two together, of which we have spoken severally, That God is our Father, and therefore willing to heare us; and also in heaven, and therefore able to grant our desires; there will be no place left to diffidence and distrust, seeing God is both willing and able to grant our requests. Therefore we ought not to be distrustfully carefull, but with confidence and assurance that we shall be heard to make our requests known unto God, Phil. 4. 6. seeing, as Fulgentius saith, Deus multus est ad ignoscendum; in hoc multo nihil deest, in quo & omni∣potens misericordia & omnipotentia misericors est: God is much in forgiving; in this much nothing is mis∣sing, in whom is omnipotent mercy, and mercifull omnipotence. The consideration of either of these may stirre up a man to pray: but if he doubt of either, I see not how he can pray in faith. The le∣per, Mark 1. 40. being perswaded of Christs pow∣er, desireth him to make him clean: the father of him that was possessed, Mark 9. 22. having some good opinion of Christs willingnesse, intreated his help for the dispossessing of the unclean spirit: But because the one was not assured of his willingnesse, the other of his power, they make but doubtfull prayers, If thou wilt thou canst make me clean; If thou canst do any thing help us. But we may be assured of

both in our heavenly Father: and therefore are to be encouraged to pray in faith, &c.

The division of the Petitions.

HItherto we have spoken of the preface. Now we are to proceed unto the petitions: Which are in number six; but yet in respect of the objects they may be distinguished into two sorts: For ei∣ther they concern more properly and immediately the glory of God, without respect of our own pro∣fit; or else our own good, and mediately the glory of God. For in the three former we say, Thy name, Thy kingdome, Thy will; in the three latter, us and our, &c. Those that concern Gods glory are indeed most profitable for us; for with his own glory he joyneth the good and salvation of the elect: For if we glori∣fie the name of God, he will glorifie us: if we be subjects of the kingdome of grace, we shall be in∣heriters of the kingdome of glory: if we do the will of God upon earth, we shall enter into the kingdome of heaven. But in propounding these pe∣titions we are not to respect our own profit but the glory of God. Those which immediately concern our own good must also mediately respect the glory of God, whereunto if our good be not referred it is not good.

Those which immediately concern the glory* 1.28 of God are set down in the first place. By which order our Saviour Christ teacheth us to pre∣ferre Gods glory before our own good, yea (if they should come in comparison) before our own salvation, Exod. 32. 32. because Gods glory is the

end, and therefore better then those things which are referred thereunto. For which cause not onely in order of petitions but also in the measure of our affections the glory of God must be preferred before our own good: Ideóque in tribus primis petitionibus oratio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est, cùm posteriores conjunctionibus colli∣gantur, And therefore in the three first petitions there is no copulative, when as the three latter are tied together with conjunctions.

In the three first petitions we desire either the glory of God it self as the end, or else the means whereby his glory is procured: the end in the first petition; the means in the other two. For then is God glorified when his kingdome is advanced and his will fulfilled.

This order teacheth us that the main end of all our desires and actions should be the glory of God.

I. Petition.

FIrst, of the first petition: Wherein we are to learn the meaning of the words, and then to consider the uses which arise from thence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.29 Hallowed be thy name. The name of God signifieth both God himself, and his attributes, which •…•…re himself, and also that whereby he is named. In the former sense the word name is often used to si∣gnifie the persons named: as Acts 1. 15. and 4. 12. Revel. 3. 4. and 11. 13. So the name of God is put for God himself, Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, His name is himself, and he is his name. And hereunto belong those places in which the name of God signi∣fieth

his attributes, which are nothing but himself: For the justice of God is the just God, the wisdome of God is the wise God; the mercy of God is the merci∣full God, &c. And these also are the name of God, as appeareth Exod. 33. 19. and 34. 5, 6, 7. For this is the name which he proclaimeth, The Lord, the Lord, strong, mercifull, and gracious, slow to anger, and abun∣dant in goodnesse and truth, &c.

Secondly, the name of God signifieth that whereby God is named; whereby he is either renowned or known. The name of renown is his glory, which is (as it were) his good name: For so in great persons their good name is their glory and renown; and therefore they are said in the Scriptures to be men of name, Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name: Gen. 12. 2. I will make thy name great: Jer. 13. 11. name, praise, and glory, Deut. 26. 19. The name of God therefore signi∣fieth that whereby he is renowned and acknowled∣ged to be glorious, that is, his glory: So Exod. 9. 16. Psal. 8. 1.

Again, the name of God signifieth that whereby he is known; to wit, not onely his Titles, which more properly are called his name, and by which he is known, but also the Means whereby he is known. The titles are the names of the Godhead, of the at∣tributes, and of the Persons. Of the Godhead; as Jehovah, Lord, God, &c. Exod. 3. 15. This is my name: Exod. 6. 3. Psal. 83. 18. Attributes, as Wis∣dome, Mercy, Justice, Majesty, &c. Persons, as Father, Christ, Jesus, Saviour, holy Ghost, &c.

The means whereby God is known are either pe∣culiar

to the Church, or common unto all. Of the first sort are his word and religion therein prescri∣bed. The word of God is called his name, as Acts 9. 15. to carry my name, &c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God, Mich. 4. 5. We will walk in the name of our God. 1. Kings 5. 3, 5. to build a house unto the name of God. The common means are the works of God: The works of Creation, Psal. 19. 1. Rom. 1. 19, 20. In respect whereof he is called the Creatour of heaven and earth. As also of Administration, as his bles∣sings and judgements. In respect whereof he is cal∣led the Governour and Judge of the world, Exod. 34. 7. All these doth the name of God signifie.

To sanctifie signifieth either to make holy, or to ac∣knowledge* 1.30 & declare holy. In the first sense things are said to be sanctified and (in themselves being not holy) to be made holy, which are set apart to holy uses; as the Sabbath, the Temple, Priests, Christi∣ans consecrated and set apart to the worship and ser∣vice of God. In which sense the name of God, which is most holy, Psal. 111. 9. cannot be said to be sanctified.

2. To sanctifie is to acknowledge & declare holy: as wisdome in the like phrase of speech is said to be justified, Luke 7. 35. and God to be magnified and glo∣rified: And thus the name of God is sanctified either by us or by God himself, Num. 20. 12, 13. By us (I mean our selves and others, for whom also we pray) when, as the name of God is most holy and reve∣rend, so we in our hearts acknowledge and that effe∣ctually,

in our tongues professe, in our deeds use it as most holy & reverend. By God himself his name is sanctified, when either he manifesteth the glory of his mercy and justice, or else freeth it from the pol∣lutions of men, especially when men neglect it, and removeth the impediments, Num. 20. 12, 13:

First, we pray that Gods name may be sanctified of us; that is, That God would vouchsafe unto us his grace, that we may give unto the Lord the honour due unto his name, Psal. 29. 2. that as his name is most ex∣cellent, holy, glorious, and reverend, so his prayse may be unto the ends of the earth, Psal. 48. 11.

We sanctifie the name of God, which is most ho∣ly, and reverend, and glorious, Deut. 28. 58. when∣as in our hearts, words, and deeds we do use it holi∣ly and reverently.

But to speak more especially, according to the significations of the name of God: The names of God first signifie himself and his attributes, which are himself, which we desire in this prayer that we may sanctifie in our hearts, tongues, and lives. In our hearts we sanctifie God, as Peter exhorteth, 1. Epist. 3. 15. when as 1. we do acknowledge, and that effectually, That there is a God; That this God is such an one as he hath revealed himself in his word, most wise, most just, most mercifull, infinite in power, essence, and continuance, &c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie; that is, when we alwayes think and conceive of God most holily and reverently.

In our mouthes; 1. When we confesse and ac∣knowledge

and professe God and his attributes, &c. Rom. 10. 10. 2. When we speak of God and his attributes holily and reverently.

In our lives; when the knowledge of God and his attributes is effectuall to bring forth in us a con∣versation answerable thereunto. Knowest thou there is a God? worship him. That he is a Spirit? worship him in spirit and truth. That he is just? fear him. That he is mercifull? love him. That he is omnipresent? behave thy self as in his presence. That he is omnisufficient? repose thy trust in him. That he is omniscient and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a searcher of the heart? approve thine heart to him, &c.

Thus then we desire that the name of God in the first sense may be sanctified by us.

The uses. 1. Concerning prayer.

THat we may pray fervently, we must have a feel∣ing of our want; as, our ignorance of God (here we pray for knowledge of God, without which we cannot acknowledge him) the vanity of our minds, thinking amisse of God, Job 1. 5. our irreverent speech of God, our not sanctifying of God in our lives (a fault incident to the best) Num. 20. 12. For who can say that he hath loved and feared God, &c. as he ought, and behaved himself alwayes as in Gods presence?

2. Concerning our lives.

The use concerning our lives: That as in our prayers we desire, so in our lives we endeavour thus to sanctifie God: For if we our selves will not en∣deavour thus to do, it sheweth that we have no true

desire hereof, but pray in hypocrisie with feigned lips. Their hypocrisie therefore here is detected, who desiring with their mouth that they may san∣ctifie God, will think that there is no God, Psal. 14. 1. will think basely of him, Psal. 50. 21. or deny his providence, mercy, and justice, Psal. 10. 11. who use to speak unreverently of God and his attributes, to murmure against his justice, &c. Psal. 78. 19. who live as if there were no God, Tit. 1. 16. that say he is a Spirit, but desire not to worship him in spirit; that he is just, and yet desire not to fear him, &c.

II. How Gods name signifying his glory is hallowed by us. •…•…

SEcondly, the name of God signifieth his glory: Which we do sanctifie whenas we glorifie God in our hearts, mouthes, and lives: And this is the most principall signification of this petition.

We glorifie him in our hearts, 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things, as be∣ing more dear unto us then our own good. 2. When as in the purpose of our hearts we intend the glory of God in all things, putting into our hearts to give glory to his name, Mal. 2. 2.

In our mouthes we glorifie him, when we make the glory of God the matter and end of our speech. The matter, when in our speech we set forth the praises of God, whose name is to be exalted above all prayse, Neh. 9. 5. For to prayse him is to glorifie him, Luke 2. 20. Psal. 50. 23. and to make his prayse glori∣ous, Psal. 66. 2. We make it the end of our speech, when therein we intend the glory of God, either by

the profession of a necessary truth, Josh. 7. 19. or by a speech seasoned with grace, tending to the glory of God, or the good and edification of our bre∣thren, which is subordinate thereunto, Col. 4. 6.

In our lives we glorifie God, 1. When in all our actions whatsoever we aim at the glory of God, ac∣cording to that 1. Cor. 10. 31. 2. When by our god∣ly lives we do not onely glorifie God ourselves, John 15. 8. but give just occasion to others of glo∣rifying him, Matth. 5. 12. 1. Pet. 2. 12.

Vses. 1. In prayer.

Wants to be bewayled.

1. Our pride and vain-glory, seeking our selves and our own prayse. 2. The neglect of Gods glo∣ry, the main end of all things, which ought to be more dear to us then our salvation. Such we are that except the Lord endue us with this grace, we neglect his glory, and so live in vain. 3. Our sup∣pressing of Gods prayse, our unthankfulnes. 4. Our idle and unsavoury speeches. 5. Our manifold slips in our lives whereby God is dishonoured. All which are faults incident to the best of us, and there∣fore we had need earnestly to pray that God may be glorified of us, 2. Sam. 12. 14.

Graces which we desire.

1. Zeal of Gods glory; 2. Thankfulnesse; 3. A desire to glorifie God by a godly life.

2. Vses in our lives.

As we are in prayer earnestly to desire that* 1.31 we may give glory to God, so in our lives we must endeavour both in our hearts, tongues, and works to glorifie him, &c. Otherwise, if in our mouthes we desire that we may glorifie him, and in

our hearts neither desire it nor intend it, if we alto∣gether seek ourselves and our own praise, if we use to suppresse the praises of God and to smother his truth, if our ordinary speech be idle and unsavoury, our lives dissolute, from whence no honour can a∣rise unto God, and in truth desire not to be freed from these sinnes; nay, on the contrary, if in stead of intending Gods glory we seek his dishonour, in stead of sounding forth his prayse we blaspheme his holy name, in stead of professing and defending his truth we oppugne the same, in stead of savoury speeches they be rotten and infective, in stead of causing the name of God to be glorified we cause it to be blasphemed, our prayer is little better then mockery of God: And yet such is the prayer of ve∣ry many, which with their mouthes desire that they may glorifie God, and yet desire not his glory in their hearts, nor seek it in their lives, but rather pra∣ctice such things whereby the name of God is dis∣honoured and blasphemed.

The glory of God is most dear unto him, and so must be to us, Acts 12. 22. His glory he will not lose.

III. The name of God signifying his titles, how it is hallowed.

THirdly, the name of God doth signifie his titles; the titles, I say, of the Deity, Attributes, and Persons. This name of God is sanctified, when, as it is holy and reverend, so it is used of us. It is used of us either by taking it into our mouthes, or by taking it upon us. We sanctifie it in our mouthes,

and so in our writings, when as we make an holy and reverent mention of the titles of God. Which we do when we mention them in a serious matter, after a reverent manner, to a holy end. For the most holy and dreadfull name of the Lord our God Deut. 28. 58. must not be used to trifles and ridi∣culous matters: neither may we lightly take up the most reverend name of God, which we are not wor∣thy to take into our mouthes: neither must the glo∣rious name of God be mentioned but to his glory either mediately or immediately. And hereunto we are to referre two sorts of usurpation of Gods name and titles, by Blessing and Swearing aright.

Blessing is either of God or man. The blessing of God is the praysing of God; of which we have spoken: Example Rom. 9. 5. and 1. 25. 2. Cor. 11. 31. Blessing of men in the name of God, which the Scripture calleth the putting of Gods name upon them, Num. 6. 27. is a duty to be performed by all, to all, even unto enemies, Rom. 12. 14. Matth. 5. 44. (whereunto referre salutation) but especially to be performed by superiours, Hos. 7. 7. to their inferiours: in the commonwealth by Princes and Magistrates; David, 2. Sam. 6. 18. Solomon, 1. Kings 8. 55. In the Church, Num. 6. 23, 24, 25. Melchisedec, Gen. 14. 19. In the family by parents: unto which the Lord giveth great force, &c. By swearing we make a holy and reverent mention of the name of God, whenas we swear in truth, judgement, and righteousnesse, Jer. 4. 2, &c.

We take upon us the name of God when his name is called upon in us, as Gen. 48. 16.. i. when we call

our selves by his name, and professe our selves to be the children of God, Isai. 43. 6, 7. which began to be done in the time of Seth after the birth of Enosh, Gen. 4. 26. & 6. 2. In these last times those of the Church of God do invocate the name of Christ, Acts 9. 14, 21. 1. Cor. 1. 2. and are called by his name, Christians, Acts 11. 26. and are baptized into his name.

Thus we sanctifie the name of Christ when as we walk worthy our calling whereby we are called, Ephes. 4. 1. and a•…•…orn the doctrine of Christ our Sa∣viour in all things, departing from iniquity, as it is 2. Tim. 2. 19.

Vses in prayer.

1. Graces to be desired.

1. That we may use the titles of God reverently. 2. That we may swear by his name alone in judge∣ment, truth, and righteousnesse. 3. That we may walk worthy our calling.

2. Wants to be bewayled.

1. Irreverence in using the titles of God. 2. Rash swearing. 3. Not walking worthy our calling.

Vses in our lives.

As we pray that we may sanctifie the name of God, so must we be carefull in our lives 1. To be mindfull of God, and to mention him in matters serious, to a good end, after a reverent manner. We mention not our prince without some shew of re∣verence: how much more ought we to bow the knees of our hearts when we mention the glorious* 1.32 name of our God? Example, Rom. 9. 5. 2. To use bles∣sing and not cursing, Rom. 12. 14. 3. To swear by the Lord alone in truth, judgement, and righteousnesse.

4. To labour by all means to walk worthy our cal∣ling, even as it becometh the saints, Ephes. 5. 3. Other∣wise if our practice be (and we continue therein) ei∣ther not to mention God at all, (which the Scri∣ptures call the forgetting of God, and it is a signe that God is not in their thoughts in whose mouthes he is not, seeing out of the abundance of the heart the mouth speaketh: or else by mentioning his name to pollute it; either in respect of the matter, mentioning it in jests and ridiculous matters; And in the name of God, O God, O Lord, Good God, Jesu Lord, Mercy God, &c. or of the manner; either by carelesse, light, and un∣reverent using of Gods name without fear or con∣science, sense or regard of God: or by superstitious using of the titles, doing more reverence to the words then unto God himself, and sticking not to blaspheme his name by wicked swearing; like to the souldiers, Matth. 27. 39. Or in respect of the end; when the name of God is mentioned to wicked, yea to devilish ends, as inchantments, &c. or by cur∣sing, which is a most horrible profaning of Gods name: or by wicked swearing: or by living unwor∣thy their calling; for so they take the name of Christ upon them in vain, and profane it. Considering, Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19. In vain there∣fore they professe themselves the sonnes of God whilest they behave themselves as the sonnes of men, Gen. 6. 2. or rather as the sonnes of the devil. And besides, they cause the holy name of Christ to be blasphemed. If this, I say, be our practice, and we continue therein, and yet pray that we may san∣ctifie the name of God, we play the hypocrites.

IV. How the name of God, as it signifieth his Word, is sanctified.

FOurthly, the name of God doth signifie his word, whereby he is especially known. Which is san∣ctified by the Ministers, when it is purely, power∣fully, and profitably taught: by the people, when it is heard with reverence, attention, good consci∣ence, and purpose to practice it: by all, when in our hearts we do holily meditate thereon, and are infla∣med with a desire of practicing it, Psal. 119. In our tongues, when we apply it to those uses whereunto it is profitable, 2. Tim. 3. 16. In our lives, when we knowing it do perform it.

Vses in prayer. Wants to be bewailed.

1. The want of preaching, where it is wanting. 2. The neglect and contempt of the word, a capi∣tall sinne of these times. 3. The little practicing of it where it is known, especially in these dayes, ubi scientiae multum, conscientiae parùm, where there is much science, little conscience.

Vses in our lives.

In our lives we are to endeavour to sanctifie the word of God: if Ministers, by dividing it aright; if people, by saving hearing thereof, by meditating on it, by desire to do it, by applying it to its right uses, by yielding simple obedience unto it. Other∣wise, if we desire it may be sanctified, and yet we profane it, and please our selves in so doing, either preaching it unprofitably, or hearing it without re∣verence, attention, or purpose to practice it: if nei∣ther in our hearts we care to know nor have desire to practice it: if we abuse it to confirm errours, and

confute the truth, to impenitencie, jests, superstiti∣on, and charms, &c. if we profane it either by ne∣glect or contempt, Mal. 1. 12. Amos 2. 7. Prov. 30. 9. Levit. 22, 31, 32. in word we desire to sanctifie it, but in deed profane and pollute it.

V. How the name of God is sanctified as it signifieth the Doctrine of religion.

FIfthly, it signifieth the doctrine of religion and the worship of God. In which respect his name is sanctified when as we walk in his name, Mich. 4. 5. For religion is the way by which we go to heaven, Isai. 30. 21. and therefore in the Scriptures is often called the way. When as therefore we walk in this life so as that our life doth answer to our profession, it is in this sense said to signifie the name of God.

As we professe the Christian religion, so our life is answerable to our profession if denying all ungodli∣nesse and worldly lusts, we live soberly, righteously, and godly in this present world; Looking for that blessed hope, and the glorious appearing of the great God, and our Sa∣viour Jesus Christ, Tit. 2. 12, 13. Our religion is the truth in Christ; which if we be truly taught, we must put off the old man, Ephes. 4. 20, &c. Our religion is the light, and we professe our selves children of the light, and so must we walk, Ephes. 5. 8, 10, 11. In this way we must walk in respect of God uprightly, in respect of men inoffensively.

Duties in prayer. Wants to be bewailed.

1. Our backwardnesse in religion; 2. Our hy∣pocrisie; 3. Our scandalous conversation.

Duties in our lives.

In our lives we are to desire and to endeavour that we may adorn the profession of religion by renoun∣cing all ungodlinesse, &c. to set God before our eyes, that we may walk uprightly as in his sight; to walk inoffensively, Heb. 12. 13. Otherwise, if we professe religion, and renounce not our sinnes, nor put off the old man; if we call our selves the chil∣dren of the light, and yet walk in darknesse; we profane the name of God and his religion. And this is done, 1. In respect of God by hypocrisie, 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects. 2. In respect of men by the profane and dissolute life of common Chri∣stians, and by the falls and scandals of them that would seem the best professours. If we continue in this course and please our selves therein, we cannot make this prayer in truth, &c.

VI. How the name of God signifying his works is hallowed.

SIxthly, the name of God signifieth his Works whereby he is known, and that both of creation and administration. The creatures are sanctified,* 1.33 First, by an holy and religious meditation and men∣tioning of them, 1. To the glory of God, acknow∣ledging in them the wisdome, justice, power, and goodnesse of God, glorifying him, being known in his works, as God, Rom. 1. 21, 22. 2. To our good, when we imitate and flie such things in them as the holy Ghost hath appointed. Secondly, by a holy and sanctified use. The creature is sanctified by the word and prayer, 1. Tim. 4. 5. Col. 3. 17.

Duties in prayer. Wants to be bewailed.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the hardnesse and sense∣lesnesse of our hearts, in not seeing and acknowledging the goodnesse, wisdome, and power of God in his creatures, Mark 6. 52. 2. Our jesting at some of his works; as at the form or countenance of some man, &c. 3. Our suffering of the brute creatures to go beyond us: as the crane and swallow, in knowing their times and seasons; the ant, in diligence; the trees and plants, in bringing forth fruit. 4. Our irreligi∣ous use of the creatures, or abusing them to be the instruments of sinne.

Duties in our lives.

1. Holy meditation and mentioning of the works of God to his glory and our spirituall good. To his glory: for so must we meditate and speak of the creatures as that the wisdome, goodnesse, and pow∣er of God shining in them be acknowledged; that we knowing him by his works may glorifie him as God. To our good; by meditating in such things as are to be followed or eschewed in them. 2. The pure and holy use of the creature sanctified by the word and prayer, &c. Otherwise, if we knowing God by his works, shall not glorifie him, Rom. 1. 21. if we shall play the Momes in detracting from the works of God or mocking the same; if we shall abuse his creatures to superstitious, wicked, and profane uses, and please our selves in so doing, we are to take heed lest in making this prayer we be found mockers of God.

Now follow the works of administration: which* 1.34 are his blessings or judgements towards our selves

or others. His blessings on our selves are sanctified, 1. in our hearts, when we are truly thankfull for them: 2. in our tongues, when we give thanks, Psal. 124. 6. and shew forth his benefits, Psal. 66. 16. and 71. 8, 18. 3. in our deeds, when we referre the good things received to his glory and the good of others, and when by them we are brought to repen∣tance, Rom. 2. 4.

The blessings of God on others are sanctified, when we rejoyce with them, 1. Cor. 12. 26. and glorifie God in them, Psal. 35. 27. Gal. 1. 24.

The judgements of God on our selves are sancti∣fied, when they have the like effect in us that they had in Job; that is, First, when we are humbled un∣der the hand of God, and brought to repentance, Job 1. 20. and 42. 6. Secondly, when we bear them patiently, Job 1. 21. Thirdly, when we blesse God in them and for them, v. 21.

The judgements of God on others are sanctified, when by consideration thereof we fear to sinne, when we shew forth the justice of God in the pu∣nishment of the wicked, Psal. 58. 11, 12. when we condole with the just.

Wants to be lamented.

First, unthankfulnesse: in that neither in our hearts we have the chearfull sense of Gods good∣nesse in his benefits, nor in our tong•…•…es return praise to him, nor in our deeds bring forth the fruits, nor yet by them are brought to repentance. Secondly, our not acknowledging Gods graces in others, or depraving or lessening them, or envying their good. Thirdly, our senselesnesse in affliction, Jer. 5. 3.

Fourthly, impatience, Isai. 22. 12, 13. Fifthly, mur∣muring. Sixthly, not to be terrified by the exam∣ple* 1.35 of others, but rather pleasing our selves, Luke 13. 1. Seventhly, not condoling but rather rejoy∣cing in other mens evils; as, laughing at fools.

Duties in our lives.

To be thankfull to God for his benefits; To expresse our thankfulnesse, by thanksgiving, by referring them to the glory of God, by repentance; To rejoyce with others; To glori∣fie God in them; To make right use of his cha∣stisements on our selves and others. Other∣wise, if we shall be proud of those good things which we have, as though we had not received them, not giving God the glory, nor referring them to his glory and the good of others, but contrariwise abusing them to the dishonour of God and the hurt of others, as many do their learning, wit, riches, strength, &c. If we shall deprave Gods mercies in others, or envie them; If in the judgements of God upon our selves we shall harden our hearts with Pharaoh; If we shall impatiently bear them, and murmure against the severity of God; If with Bel∣teshazzar we shall not be moved with the example of others, Dan. 5. 22. If we shall make a sport of other mens calamities; we are farre from that desire of sanctifying Gods name which in this prayer we pretend.

Secondly, in these words we pray that the Lord would sanctifie his name. The which petition we are the rather to make, because his glory is so little regarded amongst men. And in this sense our prayer

is the same with that of our Saviour, John 12. 28. Father, glorifie thy name; or with that of David, Psal. 57. 6, 11. Be tho•…•… exalted, Lord, above the heavens, and thy glory above all the earth; or that, Psal. 115. 1. Not unto us, O Lord, not unto us, &c.

The Lord doth sanctifie his name, I. When he* 1.36 doth shew forth and manifest the excellencie and glory of his name, that is, of his attributes and per∣fections, as wisdome, power, &c. but especially by making manifest the glory of his mercy and justice. Of mercy; by preserving his Church, and multiplying his blessings upon the faithfull, Ezech. 36. 21. For the glory of his own name he preserved his Church amongst the heathen, and promised to reduce them into their own countrey: not for their sakes, but his holy names sake, v. 22. and then v. 23. I will sanctifie my great name, which was polluted a∣mongst the heathen (namely, because of the affliction of his people) v. 20. and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sancti∣fied in you before their eyes, &c. So 2. Thess. 1. 12. Of his justice and power; in executing his judge∣ments on transgressours and on the wicked, and overthrowing the enemies of his Church. When Nadab and Abihu had offered strange fire contrary to the commandment of God, and were destroyed by fire from heaven, he said, I will be sanctified in them that come near me; (that is, By executing judge∣ment even against those that are near to me, I will make manifest the glory of my justice) and before all the people will I be glorified, Levit. 10. 3. Isai. 5. 15, 16. By the judgements of God executed upon the

wicked it is said that man shall be humbled and brought low, but the Lord of hosts shall be exalted in judgement, and the holy God shall be sanctified in justice. Ezech. 28. 22. Thus saith the Lord God, Behold, I come against thee, Sidon; and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall have executed judgements in her, and shall be sanctified in her: For I will send into her pestilence, &c. And chap. 38. 22, 23. he threatneth to rain fire and brimstone upon Gog and Magog, that is, both the open and secret enemies of the Church, &c. Thus, saith he, will I be magnified and sanctified and known in the eyes of many nations, and they shall know that I am the Lord.

II. God doth sanctifie and glorifie his name, when he doth remove the impediments of his glo∣ry, as idolatry & worshipping of false gods, supersti∣tion,* 1.37 ignorance, and giveth a free passage to his Gospel, when he taketh away the wicked, Psal. 104. 35.

III. By freeing it from the abuses & pollutions of men, and mainteining his own glory. When Moses and Aaron at the waters of Strife did not sanctifie the Lord by believing and acknowledging his omnipotent power, then the Lord did sanctifie his name himself, Num. 20. 12, 13. Lev. 22. 32. Neither shall ye pollute my holy name; but I will be hal∣lowed amongst the people of Israel. So when Herod would not give the glory to God, the Lord glorifi∣ed himself in his destruction. In the second place therefore we pray in zeal of Gods' glory, That howsoever men pollute and profane his holy name,

yet he would glorifie it, and manifest the praise both of his mercy in blessing and preserving his Church, and also of his justice in executing his judgements upon the wicked and enemies of his Church, by removing the impediments, by freeing it from the pollution of men, and mainteining his glory.

Duties.

1. Zeal of his glory, that he may sanctifie it what∣soever become of me. 2. Fear to profane his name, seeing he will be sanctified, &c.

V. 10.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

,

Thy kingdome come.

What Gods kingdome is.

THe first petition conteined the main scope of all our desires: This and the next contein the way and means whereby that end is to be atchie∣ved: for then is God glorified when his kingdome is advanced and his will is performed.

The meaning of the words, Thy kingdome come.

We must know that there are two kingdomes* 1.38 in the world ruling in the minds and hearts of men; the one of darknesse, the other of light; the one of Satan, the other of God, Col. 1. 13. unto the one of which every man in the world is subject. The kingdome of Satan and dark∣nesse is, whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sinne to their own perdition. The prince of this kingdome is Satan, the prince of the air, Ephes. 2. 2. and God of this world, 2. Cor. 4. 4. John 12. 31. The subjects are

all men by nature, untill they be brought out of this kingdome of Satan into the kingdome of God: and then is the kingdome of God said to come to them. But in this subjection do none finally remain but the reprobate, who are the children of disobedience, in whom Satan worketh effectually, Ephes. 2. 2. and blindeth their minds, that the light of the glorious go∣spel of the kingdome of God shine not unto them, 2. Cor. 4. 4. a•…•…d carrieth them away captive to the obedience of his will, 2. Tim. 2. 26. The law of this kingdome whereby he ruleth is sinne: Hujus regni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The law of this kingdome is to be without law. This sin reigneth in the mortall bodies of men, making them give up their members to be instruments of sinne unto iniquity, Rom. 6. 12, 13. untill it please God to let his kingdome come upon them, ruling them by his word and spirit. The end of this kingdome is endlesse perdition, 2. Thess. 1. 9. and against this kingdome are we taught to pray in this place, &c.

The other is the kingdome of God: And this is* 1.39 either universall or speciall. The universall is that whereby the Lord ruleth over all things, even over his enemies; whereunto all things are subject, and from which subjection nothing can exempt it self. This of Divines is called regnum potentiae; the king∣dome of power: whereof the holy Ghost speaketh Psal. 99. 1, 2. and 145. 13. and in the clause of this prayer; For thine is the kingdome. But most plainly Psal. 103. 19. The Lord hath established his throne in heaven, and his kingdome is over all. This kingdome nothing can resist, nothing can hinder, no not al∣though

all creatures should band themselves toge∣ther against it.

The speciall kingdome of God is that whereby* 1.40 he ruleth not over all men in generall, but onely over the Church, that is, the company of the elect. And as there be two parts of the Church, the one mili∣tant upon the earth, the other triumphant in heaven; so are there two parts of Gods kingdome: the first of grace, the Church militant; the second of glory, the Church triumphant. The former is the blessed estate of Christians in whom he reigneth in this life: for it doth not consist in meat and drink, or in any tem∣porall or worldly thing, but it is righteousnes, that is, assurance of justification, and peace of conscience arising from thence, Rom. 5. 1. and joy in the holy Ghost, a consequent of both the other, Rom. 14. 17. The latter is the glorious and blessed estate of the* 1.41 faithfull after this life, where they shall have the fruition of God in whose presence there is fulnesse of joy,* 1.42 &c. Of these two the former is the way to the lat∣ter: therefore whosoever would be an inheritour of the kingdome of glory in heaven, must first be a sub∣ject of God in the kingdome of grace in this life, Luke 22. 30. and therefore out of the Church there is no salvation. And on the other side, whosoever is a true subject of God in the kingdome of grace, shall be an heir of glory in heaven: and therefore to them that be true members of the Church there is no condemnation. And this David teacheth us, Psal. 15. 1. Who shall sojourn, &c. both parts of that que∣stion concerning one and the same man.* 1.43

The kingdome of grace is that government

whereby the Lord doth effectually rule in our hearts by his word and Spirit, working in us his own good work of grace, and making us fellow-citizens, and meet to be partakers of the inheritance of the saints, and of the houshold of God, Ephes. 2. 19. Saints in light, Col. 1. 12. In this kingdome the Prince is the Lord, who exerciseth this kingdome by his Sonne, Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church; which is therefore called the kingdome of heaven, Matth. 5. 19. and the particular subjects are all true Christians. The sceptre of this kingdome is the word of God, Psal. 110. which is also the law whereby he reigneth; and is therefore called the word of the kingdome, Matth. 13. 19. the gospel of the kingdome of God, Mark 1. 14. The preaching of which word and gospel is also called the kingdome of heaven, Matth. 13. 11. and 22. 2, &c. Where by the way we may note, that where the word of God and gospel of the kingdome is truly preached, there is the kingdome & consequently the Church of God: and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews, that the 〈◊〉〈◊〉 of God is 〈◊◊〉〈◊◊〉, Luke 17. 21. This preaching of the word is also called the arm of God, Isa. 53. 1. whereby •…•…e p•…•…lleth 〈◊〉〈◊〉 o•…•…t of dark•…•…sse into lig•…•…, and out of the power of Sata•…•… 〈◊〉〈◊〉 God, Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit, drawing us unto his So•…•…e, bending and bowing us to the obedience of his word, in∣lightening our minds, and 〈◊〉〈◊〉 our hearts, and leading us into all truth, &c. •…•…ortifying sinne a•…•…d corruption in us, and renewing us unto holinesse

of life. The end of this kingdome is the kingdome of glory. And therefore Christ saith to his Church, Luke 12. 32. Fear not little flock, &c. For therefore doth he pull us out of the kingdome of darknesse, and bring us into the kingdome of grace, that by faith we may have remission of sinnes and inheritance among them that are sanctified, Acts 26. 18. By rea∣son of the certainty hereof it is said that those that believe have everlasting life, John 5. 24. and are trans∣lated from death unto life: that those whom God hath justified he hath also glorified, Rom. 8. 30.

