Pater noster, Our Father, or, The Lord's prayer explained the sense thereof and duties therein from Scripture, history, and fathers, methodically cleared and succinctly opened at Edinburgh / by Will Annand.

PATER NOSTER, OUR FATHER; OR, The Lords Prayer explain∣ed, &c.* 1.1

MATTH. VI. IX.

After this manner therefore pray ye: Our Fa∣ther which art in heaven, hallowed be thy Name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debters. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

AS the Sacrifices in the Jewish Temple did in general signifie Christ, and the Christians duty, so those called the daily ones,* 1.2 in the opinion of Divines, did in∣timate the indispensible duty of prayer, and praise,* 1.3 in which a believer is to be daily, be∣cause

continually exercised: every morning, and every evening,* 1.4 one Lamb at the least was to be offered, and the time of that Sacrifice under,* 1.5 and in, the Gospel, is called, the hour of prayer;* 1.6 which Peter and Iohn, and Corne∣lius observed; and about that time also was the vail of the Temple rent, a [symbole] of the abolishment of all Jewish rites, and of that future confidence which all Nations might have in their immediat access unto God; in which the believers delight, and the penitents comfort,* 1.7 hath since stood, which made our Saviours Disciples desire to be in∣structed in that duty, by their Master, and are advised not to go to Ierusalem,* 1.8 but look upward where ever they be, and say, Our Fa∣ther, &c. And what he said to them in pri∣vate, he said here publickly to the multitude, After this manner pray ye, Our Father which art in heaven, &c.

Purposing to enter upon a discovery of some of those grand truths folded up in the Lords Prayer, It may prove advantagious to imitate men in the opening of a curious Cabinet, first view the carved out-work, and then the particular excellencies of each single Drawer: and therefore it is proper to speak of Prayer in general, which shall open our un∣derstandings, the more prosperously to ap∣prehend the [fecundity] and special rari∣ties locked up in the Lords Prayer in parti∣cular.

In pursuing of which design, we shall in these following Sections consider, 1. what Prayer is, and its being. 2. Its effects and concomitants.

3. Its obstacles and hinderances. 4. Its duty and necessity. 5. Its root and tryal.

SECT. I.

THe object,* 1.9 or person prayed unto, altering the nature of a prayer, hath induced the learned to frame a distinction betwixt a civil and a religious one, the first being that by which in courtesie something from our neighbour is demanded,* 1.10 as Abrahams servant of Rebe∣kah, saying, Let me, I pray thee, drink a little water of thy pitcher, whereas the latter is the devout intreaty of a religious soul, for attain∣ing of grace and mercy, from God in his hea∣venly designs and undertakings, which from Authors hath received several definitions.

It is called a Religious [Invocation] of God, by which we ask necessary good things for soul or body, and [deprecats] the contrary judg∣ments; thus Abraham prayed for Sodom, Mo∣ses for Israels sin,* 1.11 and David against Sauls pu∣nishment.

It is said to be a religious exercise proper to rational creatures,* 1.12 by which they reverence God as their Superiour, and owns him to be the fountain of all their good,* 1.13 therefore it is truly said of an Ancient,* 1.14 that in many things men differs from the Angels, as in Nature, Wisdom, Knowledge; yet in calling upon God, and speaking to him in duty, there is no diversity at all, so that Prayer separats us from bruits, and unites us to the holy Angels.

It is known that Christ is said to pray,* 1.15 yet it is also to be understood, that he doth it

according to his Humane Nature, in which re∣spect he hath a superiour; and though the Spirit be said to pray, yet it is by a Trope, because he helps us to pray,* 1.16 and aids men in uttering their desires. But when the Beasts and Fowls are said to cry unto God,* 1.17 it is not to be imagined they pray, but in a very im∣proper, as well as in a large sense, that duty being peculiar to Angels and men; and the man who doth it not, seems not to be reaso∣nable, being in that particular more igno∣rant than the bruits, in neglecting so profi∣table,* 1.18 (I add, so rational) a service, that qui non orat, he that prayeth not, is dead in one sense, and mad in another.

It is represented to be a manifestation of the hearts fervency before God,* 1.19 by which through faith in Christ, we beg for obtaining of mercy, and for avoiding of ill, or give thanks for bene∣fits accepted, whether in words, groans, or sighs; whence it follows, that the ten Com∣mandments, and the Creed, are not given to us, nor to be used by us, as forms of Pray∣er, which many ignorant Protestants doth con∣jecture;* 1.20 nor the Ave Maria, or Hail Mary, as the Romanists generally practise.

And that the weakest Saint might be che∣rished,* 1.21 Prayer is held forth to be the bitter groanings of a heart-broken soul, or the sound of incomposed words therefrom; sor have we not in Scripture as well a weeping Peter, and a muttering Hannah comforted, as a roaring David pardoned and blessed?* 1.22

We shall call, and prove Prayer to be a hear∣ty calling upon God, for good things we, or o∣thers

want, or deliverance from, the evils they, or we, fear or feel, by and through Iesus Christ. In which description, there is the Root of Prayer, it must be hearty; the Beauty of Pray∣er, it must be a calling; the true Object of Prayer, it must be a calling upon God; the matter of Prayer, for good things, the charity of Prayer, for our selves, or others, the only means of acceptance through Iesus Christ.