The kingdome of glory in respect of us is the blessed estate of the godly in heaven, when as God shall be all in all, 1. Cor. 15. 28. where God hath pre∣pared such things for them that love him as neither the eye of man hath seen, nor eare heard, nor &c. 1. Cor. 2. 9.

What this word come signifieth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Adveniat. This word Come, is diversly to be expounded according to the divers significati∣ons of the kingdome of God. The universall king∣dome, or kingdome of power, is said to come when it is manifested and made apparent that all things are guided by the power and providence of God.

Here therefore we are taught to pray, That the* 1.44 Lord would vouchsafe to advance his kingdome, & bring all things into subjection under his feet; and also that all men may acknowledge this universall kingdome of God, ruling all things according to the counsel of his will, and may willingly submit them∣selves to the government of this absolute Lord, who hath placed his seat in heaven, and his kingdome ruleth

over all; That he would subdue his enemies, Psal. 110. 2. governing them with an iron rod, Revel. 12. 5. and 19. 15. and bruising them like a potters vessel, Psal. 2. 9. That he would execute his holy and eternall decrees, both in the generall government of the world, and also in the saving of the elect, and de∣stroying the reprobate, to his own glory, working all things according to the counsel of his will. And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof, yet we are to pray that it may come; and that he would exalt his kingdome, as before glorifie his name: not meaning thereby to move God, but to shew the concurrence of our will with Gods will, and our affection towards the ad∣vancement of Gods kingdome, and zeal towards his glory.

Secondly, the kingdome of grace is said to come* 1.45 unto us, whenas it is either begun & erected in us, or continued and increased amongst us. And in this be∣half we are taught to pray not onely for the coming of this kingdome, but also for the granting of the means whereby it cometh, & also removing the im∣pediments of the coming. I. As touching the coming it self, we are to note out of this word, That we come not to this kingdome of grace of our selves, but this kingdome cometh unto us, and in coming preventeth us, as our Saviour speaketh, Luke 11. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is come upon you: for we naturally are the bondslaves of Satan, and subjects of the kingdome of darknesse; out of which bondage we are not able to come except the Lord do pull us: and as our Savi∣our saith, John 6. 44. No man cometh to the Sonne b•…•…t

whom the Father draweth. Wherein appeareth the undeserved mercy of God in preventing us, in seek∣ing that which was lost, in being found of them that sought him not, in coming to them that neither could nor would (through their own default) come unto him. And secondly, because there must be al∣wayes a daily progresse in this kingdome, and work of grace in this life, therefore we are taught to pray daily that this kingdome may come.

Now let us see how this kingdome cometh, and* 1.46 what it is which here we ask. Of the coming of this kingdome there be three degrees: The first is the pulling and drawing us out of the kingdome of Sa∣tan and power of darknesse unto God; which is our effectuall calling, whereby we are brought from the spirituall bondage of sinne and Satan into the glori∣ous liberty of the sonnes of God, and are made fellow∣citizens of the Saints, & domestici Dei, of the houshold of God, Ephes. 2. 19. And this calling is wrought by this means. First, to us sleeping in our sinnes the word of God is sent to rouse us, the law shewing us our sinnes and the punishments due for them, the Gospel promising salvation upon the condition of faith and repentance. Secondly, the spirit of God concurring with the word inlighteneth our minds to understand the word of God, inclineth our minds to attend thereunto, mollifieth our hard and stony hearts in the sight and sense of sinnes; and then tra∣velling under the burden of them with wearinesse, he stirreth up in us a hunger and thirst after the righ∣teousnesse of Christ and reconciliation with God, and teacheth us to pray with sighs which cannot be expressed.

Secondly, when the Spirit of God applieth the merits and efficacy of Christs death and resurrecti∣on to the justification of the sinner, and by degrees worketh in him faith and assurance of the pardon of his sinnes; whereupon followeth peace of consci∣ence, and joy in the holy Ghost: In which three t•…•…e Apostle saith that the kingdome of God do•…•…h consist, Rom. 14. 17.

Thirdly, when Christ our King ruleth and reign∣eth in our hearts by his word and Spirit, t•…•…aching us to deny ungodlinesse and worldly lusts, and to live sober∣ly, justly and holily in this present world, expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ, Tit. 2. 12, 13. that is, when by his Spirit he applieth the merits of his death to the mortifying of sinne in us, and of his resurrection to raise us up to newnesse of life.

And this we desire not onely for our selves, but also for the whole company of the elect, That the Lord would from all sorts gather his Church, elect∣ing them from the world, engraffing them into his Son, justifying them by faith, and sanctifying them by his Spirit; That he would confirm them by his grace, that they may increase more and more, and be inriched with all spirituall blessings in heavenly things, and finally by the power of God through faith may be preserv•…•…d unto everlasting life, 1. Pet. 1. 5.

And because the Church of God is, as we have said, the kingdome of God, we desire not onely that God would gather his Church, but also that he would inlarge it more and more, by the visible adding unto it those that are to be saved; that he

would prosper and preserve it, Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall; that he would give all graces needfull and expedient unto them. And thus we are to pray that the kingdome of Gods grace may come upon us and upon all his chosen servants.

The means are to be prayed for of the coming of Christs kingdome.

II. Now because this kingdome cometh by means, we are also to pray for them. The means are either outward or inward. The outward are* 1.47 the preaching of the word, and Christs government by his ministers. The preaching of the word, which is the Gospel of the kingdome of God, is such a notable means of the coming of the king∣dome that it is called the kingdome of God. For where∣as there be three degrees of this coming, our Voca∣tion, Justification, and Sanctification; every one of them ordinarily is wrought by the preaching of the word. We are called outwardly by the Gospel; We are justified by faith: faith cometh by hearing of the word, Rom. 10. 17. We are sanctified by the word of truth; by the preaching of the word we are begotten unto God. Therefore we are to pray that the word of God may have a free passage and be glorified, 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us, or, as Matth. 21. 43. that the kingdome of God be not taken from us, but continued to us and our posterity. And because there cannot be preaching of the word except there be preachers, Rom. 10. 14. we are taught to pray, Matth. 9. 38. that God would send forth labourers into

his harvest; that he would furnish them with Vrim and Thummim, gifts sufficient, Ephes. 6. 19. that he would clothe them with righteousnes, Psal. 132. 9. that he would open unto thē a doore of the word, that they may speak the mysterie of Christ, Col. 4. 3. And be∣cause there cannot be ordinarily learned guides and scribes taught unto the kingdome of God, except they be first trained up in good literature, we are to pray also for the Universities and schools of the prophets, which are the seminaries and seed-plots of the Church.

The second outward means is the government of* 1.48 Christ by his servants both in the Church and Commonwealth. In the Church, by the Ministers and governours exercising in the name of Christ admonition, suspension, excommunication. For whom we are to pray, That they may execute their offices according to the will of God, as shall most serve for the advancement of the spirituall king∣dome of Christ, and defacing of the kingdome of sin and Satan; That the people submit themselves to the censures of the Church, and be reclaimed there∣by. In the Commonwealth, by Magistrates, who are Gods ministers also, &c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church, Isai. 49. 13. For whom also we are to pray, 1. Tim. 2. 2. That after the example of David, Josias, Ezechias, they may reform religion, defend the truth & profession of it, suppresse idolatry and superstition, punish sinne, &c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord.

The inward means is the operation of Gods Spi∣rit* 1.49 in the souls of men. For it is the Spirit of God which maketh the outward means effectuall, and without which neither the preaching of the word nor the other means of government will any whit prevail, 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts, and inlighteneth our minds to understand it: John 16. 13. he leadeth us into all truth; 1. John 2. 20, 27. he teacheth us; he openeth our hearts to listen unto it, as he did the heart of Lydia, Acts 16. 14. he maketh the word the savour of life unto life. For without the Spirit the word is a dead letter, the Scripture a seale•…•… book: without him we can∣not say that Jesus is Christ: without him we cannot pray, &c. He mollifieth our hearts, and worketh in us that godly sorrow working repentance never to be repented of: which stirreth up in us earnest de∣sires, and maketh us to call upon God with sighs un∣speakable; and is therefore called the Spirit of suppli∣cation. He worketh in us the assurance of our recon∣ciliation with God, which we call faith; and is there∣fore called the Spirit of adoption, whereby we cry, Abba, Father, &c. He sanctifieth us throughout, mortify∣ing sinne, and raising us up into newnesse of life, E∣zech. 36. 26, 27. working in us all sanctifying and sa∣ving graces; and is therefore called the Spirit of grace: and so every grace is called by the name of the Spi∣rit, because it is a gift of the Spirit; as the Spirit of wisdome and revelation, Ephes. 1. 17. Isai. 11. 2.

In this petition therefore we desire that the Lord would grant us his Spirit (which he hath promised,

Luke 11. 13.) and that by this Spirit he would rule and reigne in us, and quicken us, that being animated thereby we may behave our selves as members of Christ, &c. ruled and guided by his fanctifying Spirit.

The impediments of Gods kingdome to be prayed against.

III. Lastly, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let it come, seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hinder∣ed, we do also pray that these may be removed.

The impediments are these: First, the three main enemies of our salvation are also the chief oppu∣gners of the kingdome of grace, the Devil, World, and Flesh. The devil seeketh by all means the ruine* 1.50 of the Church in generall, Revel. 12. and also of the particular members. Whilest this strong man posses∣seth his hold (that is, every naturall man) all things are at quiet: but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse, then he bestirreth him, and by all tentati∣ons both by himself and his instruments he seeketh to entangle him in sinne. When the seed of the word is sown in the hearts of men, he carrieth it a∣way, as the birds do the corn which fall on the wayes, Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel, Ephes. 4. 4. or if they understand it, he carrieth them away ca∣ptive to the obedience of his will. If they be called to repentance, he perswadeth them to deferre it; They may repent hereafter as well, &c. If to amend∣ment of life; he telleth them that if they be elected,

they may live as they list; if rejected, they cannot be saved: If to humiliation; that it is a doctrine that belongeth to notorious sinners, &c. Moreover, he opposeth himself to the Ministers and their ministe∣ry, Zech. 3. 1. he suborneth false teachers, and is a lying spirit in their mouthes. Therefore we pray that the Lord would bind Satan, dissolve his works, and tread him under our feet, Rom. 16. 20.

The second is the world and the lusts thereof,* 1.51 which choke the seed of Gods word, Matth. 13. 22. (the glorious shew of this world, 1. Cor. 7. 31.) By these Satan as by nails naileth men to the earth that they cannot mind heavenly things: By them as baits he allureth to sinne, as snares entangleth to perdition. Which make men citizens of the earth, and misse of their freedome in heaven; which cause men place their paradise upon the earth, and not to care for the kingdome of heaven; (For a man can∣not* 1.52 serve God and Mamm•…•…n, or be a worldling and yet a subject of this kingdome) which make world∣ly men sell their birthright with Esau, &c. therefore we pray that the Lord would deliver us from the evil world, Gal. 1. 4. wain us from it; that we may renounce all worldly lusts; that we may use the world so as we abuse it not, 1. Cor. 7. 31. that the world may be crucified unto us and we to the world, Gal. 6. that by faith we may over come the world, 1. John 5. 4. and that we may behave our selves not as worldlings minding earthly things, but as pilgrimes on the earth and citize•…•…s of heaven, and fellow-citizens of the saints, Ephes. 2. 19. whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conversation, is in heaven, Phil. 3. 19, 20.

The third is our Flesh, that is, our own corrupt* 1.53 nature, the wisdome whereof is enmity against God; which lasteth against the spirit; which sendeth out continuall lusts, as it were sparkles out of a furnace, which fight against our souls; which the devil ab∣useth as his bawd to pollute us and to beget in us all manner of sinnes, which bring forth death. Therefore we pray that the Lord would reigne in us by his Spirit; that we may not be carnall but spi∣rituall; that we may not walk after the flesh but after the spirit; that, as being pilgrimes on earth but citi∣zens of heaven, we may abstein from fleshly lusts, &c. 1. Pet. 2. 11. that we may crucifie the flesh and the lusts thereof, Gal. 5. 24. In a word, we desire that the Lord would confound the kingdome of darknesse, whereby the devil ruleth in the hearts of men, u∣sing for his instruments or souldiers the lusts of the world and of the flesh.

The outward enemies of Gods kingdome.

But these were spirituall enemies. And we are not onely to pray against them, but also against the outward enemies of the Church, which is the king∣dome of God: And these are either open and pro∣fessed enemies, as the Turks and Infidels (the great Turk being that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Abaddon, that maketh havock of the Church, Revel. 9. 11.) or else close and covert enemies which under the name and pro∣fession of Christ oppugne the kingdome of Christ, as Antichrist & his Synagogue, that is the Pope and the Church of Rome. For notwithstanding all their glorious profession, that they and they alone are the Church of God, yet these are they that say, We will

not have this man to reigne over us, but having recei∣ved the mark of the beast are in subjection to the Pope under penalty of d•…•…nation: And he sitteth in, or rather sets himself against the Church, usurping sovereigne authority; and sitting as God in the throne of Christ, he deteineth the people in ignorance, making them believe that their implicite faith will save them: and so they lead them blindfolded after them as it were in a string, to perdition. For whose law reigneth amongst them? Gods, or their own? The breach of whose law more severely punished? To whose government are they subject? Gods, or their own? What doctrine do they teach? the word of God, or the inventions of men? The word of God, which is his sceptre; do they not suppresse this light of mens souls? do they not hide it from the people under a strange language, as it were under a bushel? do they follow the Lambe that have recei∣ved the mark of the beast, and persecute with fire and sword all true professours? &c. Well, against these enemies, both secret and open, covert and dis∣covered, that is, Gog and Magog, Revel. 20. we are taught to pray, that being subdued, (that is, either converted or subverted) the Church and kingdome of God may be advanced.

Besides these enemies there are also other impe∣diments of the kingdome of God opposite to the outward means. As to the preaching of the word, 1. The insufficiency of Ministers not able to teach; 2. Their negligence and idlenesse; 3. Their cause∣lesse non-residencie, and covetous multiplying be∣nefices with cure; 4. The want of maintenance by

impropriations and corruption of Patrones. All these we are to pray that they may be removed, and a free passage to his word granted.

Impediments opposite to government, are either no government but confusion in the Church and Commonweal; or else corrupt government, the ru∣lers hindring rather then promoting the kingdome of Christ.

We see then what we desire when we pray that the kingdome of grace may come: viz. That where it is not it may be erected, and where it is it may be continued and enlarged; That he would blesse, pre∣serve, and protect his Church: That the Lord would rule and reigne in us by his word and Spirit: That he would effectually call those which belong∣ing to his election are not called: That he would justifie us by faith, sanctifie us by the holy Ghost, and make us and all his meet to be partakers with the Saints in light: That we may more and more feel in our selves the fruits of this kingdome, righte∣ousnesse, and peace, and joy in the holy Ghost: and to this end, That he would give a free passage to his word, and send faithfull labourers into his harvest, blessing them and their ministery, and also the seed∣plots thereof: That he would establish an holy go∣vernment in the Church and Commonwealth, and blesse the governours, &c. That he would grant unto it the effectuall operation of the holy Spirit, making the outward means profitable: That he would confound the kingdome of darknesse, sinne, Satan and Antichrist: That the devil may be trod under our feet, the world crucified unto us and we

to the world, the flesh with the lusts thereof morti∣fied: That we may renounce and forsake (accord∣ing to our vow in baptisme) the flesh, the world, and the devil: That all other impediments of his kingdome of grace and our salvation being remo∣ved, we may be preserved blamelesse to the coming of Christ, and may be kept by the power of God through faith unto salvation.

Vses. Wants to be bewailed.

Now let us come to the uses. First, our need which we have to make this prayer, by reason of our defection from God in our first parents, and our ori∣ginall sinne derived from them. For before man fell from God by sinne, he was wholly subject to the kingdome of God, and conformable to his will in all righteousnesse and holinesse, his mind inlighten∣ed with knowledge, endued with wisdome, his con∣science pure, his will holy and just, his affections or∣derly, the inferiour powers of his soul subordinate to the superiour, and all to God, the members of the body instruments of holinesse unto righteous∣nesse. But when as man fell from God by sinne, he became the subject of Satan, his mind darkened with ignorance & folly in spirituall things, his con∣science impure, his will not onely unjust but also unable to will that which is good, his affections in∣ordinate, the inferiour faculties rebelling against the superiour, the members of the body instruments of sinne unto iniquity. We therefore that are b•…•…ed and born in this state of disobedience, have great need to pray that the Lord would rule in us, that we may be renewed according to the image of God in holinesse and righteousnesse.

2. Our spirituall servitude and bondage under sinne and Satan: by reason whereof we are not able to come unto God, but must desire that his king∣dome may come unto us. When we ceased to sub∣ject our selves to God, we became the subjects of Satan; when we left to be the servants of righteous∣nesse, we became the servants of sinne; when we left the image of God, we got the image of the devil. Naturally we are wholly carried away by the devil as captives to the obedience of his will, doing no∣thing but sinne, and pleasing our selves therein; think∣ing our selves free, as John 8. being most bond: and therefore if we did feel the power of sinne and Satan reigning in us, we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse, and translate us into the kingdome of his Sonne.

3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liber∣ty of the sonnes of God; especially considering he gave himself for us to this end, Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit: For professing our selves to be redeemed by Christ, we behave our selves (many of us) as if we still were in the bondage of sinne: For, whom we obey, his ser∣vants we are.

4. Our neglect and contempt of the word.

5. Our refisting the good motions of his Spirit, and striving against the same: our contristation or making heavy the Spirit of God.

6. The remnants of the kingdome of darknesse

or rather ou•…•… heaps of sinnes and corruptions; our conti•…•…uall lusts and concupiscences.

7. Our yielding to the temptations of Satan; our worldly minds following after pleasure, profit, or pre•…•…erment; our not cr•…•…cifying of the flesh, but ra∣ther walking therein.

And as we are to ask good things for others, so must we also bewail their wants. As when we see men plunged in sinne, and carried away headlong to their perdition, as the swine were into the sea, we ought to-lament their desperate estate, Psal. 119. 136, 158. Ezech. 9. 4. We are to bewail all the im∣pediments of the kingdome of Christ, disorder in the Church, confusion in the Commonweal, the want of the word, and causes thereof. Our hearts ought to yern within us, as our Saviours did, Matth. 9. 36. when we see a people living in ignorance and sinne, without means & without God in this world: and therefore for the supply of all these wants, we are in sense thereof to pray fervently, Let thy king∣dome come.

Our duties in our lives.

1. In respect of the kingdome of power, That we acknowledge the Lord to be our absolut•…•… King: That we submit our selves to his providence: That we rest contented and well pleased with whatsoever he doth towards us, who doth all things according to the counsel of his will.

2. In respect of the kingdome of grace, we ought to have an earnest desire of the advancement of Gods kingdome, and zeal of the Churches good; and more particularly, that the Lord would reigne

in us by his word and Spirit. And unto this desire must be joyned an holy end•…•…avour, first in order and first in 〈◊〉〈◊〉 to seek the kingdome of God and his righteousnesse, that is, that the Lord would rule in us by his word and Spirit, and that we may shew our subjection by bringing forth the fruits of righteousnesse.

3. A carefull using of the means which God hath 〈◊〉〈◊〉 •…•…o advance his kingdome, & to work our salvation; to heare the word with submission, reve∣rence, attention, good conscience, and des•…•…e to pra∣ctice it, to nourish the good motions of the Spirit, yielding our •…•…elves to be drawn thereby.

4. Thankfulnesse to God that he hath made us subjects of his kingdome, Col. 1. 12. Mark 11. 10. and ca•…•…e to behave our •…•…elves as •…•…bjects of this ki•…•…gdome.

5. 〈◊〉〈◊〉 endeavour in o•…•…r 〈◊〉〈◊〉 places and callings to advance and further the kingdome of Christ. Pri•…•…ces a•…•…d Magistrates must be nur•…•…ng-fa∣thers and nursing-mothers of the Church, 〈◊〉〈◊〉 by all good means to advance the kingdome of Christ, and to remove the 〈◊〉〈◊〉 thereof, and to s•…•… 〈◊〉〈◊〉 against the kingdome of 〈◊〉〈◊〉, of 〈◊〉〈◊〉, Satan, and 〈◊〉〈◊〉; to root o•…•… all su∣p•…•…ition and idola•…•…ry, and the relio•…•…s thereof; to 〈◊◊〉〈◊◊〉 where it is corrupt; to be 〈◊〉〈◊〉 of the faith; to take order tha•…•… there may be preach∣•…•…s in all places provided for, a•…•… 〈◊〉〈◊〉 them discharge their 〈◊〉〈◊〉; to p•…•…sh 〈◊〉〈◊〉, and rewa•…•…d the ver∣tuous. If we be 〈◊〉〈◊〉, we •…•…re by preaching of the word in 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of 〈◊〉〈◊〉, to do our •…•…n∣deavour

to win men unto the Lord, &c. If private men, we must liv•…•… in obedience to superiours in Church and Commonwealth, as to the ordinance of the Lord, our King ruling us by them. What∣soever we are, our duti•…•… is to labour by all means, 1. that we our selves may become subjects of the kingdome of grace, and 2. that by all good means we may win others unto the Lord.

6. To oppose our selves against the enemies of the Church both spirituall and temporall; to 〈◊〉〈◊〉 Satan and his temptations, to be wained from the world, and to mind heavenly things; to walk not after the flesh but after the spirit; to come out of Babylon into the Church of God, to keep us there∣in; to oppose our selves against Antichrist and his adherents, as being enemies of the kingdome of Christ.

But here the hypocrisi•…•… of very many is detected,* 1.54 who ask this petition with their mouthes but de•…•…ire it not with their hearts: As first in respect of the uni∣versall kingdome, those that will not submit them∣selves to the providence of God, but desire rather that they were freed from all subjection unto God, they abuse God in making their prayer and pray against themselves, that God would advance his kingdome, and make his enemies his footstool, or break them with his iron sceptre like a potters ves∣sel.

Secondly, in regard of the kingdome of grace; first, those that will not have Christ to reigne over them by his word and spirit, but cast off his yoke of sub∣jection, Luke 19. 14. Psal. 2. 3. sonnes of Belial;

such mock God when they say this prayer.

2. Those who living in ignorance and sinne, and consequently in spirituall bondage, please them∣selves as if they were free, John 8. 33. and there∣fore do not truly desire that Gods kingdome may come, because they have no sense of their own mi∣sery, &c.

3. Those that seek not the kingdome of God and his righteousnesse, but set themselves to seek their own carnall and worldly desires.

4. Those magistrates, ministers, people, that seek not the advancement of Christs kingdome in themselves, contemning the word, quenching the spirit, nor yet in others. As for those Magistrates who in stead of cherishing the Church do persecute it, in stead of advancing Gods kingdome do deface it, erecting superstition and idolatry, suppressing vertue, advancing vice; or those Ministers that de∣prive the people of the food of their souls, and like dry nurses hunger-starve them; or those men whosoever that labour to withdraw men from alle∣geance unto God: all those oppose themselves to the kingdome of grace; and therefore being ene∣mies, in making this prayer do ask their own con∣fusion. For our Saviour Christ sheweth himself to be a King as well in subduing his enemies as in preserving his subjects, Psal. 110. 1. Psal. 2. 6.

5. Those that follow the temptations of the devil, the desires of the world, and lusts of the flesh, and please themselves in so doing, they are not guided by the Spirit of Christ, but are enemies to his crosse, Phil. 3. 19. and souldiers in Satans camp.

As therefore we desire the kingdome of grace so let us seek it, &c.

Of the coming of the kingdome of glory which we here desire.

Thirdly, we desire that the kingdome of glory may come, that is, that the number of the elect be∣ing accomplished, and all Gods enemies subdued, Christ would hasten his coming to judgement to our full redemption and glorification, that God may be all in all. Here therefore we pray, 1. That God would hasten the coming of Christ unto judgement; and to that end would accomplish the number of the elect, and subdue all his enemies un∣der his feet: 2. That this kingdome may come unto us, and that it may be possessed of us; and to that end would make us meet to be partakers of the inhe∣ritance of the Saints in light, and would free and keep us from all evil unto his own everlasting kingdome, 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life, 1. Pet. 1. 5.

Vses.

1. Dutie in our lives.

We must earnestly desire the coming of Christ, and believe that it shall come, and that to our sal∣vation.

2. Wants to be bewailed.

First, the want of faith, by reason of the consci∣ence of our manifold sinnes which make a separati∣on between God and us, and make the remem∣brance of the judgement terrible unto us: so that we cannot desire the coming of Christ to judgement as we ought.

Secondly, the worldlinesse of our minds, in that

we are all more or lesse overtaken of the desires thereof, and not so wained from the world as be∣cometh pilgrimes on earth; so that many of us are so farre from desiring another life that they could be content to live here for ever.

Thirdly, our sinnes must be as an heavie burden unto us; that being weary we may earnestly desire to be dissolved, and so disburdened of them, Rom. 7. 23, 24. Phil. 1. 23.

Fourthly, we must bewail and be weary of the sinnes of the world, whereby Gods name is disho∣noured, his kingdome hindred, his will neglected, that so we may truly desire that an end may be put to these evil dayes, and may say, How long, Lord, holy and true? Revel. 6. 10.

We must believe 1. That Christ will come to* 1.55 judgement, and that there will be a kingdome of glory after this life: for these two articles of our faith are here presupposed: For if we be in the num∣ber of those mockers of whom Peter foretold, 2. Epistle 3. 4. that believe not this second coming of Christ, &c. we shall but mock God if we make this petition. 2. That Christ will come to our salvation, and that we shall be inheritours of that kingdome: for we cannot else truly desire his coming, &c.

Duties in our lives.

I. We must give all diligence to make our calling and election sure: For by this means an entring shall be ministred unto us abundantly into the everlasting kingdome of the Lord, &c. 2. Pet. 1. 10, 11.

II. If we pray in faith that our request may be* 1.56 granted, we must expect Christs second coming.

And we must expect it with faith, fervency, patience, and vigilancie. With faith, that is, with perswasion & assurance that Christ will come to our full redem∣ption. For whē a man can truly say by faith, that our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conversation, is in heaven, he will also adde with the Apostle, from whence we look for a Savi∣our, Phil. 3. 20. and consequently expect it with chearfulnesse, and not with unhappy Felix tremble at the mention of judgement. For howsoever it shall be a day of unspeakable terrour to the wicked, yet to the godly it shall be a day of singular com∣fort: For then the Lord shall wipe away all tears from their eyes, Revel. 7. 17. For which cause it is called the time of refreshing, Acts 3. 19. And therefore our Saviour Christ, Luke 21. 28. biddeth the faithfull to lift up their heads, &c. because the day of their full redem∣ption both body and soul draweth near.

Secondly, we must expect with earnest desire,* 1.57 1. eternall life, 2. the coming of Christ, Tit. 2. 13.* 1.58 For how can a man faithfully expect and certainly look for happinesse who doth not also earnestly de∣sire it? therefore the Apostle saith, that we who have the first-fruits of the Spirit, do sigh within our selves, expecting the adoption (that is, the heavenly inheri∣tance whereunto we are adopted) and the redemption of our body at the second coming of Christ, Rom. 8. 23.

Secondly, we are with desire to expect the second* 1.59 coming of Christ, looking for and hastening unto the coming of the day of God, 2. Pet. 3. 12. But there are many who with Balaam desire salvation, but how few that desire the second coming of Christ? Yet

this is made a note of a true Christian, to love and desire it, 2. Tim. 4. 8. For, as Th. Aquinas saith, Qui diligit amicum cum desiderio exspectat eum, He that loveth his friend expecteth him with longing de∣sire. And also they who believe that Christ is their Saviour, they will also desire his coming. And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things, which now are subject to vanity, Rom. 8. 20. for then the heaven & earth shall be renewed, 2. Pet. 3. 13. so we also, who have the first-fruits of the Spi∣rit, sigh within our selves, waiting for the adoption, even the redemption of our bodies, Rom. 8. 23. Then is the time of Christs marriage with his Church, and of our conformation with him in glory, 1. John 3. 2. For when he shall appear, we shall be like unto him. If then the second coming of Christ shall be a day of refreshing, of full redemption, of Christs marriage with his Church; then those who hope to be par∣takers of these benefits, & are espoused unto Christ by faith, will with as earnest desire expect his second coming as the loving bride doth the marriage-day. Wherefore, as it is Revel. 22. 17. the Spirit and the bride say, Come: and let him that heareth say, Come. and v. 20. Come, Lord Jesu, come quickly. And so the Lord hath taught us here to pray. And therefore if we will pray unto the Lord in truth, we must labour to attein unto this assurance of faith; that being as∣sured of Gods everlasting love towards us in Christ, we may earnestly desire the Lord, that an end being put to these evil dayes, he would hasten the coming of Christ. Neither let us think that we have well

profited in the school of Christ untill we do with desire expect his coming.

Thirdly, we must expect with patience. For he* 1.60 that is saved in hope (as all the faithfull are in this life) expecteth with patience that which he hopeth for: For hope is not of that which is seen. If there∣fore, saith the Apostle, Rom. 8. 25. we hope for that which we see not, we do by patience expect it. And sure∣ly in respect of this coming of Christ to our salva∣tion, we had need of patience, Heb. 10. 36. For, as Peter hath prophesied of these last dayes, there are come mockers, walking after their lusts, who say, Where is the promise of his coming? 2. Pet. 3. 4. but the holy Ghost answereth, Heb. 10. 37. Yet a very little while, and he that shall come will come, and will not tarry. Dear∣ly beloved, saith the Apostle Peter, 2. Epist. 3. 8, 9. be not ignorant of this one thing, that one day with the Lord is as a thousand yeares, and a thousand yeares as one day. The Lord is not slack as concerning his pro∣mise, as some men account slacknesse, but is patient to∣wards us, and would have none to perish, but would have all men come to repentance, viz. that the whole com∣pany of the elect may be fulfilled. Therefore, as Isaiah saith, Qui crediderit nè festinet, Let not him that believeth make haste. For seeing the Lord in patience towards us deferreth his coming and the fulfilling of his promise, we ought with patience to expect it. Sustine ipsum, saith Augustine,* 1.61 sustinuit te; If he waited patiently untill thou should∣est amend thy bad life, then do thou also patiently wait untill he crowneth thy good life.* 1.62

Fourthly, we must expect the coming of Christ

with vigilancie, having our loyns girt and our lights burning, like the vigilant servants, Luke 12. 35, 36, 37, 40. and the wise virgins, Matth. 25: not like the ungodly servant, who saith in his heart, My master deferreth his coming, &c. Luke 12. 45. nor the foolish virgins, who sleeping in securitie, and contenting themselves with the shining lamp of an outward profession, at the coming of the bride∣groom were shut out.

III. The third duty. So to live in this expectation* 1.63 as that neither prosperity nor adversity shall be able to remove us from the love of God, being stayed with the anchor of hope, Heb. 6. 19. appre∣hending and expecting the heavenly joyes set be∣fore us, in respect whereof all the prosperity and pleasures of this life are to be contemned, and all adversities patiently to be indured. For those that have this assured expectation, contemne all the pro∣sperity of the world as mere vanity in respect of the glory that shall be revealed, and therefore are cruci∣fied to the world, and mind heavenly things, &c. A∣gain, this expectation swalloweth up the sense of all temporall afflictions, as experience hath taught us in the martyrs: For the afflictions of this life are not worthy of the glory which shall be revealed in us, Rom. 8. 18. Therefore, as the Apostle exhorteth Heb. 12. 1, 2. let us, having such a cloud of martyrs, with pa∣tience runne the race that is set before us, looking to Jesus, &c. Jacob for the promised reward, viz. the marriage of Rachel, thought his seven yeares trou∣blesome service to be but ea•…•…ie and short: how much more ought we chearfully to bear all the af∣flictions

of this life as light and momentany, in re∣spect of that superexcellent weight of glory? And for this cause also we are to comfort our selves in all distresses in the expectation of a better life.

IV. We must walk worthy of God who hath called* 1.64 us to his kingdome and glory, 1. Thess. 2. 12. and live as it becometh those that have this hope, 1. John 3. 3. For every one that indeed hath this hope, (name∣ly, that he shall be like the Sonne of God) purifieth himself as he is pure, that he may be in some measure like to him in grace in this present world, as he hopeth to be like him in glory in the life to come. And let us remember that if we have hope for the end, we must be carefull of the means, as being the necessary forerunners of glorification, faith, re∣pentance, sanctification. And in this expectation must the duties of piety, justice and sobriety be per∣formed, Tit. 2. 13.

V. We must so live as if we were alwayes ready* 1.65 to meet Christ Jesus in the clouds; and to this end set before us continually Christ sitting in judge∣ment, that we may alwayes labour to be such as then we desire to appear, that we depart not from Christ ashamed, 1. John 2. 28. And surely what can be more forcible to draw men to repentance and to stirre them up to vigilancie then the meditation of the judgement to come, & a continuall expectation of Christ coming in the clouds? Recordare novissi∣ma, Remember thy end, saith he, Ecclus 7. 36. and thou shalt not sinne. For where this cogitation is once settled, that we shall appear before the judge∣ment-seat of Christ, it will not suffer a man to be

in quiet untill he be settled in such a state as that he may with boldnesse appear before the Judge. There∣fore the coming of Christ to judgement is used as a forcible argument to draw us to repentance, Acts 17. 30. 2. Pet. 3. 10, 11, 12, &c. These things if we do, we shall with chearfulnesse expect the co∣ming of Christ, and when he cometh we shall appear with boldnesse, 1. John 2. 28. but otherwise with un∣happy Felix we shall tremble at the very mentioning of judgement, so farre shall we be from truly desi∣ring; and at the sight thereof we shall depart from Christ ashamed, desiring the mountains to fall upon us, Revel. 6. 16. Wherefore to conclude; If we will truly make this petition in our daily prayers, we must every day so behave our selves as if Christ were presently to come to judgement. And in this behalf let us imitate S. Hierome. So oft,* 1.66 saith he, as I consider that day, my whole body trem∣bleth: for whether I eat, or drink, or do any thing else, that terrible trumpet soundeth in mine eares, Surgi∣te mortui & venite ad judicium, Arise ye dead and come unto judgement.

VI. We must live as having our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conver∣sation, in heaven, from whence we look for a Saviour, minding heavenly things, and not being addicted to the world or the desires thereof, but living as pil∣grimes on the earth, &c.

The hypocrisie of men is here detected, who ei∣ther* 1.67 1. make this prayer having not this desire; or 2. live as if they were out of hope; as all those do that go on in their sinnes without remorse: for how can he truly hope for the end, that careth not for the

means? Doth not the holy Ghost say, That without holinesse we shall never see God, Heb. 12. 14. That without regeneration we shall never enter into the kingdome of heaven, John 3. 3, 5.? Therefore we cannot hope that Christ his coming will be to our everlasting salvation, if we continue in our sinnes; neither can we truly and earnestly desire his coming, except we have that hope; neither can we truly make this prayer, except we have this un∣feigned desire. 3. Those that are wedded to the world, and are so farre from desiring the hastening of Christs coming that they do not onely desire to live here alwayes but also so behave themselves as if they meant alwayes to abide here; placing their paradise upon the earth, and not caring for the king∣dome of heaven.

The third Petition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The order.

THis petition is a consequent of the former: For then doth God reigne in the hearts of men when they subject and submit themselves to his will. Therefore as in the former petition we desired that the Lord would reigne in us, so here we pray that we may shew our selves to be his subjects by per∣forming his will. For these two are relatives; if he our King, then we his subjects. And therefore here∣by we may discern whether the Lord doth reigne in us, if we have a true desire and endeavour to do his will. And therefore our Saviour Christ, Matth. 6. 33. as he doth bid us to seek first and principally the kingdome of God, so also his righteousnesse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will, signifieth three things: either 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which willeth; or 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the •…•…illing; or 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing willed.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which willeth, in the creatures is the faculty of the mind whereby it willeth: But in God, whose nature is most simple, and in whom there is nothing which is not himself, it is his es∣sence. In this sense, 〈◊〉〈◊〉 Dei e•…•… es•…•…entia Dei v•…•…∣lens, the will of God is the •…•…ssence of God wil∣ling.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the willi•…•…g, in the creatures is the act or function of willing proceeding from the faculty: But in the Lord both the act of willing and the faculty whereby he willeth is his essence. There∣fore as his essence is one and eternall, so his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his willing, is one and eternall, and without succes∣sion. And therefore whatsoever God hath willed, doth, or shall will, that he willeth with one and the same everlasting act of willing. For as u•…•… actu in∣telligendi unóque intuitu omnia intelligit; so also uno act•…•… volendi omnia vult qua vult: for as with one act of understanding and one view he understandeth all things, so with one act of willing, he willeth all that he willeth. Out of which appeareth the unchange∣ablenesse of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his willing. For whereas in ours there is a change, when either we will that which before we did not, or leave to will that which before we desired; God by one eternall act of wil∣ling willeth all things, and therefore neither begin∣neth to will that which before he did not, nor lea∣veth to will that which once he willed. The consi∣deration whereof ought to be 1. A stay and com∣fort

to Gods children in any distresse, seeing there doth nothing happen unto them which the Lord hath not willed from everlasting, and that for his glory and their good; 2. An argument of thanks∣giving unto the Lord, who before we were willed so well unto us; 3. A confirmation of faith in his pro∣mises, because wh•…•… he loveth he loveth to the end; neither is he as man that he should repent. For how∣soever repentance be sometime ascribed unto him, yet this and the like passions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are spoken after the manner of men, but must be understood according to the majesty of God. And as sometimes repentance is affirmed of God, so also many times it is denied. Where it is de∣nied, it is to be ascribed to the immutability of his will; where 〈◊〉〈◊〉 is affirmed, 〈◊〉〈◊〉 acti•…•…is, to the efficacy of his action.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing willed, which o•…•…ten∣times in the Script•…•…re is called his will, John 6. 39, 40. 1. The•…•…. 4. 3. And in this sense the testament is called the will of the testatour.

The thing that God willet•…•… properly and per se is* 1.68 good, howsoever unproperly & by accid•…•…nt he wil∣leth that which is evil (non quid•…•…m faoere sed, fieri) not to do it but to 〈◊〉〈◊〉 it to be done, as it is r•…•…ferred to good ends, vi•…•…. his glory and our good. Bonum est esse malum, It is good there should be evil, that both the glory of Gods •…•…cy in saving •…•…s and of his justice in p•…•…ishing o•…•…r sinnes in Christ might ap∣pear: But 〈◊〉〈◊〉 the Lord willeth not it, but the end: as when a man is content that some part of •…•…is body should be seared, he doth not properly

desire the searing of the part but the health of his body.

The things willed are either God himself* 1.69 and those things which pertein to himself, as his glory, &c. or the creatures, and such things as be∣long unto them. Himself he willeth most proper∣ly: for if bonum cognitum, known good, be the pro∣per object of will, then primum & supremum bonum, the first and supreme good, which is himself, is most properly the object thereof. His creatures he wil∣leth and such things as concern them as means refer∣red to this end, Rom. 11. 36. Prov. 16. 4. Himself he willeth by absolute necessity, not indeed of con∣straint but of nature: for most willingly he willeth. His creatures he willeth most freely, having liberty either to will them or to nill them. Howbeit things willed come to passe by necessity, not absolute but ex hypothesi voluntatis Divinae, on the condition of Gods will. Now God willeth the means, not there∣by to perfect the end, which is himself, or to pur∣chase any good to himself: for he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most perfect, and doth not stand in need of any of his crea∣tures, Psal. 16. 2. but he willeth them propter se com∣municandum, that they by the communication of himself unto them may be perfected. Omnia ordi∣nantur infinem ut à fine perficiantur, All things are or∣dained unto an end that from the end they may be perfected. So that he willeth and willeth well to his creatures for their good and not for his own: which commendeth the riches of his love towards us.

But to proceed; Those things that God willeth

concerning his creatures are either quae fieri vult de creaturis, aut quae fieri vult à creaturis, the things that he will have done concerning the creatures, or the things which he will have done of the creatures: the knowledge of both which must be sought after so farre forth as it hath pleased him to reveal the same or promised to reveal it, Deut. 29. 29. Rom. 12. 2. That which is voluntas beneplaciti concern∣ing the creatures is the will of his good pleasure; which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 11. 25, 26. and decre∣tum Dei, the decree of God. The which is partly secret, which the Lord will not have foreknown; and therefore we must religiously adore it, not cu∣riously search it, Rom. 11. 33, 34. Acts 1. 7. John 21. 23. partly revealed. And this decretum Dei, decree of God, is either universall, concerning the govern∣ment of the world; or more speciall, concerning the salvation of the elect or damnation of the repro∣bate. The former revealed in part, both beforehand to the Prophets, and also by the events: the latter revealed by his Sonne in the Gospel, John 6. 40. Eph. 1. 5. What this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good pleasure, of God is, not onely towards the elect in generall but also to∣wards himself, every Christian ought to know. For besides that it is declared in the Scriptures, sealed by the Sacraments, confirmed by his daily benefits, the holy Ghost also revealeth this knowledge unto us, 1. Cor. 2. 10, 12. Rom. 8. 39. Gal. 20. 20. 2. Tim. 1. 12. Rom. 5. 5.

The will which God willeth to be performed of us, is voluntas signi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is well-pleasing, Col. 1. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is acceptable, Ephes. 5.

10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That will of God which is good, acceptable, and perfect, Rom. 12. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This will we are bound to know, Eph. 5. 17. because he hath revealed it in his word, be∣cause we are to practice it, and according to it as the rule of justice are to frame and fashion our wills; not onely to will the same things, but also after the same manner, with love unfeigned; to the same ends, seeking the glory of God, and the good of our bre∣thren. And of this will doth our Saviour speak.

This in generall is whatsoever the Lord requi∣reth of us either in the Law or Gospel: But more specially there are some branches thereof recorded in the word of God. As, it is the will of God that so many as shall be saved, being adulti, come to age, shall come unto knowledge of his truth, 1. Tim. 2. 4. that a sinner should convert unto him, Ezech. 33. 11. that we should believe in Christ, 1. John 3. 23. that we should be thankfull unto him for his mercies, 1. Thess. 5. 18. that we should be sanctified, 1. Thess. 4. 3. and by weldoing stop the mouthes of the ignorant, 1. Pet. 2. 15. that we should patiently and chearfully suffer affliction, Matth. 16. 24, 25.

Unto this will of God are opposed the flesh, which is enmity against God, the desires of the world, the will of Satan, which is sinne, and what∣soever is an enemie to the performance of this will. And therefore as we are taught to pray that Gods will may be done, so also that these things which be contrary and are impediments may be remo∣ved.

Thy will: which is not onely just, but also the

rule of all justice: Not our will, nor the will of Sa∣tan, or of the world. For here we are taught to pray, that our words and our lives may be framed according to the will of God, which is the rule of justice; and that we may have grace to deny our selves and our own will, renounce the desires of the world, & resist the will of the devil; that he would create new hearts in us, and establish us by his free Spirit; that we may will and desire such things as are acceptable unto him. And surely if our Saviour Christ, whose will was pure, said, Not my will but thine be done, how much more ought we so to de∣sire?

Fiat, be done.] But here it may be demanded,* 1.70 Whether the will of the Lord be alwayes perform∣ed* 1.71 or not: and if it be, to what end serveth this prayer? and if not, how can that be verified, Isai. 46. 10. Consilium meum stabit, & omnem voluntatem me∣am faciam, My counsel shall stand, and I will do all my will?

The will of God is diversly taken in the scriptures:* 1.72 For sometime it signifieth the decree of God, whereby he willeth simply and absolutely: Which is called voluntas Absoluta, Beneplaciti, Consequens, Efficax & Invicta, the Absolute will, of his Good, pleasure, Consequent, Effectuall, and Unresistable. This will of God is alwayes performed, Psal. 115. 3. Quaecunque vult facit, he doth whatsoever he will: and 135. 6. Isai. 46. 10. Omnis mea voluntas fiet, All my will shall be done. Neither is any thing able to resist this will, Isai. 14. 26, 27. Rom. 9. 19. Which also is proved by his omnipotencie. And therefore

we may truly say that voluntas Dei est omnium re∣rum necessitas, the will of God is the necessity of all things; and that in respect hereof all things come to passe necessarily, howsoever in respect of secondary causes some things are necessary and some contin∣gent. And this will is so effectuall and invincible that whatsoever happeneth cometh to passe accord∣ing to the will of God, who worketh all things accord∣ing to the counsel of his will, Ephes. 1. 11. yea, the very enemies of God when they do most oppose themselves against the will of God, do unwittingly perform it, Acts 4. 28. But hence arise two ob∣jections;

1. If that which the wicked do happen accord∣ing* 1.73 to the will of God, how can they be said to sinne?

Sinne is not the transgression of the secret and* 1.74 hidden will of God, which cannot be hindred, but of the revealed will of God, which he hath pro∣pounded as a rule to square our actions by: and therefore sinne is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the transgression of the law: Ad legem & testimonium, To the law and testi∣mony.

2. If all things come to passe as God hath willed* 1.75 and decreed, then sinne also: and how then is not God the authour of sinne?

Some things God hath decreed to do; some* 1.76 things he hath decreed to suffer to be done: Of those things which he hath decreed to do, his will is the efficient cause; as of his creatures, and all good things: Of those things which he hath onely decreed should be effected by such and such causes, his

will is not the cause, as namely sinne. And howso∣ever sin is evil, yet it is good that sinne should be, for the manifestation of the glory both of the mercy of God and also of his justice: and therefore though the Lord doth not velle peccatum per se, will sinne properly by it self, yet he doth will it per accidens, by accident, as it is referred to good ends. Again, sinne may be considered as it is malum culpae or ma∣lum poenae, an evil of fault or evil of punishment. Sinne as it is a punishment is a work of justice in him that punisheth: for it is just that he that doth com∣mit malum culpae, the evil of fault, should suffer ma∣lum poenae, the evil of punishment: as it is therefore a punishment, i. a work of justice and not sin, it is wil∣led of God the authour of all good. In sin as it is ma∣lum culpae, the evil of fault, three things do concurre: actus, macula, & reatus, the act, stain, & guilt. The acti∣on is materiale peccati, the matter of sin: the corrupti∣on is formale peccati, the form of sin: reatus est obligatio ad poenam, the guilt is the obligation to punishment; the which is just as the punishment it self. The action as it is an action severed from the corruption is good: Omne ens quatenus ens est bonum, Every being as it is a being is good: and God is the authour of it; for in him we live and move and have our being, Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause. For unto every action concurreth the first cause and some se∣condary cause depending from him, as being the instrument of the first: The which instrument be∣ing bad (as many times it is) there is a double work in the action: one of the first cause, good;

the other of the instrument, evil. God then is the cause of the action, but not of the corruption; but yet useth, ordereth, disposeth the corruption of the instrument for the execution of his own good work. When the Lord gave his Sonne to death, he used Judas as his instrument. The action is the de∣livering of Christ: which as it came from God, was a most glorious work, John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit, whom God delivered Judas betrayed. When God will chastise his servant, he useth some wicked man as his instru∣ment to afflict him: This affliction, as it cometh from God, is castigatio, a chastisement: but, as from the instrument, persecutio, rapina, &c. persecution, rapine, &c. A man that rideth on a lame horse is the cause why he goeth, but not why he halteth. A∣gain, Deus non est autor ejus cujus est ultor, God is not the authour of that of which he is the punisher and revenger.

Thus we see that howsoever God doth volunta∣rily permit sinne, and also useth, ordereth, and dis∣poseth the same to good ends (for such is his wis∣dome that he knoweth how to use that well which is evil) yet he cannot be said properly to will sinne, which he hateth; or to be the authour of it, which he revengeth. For this priviledge Gods will hath, Whatsoever it willeth it is therefore good: but sinne as it is sinne cannot be good.

But to return to my purpose: That this absolute* 1.77 will of God be performed we need not to pray, un∣lesse it be to shew our affection to Gods glory, and conformity & submission to his will: As in the time

of affliction, The will of the Lord be done. Neither in∣deed doth our Saviour speak of it; as appeareth by the clause following, in earth as it is in heaven.

Secondly therefore, the will of God which he requireth to be done of his creatures, quatenus prae∣cipit vel prohibet, so farre forth as he commandeth or forbiddeth, which is therefore called voluntas Revelata, Conditionalis, Signi, Antecedens, Inefficax, non quatenus promittit vel minatur absque conditione, est decreti revelatio, the Revealed will, Conditio∣nall, of the Signe, Antecedent, Inesficacious, not as he promiseth or threatneth, and without condition, is the revelation of the decree.

Now the word of God is called voluntas signi, the will of the signe, because it signifieth what our duty is, and what is acceptable unto God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and conditionall, because it doth not shew simply what God will have done, but upon condition: Si* 1.78 vis ad vitam ingredi, serva mandata; Si vis servari, crede, If thou wilt enter into life, keep the com∣mandments; If thou wilt be saved, believe: and in∣efficax, uneffectuall, because it is not alwayes per∣formed: Fit voluntas Dei de omnibus, non ab omni∣bus, The will of God is done concerning all, though not of all.

To do the will of God, is in respect of the matter, to perform that which he commandeth, after the same manner, to the same end that he appointeth: but if you look into our weakenesse, this doing of Gods will by us is especially to be understood of the will and endeavour, which the Lord in his chil∣dren accepteth as the deed. Precamur & optamus, ut

non tantùm faciat Deus quod vult, sed nos facere pos∣simus* 1.79 quod vult: We pray and wish not onely that God do what he will, but that we may be able to do what he will.

Whereas therefore this will of God is con∣temned of men, oppugned by the flesh, the world & the devil, and yet must of necessity be obeyed of us, if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory, great cause there is why we should instantly make this prayer, &c.

In earth] that is, by us men on earth, and con∣sequently, as Paul speaketh Tit. 2. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this present world. So as Oecumenius saith on that place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this life susteineth the fight; but the life to come shall receive the reward. In this life eternall life is ei∣ther won or lost: In this life we must do the will of God, or else we shall not enter into the kingdome of heaven, Matth. 7. 22. According to that which every man doth in the flesh shall he be judged, 2. Cor. 5. 10. And therefore whilest we have time let us do good, re∣membring* 1.80 that the Lord hath placed us here on the earth for a short time to do his will: which time if we let passe without repentance, and turning to God, and doing his will, afterwards it will be too late.

As it is in heaven] that is, as the Angels in heaven do perform it. And they perform Gods will, Psal. 103. 20, 21. 1. Scienter, knowingly. 2. Sincerely and uprightly. 3. Willingly and chearfully. 4. Rea∣dily, expecting the beck of the Lord, Matth. 18.

For which cause they are said to stand before the Lord, Dan. 7. 10. Revel. 5. 11. 5. Speedily, without de∣lay: For which cause wings are attributed unto them. 6. Fully, and not by halves. 7. Constantly, till the Lord bid them cease. 8. Faithfully, doing all to Gods glory, assuming no glory to themselves, Revel. 19. 10.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] As, here signifieth not equality but simili∣tude; as 1. John 3. 3. For if we should understand it of equality, we should pray for an impossibility, Eccles 7. 20. No man on the earth doth good, and sinneth not. True it is indeed, that we should con∣tend and aspire towards angelicall perfection; al∣though whilest we are on the earth we cannot at∣tein thereunto.

In this petition therefore we pray that we may perform the will of God on earth after an heaven∣ly and angelicall manner.

Of this obedience there are two degrees: the mat∣ter and manner. First we will speak of the obedi∣ence it self; and then of the manner.

Of the matter of obedience.

As touching the former; Whereas our Saviour teacheth us thus to pray, it is evident that of our selves we are not able to do his will: and therefore the doctrine of Freewill is here refuted. Phil. 2. 13. It is God which worketh (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both to will and to do of his good pleasure. Vt voluntatem Dei faciamus facit hoc ipse D•…•…∣us in nobis, God himself doeth this in us that we do the will of God.

Wants to be bewailed.

The defects therefore which we are to bewail are these: 1. Our inability through our own default to perform obedience to the will of God. 2. Our pronenesse to sinne and to transgresse the will of God, being stirred thereunto by every occasion. By our corrupt nature we are as apt to sinne as a bird to flie. 3. The frowardnesse of our wills, rebelling against the will of God, Rom. 7. 23. and our prepo∣sterous affections, the law in the members. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The carnall mind is enmitie a∣gainst God, Rom. 8. 7. 4. The disobedience also of others must wring tears from us, Psal. 119. 136. 5. Our impatience in troubles.

2. In respect of the matter wants to be bewailed.

In respect of the matter we are to bewail our im∣perfect obedience; our righteousnesse being like a polluted cloth. Velle praestò est, sed perficere bonum non invenio, To will is present, but I find not how to per∣form that which is good, Rom. 7. 18. Our best acti∣ons, if God should enter into judgement with us, are not justifiable.

The Graces which we ask.

We ask 1. in respect of obedience it self, That the Lord would vouchsafe us this grace to deny our selves, our own wills and affections, which are op∣posite to his will, Matth. 16. 24. 2. That we may labour in all things to perform simple obedience to the Lord, Heb. 13. 21. more especially, That he would convert us, and we shall be converted, Ezek. 33. 11. 3. That he would bring us to the knowledge of his truth, 1. Tim. 2. 4. 4. That he would give us

faith, which is the gift of God, 1. John 3. 23. 5. That he would make us thankfull, 1. Thess. 5. 18. 6. That he would sanctifie us, 1. Thess. 4. 3. 7. That he would arm us with patience, that in all afflictions we may say with Christ, Not my will, O Father, but thine be done, Matth. 26. 39, 42. 8. That we may not be in subjection to sinne and Satan, and carried away ca∣ptive to the obedience of his wil•…•…, 2. Tim. 2. 26. but that he would renew, stablish, and guide us by his free spirit, that we may will and do those things which are acceptable in his sight. 9. That we may not be carried away with the world, or conformed thereunto, but transformed by the renewing of our minds; and that we may prove what is the good will of God, acceptable, and perfect. And 10. That we may give up our selves a lively, holy, and acceptable sacri∣fice unto God, that is our reasonable service of him, Rom. 12. 1, 2.

2. Of the manner of our obedience.

As touching the manner, We are here taught that we are not to rest in opere operato, in the deed done; but that we are to be carefull as of the matter so also of the manner. It is not sufficient that we do the will of God, unlesse we do it after a spirituall man∣ner, 2. Chron. 25. 2. Many think if they heare, it is sufficient; and care not how: but Christ saith, Luke 8. 18. Take heed how ye heare. Therefore we must pray, That we may do the will of God as the angels do it in heaven, with knowledge, faithfulnesse, sin∣cerity, uprightnesse, with willingnesse, alacrity, chearfulnesse, readily, speedily, fully, constantly, doing all to the glory of God: And, whereas he

hath appointed us to salvation that we may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like the angels, Matth. 22. 30. that it may please him to begin our conformity with the angels in this life. These wants then we are to bewail, and these graces we are to crave in this petition.

Duties in prayer.

Further, we are in these words taught to perform* 1.81 these duties in prayer: 1. That we pray according to Gods will, 1. John 5. 14. asking such things onely as he hath promised to grant. Otherwise in this pe∣tition we pray against our own desires, namely, that not our will but the will of God may be performed. 2. That in our prayers, especially for temporall mat∣ters, we do humbly and willingly submit our selves to his will, and wholly resigne over our selves to his good pleasure, saying with our Saviour Christ, Not my will, &c. because we ought to be assured, that as for his wisdome he knoweth what is best for us, so also for his fatherly love he is most ready to grant good things unto us, Matth. 7. 11. Rom. 8. 32. and therefore if he deny our requests, that the deniall is better then the grant. And we are to remember that here we pray not that God would alter his will ac∣cording to ours; but contrariwise, that our will may be conformable unto his.

Duties in our lives.

As we pray that we may do Gods will on earth as the angels do it in heaven, so must we have a true desire, an unfeigned care, and an upright endeavour in our selves to perform holy obedience to Gods will. Otherwise how can we perswade our selves

that we pray in truth, being not willing to obtein that which we our selves do ask.

Duties respecting the matter.

And therefore, as it is the duty of every one to make this prayer, so none of us ought to think our selves exempted from doing the will of God: Nei∣ther may we think it sufficient in words to professe God, and in prayer to crave good things of him, unlesse we be carefull in our lives to do his will. Not every one that saith, Lord, Lord, &c. Matth. 7. 21. yea those that make a profession of religion and obedience, as though they would perform obedi∣ence to Gods will, and yet do it not, are many times further from salvation then open sinners: as appear∣eth by the parable of the two sonnes, and the appli∣cation thereof, Matth. 21. 28, 29, 30. Neither may we think that we shall obtein our prayers, unlesse we be desirous to perform Gods will. For if we will not do his will, why should we think that he will do ours? Prov. 28. 9. John 9. 31. We know that God heareth not sinners: but if any man be a wor∣shipper of God and doth his will, him he heareth. If we ask any thing, saith S. John, 1. Epist. 3. 22. we receive it from him, because we keep his commandments, and do those things which are acceptable in his sight. If there∣fore we be desirous and carefull to obey Gods will, we need not doubt, having these testimonies of a true faith, but that both we and our prayers are ac∣ceptable unto God. For our selves, our Saviour af∣firmeth, that those be his brothers and sisters that do the will of his Father that is in heaven, Matth. 12. 50. And the holy Ghost giveth this testimony unto Da∣vid,

that he was a man according to Gods own heart, who would do all his will, Acts 13. 22. And elsewhere the Scriptures ascribe blessednesse to those that do the will of God, Luke 11. 28. For our prayers; John 15. 7. Psal. 34. 15, 17. And as we are to do the will of God in generall, so more especially those branches of his will which after a more speciall manner are called his will. His will is, if we would be saved, we should come to the knowledge of his truth, and not live in ignorance, 1. Tim. 2. 4. that we should turn unto him, and not go on in our sinnes, Ezek. 33. 11. that we should believe in Christ, 1. John 3. 23. that we should be sanctified, dying unto sinne, and living unto righteousnesse, 1. Thess. 4. 3. Mich. 6. 8. 1. Pet. 2. 15. that we should be patient in troubles, and thankfull unto him in all things, 1. Thess. 5. 18. And as we are to do the will of God, so must we deny our own wills and renounce the desires of the world.

Duties respecting the manner.

And as touching the manner; We are not to rest in opere operato, in the deed done: but as we pray that we may do the will of God on earth as the angels do it in heaven, so must we endeavour to imitate their manner of obedience. And albeit we cannot attein to that full perfection which is in them, yet we are to strive towards it: and therefore we are not to content our selves with that smal measure where∣unto we have atteined, but still we are to labour that we may grow up in grace, seeing whilest we live here we are in our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and growing age.

But let us come unto particulars. 1. The Angels* 1.82

do the will of God in knowledge; and so must we,* 1.83 or else all our worship of God is but will-worship, and all our religion but superstition. Knowledge is the stern, without which we rove and wander like a ship wanting a stern: it is the light, without which we walk in darknesse not knowing whither we go. Without knowledge we have no faith; and with∣out* 1.84 faith it is impossible to please God. And therefore miserable is our estate if we please our selves in ignorance.

2. The Angels do the will of God sincerely, up∣rightly,* 1.85 labouring alwayes to approve their obedi∣ence to the Lord: so must we obey the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not with eye-service, as men-pleasers, but from our soul and heart, Ephes. 6. 6. Rom. 6. 17. in singlenesse and up∣rightnesse of heart labouring to approve not onely our outward actions but also our inward affections and cogitations to the Lord, knowing that he look∣eth not as man looketh, but he especially respecteth the heart, and according to the disposition of the heart esteemeth of men. Without this uprightnesse all our obedience is but hypocrisie; and all the gra∣ces which we seem to have, but glorious sinnes, &c.

3. The Angels do the will of God willingly and* 1.86 chearfully; their whole delight being to do Gods will: so must we worship the Lord with upright hearts and willing minds, 1. Chron. 28. 9. knowing that forced obedience proceeding onely from ser∣vile fear, as it is violent, so it is but momentany, and therefore but counterfeit. But we must worship the Lord in faith, love, and hope, and consequently

chearfulnesse, willingnesse, and delight: for when the love of God is shed abroad in mens hearts by the holy Ghost, men have assurance that their obe∣dience and service is acceptable unto God, and so they are encouraged in all chearfulnesse to offer their obedience as a free-will-offering to the Lord. First, To whom much is forgiven they love much, Luke 7. 47. and secondly, those that have true love, to them the commandments of God are not grievous, 1. John 5. 3. the yoke of Christ is light. Nihil difficile 〈◊〉〈◊〉 anti, Nothing is hard to a lover. To Jacob his seven yeares troublesome service seemed to be short and pleasant, Gen. 29. 20. If therefore we truly love God, we will take delight to do his will. And thirdly, if we have assured hope of salvation by Christ, and live in expectation of happinesse, we shall contemne all the difficulties of this life as not worthy the glory that shall be revealed, and joyfully pro∣ceed* 1.87 in our way to life, because of the joy that is set before us. Let us therefore hold fast by this anchor: for if we leave this hold, we shall eftsoon fall away into worldlinesse, whither the surges of worldly desires carry us. And in this behalf as we are to imitate the example of the Angels, so also of Jesus Christ, whose meat it was to do his Fathers will, John 4. 34. and therein also was his delight, Psal. 40. 8. Facere voluntatem tuam, Deus mi, delector, O my God, I delight to do thy will: Psal. 122. 1. Isai. 54. 13.

4. The holy Angels do the will of God readily* 1.88 & speedily: so ought we without delay put in execu∣tion the cōmandments of God, behaving our selves towards our heavenly Master as the Centurions ser∣vants

to their master, Matth. 8. 9. Doth the Lord call thee? thou must answer with David the type of Christ, Ecce venio, Behold I come, Psal. 40. 7. Doth the Lord bid thee seek his face? answer with that heavenly echo of the Psalmist, Psal. 27. 8. Thy face, Lord, will I seek. It is the will of God that thou shouldst turn unto him: break off without delay the course of thy sinne, and turn unto the Lord. Knock at the doore of thy heart; Open thine immortall gate, that the King of glory may come in. Doth he call thee to repentance to day, If yee will heare his voyce, hard∣en not your hearts? Deferre not repentance; but to day, before to morrow, repent. Seek the Lord whilest he may be found, and call upon him whilest he is near, Isai. 55. 6. Doth he call us to triall and affliction? let us take up our crosse and follow him, submitting our selves willingly to his will, 1. Sam. 3. 18. Acts 21: 14. 2. Sam. 15. 26.

5. The Angels do the will of God fully, accom∣plishing* 1.89 whatsoever the Lord commandeth; so ought we to do it fully and not by halves: otherwise he will say to us as to them of Sardis, Revel. 3. 2. I have not found thy works 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, complete, before God. Remember the example of Herod, Mark 6. 20. who albeit hearing John Baptist he did many things, and heard him gladly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet because h•…•… continued in that sinne of incest, his partiall obedi∣ence did nothing avail him. He that keepeth all the law, and faileth in some one commandment, is guilty of all, Jam. 2. 10. And he that truly repenteth of any one sinne, repenteth of all. Where there is upright obedience, there is intire obedience: but where there

is halving, there is halting between God and Mam∣mon, between Christ and Antichrist. The cove∣tous man thinketh well of himself, because he is not a whoremaster or a drunkard: the riotous person thinketh well of himself, that he is not covetous, no extortioner, &c. the Pharisee because he is no Publicane, Luke 18, &c. Many separate justice and holinesse, &c. But herein we are as much as we are able to follow the example of Christ, who did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulfill all righteousnesse, Matth. 3. 15. For if we will be men according to Gods own heart, we must desire and endevoúr to do all his will, Acts 13. 22.

6. The Angels of the Lord do his will constant∣ly,* 1.90 never giving over untill they have accomplished the will of the Lord: so must we be constant, per∣severing in obedience, being not weary of weldoing, knowing that we are redeemed of the Lord to wor∣ship him &c. all the dayes of our lives, Luke 1. 74. Our obedience must not be like the morning mist. Re∣member that religion is a way to the end, whereto we cannot come untill the end of our lives; and therefore if we set down our staff before we come to the end, and will go no further, what will all our former pains avail us? If we run in this race, and faint before we come to the goal, how shall we hope to obtein the garland? Be faithfull unto death (saith our Saviour) and I will give thee the crown of life, Re∣vel. 2. 10. and Matth. 24. 13. He that continueth to the end he shall be saved.

7. Lastly, the holy Angels do the will of God* 1.91 faithfully, and in all their doings seek the glory of

God that sendeth them, not assuming unto them∣selves any part of the praise: So must we, 1. Cor. 10. 31. For if therein we shall seek our own praise or other sinister respects, we have our reward.

Thus must we truly in our lives desire and ende∣vour to do the will of God on earth as the Angels do it in heaven; otherwise when we make this pray∣er we do ask with our mouthes that which we de∣sire not with our hearts. Here therefore is discover∣ed* 1.92 the hypocrisie of many men, who pray that they may do the will of God, which they will not do. God would have thee to turn unto him; thou pray∣est that thou mayest do the will of God: and yet wilt not turn to him, &c. What is this then, but to mock God, when thou askest that of him which thou hast neither desire nor purpose to do? But here especially appeareth the hypocrisie of obsti∣nate and stiff-necked sinners, who will seem so for∣ward as to desire that they may do the will of God even as the Angels do it in heaven, and yet in very truth obey the will of God no otherwise on earth, then the devils in hell: who although they oppose themselves against the revealed will of God, yet willingly, though unwittingly, perform his secret will, which no creature is able to disannull. If there∣fore we would be thought to pray in truth, let us de∣sire and endeavour to do that in our lives which in prayer we ask and desire. So having imitated the obedience of the Angels on earth, we shall be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like the Angels, and fellow-citizens with the Saints and Angels in heaven, &c.

The fourth Petition.

HItherto we have spoken of those petitions which immediately concern the glory of God. Now we are to come unto those which more* 1.93 nearly appertein unto our good: Howbeit medi∣ately also they are referred to Gods glory, which must be the main end of all our desires: for whatso∣ever we are to ask for our selves we are to desire no otherwise but as it is subordinate to Gods glory. Spirituall graces and salvation we are to desire for the manifestation of the glory of his mercy in our salvation. And because a Christian man is bound to believe that the Lord harh ordained him to salvati∣on, therefore salvation and those spirituall graces which are necessary thereunto, may be asked abso∣lutely, as being subordinate to Gods glory, with which he joyneth the salvation of the chosen. Temporall benefits are to be asked conditionally, so farre forth as they serve for Gods glory and our spirituall good. Gods glory is to be sought for even in our eating and drinking, and whatsoever we do, 1. Cor. 10. 31. Nay, our life it self is no otherwise to be desired then it is referred to Gods glory, Psal. 80. 19. Preserve, O Lord, our life, and we will call upon thy name. Psal. 119. 175. Let my soul live, and it shall praise thee. Isai. 38. 18, 19. Psal. 6. 5. and 30. 9. and 50. 15. Sufficientia vitae, saith Augustine, rectè appetitur, non propter seipsam quidem, sed ut eam habentes commodiùs Deo serviamus: Sufficiencie for life is rightly desired, not for it self, but that we may more commodiously serve God.

Now these petitions are of two sorts: For in them

we ask either temporall benefits concerning the body for the maintenance of this life present, or spirituall blessings in heavenly things concerning the soul for the obteining of a better life: Of both which we have a promise 1. Tim. 4. 8. and there∣fore are to pray for both.

The prayer for temporall blessings is conteined in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Give us this day our daily bread.

But first let us consider the order of the petition* 1.94 in respect both of those which go before and also which follow. In respect of the antecedents our Saviour speaketh, Matth. 6. 33. First seek the king∣dome of God (which is that which we desire in the second petition) and his righteousnesse (which we desire in the third) and then all these things which we begge in the fourth shall be cast unto us. Therefore preposterous is their care and study who first la∣bour for temporall benefits, and post off the seeking of Gods kingdome and his righteousnesse untill the end of their dayes, &c. And whereas this petition is set after the third, we are taught before we ask temporall benefits, to submit our will to the will of the Lord, saying with our Saviour, Not my will, O Father, but thine be done.

As touching those that follow, it may be de∣manded* 1.95 why we are taught to ask for temporall benefits before spirituall blessings: Is it because we are more earnestly to desire them? Nothing lesse. In the spirituall blessings which afterward we ask, namely, justification and sanctification, the happi∣nesse of a Christian man in this life doth consist: and

therefore they are in judgement to be esteemed and in affection desired above all worldly things, which without the spirituall graces are nothing worth; For what will it profit a man to gain the world, and lose his soul? Mark 8. 36. Therefore the Psalmist Psal. 4. 6. saith, Many say, Who will shew •…•…s any good? (that is, worldly profit?) But, Lord, life thou up the light of thy countenance: for so shalt thou give me more joy and gladnesse then when their wheat and wine did abound. So John 6. 27. But the reason why we are first taught to ask temporall things is this; 1. Be∣cause it is an easier matter to depend upon the pro∣vidence of God for the maintenance of this life then to rely on his mercy for the salvation of our souls: and therefore the Lord would have faith trained up by the easier, that we may learn to re∣pose our trust in him for the greater. Therfore those which make profession of their faith in God con∣cerning their salvation, and have not learned to rely upon his providence for temporall matters, but seek the same by unlawfull means, are greatly to fear lest they deceive themselves with an opinion of faith: for if they trust him not for the lesse how will they believe him for the greater? 2. Because the things of this life are amongst those things which we ask of the least value; therefore in medium quasi •…•…gmen conjiciuntur, Homericâ scilicet dispositione, In medio infirma, they are cast (as it were) into the middle ra•…•…k, according to Homers method placing infirm things in the middle. And the rather because in all speeches the heat of affection sheweth it self most in the beginning and in the end: And therefore

elsewhere this order is inverted, Prov. 30. 7, 8.

The meaning of the words.

Bread, by a Synecdoche, signifieth not onely food (in which sense it is often used in the Scripture, Gen. 31. 54. Exod. 18. 12.) but also all other commodities of this life, serving either for necessity or Christian delight; which the Grecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, as John speaketh 1. Epist. 3. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 15. 12. the Latines victum. So Gen. 3. 19. Prov. 30. 8. Ale me pane demensi mei,* 1.96 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Feed me with bread of my allowance or portion.

The reason why the holy Ghost comprehendeth* 1.97 all the commodities of this life under the name of bread, is 1. Because of all commodities food is most necessary; and among food, bread. 2. Because he would teach us to moderate our desires, Rom. 13. 14. and not to covet after superfluities, as the Israe∣lites did after quails, and were buried in the graves of lust, Num. 11. Sit oratio quae pro temporalibus est* 1.98 circa solas necessitates restricta, Let prayer which is for temporall blessings be restrained to our ne∣cessities alone. And so the Syriack readeth, Da nobis panem necessitatis nostrae, Give us the bread of our necessity. 3. To teach us contentation, that if we have but necessaries, as food and raiment, yea but bread, we should be therewith content, 1. Tim. 6. 8. Heb. 13. 5. Phil. 4. 11. If God give more, we are to be thankfull; if but bread, we are to be con∣tent. John 6. 11. for the five barley-loaves and two little fishes Christ gave thanks.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our.

Our bread, is that portion of temporall blessings* 1.99 which God hath assigned to every of us to be attein∣ed by good and lawfull means, Prov. 30. 8.

Whereas our Saviour directeth us to ask for our bread, he teacheth us, 1. To be content with that lot and portion which God assigneth unto us, and not to coyet other mens goods. 2. That we get our goods by lawfull means, Ephes. 4. 28. For that onely is ours which we have got by lawfull means, as by in∣heritance, or by the works of our calling, &c. that we may eat the labours of our own hands, Psal. 128. 2. And if we must eat our own bread, we must walk diligently in our callings: for he that will not labour let him not eat, 2. Thess. 3. 10. And verse 12. he ex∣horteth them that lived idly, and therefore inordi∣nately, that they would work with quietnesse, and eat their own bread. 3. That God would give unto us a profitable use of those things which we have. Ma∣ny men want even that which they have; and there∣fore had need to pray that God would give them even that which is theirs already, Eccles 6. 2. A man is not said to have that which he doth not use: Matth. 25. But we are to pray not onely that we may use and enjoy his gifts, but also that he would blesse the use and fruition of them unto us. For when a man doth with comfort enjoy that which he hath, it is the gift of God, Eccles 3. 12. and 5. 17, 18. and therefore to be begged of him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our daily bread.

This word is diversly expounded. Some expound* 1.100 it supersubstantiall or above substance: that is, that bread

which is above all substance and better then all wealth and riches; meaning thereby our Saviour Christ, which is that bread of God which came down from heaven, John 6. 33. But this exposition seemeth to be farre fetched, agreeing neither with the words of the Petition, nor yet with the whole body of the prayer. For first the word it self, if you derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth rather agreeing to our substance, or added to our substance, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for that sense hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, insum, or adsum, not supersum) then exceeding a∣bove substance, as the Gr•…•…k authours teach. Neither do I see how we may aptly desire Christ to be given unto us, whom the Father hath already given unto us. In the second petition we desire that we may be drawn out of the power of darknesse, and given unto Christ, that he may rule in us by his word and Spirit. Neither, as I think, would Christ have taught us to say, Give us that bread of ours, but rather, that bread of thine: For we are Christs, and Christ is Gods, 1. Cor, 3. 22. and he is that bread of God which came down from heaven. Neither would he teach us to ask this bread for a day, but rather for ever. And as touching the body of the prayer, which is a summe, not of all Divinity, as they imagine, but onely of those things which we are to ask (as the Decalogue is the summe agendorum, of things to be done; and the Creed, credendorum, of things to be believed) it may not be thought that in this perfect summe our Saviour Christ hath omitted any thing which we are to ask. But if you shall not expound this petition of temporall blessings, you cannot comprehend them in any other petition: for to say

that they •…•…e comprehended in the first, it is too vio∣lent an exposition.

As for the Papists, that expound this petition of the Sacrament of the Altar; they are more absurd: For bes•…•…des the reasons alledged, they contradict themselves, both by a divers exposition, translating the same word, Luke 11. 3. daily; and by their pra∣ctice: For if the people ar•…•… to ask that bread every day, then are they bound in conscience to give it them every day, whereas indeed they give it unto them but once a yeare.

Others derive the word of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is used five times in the Acts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scilicet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the day following. For of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adventare, to come, the participle is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now if you expound the word, crastinus, the sense will not agree, that we should ask to morrows bread to day; especially see∣ing our Saviour biddeth us not to care for the mor∣row.

But if you expound it, as some do, succedaneus, that succeedeth, which is all one in sense with quoti∣dianus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daily, the sense will well agree; viz. That we ask that bread which daily we stand in need of; cujus successione atque accessione quotidie egemus,* 1.101 whose succession and accession we daily need.

Others expound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scilicet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convenie•…•…t for substance and being, as Suidas. Basil in his short 252 questions ex∣poundeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that bre•…•…d which fitteth our sub∣stance for the maintenance of this temporary life. So Theophylact, and Euthymius. Gr. Schol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convenient for our substance and being. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our daily bread, signifieth that portion of temporall things which thou hast assigned as most fit and convenient for us. Sic Beza 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretatur panem cibarium, vel panem nobis sustentandis idoneum. So Beza inter∣preteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bread fit for meals, or convenient to su∣stein us. This exposition I take to be the safest, not onely because it is made by the Greek writers, whose judgement in this case we are rather to fol∣low then the Latines; but also because it agreeth with the Syriack interpretation, Da nobis panem necessita∣tis nostrae: But especially because it fully agreeth with that prayer of Agur, Pro. 30. 8. Give me not poverty nor riches, but nourish me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cibo dimensi mei, vel pane praescripti, vel portione quam assignasti mi∣hi: With the bread which thou hast allowed me; or with meat appointed for my portion; or give me the portion which thou hast assigned me: as Gen. 47. 22. or as the LXXII interpret, Give me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. August. Constitue mihi quae necessaria sunt sufficien∣ter, Give me those things which are necessary in a sufficient measure.

Now whereas the Lord Jesus doth direct us thus to pray, he teacheth us to avoid two extrem•…•…ties; that we neither covet abundance, nor affect pover∣ty: according to Agurs prayer, Prov. 30. 8. Give me not poverty nor riches, but feed me with food convenient for me. For those that desire either of these know not their own infirmity. Wealth many times is ac∣companied* 1.102 with these vices: 1. Pride, oblivion, and contempt of God, Deut. 8. 11, 14, 17. and 32. 15.

2. Chron. 32. 25. August. Divitiarum morbus super∣bia, Pride is the disease of riches. 2. Disdain and contempt of our brethren, Luke 16. Dives. 3. Se∣curity, Psal. 30. 6. Luke 12. 19. 4. Confidence in riches, Psal. 49. 6. Job 31. 24. 1. Tim. 6. 17. 5. The choking of Gods word in them, Matth. 13. 6. The nailing of men unto the earth, setting their heart and affections upon their pelf, Psal. 62. 10. whereby it cometh to passe that they serve Mammon. And these corruptions are not onely incident to the wic∣ked, but sometimes also to the children of God. And therefore the Lord many times denieth prospe∣rity to his children for their good, and granteth it to the wicked, who have their portion in this life, Psal. 17. 17. Luke 16. 25.

On the other side, poverty is accompanied many* 1.103 times with 1. murmuring against God; 2. repi∣ning at the better estate of others; 3. distrust in Gods providence; 4. using of unlawfull means; 5. abandoning of all religion, taking a desperate course of life, as though they were perswaded that they have served God for nought.

Agur therefore finding these infirmities in him∣self (which indeed naturally are in us all) desireth the Lord that he would give unto him neither pover∣ty nor riches: left, saith he, I be full and deny thee; and say, Who is the Lord? or lest I be poore, and steal, and take the name of my God in vain, Prov. 30. 8, 9.

Here therefore two sorts of men are condemned: 1. Those worldlings who covet after abundance of wealth, not knowing that they further and in∣crease their condemnation. 2. Those superstitious

Papists that vow voluntary poverty, whereby they become unthankfull to God and unprofitable to men.

But our Saviour teacheth us to follow the middle course, and commendeth to us a moderate desire of that which is necessary and convenient for us, both for our own sustenance and also relief of others.

Now the same measure is not necessary and con∣venient* 1.104 for all men in respect of themselves. For there is a necessity 1. of Nature, quatenus homo, as we are men; 2. of Person, quatenus solus est, vel familiam habet, as a man is alone, or hath a family; 3. of State, quatenus est persona publica vel privata, as he is a publick or private person. The necessity of na∣ture, which is content with a little, is satisfied with food and raiment, 1. Tim. 6. 8. But the necessity of an housholder or one that hath a charge, requi∣reth not onely that which is necessary & convenient for himself but also for those that belong unto him: every one being bound to provide for them, 1. Tim. 5. 8. The necessity of state requireth that which is convenient for that condition and calling wherein God hath placed him. Every one therefore is taught to desire and by prayer to ask that portion of temporall blessings which is necessary and con∣venient in respect of the necessity not onely of na∣ture but also of a mans person and place. And these things we are to desire, not onely for the sup∣plying of our own need, but also that we may have to communicate to the necessity of others: Ephes. 4. 28. Prov. 5. 15, 16. Acts 20. 33. The necessi∣ties of others are either private or publick; and

those either of the Church or commonwealth: T•…•… whose necessities we are to desire that we may not be wanting.

Give.

God is said to be the giver of these things 1. be∣cause* 1.105 either he giveth them without our means, or else blesseth our means unto us for the obteining of them. 2. because he granteth us the use & fruition of them. 3. because he blesseth the use of them un∣to us, giving them vertue and strength to nourish and cherish us. 4. And again, that is said to be given which is freely and gratiously bestowed.

Here therefore we are taught I. to ascribe those temporall blessings and good things which we have neither to fortune nor chance, nor to our own la∣bour and industry, nor to our own merit and de∣sert; but to the goodnesse of God freely bestowing them upon us. Now if we cannot deserve a piece of bread of God, but must acknowledge the good∣nesse of God therein and our own unworthinesse, Gen. 32. 10. much lesse can we challenge eternall life as our own desert, but must with the Apostle Rom. 6. 23. acknowledge it to be the free gift of God. And as we are to acknowledge God the gi∣ver of these things, so II. we are when we want them to beg them of him, and when we have them to return thanks unto him for them: For which cause we are taught to receive the good creatures of God with prayer and thanksgiving. III. If we are to desire temporall blessings as the gifts of God, we are to be carefull to get them by good means. For then we are to esteem them as the gifts of God and

pledges of his love and favour towards us when we obtein them by good means and have care to im∣ploy them to Gods glory. But contrariwise, when we get them by wicked means, by deceit, oppres∣sion, usury, &c. they are to be esteemed rather the gifts of the devil and earnest-penies of destruction. 4. We are not to trust in the means be they never so good, but in the use of the means we are to crave the blessing of God, and to depend thereon, without which they are nothing worth. Psal. 127. 1, 2. Except the Lord build the house &c. True it is indeed, that we must use good means, (for other∣wise we tempt God;) but we must not trust in the means, but depend upon the blessing of God, which, as Solomon saith, maketh rich, Prov. 10. 22. Let us thèrefore remember that exhortation of Moses, as belonging to us, Deut. 8. 17, 18. Beware lest thou say in thine heart, My power hath gotten me this abundance, &c. Hab. 1. 16. 5. We are here taught, not onely to ask these temporall things which we want but also that he would give unto us those things which we have: And that in two re∣spects: 1. That he would give us the use and fruiti∣on* 1.106 of them: which we have need to pray for, not onely because men oftentimes are deprived of those things which they have before they have use there∣of, as the Lord threatneth Mich. 6. 15. Thou shalt sow, but not reap; thou shalt tread the olives, but shalt not anoint thee with the oyl; and make sweet wine, but not drink it: So Hagg. 1. 6. Ye have sown much, and bring in little: But also because many men deprive them∣selves of that which they have, as the Preacher

saith Eccles 6. 1, 2. There is an evil which I have seen, &c. And elsewhere he affirmeth, that when men with comfort enjoy their goods, it is the gift of God, Eccles 5. 18.

Secondly, that God would blesse the use of his* 1.107 gifts unto us, giving them vertue and strength to nourish and cherish us. For without the blessing of God neither will food nourish, nor apparel che∣rish, nor medicines cure, nor any thing else be effe∣ctuall for our good. Hagg. 1. 6. Ye eat, but ye are not satisfied; ye drink, but ye are not filled; ye clothe you, but ye be not warm: and he that earneth wages, putteth it into a broken bag. Mich. 6. 14. The vertue of food in nourishing, as some think, is called the staff of bread; which staff if God shall break, •…•…s he often threatneth in the Scriptures, we shall eat bread and not be nourished therewith, Ezek. 5. 16. Where∣fore as those which are in want are to use this pray∣er, that God would grant unto them such tempo∣rall blessings as are convenient for them, and would blesse those good means which they use to that end; so they that have abundance, be it never so great, had need to use this prayer, that God would grant unto them the use of those things which they have, and blesse the use thereof unto them: For without his blessing the greatest provision of all things will not help us, and with his blessing the meanest means are sufficient: for man liveth not by bread alone, but &c. Deut. 8. 3. as appeareth by Daniel and his fellows, Dan. 1. 12. And experience telleth us that the chil∣dren of the poore, which seldome have a good meals meat, many times are in better plight then

the children of the rich, which are both daintily and plentifully fed.

What is meant by Give us.

Vs] that is, not onely me that pray, but also the rest of my brethren. Where 1. we are taught this duty of love (which seeketh not her own) not* 1.108 onely to seek our own good, but also the common good of our brethren. Covetousnesse and self∣love say, Give me this day my daily bread, without care of others: but brotherly love and charity saith, That good which I ask for my self, I also beg for others: Give us, &c.

2. We are to pray not onely for private benefits, as food, apparel, health, peace, good name, &c. but also for publick blessings, as plenty, prospe∣rity and peace, Psal. 144. 13, 14. and 122. 6, 7. Jer. 29. 7.

3. We are to esteem that what good thing so∣ever God hath given to any one of us, that he hath given it unto us, that is, the body, whereof all be members: and therefore that we should not envy the prosperity of others, nor yet envy to communi∣cate those good things which we have unto others, considering that what I have received I am to esteem it as given not to me alone but to us. Nei∣ther mayest thou think that thy prayer is upright, if having obteined that which thou hadst asked for us, thou shalt keep it to thy self. Thou beggest not onely in thine own name, but also in the behalf of others. Therefore when God heareth thy prayer, he giveth not onely to thee, but by thee he giveth to others; making thee not lord of that which he gi∣veth,

but his steward and almoner: and therefore howsoever thy goods be thine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i•…•… possession, yet art thou to make them common 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in use, by doing good to all, but especially to those of the hous•…•…old of faith. And as we are to pray that we may be able to help others, so being able we must r•…•…member to distri∣but•…•… and to do good: for with such sacrifices God is pleased.

What is meant by this day.

This day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Matthew, or as Luke speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in di•…•…m, for a day: h. e. quan∣tum huic diei sufficit, so much as sufficeth for this day; or, as others expound, according to the day: that is, Give unt•…•… us that which is f•…•…t and 〈◊〉〈◊〉 for u•…•… in this our present estate. For we need not the same things at all times; the time of adversity requiring other blessings then the times of prosperity. But the sense in Matthew and Luke is the same, Give us that bread which is convenient for us this day; or, Give us that which is convenient and necessary for this day.

Now whereas our Saviour doth teach us thus to pray; First, he putteth us in mind of our frailty and mortality, who have need day by day to be fed and susteined of the Lord. And secondly, he putteth us in mind of our duty, that as children we should come every day to our heavenly Father to •…•…ave those things that be needfull for us. And thirdly, he teacheth us not to be distrustfully carefull for the time to come, but every day to depend upon Gods fatherly providence, being assured that when he hath nourished us to day he will not be wanting to us to morrow. And 〈◊〉〈◊〉, as in ma•…•…y things else,

the Israelites were a type unto us, whom the Lord would have every day to gather manna for the day, Exod. 16. 16. And fourthly, he teacheth us to mo∣derate our unsatiable appetite, that we may learn to be content if we have provision for the day. (Whereas we pray for others to whom God giveth by us, we are bound even to day without delay to supply their want, and not bid them come to mor∣row or another time, Prov. 3. 28.)

But here it may be demanded, if it be not lawfull* 1.109 to provide for the time to come.

As we are to be content if we have provision for* 1.110 the day, so if it please God to give more we are not* 1.111 to cast away his good gifts, but reserve them, nor suffer them to be lost, John 6. 12. but to preserve them, or else imploy them to good uses. Yea, if it please God to give means, men are bound to pro∣vide for the time to come, rather then by neglecting the means to tempt God, 1. Tim. 5. 8. 2. Cor. 12. 14. the fathers are to lay up for their children. And it is evident, that in summer we are to provide a∣gainst winter (to which purpose the sluggard is put to school to the ant, Prov. 6. 6.) and in the time of plenty against the time of dearth: Example, Acts 11. 29. Gen. 41. 48. Lawfull therefore it is to pro∣vide for the time to come, so that these conditions* 1.112 may be observed. 1. That our desire and care in providing be not inordinate, in labouring for the meat which perisheth more, or as much as for that which endureth to everlasting life. After which sort they offend who to gain the world do loose their soul, as those do that stick not to sinne to obtein

their worldly desire. 2. That it be not immode∣rate or joyned with covetousnesse, which is an insa∣tiable desire of having more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. That it be not joyned either with distrust in Gods providence, or trust in our store, Luke 12. 20. 4. That we set not our hearts thereupon, Psal. 62. 10. 5. That it be done neither with injury to our neighbour nor neg∣lect of our poore brethren. 6. That we lay up our goods to good ends, that we may have not onely to supply our own wants and to provide for our fami∣ly, but also to relieve the necessities of others.

But Christ forbiddeth to care for to morrow,* 1.113 Matth. 6. 34.

He forbiddeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is carking and dis∣trustfull* 1.114 care.

Christ biddeth us not to lay up treasures on the* 1.115 earth, Matth. 6. 19. and forbiddeth us to labour for the meat which perisheth, John 6. 27.

I answer, Those speeches are to be understood* 1.116 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in comparison of spirituall food and hea∣venly treasures, &c. And secondly, that we should not affect or esteem any worldly thing as our trea∣sure, but rather the righteousnesse and merits of Christ in heaven, and those spirituall and heavenly graces whereby everlasting life is obteined: For where the treasure is there the heart will be also. And thus have we the meaning of the words.

The duties to be performed in prayer.

1. To ask temporall blessings of God. 2. To ask* 1.117 them aright.

For the first; Men are not to have this conceit, that temporall blessings are not to be asked of God,

as being unworthy for him to grant or unnecessary for us to receive. For the Lords providence stoop∣eth to the smallest things; to the lighting of a spar∣row upon the ground, to the feeding of all brute beasts, Matth. 6. 26. Psal. 104. 27. and 145. 15. and 147. 9. Luke 12. 24. And he affirmeth that all both prosperity and adversity proceed from him, Hos. 2. 8. that in adversity we should pray unto him, and in prosperity praise him, and in both acknowledge his mercifull providence. And as for us, certain it is that neither any of us in particular, nor the whole Church in generall can continue our life in this world to the praise of God unlesse it please him to grant unto us a continuall supply of temporall bles∣sings. Therefore seeing God is the giver of them, and we stand in need of them, it behoveth us by prayer to acknowledge him the giver of them, and to exercise our faith in asking them at his hands. And that we are so to do it further appeareth by these reasons: 1. Because Christ in this place com∣mandeth us to ask them. 2. Because we have a pro∣mise that we shall receive them, 1. Tim. 4. 8. 3. The examples of the godly; Jacob, Gen. 28. 20. Solo∣mon, 1. Kings 8. 33, 35, 37. Agur, Prov. 30. 8, &c. who have prayed for them.

Secondly, it is not sufficient to ask these things of* 1.118 God, but we must also be carefull to ask them a∣right, and according to the will of God: which that we may do, there are duties to be performed both peculiar to prayer for temporall things, and generall and common to all prayer.

The peculiar duties are these: 1. That in asking* 1.119

temporall blessings we submit our selves to the will and good pleasure of God, saying with our Saviour, Not my will, &c. And therefore when we ask tem∣porall things, our Saviour teacheth us to deny our own wills, and to desire that not our will but his will may be fulfilled. 2. That we ask them not ab∣solutely, but so farre forth as they are blessings and good things, with this condition, that if they may stand with Gods glory and our own good: For God hath promised to give good things to them that ask them: But these are not simply good, but as they have reference to Gods glory and our spirituall and everlasting good. We must remember, that in tem∣porall matters God heareth men either in mercy as a father, or in wrath as a judge: but we come unto him as a father, and desire him as a father to heare us, &c. 3. That we ask them to good ends; not to spend them on our lusts, but to imploy them to Gods glory in the supply of our own wants and theirs that belong unto us, and also in the relief of other mens necessities, either private or publick, Ephes. 4. 28. Therefore we are to ask, and to ask aright: and this is that which James faith, chap. 4. 2, 3. Ye get nothing, because ye ask not: ye ask and receive not, because ye ask amisse, that ye may consume it on your lusts.

The generall duties to be performed in prayer* 1.120 for temporall blessings are, that we ask them in fer∣vency and in faith. That we may ask them in fer∣vency, we must have 1. a true fense of our wants, & 2. a true desire that our wants may be supplied by the contrary gifts and graces. We will for brevities

sake joyn them together. Every request presup∣poseth want, Jam. 1. 5. Whereas therefore Christ biddeth us ask, it proveth 1. our nullity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and* 1.121 poverty in our selves, who neither have any thing but what it pleaseth God to give us; neither can we by our means procure any thing that is good, ex∣cept it please God to blesse our means; neither can we use and enjoy that which we have, unlesse it please God to grant us the use thereof; neither will the use thereof avail us, except it please God to blesse the use of them, giving them vertue to nou∣rish and to cherish us, and make them effectual to our good.

Wants to be bewailed.

In true sense therefore of this our want we are to pray that it may be supplied by the contrary gifts; namely, that God would be pleased to give unto us that portion of temporall benefits which he know∣eth to be most fit and convenient for us; and to that end that he would blesse our means for the obtein∣ing of that which we have not, and also grant unto us the use of that which we have, and lastly, that he would blesse the use thereof unto us, making them effectuall to our good.

2. Whereas Christ teacheth us every day to say, Give us this day, &c. it argueth our mortality and frailty, who cannot continue our lives, except it please God to make a daily supply of his temporall benefits whereby we may be susteined. In sense of which our frailty we are day by day to poure forth our souls before the Lord, saying, Give us this day our daily bread, that is, that bread which we

have need of every day, as the Syriack readeth, Luke 11.

3. As we are to acknowledge 1. our own nullity, who have nothing of our selves, and 2. our frailty and mortality, who cannot continue except we have a daily supply; so in the third place, whereas our Saviour doth teach us to ask these things not as our own desert but as the free gift of God, we must confesse our own unworthinesse, who cannot truly challenge unto our selves the least temporall benefit that may be as our own desert, but must, as our Sa∣viour hath taught us, beg it of God as his unde∣served gift: Therefore we are to come unto God not in our own worthinesse but in his manifold mercies, acknowledging with Jacob that we are lesse then the least of his mercies, that we are not worthy to breathe in the air, not to dwell upon the earth, or to enjoy any of his blessings; which there∣fore we humbly beg of him that he would give them unto us for his mercies fake in Christ Jesus.

4. Whereas our Saviour teacheth us to ask our bread, which we have gotten by good means, to be given us of God, this argueth 1. our coveting of o∣ther mens goods, & 2. our diffidence and distrust in Gods providence, which maketh us ready in time of our need to use unlawfull and indirect means: In sense of which want we are to pray, that we may depend upon his providence, and cast our care upon him, expecting with all the creatures our daily food from him; and in all our need may be carefull to▪ use good means, and with quietnesse to work that is good, that we may eat our bread given us of

God: For that is onely ours which we have by good means; and that onely is given of God which is well gotten.

5. Whereas we are taught to desire God to give us these things notwithstanding our means and the abundance of goods which we possesse, this argu∣eth our confidence in the means for obteining our desire, and our trusting in the goods once gotten: In respect whereof we are to pray, that both in the means and in the use of the things we may learn to depend upon Gods blessings, without which all means are uneffectuall and unprofitable; and there∣fore we must desire, notwithstanding all our means and abundance of goods, that God would give us our daily bread.

6. Whereas he biddeth us ask bread, teaching us to bridle our desires and to be content with a little, this sheweth our covetousnesse and discontented∣nesse many times with our present estate: In sense whereof we are to desire, that as we do ask our daily bread of God, so having that which we have asked we may not onely rest contented but give thanks to God that heard the voice of our prayer.

7. When he directeth us to ask 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daily bread, it bewrayeth our either superstitious and phantasticall contempt of Gods gifts, with them that affect voluntary poverty, or else our worldly and immoderate desire of more then is sufficient; that in sense thereof we may with Agur pray, Give me not poverty nor riches, but feed me with food conve∣nient for me.

8. Where he biddeth us say, Give us, this

pointeth at our self-love, whereby every man desi∣reth good things for himself although many times it be with the losse of others: And in acknowledge∣ment of this our evil inclination, we are to pray un∣to God, that he would give unto us, &c. that is, not onely to me that pray, but also to others; and not onely private blessings to private men, but also publick to the commonwealth, as peace, plenty, prosperity.

9. When we are taught to ask bread to be given to us, and others by us, to day, this sheweth 1. our immoderate desire in providing for the time to come, and 2. our delay in helping and relieving the necessities of our brethren: In respect whereof we are to pray, that the Lord would this day give un∣to us, and by us unto others as occasion shall be offered.

These wants we are taught to bewail, and in the sense of them we are taught fervently to ask in this petition those gifts and graces.

The second common duty is, That we ask these* 1.122 blessings in faith. And this faith is twofold: 1. ge∣nerall, whereby we are to be perswaded that these* 1.123 blessings do not happen by chance, nor are purcha∣sed by mens industry and means, but that they are the gifts of God, and that he both can and will be∣stow these blessings upon his children as is most ex∣pedient for them, Heb. 11. 6.

2. But especially there is a speciall faith requi∣red, * 1.124 whereby we are in particular to be perswaded and assured, that the Lord will grant unto us our particular request, yea and in that form which we

make it, if we make it as we ought; viz. That God would grant outward and temporall blessings so far forth as they stand with Gods glory and our good. And this condition, If it may stand with thy glory, O Lord, and our eternall good, is in all petitions for temporall blessings either to be expressed or to be understood: and according to it doth the Lord heare our prayers, granting either that which we do desire or that which is better, &c.

Duties to be performed in our lives.

Duties to be performed in our lives if we would make this prayer uprightly and in truth, are

I. To have a true desire and care to get our goods by good and lawfull means, because we ask our bread, and that to be given us of God: and therefore that every man walk diligently in a law∣full calling, that he may eat the labour of his own hands, and working with quietnesse that which is good may eat his own bread, 2. Thess. 3. 10, 12. Ephes. 4. 28.

II. And to this end every one of us must ende∣vour to be indued with these vertues, which are the inward duties of the eighth commandment. The 1. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the not setting our hearts and affections upon the things of this life, so that nei∣ther inordinately nor immoderately we desire or seek more then is expedient and necessary for us. This our Saviour teacheth us when he directeth us to ask for bread, & that bread which is necessary for us: Whereas contrariwise if once we set our hearts upon riches, &c. thereupon wil follow an immode∣rate desire of having more, that will not be satiffied

with abundance; which if we be once attainted withall we cannot make this prayer in truth. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contentation, which is a consequent of the for∣mer, Heb. 13. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let your conversation be without covetousnesse, and be contented with your present estate. For we ask but that bread which is necessary and convenient for us. Therefore if we make this prayer in truth, we will be well contented if the Lord heare our prayer, and grant unto us no more but that which is necessary. And therefore we ought not to covet other mens goods or that which is unnecessary, knowing that our lot is befallen us by the most just and wise pro∣vidence of God: who if he saw it expedient for thee, would grant unto thee greater abundance; but if not, thou must say with David, Here I am; let him do with me as seemeth good in his eyes, 2. Sam. 15. 25, 26. And withall consider, that if thou art such an one as fearest the Lord, thou wouldst not change thine estate with some of them that have the world at will. For, as Solomon saith, Prov. 15. 16. Better is a little with the fear of the Lord, then great treasure and trouble therewith: and, as his father before him, Psal. 37. 16. A small thing which the righteous hath is better then the great riches of the ungodly. 1. Tim. 6. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Godlinesse with content is great gain. 3. A moderate desire of that which is fit and convenient for us; and there∣fore not to affect voluntary poverty, which the Spi∣rit of God, Prov. 30. 8. and in this place, doth teach us to pray against. 4. A moderate care to provide that which is convenient, that we may not

be burdensome but rather helpfull unto others: And therefore we are to avoid two extremities: first, to have no care of that which we here desire, 1. Tim. 5. 8. secondly, with carking care to hoard up that for many years which we ask but for a day.

III. In the use either of those means which we use for the obteining of our desire, or of the thing obteined, we are to crave the blessing of God, and thereupon to depend. Therefore the temporall bles∣sings of God must be received with prayer and thanksgiving. And in this behalf not onely the poore and needy but also the rich and wealthy are to make this prayer, who cannot in truth make this prayer to God, if either they rely upon their own means or trust in their own store.

IV. We must cast our care upon the Lord, Psal. 37. 3, 5. and 55. 22. and in all our need flie unto him for supply.

V. As we are taught to pray not onely for our selves but also for others, so must we be desirous and carefull of other mens good, and be ready to communicate those good things which we have to the supply of others need, and that without delay.

Here therefore the hypocrisie of worldly and* 1.125 carnall men is discovered; 1. Who ask bread, as though a little would content them, and yet are not satisfied with abundance. 2. They ask their bread, and yet covet yea take and retein other mens goods; yea some, the goods of the Church, which they can∣not call theirs. 3. They ask 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, daily bread, that is, as Agur speaketh, neither poverty nor riches, but that which is convenient and necessary; and yet

some (as phantasticall Papists) do affect pover∣ty, and others (as all worldlings) desire abundance. 4. They desire that it may be (given them of God; and yet either get it by unlawfull means, or relying upon the means, or trusting in their abundance, find no need of the blessing of God. 5. They ask for us, which they desire for themselves alone, which when they have got they keep to themselves. 6. They ask but for a day, and with distrust they hoard up for many years.

The fifth petition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And forgive us our trespasses, even as we forgive them that trespasse against us.

IN the former petition we were taught to ask tem∣porall* 1.126 blessings for the maintenance of this present life. Now in this petition and in the last our Savi∣our teacheth us to ask spirituall blessings for the* 1.127 obteining of a better life. Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred: viz. our justification, and sanctification. For in these two the covenant of grace and the benefits which in this life we receive by Christ do consist. Heb. 10. 16, 17. This is the covenant that I will make with them after those dayes, saith the Lord: I will put my laws in their hearts, and in their minds I will write them: and their sinnes and ini∣quities I will remember no more. And the covenant that the Lord made with Abraham concerning the promised seed was this, That he would give us, that

we being delivered out of the 〈◊〉〈◊〉 •…•…f 〈◊〉〈◊〉 enemies, that is, Ephes. 1. 7. Col. 1. 14. having by Christ remissi∣on of our sinnes and justification, we should worship him without fear, in holinesse and righteousnesse before him all the dayes of our life, Luke 1. 73, 74, 75. And these are the benefits which should be preached in Christs name, repentance and forgivenesse of sinnes, Luke 24. 47. Seeing therefore the summe of all the benefits which in this life we receive by our blessed Saviour consisteth in these two, we may be resolved that in these two the happinesse of a Christian in this life doth consist. For whereas the Lord sware to Abraham that in his seed all the nations of the earth should be blessed, Gen. 22. 18. Z•…•…chary being filled with the holy Ghost, expoundeth that blessednesse to confist in these two, Luke 1. 73. And indeed whereas there are two degrees of our happinesse, the one begun in this life, the other complete in the life to come, that is to be esteemed our happinesse in this life whereby the perfect happinesse of the life to come is obteined. Now whom God hath chosen and called to salvation them he justifieth, and whom he justifieth, &c. Rom. 8. 30. And this appeareth to be true also in the particulars, Psal, 32. 1. Revel. 20. 6. Seeing therefore the benefits which we have by Christ in this life, and consequently our happi∣nesse, consisteth in those spirituall graces which our Saviour here teacheth us to crave of God; it follow∣eth necessarily, that both in our affections we should desire and in our judgements esteem these spirituall graces farre above all earthly and temporall things, esteeming all other things as 〈◊〉〈◊〉 and du•…•…g, yea as

losse in comparison thereof, Phil. 3. 8, 9, 10. For what will all temporall benefits avail us, if God do not forgive our sinnes, and stablish us by his free Spirit? Surely no more then the good pasture pro∣fiteth the beast that is fatted for the slaughter. And therefore as these blessings are absolutely necessary to our salvation, and of farre greater value then all temporall benefits, so are they absolutely to be cra∣ved of God, and with greater fervencie and affe∣ction.

But let us consider the order and the coupling of* 1.128 this petition with that which went before and also that which followeth. Our Saviour teacheth us in the former place to crave temporall benefits as the lesse, that our faith having been exercised in the lesse might be confirmed in the greater; that is, that we having learned to depend upon Gods providence for our maintenance in this life, might the more firmly relie upon him for our justification and sal∣vation; for if we have not learned to trust in him for the lesse, it is not likely that we should believe in him for the greater. The order in respect of that which followeth standeth thus; We are taught to desire freedome from the guilt of our sinnes before deliverance from the corruption, because our recon∣ciliation with God in Christ and justification by faith in order of nature goeth before our sanctifica∣tion; howsoever in time the beginning of our sancti∣fication concurreth with justification.

From whence ariseth both an instruction for car∣nall* 1.129 men, and a consolation for the godly. For if justification goeth before sanctification, then it is

certain that we cannot be sanctified unlesse first we be justified and reconciled unto God in Christ. And this order the holy Ghost teacheth us Luke 1. 74. That being redeemed &c. For untill our reconciliati∣on, as we our selves are enemies, so all our actions are hatefull unto God. And therefore men had not need to please themselves in their naturall estate, and by their security suffer as much as in them lieth the bloud of Christ to fall upon the ground, but ra∣ther to be most forward, carefull, and desirous to be reconciled unto God in Christ, and that his merits and righteousnesse may be imputed unto them, con∣sidering that whatsoever they do before they be re∣conciled unto God and justified is no better but sin, whereby they hoard up wrath against the day of wrath, &c. The consolation which ariseth from hence is most singular: For if men cannot die unto sinne unlesse first they be justified, then those that labour to forsake their sinnes, and truly purpose amendment of life, and endevour to please God in dying to sinne and living to righteousnesse, may be assured that they are justified by faith and reconciled to God in Jesus Christ, &c.

And so much of the order. Let us now consider* 1.130 of the coupling of this petition both with that which went before and also that which followeth: with the former; Give us this day our daily bread: And forgive &c. Which teacheth us that we should not so wholly be addicted to the commodities of this life, but that we should withall and most principal∣ly labour for spirituall graces perteining to a better life. There be many, saith the Psalmist, which say,* 1.131

Who will shew us any good? that is, any worldly pro∣fit, &c. but as touching the forgivenesse of their sinnes, and their reconciliation with God in Christ, as touching the application of Christs death and re∣surrection, not onely to their justification but also their sanctification; of these things they have no care nor desire, &c. But howsoever the world saith, Who will shew us any good? yet we must say, But, Lord, lift thou up the light of thy countenance upon us: Shew thou thy self favourable and mercifull in forgiving our sinnes; for that will bring peace of conscience, and joy in the holy Ghost, far exceeding all world∣ly comforts. We must therefore not onely labour for the meat which perisheth, but much more for the meat which endureth to everlasting life, John 6. 27. For what would it profit us if we could gain the whole world, if our sinnes being not forgiven us, we should be amerced with the losse of our souls? Mark 8. 36.

With the latter; Forgive us our sinnes, &c. And* 1.132 lead us not into temptation, &c. Which teacheth us that we are to desire as to be freed from the guilt of our sinnes so also from the corruptions, because they are things that are inseparably coupled together; forgiving of sinnes in God, and forsaking of sinnes in us. Therefore those which sever these things (as most do) deceive themselves, Luke 1. 73, 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redempti∣on and justification, so also he is our sanctification: and therefore that which he did for us in his flesh, he worketh in us by his spirit, viz. a dying unto sin and a rising again unto newnesse of life. In those for whose sinnes he died and rose again for their justifi∣cation,

the spirit of Christ is effectuall to apply the merits of his death to the mortifying of their sinnes, and the vertue of his resurrection to their vivificati∣on, which is called the first resurrection. And there∣fore unlesse thou diest to thy sinnes and risest again unto newnesse of life, thou canst have no sound as∣surance that Christ died for thy sinnes, and rose again for thy justification. And therefore as we de∣sire the pardon of our sinnes, so must we labour to renounce them, that we may not onely be freed from the guilt but also delivered from the corrupti∣ons themselves. True repentance as it mourneth for sinnes committed, and craveth the pardon of them, so is it carefull for the time to come not to commit that which ought to be mourned for.

Having thus spoken of the order and coherence* 1.133 of this petition, we are now to speak of the words themselves. In which two things are conteined: first, a deprecation or request for the pardoning of our sinnes; and secondly, a reason for the confirma∣tion of our faith in obteining the same. In the re∣quest it self we are first to speak of the meaning of the words, and then to gather from thence such uses as they afford.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debts, according to the propertie of the* 1.134 Syrian language, in which our Saviour spake, signifi∣eth sinnes. For the Syrians call him that sinneth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, debtour; and sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debt, as appear∣eth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Beza in Matth. 23. 16. But this may be al∣so evidently proved by conference of other places in the new Testament, as Matth. 23. 16, 18. The

Pharisees conceit was, that if a man did swear by the temple or the altar, that it was nothing; but if he did swear by the gold of the temple, or the gift upon the altar, that then he was a debtour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in Luke 13. those whom Christ in the second verse calleth sinners, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the fourth verse he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debtours. So in this chapter our Saviour set∣ting down a proof of the reason of this petition, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 14, 15. But most plain∣ly in Luke 11. 4. where the words of this petition are thus set down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And forgive us our sins, for we also forgive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one that is in debt to us, that is, which hath offended us.

Now the reason why sinnes are called debts is, be∣cause* 1.135 for our sinnes we ow punishment: For as a man having entred into bonds to perform such and such covenants, or else to incurre the forfaiture and penalty conteined in the obligation, is subject to the forfaiture if he perform not the covenant; so we being bound by most strait obligations to per∣form obedience to all the commandments of God, or else to incurre the penalty comprised in the law, which is the obligation or handwriting that is against us, Col. 2. 14. are subiect to the penalty, that is, the fearfull cu•…•…se of God both in this life and in the world to come if we perform not the cove∣nants. For as in the law there are two things; 1. praeceptum, commanding or forbidding, and 2. san∣ctio, threatning punishment against the transgression of the precept: so in every sinne there are two things answerable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fault transgressing the

law, and the reatus binding over the transgressour to the punishment. In respect of which punishment every offendour of the law is a debtour, untill either the debt be remitted him, or else he hath born the punishment, which is without end. Whereas therefore we pray that the Lord would forgive us our debts, we do not onely desire that the Lord would forget the fault, but also that he would re∣mit the punishment unto which the guilt of our fault doth bind us over. And therefore foolish is the opinion of the Papists, who hold that the Lord* 1.136 many times forgiveth the fault and reteineth the punishment. For sinne is called a debt in respect of the punishment which we ow for it: and there∣fore this debt is not remitted if the punishment be reteined. Again, the mercy of the Lord pardon∣eth no sinne for which his justice is not satisfied. Neither must we so desire the Lord to be mercifull as that we would have him forget his justice. Eve∣ry sinne therefore as it deserveth death, so is it pu∣nished with death, or else the justice of God is not satisfied. It is punished, I say, by death either in the party himself to whom it is not forgiven, or in Christ in the behalf of the party to whom it is for∣given. For every sinne therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment: therefore God doth not punish them whose sinnes he forgiveth in Christ: neither can it stand with his justice to punish the same sinne twice, once in Christ, and again in the faithfull for whom Christ hath suffered. So that we cannot say that the Lord punisheth them whose sinnes he for∣giveth,

except we will affirm either that the Lord is unjust, or that the merits of Christ were unsuffici∣ent and unperfect: both which are blasphemous. Therefore as there is no 〈◊〉〈◊〉, so there is no punishment, to those that are in Christ Jesus. Cha∣stised they may be after their sinnes are forgiven for the example of others, and their own amend∣ment, as David was 2. Sam. 12. but punished they never are. The affliction which the children of God do be•…•…r is not a punishment to satisfy for their sinne, but either •…•… triall or a chastisement, either to cure or prevent sinne in them. When we are judged we are 〈◊〉〈◊〉, &c. 1. Cor. 11. 32.

And as the opinion of the Papists is foolish, so* 1.137 the practice of those men is sottish who when they are indebted unto their neighbour, or have incurred a forfeiture, are never in quiet untill they have got that debt discharged or 〈◊〉〈◊〉, and yet the same men being in 〈◊〉〈◊〉 debt to the Lord, which al∣though they had the whole world they are not able to discharge, not with•…•…anding take no thought for this debt, nor 〈◊〉〈◊〉 s•…•…e for pardon, but securely go on in their finnes, as though by continuall increa∣sing of their debt they should the more easily dis∣charge it: much like to him that having got a bur∣den of wood, and finding it too heavie, should cut down more to adde unto the weight; or as it is in the ridiculous proverb of the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I cannot •…•…arry a goat; lay upon me an ox.

Now these debts are of sundry forts. Some are originall sinnes, some actuall; some inward, others

outward; some of omission, others of commission; some of ignorance, others of knowledge; some of infirmity, others of presumption; some against God, some against our neighbours, and some against our selves. In respect of all and every whereof we are every of us debtours unto God, and therefore had need to pray that he would for∣give us all and every of our debts, Psal. 51. 9. which how many and great they are, we may easily know, if we will diligently look into our obliga∣tion, and examine our lives by the law of God, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our.

In this word confession of sinne is included. For* 1.138 it is in effect thus much; O Lord, we have sinned against thee: have mercy therefore on us, O Lord, ac∣cording to thy goodnesse, and according to the multitude of thy mercies do away our offenses: Wash us from our iniquities, and cleanse us from our sinnes. For we ac∣knowledge our transgressions, and our sinnes are alwayes before us, Psal. 51. 2, 3. Therefore with asking of pardon confession of sinne is conjoyned. And this form of prayer is prescribed to be used of the per∣fectest men in this world, as of the Apostles; be∣cause there is no man that doth good upon the earth, and 〈◊〉〈◊〉 •…•…ot, Eccles 7. 20. If we say, saith the ho∣ly Apostle John, that we have no sinne, we deceive our selves, and there is no truth in us. If we confesse our sinnes, he is faithfull and just to forgive us our sinnes, 〈◊〉〈◊〉 purge us from all iniquity. If we say that we have not sinne, we make him aliar, and his truth is not 〈◊〉〈◊〉, 1. John 1. 8, 9, 10. Here therefore both the

Catharists, which dream of perfection in this life, and also the Pelagians and Papists, which hold that a man may fully and perfectly keep the law of God in this life, are confuted: For such cannot make this petition except they will mock God, as all those do that have a conceit of their own per∣fection. (Which conceit is in not onely the Catha∣rists and Papists, but also in the greatest part of ig∣norant and secure men, who affirm that they love God with all their heart, and their neighbour as themselves, they never did any man hurt, they ne∣ver doubted of their salvation.) For howsoever the Scripture speaketh of perfect men, and such as walked in all the commandments of God, yet certain it is that thereby is meant the uprightnesse of their will and endeavour, not the perfection of their obedi∣ence; which uprightnesse notwithstanding the Scri∣pture calleth perfection, the Lord accepting the will for the deed: so that upright men may indeed be said to be perfect, but in affectu potiùs quàm effectu, in their affections rather then their actions.

Forgive.

The Lord in forgiving sinnes, as he is mercifull* 1.139 so is he just, 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ, Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us, but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them, washing away our s•…•…nnes in his bloud, covering them with his righteous∣nesse, imputing our sinnes to Christ and his obedi∣ence

to us, so that w•…•…, howsoever sinfull in our selves, appea•…•… righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes, we do not so desire him to be merci∣full as that we would have him forget his justice; but we come unto him in the name and mediation of Christ, in whom he is well pleased, beseeching him to accept of his obedience & sufferings as a full satisfaction for our sinnes: For remission of sinnes, as it is a free work of mercy in respect of us, who neither can deserve pardon nor satisfie his justice; so in respect of Christ, who hath satisfied for us, it is a work of justice.

Now whereas our Saviour Christ doth teach* 1.140 every one of us every day to ask forgivenesse with assurance to be heard, we are put in mind both of our misery and Gods mercy. Our misery, who day by day commit sinne, and therefore have need every day to crave remission of our sinnes. Gods mercy and long suffering, who though he be offend∣ed every day, yet he is ready to forgive their sinnes who com•…•… unto him by hearty and earnest prayer, confessing their sinnes and craving pardon of them. But this mercy and long-suffering of God must not encourage us to presume, but invite us unto repen∣tance, Rom. 2. 4. and 6. 1. Ecclus 5. 4, 5, 6. Psal. 130. 4. There is mercy with thee, that thou mayest be feared. Joel. 2. 13. and encourage us to call upon him. This long-suffering of God is to be imitated of us: For if he be content to forgive us that finne against him every day, then ought we freely to forgive them that offend us, &c. though it be to seventy times seven times.

Agai•…•…, i•…•…e very one of us, be he never so righte∣ous, is boun•…•… •…•…o make this prayer that God •…•…ould freely re•…•…it our, 〈◊〉〈◊〉, then it followeth that none of us can discharge the debt, o•…•… by any thing which we ar•…•… able to perform satisfie for our sinnes, but ei∣•…•…her they must be freely remitted for Christs sake, or elfe we must suffer the punishment due for them. Divine remission and humane satisfaction cannot st•…•…nd together. We must crave remis•…•…ion there∣fore: we canno•…•… sati•…•…fie. Remiss•…•…on of finnes and justification are free, Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is 〈◊〉〈◊〉. Therefore those that trust to their own merits and use this prayer, they mock God and condemn themselves: They mo•…•…k God; because they desire him to forgive their sinnes, which they do not de∣sire should be forgiven them, but trust to satisfie for t•…•…em. They condemn themselves; because they confesse themselves to be debtours unto God un∣lesse he remit their debt, and yet stand not to his remission, but to their own satisfaction, by which they appeal to his justice rather then implore his mercy.

And that no man can satisfie by any works of obe∣dience* 1.141 the justice of God for his sinnes, it may fur∣ther appear by these reasons. 1. Because our best obedience is unperfect, and ou•…•… righteousnesse like* 1.142 unto a polluted clout: and therefore if God should enter into judgement with us, he might justly con∣demn us for our best actions, as being not performed in that mann•…•…r and measure which his law requi∣reth, and therefore every one had ne•…•…d to pray as

Psal. 143. 2. Enter not into judgement, &c. Se∣condly,* 1.143 because whatsoever obedience we can per∣form it is a debt and duty, Luke 17. 10. When we have done all that is commanded, w•…•… must say that we are unprofitable servants: we have done that which was our duty to do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot •…•…atisfie debt with debt: but no•…•… withstanding our latter obedience, we shall be debtours in respect of the former debt un∣satisfied. Seeing •…•…herefore we are not able to satisfie for the least of our sinnes, our Saviour hath taught us to say, not with •…•…hat ser•…•…ant, Matth. 18. 26. Hav•…•… 〈◊〉〈◊〉, Master, I will satisfie; but, Lord, remit, tak•…•… away, and blot 〈◊〉〈◊〉 our offenses. Furthermore, we are* 1.144 taught to p•…•…ay that the Lord would remit our debts, that is, not onely forgive the fault but also 〈◊〉〈◊〉 •…•…he punishment, in r•…•…spect whereof sinnes are called debts: And therefore it cannot be truly said tha•…•… God, forgiveth the •…•…ault and 〈◊〉〈◊〉 the punish∣ment for which w•…•… our selves must •…•…atisfie either in this life or in purgatory. For if God should 〈◊〉〈◊〉 of us satis•…•…action for those 〈◊〉〈◊〉 which he pardon∣eth in Christ, it would follow 〈◊〉〈◊〉 that •…•…ither the sufferings of Christ were unsufficient, or else that the Lord is unjus•…•…. 〈◊〉〈◊〉, i•…•… is abs•…•…rd that sinne •…•…eing 〈◊〉〈◊〉 the punishment should be re∣teined: For sinne is •…•…he caus•…•… of punishment: and the cause being taken away, the 〈◊〉〈◊〉 also is removed. And again, wher•…•…as sinne i•…•… 〈◊〉〈◊〉 increased in* 1.145 respect of that infinite Majestie and justice of God whi•…•…h is violated, 〈◊〉〈◊〉 it is that we cannot satisfie for it before we have e•…•…dured endlesse pu•…•…ishment;

which will never be. Whereas therefore our Sa∣viour Christ teacheth us thus to pray, he sheweth that we cannot be discharged from thes•…•… our debts by our own satisfaction or merits, o•…•… any other means, but onely by the free remission of them and imputat•…•…on of Christs righteousnesse. And this is to be understood not onely of our great and grievous sinnes, but also of our lesse offenses, which the Pa∣pists call veniall, and erroneously hold not to be mortall, neither need the death and merits of Christ for their expiation, but may by the holy-water∣sprinkle, or by episcopall benediction, or by knock∣ing of the breast be taken away. As therefore eve∣ry sinne, great or small, deserveth death, and is also punished with death, either in Christ or in the sinner himself; and as the bloud of Christ doth purge us from all iniquitie, 1. John 1. 7. so that by him we have re∣mission of all our sinnes: so are we to pray that the Lord would for the precious merits and righteous∣nesse of our Saviour Christ remit all our sinnes both more and lesse, from which we could by no other means be delivered but by the merits of Christ.

But here it may be objected; Our sinnes were* 1.146 forgiven in baptisme, Acts 2. 38. therefore we need not now the forgivenesse of them.

Some answer, That because we sinne after ba∣ptisme,* 1.147 therefore we ought after baptisme to pray that the Lord would forgive our sinnes. But this an∣swer is not sufficient, considering that in baptisme is sealed the remission of sinnes, not onely past, but al∣so for the time to come during the whole course of our life: For otherwise baptisme had need to be re∣iterated.

I answer therefore, That we feeling the burden of our sinnes, pray that the forgivenesse of sinnes, which was represen•…•…ed and sealed unto us in baptisme, may indeed be granted unto us, and that we may feel in our selves the fruit and effect of our baptisme. For we must not think that the Sacra∣ments absolutely conferre grace to every receiver, but onely upon those conditions which are contein∣ed in the promises of the Gospel, whereof baptisme is a seal. Now the Gospel promiseth remission of sinnes and salvation onely to them that believe; and therefore the Sacrament sealeth and assureth remissi∣on onely to them that believe. For we ask forgive∣nesse onely for the righteousnesse of Christ: but the righteousnesse of Christ is there imputed to righte∣ousnesse where it is apprehended by faith: In which sense we are said to be justified by faith alone, and by faith to have remission of sinnes. And therefore in this petition we desire that the Lord would work in us true faith, that being united unto Christ and made partakers of his merits, we may have not one∣ly forgivenesse of sinnes, but also a•…•…surance thereof by the anointment of the holy Ghost, the Spirit of adoption crying in our heart•…•…, Abba, Father, &c. And because none attein to that measure of assurance but that it is mingled with some doubting, therefore all had need to pray that the Lord would increase their faith, and more and more assure them of the pardon of their sinnes.

Vs.

This teacheth us to pray not onely for the remissi∣on of our own sins, but also of our brethren; it being

a duty of charity to desire and to further the salva∣tion of our brethren. And this duty as it belongeth to all so especially to those that are governours of others, either in the Church or Commonwealth. Examples: of Moses, who oft stood in the gap, Psal. 106. 23. Exod. 32. 21, 32. Num. 14. 19. Samu∣el, 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone, but also for them that hate and persecute us, according to the precept and practice of our Saviour, Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen, Acts 7. 60. And as we are to pray the Lord to forgive them, so must we as willingly forgive them as we desire to be for∣given of the Lord: neither can we in truth of heart desire God to forgive them, if we do not.

Duties in prayer.

The duties which here we are taught to perform* 1.148 in prayer are either more peculiar to this kind of de∣precation, or common. The former is Confession, which must concurre with Deprecation of pardon, and goeth before pardon; as appeareth Psal. 32. 3, 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples; 2. Sam. 12. 13. Luke 15. 21.

Now this confession is to be made of unknown sinnes generally; as Psal. 19. 12. of known sinnes particularly; Isai. 59. 12, 13. And to this end it will be profitable to examine our hearts and our lives by the law of God, taking a view of the duties therein commanded and vices forbidden, that we may par∣ticularly see and acknowledge what duties we have omitted and what vices we have committed.

The common duties; That we pray in fervency,* 1.149

faith, and perseverance. That we may pray in fer∣vency, we must have both a true sense of our wants, and earnest desire to have the same supplyed.

The wants which we are to bewail are, 1. our ma∣nifold sinnes and transgressions, for which we are to be grieved that we have by them displeased and dis∣honoured God. And to increase this godly sorrow* 1.150 in us, we are First, to consider and meditate of Gods manifold benefits undeservedly bestowed upon us, and our unthankfull behaviour towards him, &c. Secondly, we are to desire the Lord that he would poure upon us the spirit of deprecation, that we may with bitternesse bewail our sinnes, whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ, whom we by our sins have pierced, Zech. 12. 10. Thirdly, we are to con∣sider the misery whereunto our sinnes make us sub∣ject both in this life and in the world to come. In all which respects we must esteem our sinnes as a most heavy burden, and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof, Matth. 11. 28. Neither are we to bewail our sinnes alone; but as we are to pray for the par∣don of other mens sinnes, so are we also to mourn for the iniquities of the place and time wherein we live, Ezek. 9. 8. Psal. 119. 136, 158. 2. We are to bewail the hardnesse of our hearts, that we cannot so bewail our sinnes as we ought. 3. Our want of faith and assurance of the remission of our sinnes.

The graces which we desire, are 1. Remission of* 1.151 sinnes and justification, viz. that God would cancell

the bill of debt, Col. 2. 14. that he would take away our sinnes and cast them into the bottom of the sea, Mich. 7. 18, 19. that he would impute the merits and obedience of Christ unto us. And secondly, be∣cause we receive remission of sinnes and are justified by faith, by which we apprehend the righteousnesse of Christ to our justification, and without which the merits of Christ are not communicated unto us, therefore we desire not onely that he would forgive us our sinnes, but also that he would work in us a true faith, whereby we may have assurance of the par∣don of our sinnes and peace of conscience. 3. Be∣cause our faith is weak therefore we are to pray for the increase thereof, Luke 17. 5. and also that God would blesse unto us the means of the begetting and increasing of our faith. 4. Because reconciliati∣on and adoption are unseparable companions of ju∣stification, we therefore must also pray that he would receive us unto his love and favour, and give us his spirit of adoption; that howsoever we be by nature the children of wrath, yet being reconciled unto him in Christ, we may have the testimony of his Spirit testifying to our spirits that we are the children of God. 5. We pray not onely for righte∣ousnesse and assurance of justification, and peace of conscience arising from thence, Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both, Rom. 14. 17. Now that we may with fervencie beg these graces of God, we must besides the sight and sense of our sinnes, and the misery* 1.152 which they bring upon us, consider the necessity of these graces; First, of remission of sinnes; because

sinne maketh a separation between God and us, Isai. 59. 1. and maketh us subject both to the curse of God in this life and after; and therefore above all things in the world we are to desire freedome from our sinnes, without which our estate is most miserable, &c. and without which we cannot be saved. Con∣trariwise, in remission of sinne consisteth happinesse, Psal. 32. 1, 2. Secondly, of faith, without which the* 1.153 benefits of Christ are not effectuall to our justifica∣tion, sanctification, or salvation. By it we are made partakers of all the benefits of Christ to our justifi∣cation and salvation. In which respect the same be∣nefits in the Scriptures which proceed from Christ are also ascribed unto faith. Upon which follow re∣conciliation, peace with God, and joy in the holy Ghost, and the beginning of eternall life it self in this life.

As we must pray for the forgivenesse of our sins in fervencie, so also in faith: that as we unfeignedly desire pardon of sinnes & reconciliation with God, so we are truly to believe that the Lord will heare our prayer, that he will receive us unto mercy, and at the length grant unto us the certificate of his Spi∣rit the Spirit of adoption. For that which he hath commanded us to ask he hath promised to give. He commandeth us to ask remission of sinnes, justifica∣tion, the Spirit of adoption, &c. therefore conse∣quently we are stedfastly to believe that we shall obtein them. The forgivenesse of sinnes is a chief part of the covenant of grace, Heb. 10. 17. The Spi∣rit of adoption is expressely promised to those that ask him, Luke 11. 13.

There 〈◊〉〈◊〉, that we p•…•…ay with perseverance, never ceasing day by day to call upon God for the forgivenesse of our sinnes, 〈◊〉〈◊〉 •…•…rtificate of the ho∣ly Spirit assuring us thereof, untill the Lord say unto our souls, I a•…•… your 〈◊〉〈◊〉, and •…•…hed abr•…•…ad his love in our hearts. Neither are we then to cease from this prayer: but as we sinne daily, so are we daily to crave forgivenesse; and as our faith is weak and mixt with doubting, so daily to d•…•…sire the increase there∣of, &c.

Duties to be performed in our lives.

If we would make this prayer with upright hearts, or would either hope to obtein this request or assurance that our prayer is heard, I. We must* 1.154 be adorned with 〈◊〉〈◊〉, 1. Pet. 5. 5. whereby we must acknowledge our selves so deeply indebted unto the Lord by reason of our manifold sinnes, that he may m•…•…st justly glorifie his name in our end∣lesse co•…•…fusion, and th•…•…t in respect thereof we are not worthy to •…•…ook up unto heaven, or to breathe in the ai•…•…e, or to live upon the earth: and that there∣fore it is th•…•… 〈◊〉〈◊〉 mercy of the Lord that we are not cons•…•…ed. For if we have humble and contrite hearts, the Lord will be ready to heare our prayer and to pardon our sinnes. The Lordre•…•…isteth the proud, but he giveth gr•…•…ce to the humble, Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a 〈◊〉〈◊〉 spirit: •…•… con•…•…ite and &c. Psal. 51. 17. Psal. 34. 18. Example, in the hum∣bled Publicane, Luke 18. 14. For C•…•…rist 〈◊〉〈◊〉 not to c•…•…ll 〈◊〉〈◊〉 righteo•…•…s 〈◊◊〉〈◊◊〉 to repentance, Matth▪ 9. 13. Luke 4. 18. Matth▪ 11. 28. Whom doth he call with promise to ease them of the burden of 〈◊〉〈◊〉, but

th•…•…se that 〈◊〉〈◊〉 under the burden of sinne, and are weary thereof? If therefore God hath given thee an humble heart, thou mayest be encouraged to come unt•…•… him for grace and pardon of sinnes. For as i•…•… was s•…•…d of the blind man, so it may be said of every on•…•… that is poore in spirit, Be o•…•… good comfort; he 〈◊〉〈◊〉 •…•…hee. But as humility maketh us fit to re∣ceive Gods g•…•…ace in the pardoning of our sinnes, so is i•…•… also a good signe that our sinnes are pardoned. For they onely are happy whose sins are forg•…•…ven: but those that are poore in spirit are happy, Matth. 5. 3. therefore their sinnes are forgiven. Whereas con∣trariwise, if we be proud and have a Pharisaicall concei•…•… of our selves, it is a fearfull signe that we re∣main in our sinnes; John 9. 41. Luke 18. 14.

II. If we would have forgivenesse of our sinnes* 1.155 we must believe in Christ. For by faith alone we have jus•…•…ification and remi•…•…sion of sinnes, Acts 26. 18. because faith alone apprehendeth the merits and righteousnes•…•…e of Christ whereby we are justified. Now this and the former must go together: We must be cast down in our selves; acknowledging our selves that we are no better in our selves then the firebrands of hell: and yet withall we must relie up∣on Christ and his merits, being perswaded that not∣withs•…•…anding our manifold sinnes; yet the Lord will receive us i•…•…to his love and favour, imputing unto us the righteousnesse of his Sonne, and cove•…•…ing us therewith as with a garment. If thus we believe in Christ we need not doubt of the pardon of our sins; because Christ having satisfied the justice of his 〈◊〉〈◊〉 for all the sinnes of 〈◊〉〈◊〉 which believe in him,

the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice.

3. If we would truly make this prayer (viz.* 1.156 in hatred of sinne) & have any assurance to our own souls that our sinnes are forgiven, we must repent of those sinnes which we desire to be remitted, and forsake those sinnes which we would have the Lord forgive, Ezek. 18. 21, 22. At what time soever, &c. Prov. 28. 13. He that confesseth his sinnes, and forsaketh them, &c. And therefore, as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way, &c. If therefore we would effectually crave the pardon of our sins, we must have a true purpose of heart and resolution to forsake them: And if we would have assurance that according to our prayer our sinnes be forgiven, we must have a true endeavour to leave them, and to perform the contrary duties. If therefore we have neither purpose in our hearts nor •…•…ndeavour in our lives to forsake our sinnes, we may not look that the Lord will pardon them. If in my heart I regard wic∣kednesse, &c. Psal. 66. 18. For the Lord heareth not sinners, that is, who do not repent of their sinnes nor have a true purpose to leave them, John 9. 31. Prov. 28. 13.

4. If we make this prayer in faith, and truly be∣lieve* 1.157 in God for the forgivenesse of our sinnes, this perswasion will have this effect in us, to make us fear to sinne and by sinne to displease and disho∣nour God. There is mercy with thee, that thou mayest be feared, Psal. 130. 4. The bounty of the Lord must draw us to repentance, Rom. 2. 4. Nay further, those that believe their sinnes are forgiven them,

and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost, they cannot choose but love him much who hath forgiven them much, Luke 7. 47. and shew forth their love in keeping his commandments.

5. If in prayer we unfeignedly desire faith and* 1.158 assurance of the forgivenesse of our sinnes, then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith; as the hearing of the word, receiving of the Sacraments, &c.

6. If we truly desire reconciliation with God in* 1.159 Christ, then will we se•…•… in all things to please him. For if we please our selves in displeafing him (as the very nature of sinne is to displease God) how can we perswade our selves that we are recon∣ciled unto God or desire so to be?

7. If we would have any assurance that our sinnes* 1.160 are forgiven, we must be ready to forgive our neighbours the offenses which they commit against us. For if ye, saith Christ Matth. 6. 14. forgive men their trespasses, your heavenly Father will also forgive you: but if ye do not, &c. But of this more in the reason.

Here therefore is discovered the hypocrisie of* 1.161 those men, 1. who crave pardon of sinne in a Phari∣saicall conceit of their own perfection & freedome from sinne; 2. who have no true hatred of sinne nor purpose to leave it; 3. who please themselves in dis∣pleasing God, and yet would seem to desire recon∣ciliation with God; 4. who desire faith, and yet neglect and contemne the means; 5. who with the

ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant, Matth. 18. 28. whom he ought to have loved for his Masters sake, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

These words are a solemn profession unto God* 1.162 of our brotherly love, serving both to confirm our faith in obteining pardon, and also to 〈◊〉〈◊〉 our love to God (who hath forgiven us much) in the love of our brethren for his sake. For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne, or else deceive themselves with an opinion of faith, not loving him of whom they look for pardon, nor their brethren for his sake, but with the ungracious servant Matth. 18. 28. exact small debts of their brethren, and revenge offenses committed against them, as though they could love God and yet hate their brother: therefore our Saviour teacheth us to adde to the petition this protestation, that if we be able to make it in truth, we may be assured of the forgivenesse of our sinnes, and not be deceived (as many are) in our assurance. First therefore because we are so full of infidelity and di•…•…idence that we are hardly brought to believe in particular the for∣givenesse of our own sinnes, and consequently to make this prayer in faith, our Saviour teacheth us to use this notable argument (not so much to move God as to confirm our selves) drawn from the lesse to the greater, As we •…•…lso forgive, &c. or, as it is more plainly set down in Luke, For even we also forgive

&c. And the reason standeth thus, If we (who have not so much pitie, in regard of thine abundant mercy, as is a drop of water in comparison of the Ocean sea; if we, I say) be readie to forgive the offenses and inj•…•…ries done against us, then no doubt thou wi•…•… forgive our offenses, which we from the bottom of our hearts confesse unto thee with deprecation of pardon: But even we, Lord, whose mercy is as nothing in comparison of thine, ar•…•… readie to remit offenses committed against us: and there∣fore as we earnestly crave pardon, so we do unfeignedly believe that thou wilt forgive us our sinnes.

The connexion of the proposition is necessarie. For, as we say, Quod in minori valet valet etiam in majori, That which is of force in the lesser is of force also in the greater: If a drop of pity in us doth wash away the offense of our brother, how much more shall the multitude of his mercies wash away our offenses? And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children, how much more &c. If therefore our consciences do testifie unto us the truth of the assumption, That we are readie to for∣give them that offend us; we may also be assured of the truth of the conclusion, That God also forgi∣veth our sinnes.

2. Whereas many abuse the mercy of God,* 1.163 whereof they presume for the pardoning of their sinnes, dealing unthankfully with God in cruelty & revenge exercised upon their brethren, and so de∣ceive themselves with a conceit of faith and assu∣rance of the pardon of their sinnes, when indeed their sinne is not pardoned: therefore our Saviour

Christ would have this protestation added, that it may be a touchstone to trie whether we have re∣mission of sinne and assurance thereof. For, as our Saviour saith that he to whom much is forgiven lo∣veth much, Luke 7. 47. and he that loveth God truly cannot but love his brother for Gods cause: For as John saith, 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar, &c. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him. And, Love covereth the multitude of offenses, Prov. 10. 12. There∣fore if we will not forgive our brethren that offend against us, it is an evident argument that we do not love them: If we love not our neighbour, certain it is that we love not God: If we love not God, it is a certain signe that we do not believe in him nor are perswaded of his love towards us in the forgiving of our sinnes: If we believe not this, Christs righte∣ousnesse and merits are not imputed unto us to our justification and remission of our sinnes: And there∣fore if we be not willing and ready to remit offenses committed against us, it is a certain signe that our sinnes are not forgiven of God. As contrariwise, our brotherly love in remitting offenses is a sure to∣ken of the forgivenesse of our sins. For as our Savi∣our saith, Matth. 6. 14, 15. If ye forgive men their offenses, then will your heavenly Father also forgive you.

Some expound these words as if in them we did* 1.164 alledge a cause why God should forgive us, or as though our forgiving of our brethren did merit forgivenesse of sinnes at the hands of God: As the

Papists also expound that speech of our Saviour Luke 7. 47. Many sinnes are forgiven her; for she loved much. Whereas in truth the love either of God or of our neighbour for Gods cause is an effect, and so a signe, of Gods love towards us in forgiving our sinnes. We love God because he loved us first, 1. John 4. 19. And so doth our Saviour in that place argue, not from the cause to the effect, but from the effect to the cause: as also appeareth by the opposition in the latter part of that verse, but to whom lesse is forgiven, he loveth lesse; and by the parable of the two debtours, ver. 41. where∣of he loved more to which more was forgiven. So that our love is not the cause of forgivenesse, but the forgivenesse of our sinnes is the cause of our love; and therefore our love an effect, fruit and signe of the forgivenesse of our sinnes. Again, our justification and remission of sinnes is free, proceed∣ing from the mere love of God without any desert of ours, Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offenses were the cause why our sinnes be forgi∣ven, then may we thank our selves for our justifi∣cation: neither should we need to pray that God would forgive us for Christs merits, but for our own deserts. And lastly, the Apostle Paul exhort∣eth us to forgive our brethren, as to a fruit and effect of Christs forgiving us, Ephes. 4. 32. Col. 3. 13. Forgiving one another, even as Christ hath freely forgiven you. In these words therefore is not set down the cause of the forgivenesse of our sinnes, but an argument from the lesse to the greater to con∣firm

our faith in the assurance of the forgivenesse of our sinnes; that lesse being also an undoubted fruit and sure signe of the remission of our sinnes.

But now let us consider the words particularly, and so come to the uses.

By our debters is meant such as have offended or* 1.165 wronged us, or, as the Apostle speaketh Col. 3. 13. against whom we have any quarrel.

But what debters am I to forgive? may some bo∣dy* 1.166 say. I can be content sometimes to put up an injury at the hands of my better; but I cannot brook that my equall should crow over me, or that mine inferiour should be too sawcie with me. I can be content to remit some offenses; but great indignities I cannot put up.

Answ. Our Saviour speaketh indefinitely and ge∣nerally* 1.167 without difference of debters: so that who∣soever is our debter, we must forgive him if we would have assurance that God hath forgiven our sinnes. But this is more plainly expressed Luke 11. For even we also for give 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every one that is indebted to us. So that our love must not be partiall: neither is it if it be indeed for Gods cause, in whom we are to love our friends, and for whom we are to love our enemies.

May not a man therefore require and exact his* 1.168 debts of his debter if he would have God forgive his debts?

Our Saviour doth not speak of the debts of mo∣ney* 1.169 or goods, but of trespasses, offenses and wrongs, which in the Chaldee and Syriack tongue are called debts, &c. As for due debts of money and goods,

them thou mayest exact of those which are able to pay 〈◊〉〈◊〉 so that it be done without using rigour or seeking extremities.

What is meant by, we forgive.

We forgive] God alone forgiveth sinnes, how* 1.170 then can we be said to forgive our debters?* 1.171

We must distinguish both of the debt which is forgiven, and also of forgiving. In every offense* 1.172 committed against the neighbour two parties are offended; God mediately, and the neighbour im∣mediately. And so it may be considered either as a transgression of the law of God, and so it is pro∣perly called sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or as it 〈◊〉〈◊〉 or hindreth the neighbour, and is called an injury or wrong. As therefore it is a transgression of the law of God, no man can remit it: but as it is an injury or wrong done to a man, he may remit it. Again, God is* 1.173 said to forgive a sinne, when he is content not one∣ly to forget the fault but also to forgive the punish∣ment for the righteousnesse of Christ imputed to the sinner. Man is said to forgive an 〈◊〉〈◊〉, not when he remitteth the punishment due unto it by the law of God (for that is not in his power to do) but when he doth abandon all purpose and desire of revenge, all hatred and ill will towards his bro∣ther in respect of the offense.

If this be true, then belike no man may com∣plain* 1.174 to the Magistrate, or seek his remedy by law when he hath susteined injury or wrong.

Although we are to forgive from our heart eve∣ry* 1.175 * 1.176 one that o•…•…endeth us, yet we may in some 〈◊〉〈◊〉 complain unto the Magistrate and seek remedy

by law; if these cautions be observed: 1. That it be not done in anger, or malice, or desire of re∣venge; which commonly are the grounds of mens going to law: but that it be done with a charitable mind towards the society where we live, towards our brother who hath offended us, and towards our selves. First, towards the society; 1. If the* 1.177 offense be such as according to the laws of the so∣ciety is to be punished by order of justice: for that punishment it is not in our power to remit. 2. If the offense be dangerous to the society, either in respect of Gods judgement, or in respect of conta∣gion, then is it good the fault should be punished, that evil may be taken from among us, and the judgement of God prevented, and others may see and fear, and fearing their punishment may not fol∣low their example: in which respects most meet and necessary it is that the insolency and outrage of wic∣ked men should be restrained.

Secondly, as touching the party: If he cannot be* 1.178 reclaimed by private means, we are to seek that by publick authority he may be reclaimed and brought to repentance: and we are to take heed lest by our patience our neighbour become worse.

Thirdly, concerning our selves: We may provide* 1.179 for our safetie for the time to come, rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked. For if it were not lawfull for godly men to complain to the Magi∣strate, &c. there would be no measure nor no end of indignities offered unto them. And albeit we are to esteem every wrong offered unto us as an affliction

laid upon us by the Lord, and are therefore to bear it patiently, & not seek to wreak our selves upon our brother, who is but the instrument or rod by whom the Lord doth correct us; yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same, and not be like wayward children, which having taken a fall will not rise. The means which God hath appoint∣ed in this behalf is the publick authoritie of the ma∣gistrate, who is the minister of God for the good of them that do well: as for the rest, he beareth not the sword for nought, but is the minister of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an a∣venger unto wrath unto those that do evil, Rom. 13. 4.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As, signifieth not equalitie. For as the heavens* 1.180 are higher then the earth, so doth his mercy excell the greatest love amongst men: as the love of the father, Matth. 7. 11. and of the mother, Isai. 49. 15. And by how much his love is greater, by so much he is the slower to wrath or revenge, Hos. 11. 9. I will not exercise my fierce wrath in destroying. Ephraim: for I am God and not man. Had our Saviour been but a man, as his Apostles were but men, although good men, he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they, Luke 9. 54. Had the Lord, who was offended, been no more mercifull towards Niniveh then the Prophet Jonah, whom they had not offended, Ni∣niveh had been destroyed, Jonah 4. 1. Therefore* 1.181 equality is not here to be understood, but likenesse. For although we cannot be equall with the Lord, yet we must be like him. And as it is Matth. 5. 48.

•…•…e ye perfect as your heave•…•…ly Father i•…•… perfect. But our perfection consisteth in uprightnesse: And there∣fore although we cannot forgive and love in the like measure, yet we must in like quality, that is, in truth. So that the meaning is, We des•…•…e the Lord to forgive us; for even we also unfeig•…•…dly forgive our bre∣thren.

Whenas therefore we do professe that we do so* 1.182 forgive as we desire to be forgiven, and that we de∣sire so to be forgiven as we forgive, this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward, and by halves, but sincere & intire. Many men will speak friendly to their neighbour, when malice is in their hearts, Psal. 28. 3. and are contented that a skin should be drawn over their festred malice, making out wardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts. And again, others will say, Well, I may for∣give him, but I shall never forget him, &c. But these men rather call for vengeance then mercie at Gods hands, desiring so to be forgiven as they forgive. And therefore as we desire the Lord not onely in word but also in deed and in truth to forgive us, so must we forgive our brethren that have offended us even from our hearts, Matth. 18. 35. And as we de∣sire that the Lord would not onely forgive the pu∣nishment but also forget the fault it self and cast it into the bottom of the sea, Mich. 7. 19. so must we also forgive and forget the wrongs done unto us. So much of the words.

Vses.

The use which from hence ariseth is threefold,* 1.183 viz. of Instruction, Consolution, and Reproof.

For I. those who either desire to make this prayer aright, or hope to have their prayer heard, are here taught how to behave themselves towards their brethren, namely, that they be in charity with all men, and if it be possible and as much as in them lieth to be •…•…t peace (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with all men, Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another, therefore our Saviour hath taught us to joyn these two together, the desiring of peace of conscience and reconciliation with God, and the seeking of outward pe•…•…ce and reconciliation with men.

And first, he that hath offended his brother, his* 1.184 duty is to seek reconciliation with him before he can look for reconciliation with God: as our Savi∣our teacheth, Matth. 5. 23. 24. If thou bring thy gift to the •…•…tar (seeking reconciliation with God) and there remembrest that thy brother hath ought against thee, (that is, that thou hust offended thy brother, for which thou hast made him no satisfaction) leave there thine offering, &c. So in the Law the Lord or∣d•…•…ined that whosoever had offended his neighbour, and came to seek reconciliation with God by offer∣ing sacrifice, he should first make his brother amends whom he had offended, the same day that he offer∣ed for his trespasse, Lev. 6. 5. and then forgivenesse is promised of the Lord, v. 7. Out of our Saviours words, Luke 17. 3, 4. it may be gathered, that it is

the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended. And this duty (though-very late) was performed by Josephs brethren, Gen. 50. 17. But many when they have offended a man, they do hate him so much the more (as Amnon did Thamar, 2. Sam. 13. 15.) and are further from reconciliation then the party offended: Because they having de∣served ill of him, as their conscience telleth them, therefore they expect ill from him, and consequent∣ly hate him. And of such the Italian proverb is true, He that offendeth will never forgive. But these men that will not forgive them whom they have of∣fended, of all others are farthest from pardon, be∣cause they be farthest from repentance.

Now let us consider how we are to behave our* 1.185 selves towards them that offend us. Our duty stand∣eth on foure degrees: First, if the offense be not no∣torious, to take no notice of it, but to dissemble it and to passe by it. For as Solomon saith, Prov. 10. 12. Hatred stirreth up contention: but love covereth the multitude of offenses: and Prov. 19. 11. The discre∣tion of a man maketh him slow to anger, and it is his glo∣ry to passe by an offense. Examples, in Saul, 1. Sam. 10. 27. and David, Psal. 38. 13, 14.

Our first duty therefore when we are wronged* 1.186 is, not to fret and fume, storm and chafe, and much lesse to proceed to brawling or blows: For, as Solo∣mon saith, Indignation resteth in the bosome of fools, Eccles 7. 10. but he that is slow to anger is wise, Prov. 14. 29.* 1.187

And to moderate our anger and desire of revenge,

let us consider these two things: 1. That thy brother which offendeth thee is the rod of God, &c. 2. That as thou forgivest so thou must look to be forgiven. If when thou art wronged, thou chafest, and storm∣est, and presently revengest thy self, when thou ma∣kest this prayer thou dost desire the Lord so to deal with thee, that is, when thou offendest presently to be revenged of thee.

The second duty is, when we have been offended* 1.188 not to retein anger, purpose or desire of revenge, but freely and from our hearts to forgive one another, Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly, if he acknowledge his fault and repent; and that so oft as he seeketh reconciliation, though it be seven times a day, Luke 17. 3, 4. If he do not ask forgive∣nesse, but rather persist in hating and wronging us, yet are we in our hearts to forgive him, and to de∣sire his good, and to pray for his amendment, Matth. 5. 44.

Unto the performance of this duty we are to be* 1.189 moved by these arguments: First, if we will not forgive our neighbour, the Lord will not forgive us,* 1.190 Matth. 6. 15. Mark 11. 25, 26. 2. If we retein anger* 1.191 and desire of revenge, with what face can we pray unto the Lord to forgive us our great debts, that will not for his sake remit those pettie debts of our bro∣ther? And to this purpose notable is that saying of the sonne of Sirach, Ecclus 28. 1, 2, 3, 4, 5. He that revengeth shall find vengeance from the Lord, and he will surely keep his sinnes in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall

thy sinnis also be forgiven when thou pr•…•…est. One man beareth hatred against another, and doth he seek p•…•…rdon from the Lord? He sheweth no mercy to a man which is like himself, and doth he ask forgivenesse of his own sinnes? If he that is but flesh nourish hatred, who will intreat for pardon of his sinnes? Therefore Paul exhorteth us to pray, lifting up pure hands without an∣ger, 1. Tim. 2. 8. and Peter signifieth that anger inter∣rupteth this exercise of prayer, 1. Pet. 3. 7. 3. If we* 1.192 do not forgive our brother, in making this prayer we desire that the Lord would execute his ven∣geance upon us rather then crave forgivenesse, &c. For this cause, as Augustine exhorteth, we are above all other sinnes to lay aside anger and hatred when we come to pray. For this prayer obteineth pardon for other sinnes; but for this sinne it doth not, but rather pulleth down vengeance upon him that desi∣reth revenge.

As for those reasons which we pretend for our* 1.193 anger, hatred, and desire of revenge, they are most vain, especially if we compare the debts of our bre∣thren to us with those which we desire to be for∣given of the Lord. For some will alledge, The of∣fenses which he hath committed against me are great, and I cannot put them up. But they are nothing to those sinnes which thou hast committed against God. 2. Yea, but he hath touched my good name. And thou by thy sinnes hast dishonoured God, and hast caused his holy name to be blasphemed. 3. Yea, but he is mine inferiour, &c. And what art thou to God? 4. Yea, but the offenses which he hath committed against me are ma•…•…y, and he never maketh an end of do∣ing

me wrong. But nothing so many as thy sinnes are against God: neither dost thou put an end to thy sinning. 5. Yea, but I have deserved well of him. But not so well as God hath deserved of thee. 6. Yea, but I have sought to win him with kindnesse. And hath not the Lord by his mercies invited thee to repentance? 7. Yea, but he hath been often admonished of his fault. Not fo oft as thou.

Furthermore, as thy brother offendeth against* 1.194 thee, so for the most part thou offendest against him, either by giving him occasion of evil, or by anger and impatience conceived against him: there∣fore the debt being mutuall, thou shouldst be rea∣dy to strike off thine own debt by pardoning of him. And although perhaps thou hast not deser∣ved so ill of him, yet thou hast deserved worse of the Lord, who by him as his instrument correcteth thee: and therefore must •…•…ay, as Mich. 7. 9. I have sinned, and therefore I will bear the anger of the Lord.

The third degree is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forgetfulnesse;* 1.195 That we should not onely forgive but also forget the offenses done against us, as we desire that the Lord would forget the sinnes which we have com∣mitted against him. And therefore this art of obli∣vion, which Themistocles wished, we are to beg of the Lord.

The fourth is, by Christian •…•…harity to labour to* 1.196 win him, and to overcome evil with goodnesse, Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill, Psal. 25. 21, 22. for thereby also we shall resemble the

goodnesse of the Lord, who although he hath been diversly offended, yet first seeketh reconciliation with us. 2. in commending them to God in our prayers, Matth. 5. 44.

II. The second use is consolation to them who* 1.197 are ready to forgive the offenses of their brethren: For if we do forgive, we may be assured that we are forgiven, Matth. 6. 14. If ye forgive men their tres∣passes, your heavenly Father will forgive you. For which cause our Saviour. Christ pronounceth the mercifull to be blessed, because they shall obtein mercy, Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause, which is especially to be seen in forgiving offenses, is an evident argument of the love of God. The love of God is a fruit of faith; for we love him because we are perswaded that he loved us first: and where faith is there is justification and remission of sinnes by imputation of Christs righteousnesse apprehended by faith.

III. The last use is a reproof of those which* 1.198 using this prayer notwithstanding retein hatred against their brother or purpose of revenge. And they are to be reproved both for their hypocrisie and folly: their hypocrisie; because they not for∣giving their neighbours but reteining malice against them, are not ashamed to lie unto the Lord, saying, For even we also forgive, &c. Their folly; because using this prayer, Forgive us as we forgive, not for∣giving but purposing and desiring revenge, in stead of craving pardon they desire God to be revenged on them for their sinnes, as they desire to be reven∣ged on their neighbour. Of both which hypocrisie

and folly our lustie gallants, especially our che∣valiers and hacksters, are guilty: who think it the greatest disparagement that may be (which the ho∣ly Ghost esteemeth to be the glory of a man) to put up an injury; and therefore will die upon a man rather then suffer the least offense unrevenged. But these men must know, that not onely they are car∣nall men and remain in their sinnes, but also that in seeking private revenge they are satanicall and de∣vilish. And therefore when Abishai stirred up Da∣vid to revenge himselfe upon Shimei, David an∣swered, What have I to do with you, ye sonnes of Zeruiah, that ye are this day to me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in stead of Satan, 2. Sam. 19. 22. to teach us that they are in∣spired of Satan that breathe after revenge. Yea, but, saith one, I know how to avoid both this hypocri∣sie and folly, and yet I will be even with mine enemie too. For either I will leave out this petition, or use some other sorm of prayer where this clause is not, or else I will not pray at all. Yea, but the sentence of our Saviour, whether we use these words or no, stand∣eth sure; If ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Matth. 6. 5. & 18. 33. and therefore those that use such shifts do but mock God and deceive them∣selves. Remember the parable, Matth. 18. and the saying of Tertullian, Quid est ad pacem Dei accedere sine pace? ad remissionem debitorum cum retentione in∣juriarum? Quomodo placabit patrem iratus in fratrem? &c. What is it to come unto God to seek peace without peace? for remission of our debts with re∣tention

of wrongs? How shall he please the Father that is angry with his brother?

Vers. 13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And lead us not into temptation; but deliver us from evil.

OF the order of this petition and the coupling it* 1.199 with the former I have spoken before. For whereas in the former we begged the grace of justi∣fication and remission of sinnes, in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sinne, and be enabled to resist the tentations of the devil, flesh and the world provoking us unto sinne. In the former we asked freedome from the guilt of sinne: In this we crave deliverance from the evil and corruption of sinne, and strength against tentations alluring us thereunto. But as touching the order we are taught to ask first justification & freedome from the guilt of sinne, and then sanctification and freedome from committing sinne; because justification in order of nature goeth before sanctification. And as touching the coupling of this with the former, signified in the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And, we are taught this dutie,* 1.200 That as we are to desire freedome from the guilt of sinne, so we should be desirous & carefull to for∣sake and prevent sinne, and to avoid the occasions thereof. Forsaking of sinne is a companion of the forgivenesse of sinne: And whosoever hath faith and believeth the forgivenesse of sinne, hath also a

care to prevent sinne, and an endeavour to resist it and the provocations thereof. Art thou washed from sinne? take heed thou be not again defiled therewith: As the Spouse saith in the Canticles, chap 5. 3. I have washed my feet; how should I again defile them? Hath Christ justified and freed thee from the curse of thy sinne? stand fast in this liberty which Christ hath purchased for thee, and be not again intangled in this yoke of bondage, Gal. 5. 1. For he that committeth sinne is a servant of sinne. Far be it from us to abuse this liberty as an occasion to the flesh, Gal. 5. 13. as though being freed from sinne we might sinne more freely. No, we are taught the con∣trary 1. Pet. 2. 24. Luke 1. 74.

Neither may we think, as secure men do, that* 1.201 because we are perswaded that our sinnes are for∣given by Christ we are safe from sinne and need not fear the allurements thereof, and therefore not stand upon our watch and ward, but live in security. For tentation unto sinne is a consequent of remissi∣on of sinne: Whom the Lord loveth the devil ha∣teth: whom the Lord draweth unto himself and pulleth into the kingdome of grace, him the devil laboureth to pluck back again by all means. There∣fore if a man be not tempted at all, it is a fearfull signe that the strong man possesseth still his hold, because all is in quiet: Whereas contrariwise, to be troubled with tentations, is an argument of Gods favour, if also we have grace to resist them. Satan fighteth not with those that be under his bondage and fight as it were in his camp; but those that are souldiers under the banner of Christ, they must

look to be assaulted. They that be true members of the militant Church must acknowledge their whole life to be a spirituall warfare, wherein they are daily to fight against the assaults of Satan, the corruption of their own flesh, and allurements of the world. Such as are Christs, Satan desireth to winnow and to sift them as wheat, Luke 2. 31. to such he sendeth his messenger to buffet them, 2. Cor. 12. 7. Our Saviour therefore knowing his faithfull ser∣vants whom he loveth to be most subject to tenta∣tion, in this place teacheth them to use this prayer; and elsewhere commandeth them to watch and pray that they enter not into tentation, Mark 14. 38.

The necessitie of which prayer is further to be* 1.202 enforced by consideration of our enemies likenesse to overcome, and our own weaknesse to withstand. Sinne is deceitfull, Heb. 3. 13. The flesh continual∣ly sendeth forth concupiscences which sight against souls, 1. Pet. 2. The law of the members carrieth ca∣ptive to sinne, Rom. 7. The things which we de∣sire in the world are so many baits of the devil to allure us unto sinne. The bad examples of other men are so many stumbling-blocks whereat we stumble & fall. The devil, very cunning, powerfull, malitious, diligent. For his craft he is called the old serpent, cunningly using our own corruptions and inclinations, the baits of the world, and examples to intangle us. For his power he is called the prince and the God of this world, John 12. 31. 2. Cor. 4. For his malice he is called Satan. For his diligence he is said to traverse the earth, Job. 1. 7. and as Peter saith, to go about as a roring lion, &c. 1. Epist. 5. 8. As

for us, we are prone to sinne, naturally drinking in sinne like water, Job. 15. 16. and weak to resist. And therefore seeing our fight is not with flesh and bloud, but with principalities and powers, with worldly go∣vernours of the darknesse of this world, with spirituall wickednesse in high places, therefore we are to stand upon our guard, to take unto us the armour of God, and especially by prayer to flee unto the Lord, that he would establish us by his free Spirit, that we may be able to stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against the artifi∣ciall and cunning assaults of the devil, Ephes. 6. 11, 12, &c.

But let us come unto the words: Wherein the* 1.203 petition is first propounded, and afterwards ex∣pounded. For when we desire that the Lord would not lead us into tentation, we do not desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the tentati∣on. And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world, but that thou wouldst keep them from evil. Therefore these two branches are not to be distinguished in∣to two petitions, as the adversative particle But sheweth. For he doth not say, Lead us not into ten∣tation; and deliver us from evil; but thus, Lead us not into tentation; but deliver us from evil; in the former part setting down our request negatively, in the lat∣ter affirmatively: as if we should say, O Lord, do not thou give us over to the tempter, nor leave us to our selves; but with tentation give an issue, that we be not overcome in the tentation, but preserved and delivered from evil. But we are first to expound the words

severally, and then from thence to inferre the uses.

Two sorts of temptations.

Temptations are of two sorts; 1. Probations; 2. Provocations to evil.

1. Probations and trialls: And so men some∣times* 1.204 do tempt, and sometimes God. Men; as when one friend, to try the good will of another, asketh some benefit which he meaneth not to take: or when a man, to try the fidelity of his servant, either drop∣peth some money in his way, or biddeth him do some difficult things which he would not have him to do, &c. God trieth men, either that his graces may appear to his glory and their good; or their in∣firmities may appear, that they may be humbled & more seriously turn unto him, Deut. 8. 2, 16. And* 1.205 these trialls of God are either of the right hand or of the left. The former are his temporall blessings, which he bestoweth upon men many times to try their thankfulnesse, humility, obedience, charity, af∣fiance in God; or the contrary. Exod. 16. 4. when the people wanted food, the Lord sent them food from heaven to tempt or to prove them whe∣ther they •…•…ould walk in his law •…•…r no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them there∣by to try them▪ that they should shew what man∣ner of men they are, doubtlesse this meditation would be profitable, partly to bewray their wants unto them, partly to incite them to labour to ap∣prove themselves to the Lord, that proveth them. Prove therefore and examine thy self: God hath

bestowed these blessings upon thee, so many, so great: Hast thou been thankfull to God the giver? hath not thine heart been lift up with pride? hast thou been carefull to please him that hath been so gracious unto thee? or hast thou been displeased with thy self when thou hast offended so good a God? hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren? hast thou not trusted in thy riches and thine own means more then in the providence and blessing of God? If in these respects thou hast been wanting, then by these trialls God would let thee see what thou art, that thou mayest be humbled before him, and mayest truly labour to approve thy self unto him by thy thankfulnesse, humility, obe∣dience, charity, affiance reposed in him, &c.

The trialls of the left hand are such as crosse our* 1.206 desires: as first, when the Lord commandeth such things as we are loth to do. So he tempted Abra∣ham, Gen. 22. 1. Secondly, when he exerciseth us with afflictions which are hard for flesh and bloud to bear. So Job was tempted; and so the godly in all ages. And therefore afflictions are called tenta∣tions, Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith, and their patience, their obe∣dience, and their love, &c. and are therefore called trialls of faith, Jam. 1. 3. Revel. 2. 10. The devil shall cast some of you into prison, that ye may be tried. Ecclus 27. 5. The fornace proveth the p•…•…tters vessel: so d•…•… ten∣tations try mens thoughts, Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff, so is the sound Christian from the

hypocrite by affliction. Hath the Lord therefore laid any crosse upon thee? consider that he hath done it to try thee. Examine therefore thy self if the Lord hath let thee see thine own weaknesse: let the sight thereof humble thee, and make thee more carefull for the time to come, and labour to approve thy self unto the Lord by thy humble, patient, thankfull and chearfull bearing of the crosse. For as James saith, chap. 1. 12. Blessed is the man that indu∣reth temptation: For when he shall be found approved, he shall receive the crown of life which God hath promi∣sed to them that love him. Thirdly, thus God also trieth his servants by suffering heresies, and permit∣ting the wicked to live among them: 1. Cor. 11. 19. There must be heresies, that they which are approved may be known, Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trialls of God are for our good, Deut. 8. 16. we are not to pray that we may not be tried, but ra∣ther contrariwise, that we may be tried, and being tried may be found approved, Psal. 26. 2. and 139. 23.

Temptations which be for evil are either provo∣cations* 1.207 unto evil, and therefore evil; or punishments of evil, and therefore just. In the former sense ten∣tation is the provocation of a man unto evil: And that proceedeth from one of these three fountains, the Flesh, the World, the Devil.

1. As touching the flesh, James saith chap. 1. 13,* 1.208 14. Let no man say that is tempted, I am tempted of God: for God cannot be tempted with evil; neither tempteth he any man (namely, to evil.) But every man is tempted, when he is drawn away by his own concupiscence and is

enticed, Matth. 15. 19. Out of the heart proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evil reasonings, or thoughts.

2. The world is said to tempt, either in respect* 1.209 of men in the world, or worldly things. Men tempt to evil, either of punishment; as when by captious questions they seek to bring a man into danger: which Christ calleth tempting, Matth. 22. 18. Or else to evil of sinne: and that either they do by counsel and allurement, as Jonadab did Amnon, 2. Sam. 13. 5. Achitophel, Absalom, 2. Sam. 16. 21. Or exam∣ple, by words, or deeds. By words alluring: so did* 1.210 Josephs mistresse, Gen. 39. 7, 12. the harlot, Prov. 7. 13, &c. and 1. 10, 14. So by entising words Jeze∣bel tempted Ahab, 1. Kings 21. 7. 25. By example. A* 1.211 sinne committed in the notice of another is commit∣ted against him, and destroyeth him as much as in the offender lieth. For as Augustine saith, As he that lusteth after a woman hath committed adultery with her though she remain undefiled, so &c. For every sin committed in the notice of our brother is a scandal provoking him to the like; yea and, as the Apostle saith, destroying of our brother for whom Christ died, Rom. 14. 15. 1. Cor. 8. 11. Where by the way men must note, that those who provoke others to sinne are in that action the very instruments of Satan: and therefore are worthy to be enterteined as Christ did Peter, Matth. 16. 22, 23. Avaunt, Satan; for thou art a scandal unto me: or as David did Abishai tempting him to revenge, What have I to do with you, ye sonnes of Zeruiah, that ye are in stead of Satan unto me this day? 2. Sam. 19. 22.

The things in the world whereby men are tempt∣ed* 1.212

are either the desires or the terrours of the world: For sometime the world allureth unto evil by pro∣mising good things, sometimes terrifieth from good by threatning evil things. The desires of the world, that is, the things desired in the world, (as in gene∣rall, peace and prosperity; in particular, pleasure, profit, preferment, and glory in the world) are ma∣ny times so many baits of sinne, and snares of Sa∣tan: baits, in respect of the getting; and snares, in respect of the using of them. For sinne, being in it self ugly and fearfull if it should come in its own likenesse, being the hook of the devil, therefore it is covered with the shew sometimes of pleasure, sometimes of profit, sometimes of preferment, sometimes of glory, as with a bait, that the volu∣ptuous man with desire of pleasure, the covetous man by coveting after profit, the ambitious man by gaping after preferment might swallow the hook of the devil to their perdition. Men had therefore need to look unto the means of getting their desires: for when they cannot be got but by sinne, they are the baits of the devil. In respect of using, they are snares of the devil, whenas mens minds & hearts are intan∣gled with them so as they cannot mind or affect heavenly things. If they be called to the worship of God and means of their salvation, they have their worldly excuses, as those in the Gospel, Luke 14. 18. If they come to the worship of God, if they heare the word, if they call upon God by prayer, their heart notwithstanding goeth a whoring after their worldly desires, whereby they are so fet∣tered as that they cannot freely set their hearts and

minds on better things. Men had therefore need to take heed unto themselves, that they use the world as though they used it not; that they possesse the things of the world, and be not possessed of them: For if once they set their •…•…earts upon them, and be wholly addicted unto them, they fall into tentation and snares of the devil▪ •…•…nd into many foolish and noysome lusts, which dr•…•…wn •…•…en in perdition and destruction, 1. Tim. 6. 9. As the good things in the world are many* 1.213 times baits and snares to allure men to evil, and to entangle them therewith; so the evils and crosses which be in the world are many times terrours to scare and terrifie men from God. If thou embrace godlinesse and sincerely professe the truth, then, saith the world, thou shalt not onely bereave thy self of that plea∣sure, profit and preferm•…•…t which thou mightest have en∣joyed, but thou shalt live i•…•… misery, in want, disgrace and contempt; •…•…y, it may s•…•… be that thou shalt lose thy goo•…•… and hazard thy life. Thus by all•…•…rements on the one side and terrours on the other side many men are tempted with Demas to forsake God, and to embrace this present world. But we must be carefull to make Moses his choise, Heb. 11. 14, 15, 16. remembring that this life is but a moment in respect of immorta∣lity, and therefore that it is not onely mere folly but extreme madnesse to hazard, nay indeed to lose, the eternall fruition of God and all happinesse in heaven for the momentany fr•…•…ition of sinne in this world. The de•…•…ires of the world are but vanities in comparison of heavenly blessings. The crosses and terrours of the world are not worthy of the glory that shall be revealed. And so much of the tentations of

the world: Which in respect of the men, who are the instruments of the devil, tempteth instrumental∣ly; in respect of the things, which either are the baits and snares of the devil to allure to evil, or the bug∣bears of the devil to terrifie from good, it tempteth (if I may so speak) objectively or occasionally, mi∣nistring the objects to the flesh or the devil: which two tempt to evil efficienter, as the efficients.

3. But now we are to speak of the tentations of* 1.214 the devil, who is the principall tempter unto evil; and is therefore called the tempter, 1. Thess. 3. 5. Matth. 4. 3. Now his tentations may diversly be di∣stinguished. I. That they are either immediate or mediate: Immediate, when he casteth a wicked thought or concupiscence, as it were a fiery dart, in∣to the mind or heart of man: And such are called the suggestions of the devil: Which if they be not ad∣mitted, but resisted and presently nipped in the head and extinguished as a spark cast into water, they hurt us not; but if once they being enterteined do take hold on us, they will both infect and inflame us, John 13. 2. But for the most part he dealeth by means, using either as his instruments sometimes the flesh, that is, mans own corruption; and sometimes also the mediation of other men, as once he did the serpent; or else, as occasions and objects, the desires and terrours of the world.

The chief help and instrument of the devil is the* 1.215 flesh, that is, a mans own corruption; by which he hath all the advantage he hath against us. The flesh is as it were the devils bawd, prostituting the soul to his tentations, and betraying us into the hands of

the devil. And as he knoweth in generall our prone∣nesse to sinne, by which he taketh advantage against us, so he observeth and by observation acquainteth himself with the particular inclinations, humours and dispositions of men, following and fitting them in their humours, and by all means egging them on to the extremities of those things whereunto they are themselves inclined: And thus he worketh ef∣fectually in the hearts of men, carrying them captive to the obedience of his will.

2. He useth other men as his instruments; some∣times friends, sometimes foes. Friends; So he u∣sed Jobs wife and friends to tempt him to despair; Peter, to disswade Christ from the work of our re∣demption; Abishai, to tempt David unto revenge; Jezebel, to egge on Ahab to all wickednesse. Some∣times he useth foes: As when they are incensed by them unto anger, malice, and desire of revenge. For these are the works of the devil; and he that yield∣eth to these things, giveth place to the devil, Ephes. 4. 27. So Shimei was the instrument of the devil, and his tongue set on fire from hell, Jam. 3. 6. set on work by Satan, to provoke David to impatience and sinne.

3. Sometimes he useth (as hath been said) the desires of the world as his baits and snares; therein cunningly fitting the severall humours of men, by offering the bait of pleasure to the voluptuous, of profit to the covetous, of preferment to the ambi∣tious, of honour and renown to the vainglorious. Thus (although in vain) he assaulted Christ, Matth. 4. Sometimes by threatning future dangers and cros∣ses,

he setteth upon the weak and inconstant. Some∣times by aggravating the present troubles, either in respect of the greatnesse, or the length, or some∣thing extraordinary in them, or by comparisons with others, to move them to impatience, or to bring them to despair.

II. The tentations of the devil serve either to o∣verthrow mens •…•…aith or obedience: Their faith; part∣ly by infecting their judgements with errours, partly by casting doubts into their mind; or contrariwise* 1.216 causing them to presume. First, That he may infect men with errours, he is many times a lying spirit in the mouthes of those that take upon them to be teachers of others. Secondly, he useth to cast doubts* 1.217 into mens minds concerning Gods love towards them, concerning their election, justification, and salvation. And his especiall motives hereunto are 1. the calamities of this life; 2. the conscience of sinne.

As touching the former, It is the usuall practice of the devil to perswade men being in affliction that they are not in Gods favour, either in respect of their continuance, or greatnesse, or by compari∣son of their distressed estate with the prosperity of others. This was the main argument that the devil used to assail the faith of Job with by his wife and friends, That because he was so greivously afflicted he was not the friend of God but an hypocrite: and this assault made him sometimes to stagg•…•…r, 13. 24. Why hidest thou thy face from me, and esteemest me as thine enemie? So David, Psal. 22. 1. My God, my God, why hast thou for saken me•…•… But this tentation is the

most effectuall when comparison is made with others, Psal. 73. 12, 13. Jer 12. 1. And although reply be made, that the Lord many times doth greivously asflict his own children, he will alledge that never any was so afflicted either for the length or for the greatnesse, &c. The second motive is con∣science of sinne committed. For the devil, that extenuateth a sinne when it is to be committed, making of a mountain a mole-hill; when it is com∣mitted, he will aggravate the same, and of a mole∣hill make a mountain, perswading a man that his sinne is greater then may be forgiven, as we see in Cain and Judas.

On the other side, he tempteth men to vain pre∣sumption,* 1.218 that it may occupie the room of faith: As when he bringeth mere naturall men into a conceit of themselves that they have a good faith to God, that they love him with all their hearts, that they are highly in Gods favour; First, by flattering them in their ignorance and blindnesse. For the more igno∣rant and sottish a man is in Christianity, the greater conceit commonly he hath of himself. Secondly, by making them please themselves in the perform∣ance of some outward works; wherein Popish devo∣tion consisteth, Mich. 6. 6. Luke 18. 12. Thirdly, by comparing themselves with others that be no∣torious sinners, Luke 18. 11. Fourthly, by letting them see the falls of others that seem forward pro∣fessours, he maketh them please themselves in their ignorance and security; as if all profession of religi∣on were but hypocrisie, and they in the onely way. Fifthly, by consideration of their great prosperity

which, as Solomon saith, slayeth fools, Prov. 1. 32.

The tentations of Satan touching obedience* 1.219 serve either to withdraw men from good or to draw them to evil. Of the former there be so ma∣ny examples as there are duties to be performed: As namely, in the duties of piety and of Gods wor∣ship; as 1. Hearing of the word: Either he keepeth* 1.220 men from coming to heare; or when they are come, he withdraweth away their minds by putting other matters into their heads; or when they have heard, he stealeth away the seed of Gods word out of their hearts, or by the allurements of the world choketh it. 2. Prayer: Either he keepeth men* 1.221 from prayer, saying as Job 12. 15. What will it pro∣fit us to call upon him? or if they do, he laboureth by all means to withdraw their minds from that hea∣venly exercise, by suggesting other (and for the most part worldly) cogitations. 3. As touching* 1.222 the sacrament; Either he nourisheth men in hatred, &c. that they are unfit to come; or when they do come, in stead of examining and looking into them∣selves, they busie themselves in looking into the sufficiencie of the minister, examining the worthy∣nesse of other receivers, or prying into their beha∣viours, whether they sit or kneel, or how they be∣have themselves.

Of the latter sort there be so many examples as* 1.223 there are sinnes forbidden: Whereunto he some∣times provoketh men by suggestion; as he did Da∣vid, 1. Chron. 21. 7. to number the people; and Judas, to betray his Master▪ John 13. 2. Sometimes

allureth by desires of the world, which are his baits; Sometimes inticeth by the counsel or example of others, which are his instruments; Sometimes and most ordinarily abuseth a mans own corruption, which is his bawd; Sometimes he draweth there∣unto as a means to escape danger, as an evasion out of trouble, &c. So foolish are▪ men that they can be perswaded by the devil to seek an issue out of some bodily trouble or danger with the hazard of their souls. Sometimes he clotheth sinne with the cloke of vertue.

So much breifly shall serve to have spoken of tentations as they are provocations to evil. Against which we pray not that we be not tempted; but, that the Lord would not in his fierce wrath for a punishment of our sinne lead us into tentation, nor give us over to our own concupiscences to be hard∣ned in sinne, or to the world to be carried away with the desires thereof, or to the devil to be over∣come in tentation & to be carried away captive to the performance of his will. For howsoever men willingly run into these tentations, as the beast goeth chearfully to the slaughter; yet there can be no greater judgement inflicted upon a man in this life then to be given over to his own lusts or to the allurements of the world or tentations of the devil. Now this giving over men in tentation is that which our Saviour calleth leading into tentation: Of which we are now to speak.

Lead us not into, or rather, bring or carrie us not into, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where first we must note the per∣son to whom we speak; & secondly the thing against

which we pray. The person; D•…•… not thou lead us. Which when some have considered they have chosen rather to read thus, And do not thou permit or suffer us to be led into tentation. But we must not teach our Saviour to speak; but rather with humi∣litie learn the true meaning of his speech.

Yea but, say they, this prayer is superfluous: For* 1.224 God tempteth no man, as James saith, chap. 1. 13.

It is one thing to tempt, and another thing to* 1.225 lead into tentation: as it is one thing to execute pu∣nishment on an evil-doer; and another, to deliver him over to an executioner: the one is the act of the judge; the other of the hangman.

Yea, but we must understand this of permission* 1.226 onely, or else we shall make God the authour of sinne.

God doth not onely permit men to be tempted* 1.227 but also leadeth into tentation. The like phrases* 1.228 are usuall in the Scriptures: Exod. 7. 3. Indur•…•…vit •…•…r Phar•…•…onis, he ha•…•…dened 〈◊〉〈◊〉 heart. Isai. 63. 17. O Lord, why hast thou •…•…ade •…•…s •…•…rre fr•…•… thy •…•…ayes, •…•…nd harden•…•…d our heart from thy fear? Rom. 1. 24, 26, 28. 2. Thess. 2. 11. God shall send them strong de∣l•…•…sion. All which words •…•…o signifie not onely a per∣mission but also a work of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and yet notwithstanding he is not the authour of sinne. In every tentation, even unto evil, God hath an hand: And the same tentation which proceede•…•…h from Sa∣tan or our own corruption may also be said to come from God. But in the same tent•…•…tion we are to distinguish the work of God, which is good; from the work of the flesh or of the devil, which is evil.

As it cometh from God, it is either a triall or a chastisement, which are works of mercy; or a pu∣nishment, which is a work of justice: But as it com∣eth from Satan or the flesh, it is a provocation unto evil, and therefore a •…•…inne. Such is the wisdome and goodnesse of the Lord, that he knoweth by evil instruments to effect his own good work. The tentation of Job proceeded from God and from Satan. God by that means tried his patience; the devil provoked him to impatience and despair. When David numbred the people, it is said that God moved him so to do, 2. Sam. 24. 1. and Satan pro∣voked him to number the people, 1. Chron. 21. 1. Gods work was a chastisement of David, and punishment of the people; Satans work, an incitation to sinne. When Pharaoh deteined the people of Israel, it is said that God hardned his heart, and that Pharaoh hardned his heart, Exod. 8. 15, 32. and 9. 34. As it came from God, it was a punishment; as from him∣self, a fruit of his own flesh, and so a sinne. Again, we must further distinguish betwixt the tentation of God, and of the flesh and the devil. The flesh, when it tempteth, sendeth forth evil concupiscen∣ces, which allure men to evil and withdraw from God, Jam. 1. 14. The devil, when he tempteth, casteth into mens minds, either by himself or by means, ill motions and suggestions. God doth not instill into mens minds ill motions; as the devil and the flesh do: But he is said to tempt in these respects: 1. By offering the occasion or the object of sinne for our triall; howsoever we through our own cor∣ruption or instigation of Satan take occasion by the

triall of sinning: 2. By withholding and withdrawing his grace, which he is not bound to vouchsafe un∣to any, but in justice might deny to all: 3. By giving them over either to their own lusts or to the tenta∣tions of the devil, who is his executioner, as a just punishment of their former sinnes. And in this sense God is said to harden mens hearts: not that he maketh them of soft hard, but, being hard already, giveth them over to their own corruptions and the tentati∣ons of Satan further to be hardned; which hard∣nesse they further gather to themselves, willingly committing sinne with greedinesse. Now this the Lord may do most justly: For when men have hardned themselves, what should bind God to soften them? He hath mercy on whom he will, by softning them: and whom he will not have mercy on, them in justice he hardneth. And who shall con∣strain him to shew mercy in softning where in ju∣stice he may harden?

This must teach us, 1. not to dispute with God, but to justifie him in all his judgements, which in justice he might exercise upon all, howsoever in mercy he spareth some: and 2. to be thankfull unto him for vouchsafing us to be in the number of those whom in mercy he so softeneth, when in justice he might have hardned us.

Thus we see in what sense the Lord is said to lead men into tentation: not that he suffereth them one∣ly to be led; but also that he giveth them over to be tempted, and in the tentation to take the foil. 2. Whereas our Saviour teacheth us thus to pray, That the Lord would not lead us into tentation, we ga∣ther

this consolation, That howsoever we are as∣saulted* 1.229 continually by the flesh, the world, and the devil, yet we shall not be overcome except the Lord himself lead us into tentation. Satan goeth about con∣tinually like a roring lion, seeking whom he may de∣voure: but he cannot tempt, except it please God to bring us upon the stage, as he did Job: nor in tempt∣ing overcome us, unlesse the Lord give us over into his hands. For he that is in us is greater then he that is in the world, 1. John 4. 4. And if we be born of God, the evil one shall not touch us to hurt us, 1. John 5. 18. The devil desireth to sift and to winnow us as wheat: but our Saviour hath prayed for those that believe in him, that our faith may not fail, Luke 22. 32. The devils could not enter into the herd of swine with∣out speciall leave. Neither could Satan touch the cattel of Job untill he had commission from God: and further then his tedder he cannot go.

Seeing therefore in all tentations the Lord ruleth the action and overruleth the tempter, our duty is, in all tentations to flee unto him, praying that he will not lead us into tentation.

So much of the person to whom we make this request. Let us now consider the thing against which we pray: That we be not led into tentation. Our Sa∣viour doth not teach us to pray that we be not tempted at all: For it is not an evil thing, to be* 1.230 tempted, simply; but rather to the children of God a good and a necessary thing. James biddeth the faith∣full rejoyce when they fall into tentations, Jam. 1. 2. He that is not tempted, saith the sonne of Sirach, he know∣eth but a little, 34. 10. and as Augustine, No man know∣eth* 1.231

himself unlesse he be tempted. Besides, we are not souldiers under the banner of Christ, unlesse we fight with the flesh, the world, and the devil: and we fight not with them, unlesse we be tempted of them: neither must we look to be crowned, unlesse first we strive. Nay, if we be not tempted, it is a signe that he needeth not assault us. Lastly, all tentations turn to the good of those that love the Lord, Rom. 8. serving either to humble them by the sight of their weaknesse, 2. Cor. 12. 9. or to prevent sinne in them, making them more wary and circumspect for the time to come; or to manifest Gods graces in them, that they may be found approved, and so become happy: For as James saith, chap. 1. 12. Blessed is the man that endureth tentation: for when he shall be found approved he shall receive the crown of life, which the Lord hath promised to those that love him. We do not therefore pray that we be not tempted, but, that we be not led into tentation; that is, That when we are tempted the Lord would not leave us unto our selves, nor give us over to the tempter, nor suffer us to be overcome in the tentation, nor to be tempted above our power: but that it would please him to sta∣blish us by his free spirit, and minister strength unto us, giving with the tentations an issue, that we may bear them. And so our Saviour expoundeth himself in the* 1.232 words following, But deliver us from evil: Which, as hath been said, are the exposition of the former. Tertullian, Clausula h•…•…c interpretatur quid sit, Nè nos inducas in tentationem, hoc est, sed erue nos a malo, This clause interpreteth what this is, Lead us not in∣•…•… tentati•…•…, that is, b•…•… deliver us from evil.

By evil we are to understand all the enemies of our salvation; the flesh, world, and devil, sinne and hell, and all punishments of sinne; but especially the devil, who in the Scriptures is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the evil one.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deliver, signifieth two things: 1. To keep and preserve, to protect and defend from evil, that we fall not into it. In which sense Christ is said to deliver us from the wrath which is to come, 1. Thess. 1. 10. And our Saviour making the same prayer, useth in stead of this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keep or preserve, John 17. 13. 2. Cor. 1. 10. Which argueth, that of our selves we lie open and naked to our spirituall ene∣mies, unlesse it please the Lord to keep and to pro∣tect us from them. 2. It signifieth to deliver, and as it were to pull us out of the hands, that is, power, of our spirituall enemies: as the word is used, Luke 1. 74. Ma•…•…th. 27. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him deliver him. Rom. 7. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who will deliver me? 2. Tim. 4. 17, 18. Which teacheth us, 1. that naturally we are in subjection to our spirituall enemies; 2. that it is not in our power to free our selves out of this bondage; but it is the mercifull work of the Lord, of whom we are the therefore taug•…•…t to crave deliverance.

This deliverance which we crave is either inc•…•…o∣ate in this life or perfect in the life to come: both by Christ; Luke 1. 74.

Duties in prayer.

I. To pray against tentation, Luke 22. 40. 2. Cor. 12. 8. to escape it. II. To pray in fervencie and faith.

Wants to be bewailed.

I. The malice and power of our spirituall ene∣mies that fight against us, Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul; the law of our members carrying us captive unto sinne: The world by her enticements alluring unto evil, and carrying us out of the way, 1. Cor. 7. 31. by her terrours terrifying from good, by bad exam∣ple seducing us: The devil our mortall enemie, go∣ing about like a roring lion, seeking whom he may de∣voure, 1. Pet. 5. 8. II. Our weaknesse to resist; our negligence in not preparing and arming our selves against tentations, but rather by idlenesse and securi∣tie sweeping and preparing a room for the tempter, Luke 11. 25. III. Our pronenesse to sinne, our quailing in tentations, our running into tentations, and seeking baits of sinne. IV. Our subjection to sinne and Satan, Rom. 7. 14. and exhibition of our members as instruments to the tempter. V. The evil of sinne with which we are corrupted, and the evil of punishment which we have deserved. VI. Our inability in our selves to free us from these evils.

Contrary graces to be desired.

In sense of which wants we are with fervencie to crave the contrarie graces: Which we are to distin∣guish according to the former distinctions of tenta∣tions and evils from which we desire to be preser∣ved and delivered. And first for the tentations of God or trials; we do not pray against them, but ra∣ther for them, I. That the Lord would trie us, Psal. 26. 2. and 139. 23. and II. That when he

doth prove us, we may be approved; or if it please him by the tentation to discover unto us our weak∣nesse, he would turn it to our good, Deut. 8. 16. that both in respect of our former weaknesse we may be humbled, and for the time to come be made more circumspect.

But as touching those tentations which are pro∣vocations* 1.233 unto evil; we pray against them, I. in generall, That our hearts may not be inclined to any evil, Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome, nor suffer us to be tempted above our power, neither leave us to our selves and forsake us in the tentation, but that it would please him to sta∣blish us by his free spirit, Psal. 51. 14. and assist us with his grace (which will be sufficient for us, 2. Cor. 12. 9. that being confirmed and strengthened by him, 1. Pet. 5. 10. we may not fall away in the time of tentation, Luke 8. 13. but may be able to withstand our enemies in the evil day, and having fi∣nished all things may stand fast, Ephes. 6. 13. being kept by his power through faith unto salvation, 1. Pet. 1. 5. And II. more specially, 1. against the tentations of* 1.234 the flesh we are to pray, That howsoever sinne dwel in us, yet it may not reigne in our mortall body, that we should obey it in the lusts thereof, or give our members as weapons of unrighteousnesse unto sinne, Rom. 6. 12, 13. And especially, That he would not punish our sinne with sinne, giving us over to our own lusts, Psal. 81. 13. Rom. 1. 24. or to the hardnesse of our own hearts, Ephes. 4. 18. or to a reprobate mind, Rom. 1. 28. to commit sinne with greedinesse. But contrariwise, That

he will give unto us his sanctifying spirit, not onely to fight against the flesh, but also to mortifie our •…•…rthly members, Col. 3. 5. as our inordinate affecti∣ons and evil concupiscence; and to crucifie the flesh with the lusts thereof, Gal. 5. 24. and that being re∣newed by his spirit, we may no longer be carnall men but spirituall, walking not after the flesh but after the spirit, Rom. 8. 1.

2. As touching the world; We also pray, That* 1.235 we may not be carried away with the world or overcome thereby, but that by faith we may overcome the world, 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world: and whereas the men tempt ei∣ther to evil of punishment and danger by captious questions, or to evil of sinne; either by bad speeches, inticing, incensing, counselling; or lewd examples: We therefore against their captions desire the spirit of wisdome, that we be not insnared; and against their offenses and scandals either in word or deed, constancy & perseverance, that we do not stumble or fall, nor be conformed to the world, Rom. 12. 2. As for the things of the world, they are either the de∣sires thereof, or the terrours and crosses. In re∣spect of the desires of the world, which are the lust of the flesh, the lust of the eyes, and the pride of life, 1. John 2. 16. the world is said especially to tempt; they being the baits of sinne and snares of the devil. Against these we pray, That we may have grace from above to renounce all worldly lusts, Tit. 2. 12. to be wained from the world, to use it as though we used in not, 1. Cor. 7. 31. to •…•…e cr•…•…cified to the world and the

world to us, Gal. 6. 14. to live as pilgrimes and stran∣gers upon earth and citizens of heaven, minding heavenly things, and contemning all the desires of the world as mere vanities in comparison of heaven∣ly joyes. As touching the crosses and afflictions of this life, which are worthily called tentations; We are to pray, That God will not suffer us to be tempted above our power, &c. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part, or else arm us with patience to bear whatsoever he shall lay upon us, that we may endure tentation, and, being found approved, we may receive the crown of life, Jam. 1. 12. whereof the affli∣ctions of this life are not worthy, Rom. 8. 18.

3. As concerning the tentations of the devil; We* 1.236 desire that the Lord would tread Satan under our feet, Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God, that we may be able to stand against the cunning sleights, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the devil, Ephes. 6. 11. and especially with faith, whereby we may quench all the fiery darts of the devil, Ephes. 6. 16.

Now in all these we are to pray, as our Savi∣our teacheth us both by his example, John 17. 15. & by his precept in this place, O Lord, we do not desire not at all to be tempted, but that we may be deli∣vered from evil: that is, from the tyranny of the flesh, that it hold not us captive unto sinne, from the allurements of the world, that they do not draw us unto sinne; from the assaults of the devil, that he prevail not against us, from the punishments of sin, and judgements which by sinne we deserve, so farre

as our deliverance therefrom may stand with Gods glory and our good; and lastly, from the corruption of sinne it self; in regard whereof we desire the Lord would endue us more and more with the Spi∣rit of sanctification, applying unto us the merits and efficacy of Christs death to mortifie our sinne, and of his resurrection to restore us to newnesse of life; wherein we are to proceed from faith to faith, and from one measure of grace to a greater, untill we come to a perfect man in Christ.

And as there are two degrees of our deliverance from these our spirituall enemies: the one begun and imperfect, by sanctification in this life; the other full and perfect in the life to come, which is our full redemption and glorification: So we pray, not one∣ly that we may be freed from our corruptions in part, but also may be fully conformed to the glori∣ous image of the Sonne of God; and therefore pray that we may be delivered from every evil thing, and be preserved to his heavenly kingdome, 2. Tim. 4. 18. whereby it appeareth, that as in the fifth petition we desired pardon of sinne and justification by faith; so here we crave strength against sinne, & freedome from the corruption, and sanctification by Gods Spirit, and finally the end of our faith, which is the sal∣vation of our souls: For when we pray to be deliver∣ed from evil, we desire deliverance also from hell, and consequently salvation in heaven.

Now as these graces are to be asked in fervencie* 1.237 and affection, so also in assurance of faith that we shall be heard. For as the Apostle James chap. 1. 5, 6. teacheth, If any man desire wisdome of God, wise∣ly

to endure tent•…•…tion, he must ask it in •…•…aith. And to this faith the holy Ghost doth most notably encou∣rage us in the Scriptures: Prov. 18. 10. The name of the Lord is a strong tower: the righteous runneth unto it, & in edito collocatur, and is placed on high. The Lord, saith Peter, 2. Epist. 2. 9. knoweth to deliver the godly out of tentation. And of our Saviour the Apo∣stle saith, Heb. 2. 18. In that he suffered and was tempt∣ed, he is able to succour them that are tempted. Christ hath overcome our enemies: the devil, Col. 2. 15. the world, John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spirituall enemies. He that is in us is stronger then he that is in the world, 1. John 4. 4. Neither shall any be able to pull us out of his hands, John 10. 28. Christ, whose prayer is alwayes heard, John 11. 42. hath prayed for us that our faith shall not sail, Luke 22. 32. and that we may be kept from evil, John 17. 15. The Lord hath promised, and is faithfull to perform, that he will not suffer us to be tempted above our power, but with the tentation will give an issue that we may bear it, 1. Cor. 10. 13. And finally, Joel 2. 32. he hath pro∣mised, that whosoever shall call upon the name of the Lord shall be saved. Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthinesse, but on the power, mercy, faithfulnesse and truth of God in his promises, and on the mediation and intercession of Jesus Christ.

Duties to be performed in our lives.

I. Generall: 1. To avoid tentations and occasi∣ons of evil; To shake off slothfulnesse, and dili∣gently

to employ our selves either in good exercises or in the works of our callings: 2. To resist tenta∣tions, and to withstand them: 3. To be vigilant and watchfull, Mark 13. 33. 1. Pet. 5. 8. Ephes. 5. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to walk circumspectly, to shake off se∣curity; to keep a watch over our senses; To make a covenant with our eyes, Job 31. 1. To desire the Lord to turn away our eyes from beholding vanities, Psal. 119. 37. 4. To get unto us the whole armour of God; as, the shield of faith, &c. Ephes. 6. 12, 13, 18. 1. Thess. 5. 8.

II. More particular: 1. To deny our selves; to cr•…•…cifie the flesh, and not to satisfi•…•… the lusts thereof; to abstein from fleshly lusts, 1. Pet. 2. 11. 2. To renounce the world and the desires thereof, 1. John 2. 15, 16. 3. To resist the devil; not to yield to his motions, but rather practice the contrary; not to believe his perswasions, 1. Pet. 5. 9. Jam. 4. 7. 4. To hate all sinne, as we desire to be delivered from all; To re∣tein no one sinne, with Herod; To think no sinne small; To abstein also from all shew of evil, 1. Thess. 5. 22. To desire full deliverance, Phil. 1. 23. Cupio dissolvi, I desire to be dissolved. Rom. 7. 24. Quis me liber abit? Who shall deliver me?

Hypocrisie discovered.

Here then is discovered the hypocrisie of those, 1. Who pray that God would not lead them into tentation, and themselves runne into tentation; as those that go to playes and give themselves to idle∣nesse; 2. Who by security and idlenesse make pre∣paration for the unclean spirit, Matt. 12. 44. 3. Who take thought for the flesh to satisfie the l•…•…sts thereof,

Rom. 13. 14. 4. Who are addicted to the world and the desires thereof, as pleasures, profits (1. Tim. 6. 9. Those that will be rich fall into tentation, &c.) and preferments; 5. Who have made a covenant with hell, Isai. 28. 15. who pray to be delivered from sin, and yet will not forsake their sinne, as their drun∣kennesse, whoredome, usury, &c. but harden their hearts, and therefore shall fall into evil, Prov. 28. 14. who are so farre from desiring full deliverance from evil by their dissolution and translation out of this life, that rather they have placed their paradise here upon earth.

The Conclusion.

HItherto we have spoken of the petitions: Now followeth the Conclusion of the Lords pray∣er, in these words, For thine is the kingdome, the pow∣er, and the glorie, for ever and ever, Amen. For how∣soever* 1.238 this clause is omitted of the Latine interpret∣ers, and is rejected by Erasmus, yet was it added by our Saviour, and registred by Matthew. For first, the Greek copies have it: secondly, the Syriack Paraphrast translateth it: thirdly, the Greek writers expound it; as Chrysostome and Theophylact: and fourthly it is not onely consonant with the rest of the Scriptures, but also in this prayer hath a neces∣sary use. For we have heard that praise is to be joyn∣ed with prayer: and in prayer two things required; fervencie, and faith: Now as the petitions especial∣ly conteined a specification of our desires, so this conclusion conteineth partly a confirmation of our faith joyned with praysing God, in these words,

For thine is the kingdome, and the power and the glorie, for ever and ever: and partly a testification both of our faith and of the truth of our desires in all the former petitions, in the word Amen.

Our Saviour teacheth us to confirm our faith by* 1.239 three reasons. For that they be reasons the word For signifieth. And reasons they are not so much to per∣swade God that he would grant our requests as to perswade and assure our selves that we shall obtein. The reasons are taken neither frō our own worthi∣nesse nor from the dignitie of our prayers, (for if our faith were to be grounded thereon, we should neither dare to pray nor hope to be heard) but from the nature & attributes of God; that we might know that the obteining our requests dependeth not upon our own worth but on the power and goodnesse of God. The reasons, I say, are drawn from three attributes of God: viz. his eternall Kingdome, eternall Power, eternall Glorie. His is the kingdome: therefore he hath right to give us whatsoever we desire: His is the power and might: therefore he is able to grant our requests: His is the glory, both of giving all good things, and also of all good things given; and there∣unto our requests do tend: and therefore he is ready and willing to grant our requests for the manifesta∣tion of his own glorie. And this we shall the easier believe if we consider to whom we ascribe these things; namely, to our heavenly Father, whose seat is in heaven, and his kingdome ruleth over all, Psal. 103. 19. who is in heaven, and doth what he will, Psal. 115. 3. who sitteth on the heavens as his throne, full of majestie and glory, and rideth on the heavens

for our help. Neither doth the right, power and glory of giving benefits temporall and concern∣ing this life alone belong unto God, but also of everlasting blessings in heavenly things after this life is ended. For his is the eternall kingdome, eter∣nall power, and eternall glorie, signified in those words, for ever and ever; which are to be referred to all the three attributes.

What kingdome here signifieth.

But first of his kingdome: Which here signifieth 1. generally the universall kingdome of God, which some call the kingdome of his power, whereby he ruleth and governeth all things, Psal. 103. 19. 2. Chron. 20. 6. and in regard whereof the right of all things belongeth to him, Deut. 10. 14. Psal. 24. 1.

This then teacheth us two things: 1. That our heavenly Father is the absolute Lord and owner of all his creatures; who as he is the Creatour so is he also the possessour of heaven and earth: in whose hand all good things are to bestow as it pleaseth him. This therefore must encourage us with assu∣rance of faith to make our requests to our heavenly Father, of whom we cannot ask any good thing, whether spirituall or temporall, which is not his to bestow. And therefore it is well said of Seneca, Au∣dacter Deum roga, nihil eum de alieno rogaturus, Ask boldly of God, seeing thou canst ask nothing of him which belongeth to another. 2. That our heavenly Father is the sovereigne King and abso∣lute Lord and Governour over all his creatures, ruling the good, and overruling the evil; to whose

commandment all the good creatures obey, and at whose beck they are ready to do us good: And as for the wicked either men or angels; they are so overruled by the almighty providence of God, that when they seek to annoy us, they are against their purpose made the instruments of God to do us good.

And whereas our Saviour teacheth us to say,* 1.240 Thine is the kingdome, we are to observe that the kingdome of government which Kings and Princes have, it is the kingdome of God; whose ministers and leiutenants they are, Rom. 13. 4. by whom they reigne, Prov. 8. 15. and from whom all authoritie is, Rom. 13. 4. Which as it must teach them to subordinate their government unto the Lord, and in him to rule their subjects, because the kingdome which they exercise is not theirs but Gods, their judgement is not theirs but the Lords, 2. Chron. 19. 6. so doth it teach all subjects to be subject to their governours so farre forth as they are subordinate to the Lord; because in obeying them they obey the Lord, and in resisiting them they resist God, Rom. 13. 2. But if Magistrates and Kings shall leave their order, in commanding that which God forbiddeth, we are bound to be subordinate to our supreme King, whose the kingdome is, in whom onely we are to obey the inferiour governours, Ephes. 5. 21. that so far forth as in obeying them we obey also the Lord, for better it is to obey God then men, Acts 4. 19. & 5. 29. And as to obey an inferiour Magistrate which rebelleth against his Prince, is to rebell with him; so to obey a Prince or Magistrate rebelling

against God, in that wherein he rebelleth, that is, in unlawfull things which he commandeth, it is also to rebell against God. So that not onely good but also evil Princes and Magistrates are to be obeyed; but neither good nor bad, unto evil.

More especially the kingdome of God is the* 1.241 kingdome of grace in this life, and the kingdome of glorie in the life to come. In the former the Lord communicateth grace to his servants, ruling in them by his word and Spirit: In the latter he com∣municateth glory to his Saints, vouchsafing unto them the fruition of himself, who shall be to them all in all. Do we therefore desire grace in this life or glory in the life to come? God is the King of grace and of glory: let us sue to his throne of grace; for he will give grace and glory, and no good thing will he withhold srom them that walk uprightly, Psal. 84. 11.

Vses.

1. If God be our King, we are to be encouraged in all our necessities to call upon him: For it is the property of good kings to heare the suits of their subjects, and to relieve and defend them.

2. If he be the absolute Lord of all his creatures, and all things whatsoever be in his power and possession, then ought we not to be distrustfully carefull, but to cast our care upon God and to de∣pend upon him. The earth is the Lords, and all that* 1.242 therein is. He is a Father that is rich towards all those which put their trust in him.

3. If God be our King, our duty is to obey him, and to behave our selves towards him as dutifull

subjects. Why call ye me Lord, saith our Saviour, and do not the things which I command you?

What is meant by, thine is the power.

And the power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Power belongeth in some* 1.243 degree to all creatures: but to God it is ascribed after a peculiar manner: In them it is a faculty proceeding from their nature: in God it is his essence: Theirs is a power created and received from God, Acts 17. 28. his is uncreated, eternall, and from himself: Theirs is mixt with impotencie and passive power, which maketh them subject to change: but Gods power is most perfect and pure without such mix∣ture: Theirs is finite, as themselves are: but his is infinite, as himself is. And it is infinite 1. in it self: 2. in respect of the multitude of effects which he is able to work and unto which his power is extended; in which sense it is said to be infinite extensively: 3. in respect of the efficacy of working; in which regard it is infinite intensively. It is infinite exten∣sively: because it is extended to all things, Matth. 19. 26. Luke 1. 37. and for that cause is called omnipo∣tencie. For the Lord never doth so many or so great things, but he is able to do infinitely more and greater. His power is extended to all things which either can be done, and that is called his absolute power: or which he will do, and that is called his active or ordinary power: For whatsoever God will do that he can do; yea, by his actuall power doth it, Psal. 115. 3. but he can do many things by his abso∣lute power which he will never do, Matth. 3. 9. and 26. 33. It is also infinite intensively, in respect of the efficacie of the action: For the Lord doth not

work any thing so effectually or intensively, but he is able to effect it infinitely more effectually or in∣tensively, Ephes. 3. 20.

Vses.

Uses, respecting means; I. To humble our selves under the mighty hand of God, 1. Pet. 5. 6. not to be lifted up against him with pride, nor opposed through obstinacy, 1. Pet. 5. 5. Job 9. 4. Rom. 9. 17. Dan. 4. 37. II. To fear God above all things, and to be afraid to offend him, Matth. 10. 28. 1. Cor. 10. 22. Are we stronger then the Lord? III. To repose trust in him, Deut. 33. 26. For if God be on our side, who can be against us? Psal. 27. 1, 2, 3. Num. 14. 9. Deut. 7. 21. Jer. 42. 11. There is no good thing but he is able to effect it; no evil, but he is able to deli∣ver us from it. No creature can help us unlesse God use it as his instrument for our good: no crea∣ture can hurt us unlesse God use it as the rod of his anger. The devil is •…•…trong; but he is not able to pull us out of Gods hands, nor yet to hinder or stop the course of Gods blessings towards us.

Vses respecting faith; I. To confirm it in believing any article of our faith; as, of the resurrection, Matth. 22. 29. II. To confirm our faith in the pro∣mises of God, Luke 1. 37. Rom. 4. 19, 20, 21. III. In prayer. For which purpose it is here alledged, Matt. 8. 2. 2. Chron. 20. 6. & 14. 11, 12. Ephes. 3. 20. IV. In the assurance of perseverance unto salvation, 1. Pet. 1. 5. Rom. 14. 4. John 10. 29. 2. Tim. 1. 12.

What is meant by, thine is the glory.

And the glory] Whereby is meant honour and praise, 1. Tim. 1. 17. For to him belongeth the glory,

honour and prayse of bestowing all good things: He is the fountain and authour of every good gift, Jam. 1. 17. His is the glory of hearing and granting our prayers, Psal. 65. 2. And to his glory whatsoever we ask according to his will doth especially tend. Therefore as by his kingdome a•…•…d power he is able, so for his glory he is ready and willing to grant our requests which we make according to this direction of our Saviour. For what Christ hath taught us to ask in his name, that the Lord hath promised to give for his sake, in whom all the promises of God are Yea and Amen, to his glory, 2. Cor. 1. 20.

This therefore serveth to confirm our faith. For doubtlesse such things as tend to his glory he will grant: especially considering it is his glory to heare the prayers of his servants, and seeing to him be∣longeth the glory of giving every good gift: but these things which we ask according to our Saviours direction do tend to the glory of God, and to that end we ask them: therefore we may be assured that he will grant our requests so far forth as they stand with his glory.

Now whereas our Saviour directed us to make this our first suit, That Gods name may be glorified, and now teacheth us to make his glory the reason of our prayers; this sheweth, That the glory of God should be the main end of all our desires, for which w•…•… should affect them, and unto which when we have obteined them we should referre them, 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords, which he will not have commu∣nicated to any other, Isai. 42. 8. therefore we are to

call upon him alone, as being the onely fountain of every good gift, the onely hearer of our prayers. Of which glory we rob the Lord, if we direct our pray∣ers to any other. And as we are not to give his glo∣ry to any other, so we are not to take it to our selves: For seeing the glory is the Lords, therefore vainglo∣rious persons seek to rob God of that glory which is proper to him, and to assume it to themselves. But we must say with David, Psal. 115. 1. Not unto us, O Lord, &c. and with Daniel, chap. 9. 7. Righteousnesse, O Lord, belongeth unto thee, and to us shame, &c.

But we ascribe unto the Lord not onely king∣dome,* 1.244 power and glory, but also an everlasting king∣dome, an eternall power, and immortall glory. For as Moses saith, Psal. 90. 2. He is God from everlasting to everlasting; he is King for ever. Therefore he hath right not onely in this life to crown us with his bles∣sings, but after this life he hath an everlasting king∣dome to bestow upon us, Luke 12. 32. unto which he is able and willing to bring us by his power ever∣lasting, to the immortall glory of his mercy.

Now these reasons as they must be propounded* 1.245 in faith, so also with chearfulnesse, as a consequent thereof. And when they are chearfully uttered, they are not onely reasons of our requests, but also a no∣table form of praysing God: which our Saviour hath taught us to joyn with our prayer. And so the holy Ghost hath directed us elsewhere; as Col. 4. 2. Phil. 4. 6.

And that this is a form of prayse and thanksgi∣ving, appeareth by other places of Scripture, where the men of God setting themselves of purpose to

prayse God have used the very like form: As Da∣vid, 1. Chron. 29. 10, 11, 12. and Psal. 145. 10. and 11. 12, 13. Revel. 7. 12. Jude v. 25. Revel. 4. 11.

Vses.

Duties concerning prayer. 1. That we pray to God, and him alone. Whereof a reason is conteined in these words, For his is the kingdome, &c. 2. That we pray in faith; seeing our heavenly Father, whose is the kingdome, power, and glory, is both able and willing to grant our requests. 3. That with our prayer we joyn prayse and thanksgiving; which in this short form is not omitted.

Duties in our lives.

1. To arrogate nothing to our selves, but to ascribe all kingdome, power and glory to the Lord, Psal. 29. 1, 2. and 115. 1. and of all good things received to ascribe the praise to God. 2. If God be our King, then must we behave our selves as du∣tifull and obedient subjects: If his be the power, then are we both to fear him and to trust in him: If his be the glorie, then of him must we beg all good things, and to his glory must all be referred: If his power, kingdome and glorie be everlasting, then are we taught whom to fear, whom to serve, whom to trust in; namely, him that is able not onely in this life to blesse us, but also after to crown us with im∣mortall glorie in his eternall kingdome. If we serve the flesh, the devil, the world, we shall have the mo∣mentanie fruition of sin, and after this life is ended eternall torments. God liveth for ever, as to crown eternally the godly, so to punish the wicked eternal∣ly. He then will exclude them out of his kingdome,

and will be of power to destroy both body and soul in hell; and he will glorifie his justice in their end∣lesse confusion.

Hypocrisie discovered.

But here the hypocrisie of men is to be discover∣ed, who ascribe kingdome to God, and yet obey him not; power, and fear him not; glory, and glorifie him not: and they adde all these reasons to their pe∣titions, as if they should say, Thou, Lord, wilt grant our requests; for thine is the kingdome, power and glory for ever, and yet do not believe that the Lord will grant their requests.

Amen.

And so much of the confirmation of our faith.* 1.246 Now followeth the testification both of our faith and of the truth of our desire in the word Amen. For it importeth the assent of the heart to the words of our mouth: and it signifieth truly; or, even so; or, as the Grecians sometimes translate it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So be it.

The meaning of it is thus much, as if we should say, As I have made these requests unto thee, O Lord, so do I both unfeignedly desire the performance of them (Let them, O Lord, be granted, 1. Kings 1. 36.) and also tru∣ly believe that thou in thy goodtime wilt grant my de∣sires so farre forth as they stand with thy glory and my good: and in this perswasion I rest, attending thy good pleasure. And as I have ascribed unto thee kingdome, power and glorie, so I do both unfeignedly acknowledge that thine alone is the kingdome, &c. and also heartily de∣sire that I and all others may truly and effectually ascribe unto thee everlasting kingdome, power and glorie. For

being annexed unto prayer, it signifieth both the truth and earnestnesse of our desire, and also the as∣sent of faith laying hold on the promises of God made in Christ to our prayers. And being added to thanksgiving, it signifieth both the •…•…ath of our assertion in ascribing praise to God, and also a true desire and zeal of Gods glory.

Hence therefore we may learn again those duties* 1.247 which heretofore have been taught: 1. That we call upon the Lord with unfeigned lips and upright hearts, truly desiring those things with our hearts which we ask with our mouthes, and being tru∣ly thankfull for those things for which we give thanks. 2. We must strive against our infidelitie and doubting, Psal. 42. 12. and must truly believe that the Lord will grant our requests so farre forth as they stand with his glorie and our good; other∣wise we cannot say, Amen. 3. We are to rest in the good pleasure of God with assurance expecting his grace and help, Psal. 123. 2. and 3. 4, 5. and 4. 9. And thus our Saviour hath taught us with this word to seal up our prayer: Which therefore is not unworthily of some called Signaculum orationis* 1.248 Dominicae, the seal of the Lords prayer. For he that truly believeth that the Lord doth heare him, and goeth away resting in his goodnesse, putting his Amen to Christs Amen, John 16. 23. he hath set to his seal that God is true in his promises, and that to the Lord belongeth kingdome, power, and glory for ever.

But here see the hypocrisie of men, who say* 1.249 Amen, but pray not from their hearts, nor truly de∣sire

that which with words they ask, nor are thank∣full for that for which they would seem to give thanks; neither do they believe that God will grant their requests: and therefore though they say, Amen, yet therein they lie unto God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

FINIS.

Notes

• * 1.1

  God a Fa∣ther two wayes.
• * 1.2

  Quest.
• * 1.3

  Answ.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  1.
• * 1.6

  2.
• * 1.7

  3.
• * 1.8

  1. Cor. 12. 3.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  1.
• * 1.11

  2.
• * 1.12

  Rom. 8. 16.
• * 1.13

  1. John 3. 1.
• * 1.14

  Psal. 103. 13.
• * 1.15

  Mal. 1. 6.
• * 1.16

  1. Faith requi∣red in prayer
• * 1.17

  2. We must pray one for another.
• * 1.18

  Quest.
• * 1.19

  Answ.
• * 1.20

  3. An use of comfort, see∣ing all the Church prayeth for us.
• * 1.21

  Brotherly love required of all that pray.
• * 1.22

  2. To teach the rich, and comfort the poore.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  Object.
• * 1.25

  Answ.
• * 1.26

  Adoration of images condemned.
• * 1.27

  S•…•…ueca.
• * 1.28

  The order.
• * 1.29

  What is si∣gnified by Gods name.
• * 1.30

  What is meant by sanctified or hallowed.
• * 1.31

  Psal. 86. 12.
• * 1.32

  Psal. 2. 10.
• * 1.33

  Works of Creation.
• * 1.34

  Works of Administra∣tion.
• * 1.35

  Dan. 5. 22.
• * 1.36

  How God sanctifieth his name.
• * 1.37

  2. Thess. 3. 1.
• * 1.38

  Two king∣domes in this world: the first the kingdome of darknesse.
• * 1.39

  The second is the king∣dome of God, 1. uni∣versall over all.
• * 1.40

  2. Speciall, over the Church.
• * 1.41

  Of the king∣dome of glo∣ry.
• * 1.42

  Psal. 16. 11.
• * 1.43

  Of the king∣dome of grace.
• * 1.44

  How Gods universall kingdome is said to come.
• * 1.45

  How the kingdome of grace co∣meth.
• * 1.46

  Three de∣grees of the coming of Christs king∣dome.
• * 1.47

  1. Outward mean•…•….
• * 1.48

  The second outward means.
• * 1.49

  2. The in∣ward means of the co∣ming of Gods king∣dome.
• * 1.50

  1. The De∣vil.
• * 1.51

  2. The World.
• * 1.52

  Matth. 6. 24.
• * 1.53

  3. The Flesh
• * 1.54

  The hypo∣crisie of ma∣ny detected.
• * 1.55

  Things to be believed.
• * 1.56

  We must ex∣pect I. with faith:
• * 1.57

  II. with earnest desire
• * 1.58

  1. of eter∣nall life;
• * 1.59

  2. of Christs coming.
• * 1.60

  III. With patience.
• * 1.61

  qui In Psal.
• * 1.62

  IV. With vigilancy.
• * 1.63

  3. We must remain con∣stant in Gods love.
• * 1.64

  4. We must walk worthy of God.
• * 1.65

  5. We must so live as ready to meet Christ.
• * 1.66

  In Matth.
• * 1.67

  Hypocrisie detected.
• * 1.68

  All that God willeth is properly good.
• * 1.69

  Of the things which God willeth.
• * 1.70

  Quest.
• * 1.71

  Whether Gods will be alwayes done.
• * 1.72

  Answ.
• * 1.73

  How can the wicked sin, seeing they do Gods will?
• * 1.74

  Answ.
• * 1.75

  How sinne is by Gods decree.
• * 1.76

  Answ.
• * 1.77

  Gods secret and absolute will is not here meant.
• * 1.78

  John 6. 4•…•….
• * 1.79

  Cyprian.
• * 1.80

  Gal. 6. 10.
• * 1.81

  We must pray accord∣ing to Gods will.
• * 1.82

  We must do Gods will as the Angels,
• * 1.83

  1. In know∣ledge.
• * 1.84

  Heb. 11. 6.
• * 1.85

  2. In since∣rity.
• * 1.86

  3. Willingly
• * 1.87

  Rom. 8. 18.
• * 1.88

  4. Readily and speedily
• * 1.89

  5. Fully and totally.
• * 1.90

  6. Constant∣ly.
• * 1.91

  7. Faithfully
• * 1.92

  The hypocri∣sie of many discovered.
• * 1.93

  How things apperteining to our own good are to be asked.
• * 1.94

  The ord•…•….
• * 1.95

  Why we ask temporall blessings be∣fore spiritu∣all.
• * 1.96

  Ulpian.
• * 1.97

  Why all commoditie•…•… are compre∣hendedunder the name of bread.
• * 1.98

  Bernard.
• * 1.99

  What ou•…•… bread signifi∣eth.
• * 1.100

  What is meant by daily bread.
• * 1.101

  Piscat.
• * 1.102

  The evils that accom∣pany riches.
• * 1.103

  The evils that accom∣pany pover∣ty.
• * 1.104

  The same measure is not conveni∣ent for all men.
• * 1.105

  In what re∣spect God is said to give.
• * 1.106

  God giveth onely the us•…•… of all.
• * 1.107

  God onely blesseth us in the use.
• * 1.108

  1. Cor. 13.
• * 1.109

  Quest.
• * 1.110

  Answ.
• * 1.111

  That it is lawfull to provide for the time to come.
• * 1.112

  Cautions.
• * 1.113

  Object. 1.
• * 1.114

  Answ.
• * 1.115

  Object. 2.
• * 1.116

  Answ.
• * 1.117

  We ought to ask tempo∣rall blessings of God.
• * 1.118

  2. We must ask them a∣right.
• * 1.119

  Peculiar du∣ties.
• * 1.120

  Generall duties.
• * 1.121

  Jo•…•… 1. 21.
• * 1.122

  The second common du∣ty is Faith:
• * 1.123

  1. generall.
• * 1.124

  2. speciall.
• * 1.125

  Hypocrisie of world∣lings disco∣vered.
• * 1.126

  Two main benefits re∣quired in the two last pe∣titions;
• * 1.127

  Justification and Sanctifi∣cation.
• * 1.128

  The order.
• * 1.129

  We must be justified be∣fore we can be sanctified.
• * 1.130

  The conne∣xion with the former petition.
• * 1.131

  Psal. 4. 6.
• * 1.132

  The conne∣xion with the latter petition.
• * 1.133

  Parts.
• * 1.134

  That our sinnes are debts.
• * 1.135

  The reason why sinnes are called debts.
• * 1.136

  The Papists confuted, who hold that God forgiving the fault re∣teineth the punishment.
• * 1.137

  Their pra∣ctice foolish who de•…•…rre their repen∣tance.
• * 1.138

  What is meant by our trespasses
• * 1.139

  What is meant by this word fo•…•…give.
• * 1.140

  By this peti∣tion we are put in mind of our mise∣ry and Gods mercy.
• * 1.141

  No man can satisfie Gods justice for his sinnes; proved.
• * 1.142

  Reason 1.
• * 1.143

  2.
• * 1.144

  3.
• * 1.145

  •…•…
• * 1.146

  Object.
• * 1.147

  Answ. 1.
• * 1.148

  Duties are 1. more pe∣culiar.
• * 1.149

  2. more common.
• * 1.150

  Meditations to increase our sorrow for sinne.
• * 1.151

  The graces which we desire.
• * 1.152

  The necessi∣ty 1. of the remission of our sinnes.
• * 1.153

  2. of faith.
• * 1.154

  1. We must be adorned with humi∣lity.
• * 1.155

  2. We mu•…•…t believe in Christ.
• * 1.156

  3. We must repent of our sinnes.
• * 1.157

  4. We must fear by sinne to offend God.
• * 1.158

  5. We mu•…•…t use means to increase our faith.
• * 1.159

  6. We must labour to please God.
• * 1.160

  7. We must forgive our neighbours.
• * 1.161

  Hypocrisie discovered.
• * 1.162

  The reason confirming our faith in the assurance of r•…•…mission.
• * 1.163

  2. Reason why these words are added.
• * 1.164

  Our forgi∣ving no cause of Gods for∣giving us.
• * 1.165

  What is meant by debters.
• * 1.166

  Object.
• * 1.167

  Answ.
• * 1.168

  Quest.
• * 1.169

  Answ.
• * 1.170

  Object.
• * 1.171

  How we can be said to forgive.
• * 1.172

  Answ. 1.
• * 1.173

  Answ. 2.
• * 1.174

  Object. 2.
• * 1.175

  Answ.
• * 1.176

  That it is lawfull to to seek help from the Magistrate; with these cautions observed.
• * 1.177

  1.
• * 1.178

  2.
• * 1.179

  3.
• * 1.180

  What is meant by, As we.
• * 1.181

  Not equali∣ty but like∣nesse here to be under∣stood.
• * 1.182

  That our forgiving should be sincere and not feigned.
• * 1.183

  A threefold use of these words. Uses for in∣struction.
• * 1.184

  1. He that hath offend∣ed must soek for 〈◊〉〈◊〉.
• * 1.185

  2. How we are to be∣have our selves to∣wards those who have of∣fended us.
• * 1.186

  Duty 1.
• * 1.187

  Means to moderate our anger.
• * 1.188

  Duty 2.
• * 1.189

  Reasons moving us to forgive.
• * 1.190

  1. Reason.
• * 1.191

  2. Reason.
• * 1.192

  3. Reason.
• * 1.193

  Pretenses of those who will not for∣give taken away.
• * 1.194

  4. Reason.
• * 1.195

  Duty 3.
• * 1.196

  4. We must labour to win him.
• * 1.197

  An use of consolation.
• * 1.198

  An use of reproof.
• * 1.199

  The cohe∣rence and order.
• * 1.200

  Being freed from sinne, we must be∣come the servants of righteousnes
• * 1.201

  Those whom God par∣doneth the devil tempt∣eth.
• * 1.202

  The necessi∣ty of this prayer, Not to be lead in∣to temptati∣•…•…n.
• * 1.203

  The latter part of the petition ex∣poundeth the former.
• * 1.204

  Of probati∣ons and tri∣als.
• * 1.205

  Of Gods trialls, 1. by prosperity;
• * 1.206

  2. by afflicti∣on•…•….
• * 1.207

  Of tentati∣ons for and unto evil.
• * 1.208

  I. Of the flesh.
• * 1.209

  II. of the world.
• * 1.210

  1. By words.
• * 1.211

  2. By exam∣ple.
• * 1.212

  3. By the de∣sires thereof..
• * 1.213

  By evils and crosses.
• * 1.214

  III. of the devil.
• * 1.215

  1.
• * 1.216

  Tentations of errours and heresies;
• * 1.217

  Of doubt∣ing;
• * 1.218

  Of presum∣ption.
• * 1.219

  Tentations touching obedience:
• * 1.220

  1. in hearing the word,
• * 1.221

  2. in prayer,
• * 1.222

  3. in •…•…he sa∣crament.
• * 1.223

  Tentations drawing men unto evil.
• * 1.224

  Object.
• * 1.225

  Answ.
• * 1.226

  Object.
• * 1.227

  Answ.
• * 1.228

  How God may be said to tempt.
• * 1.229

  A consolati∣on: Satan can neither tempt nor overcome without Gods permis∣sion.
• * 1.230

  That it is not evil to be tempted, but good to Gods chil∣dren.
• * 1.231

  In Psal. 60.
• * 1.232

  What is meant by, Deliver us from evil.
• * 1.233

  How we are to pray a∣gainst tenta∣tions.
• * 1.234

  How we must pray against ten∣tations of the flesh.
• * 1.235

  How we must pray against the tentations of the world.
• * 1.236

  How we must pray against the tentations of the devil.
• * 1.237

  That we must pray for these gra∣ces in assu∣rance of faith.
• * 1.238

  This conclu∣sion authen∣ticall and necessarie.
• * 1.239

  Our faith confirmed by this con∣clusion by three reasons drawn from three of Gods attri∣butes.
• * 1.240

  What is meant by, thine is the kingdome.
• * 1.241

  The king∣dome of grace and glory.
• * 1.242

  Psal. 24. 1.
• * 1.243

  The diffe∣rence be∣tween the power of God and the creatures.
• * 1.244

  Everlasting kingdome power and glory be∣longeth to God.
• * 1.245

  These words are a form of praising God.
• * 1.246

  What Amen importeth and signifi∣eth.
• * 1.247

  Duties to be performed.
• * 1.248

  〈◊〉〈◊〉.
• * 1.249

  Hypocrisie discovered.