1. It must be hearty, if the frame and stru∣cture of all our petitions be not builded on this rock, they will fall as did Silo's Tower upon our selves,* 1.23 and crush us to death; for if the heart be not good, the very evils we pray against, will flee the more swiftly towards us, and the kingdom we pray for, will hasten the more to our amazement; the Pharisees washed their bodies,* 1.24 face and hands, but there must be a clean heart,* 1.25 before there be enjoyed a clear conscience for endeavouring to be seen of men, is to be debarred from Gods presence,* 1.26 and frustrate of his approba∣tion.

If with Ieroboams wife we counterfeit gra∣vity and be sober in the Temple, from the face only, we may hear from the Angel, with her, but sad, and heavy things though per∣haps in no worse language then,* 1.27 friend how camest thou in hither.

If Delilah complained of Samson in abstract∣ing his heart from those signs he gave her of endeared affection,* 1.28 how shall not the furnace of incensed wrath, be seven times more heat∣ed, when God shall get such words,* 1.29 as, Thy will be done, by him who not only demurrs, but

impudently resolves to give it a resistance; the good man is said to have cor simplex, a simple, that is a soul without solds, being stretched to the full length, that the searcher of hearts may know, and remark he is prepa∣red to do his will,* 1.30 in its just extension from the soul.

Si lingua,* 1.31 if the tongue utter words, (of righteousnesse) and the heart wandring about worldly (not to say hellish business) there is no certainty of profite, and probably (with∣out a peradventure) the greater condemnati∣on, said one: It not being the tongue or the throat,* 1.32 but the soul whence prayer must ascend, said another, Prayer being serium animi cum Deo colloquium, a serious discoursing of the soul with God,* 1.33 said a third, of which seri∣ousness Agatho had earnest thoughts of; who being interrogate,* 1.34 what might be the hardest thing in the world?* 1.35 replyed, to pray as we ought.

2. It must be a hearty calling, as we have a soul to reflect upon the things we wish, or want, so we have a tongue to call for both; and as God is said to have a heart to pity us, so he is said to have an ear to hear us,* 1.36 when complaining, for which Abraham's praying is called a communing,* 1.37 (i. e.) a speaking with the Lord.

Heart speaking is indeed simply necessary and without it no prayer, and by it alone in some cases there may be a holy petition darted upward, the soul having naturally a loud voice, yet outward calling is exceeding usefull, heart speaking is Ecclesiastica plane

operatio, the Churches work,* 1.38 being conform to her Redeemers Precept of praying in se∣cret;* 1.39 but to withdraw the tongue from Gods Altar,* 1.40 is a defrauding him of his just right, and detains from the supplicant him∣self, many auxiliaries, whose accession to his already mustred forces, might give him abun∣dance of spiritual courage, to fight against all temptations that assaults him in his militant condition: It doth not only more forceibly lay bonds upon himself,* 1.41 not to act against what he prayes for, or against committing those follies he hath repented of after prayer, but hinders distraction in prayer, and vehemently excits devotion,* 1.42 even to that ardency, which may constitute a joyful noise; It lets Satan and the holy Angels know our holy purposes, and resolutions; it provokes to a good example, and hath great influence in discharging of that debt we owe to God for our bodies.* 1.43

However care must be taken, that the heart speak before the tongue, for avoiding battology, by the tongue; and to both of these we must joyn a holy life, by which we speak both to God, and man; to God, with a Remember now I beseech thee,* 1.44 how I have walked before thee in truth, and with a perfect heart;* 1.45 And to man, with a follow me, as I fol∣low Christ, in doing of which we may be ap∣plauded and rewarded, for praying conti∣nually.

3. It is a hearty calling upon God, he alone is a very present help in trouble;* 1.46 and neither Saint, nor Angel, can clear our souls from, or deliver us from evil to come; as he only

is our Father, so he only is to be requested, for our dayly bread, and he being the only King who hath immortality, his kingdom is on∣ly to be violently seized upon,* 1.47 and importu∣natly sought after, and being the Lord our God,* 1.48 he is only to be worshipped.

4. It is a calling for good things, that is, such things as cannot naturally have a tenden∣cy to ill, as Faith, Love, Hope, Knowledge, sufficiency, for to ask to be rich, or honour∣able, may (as too oft they prove) be unhappy mediums, to extinguish heavenly heat, and cause the germinating grace of God, which was rooted in us, by the Spirit, to be eradicated and made to languish, under the most favour∣able aspects; improving grace no more, then the thorns in the parable, did advance the the growing of that good seed of the Word.* 1.49

A Philosopher advised his Pupills, to ask only of God,* 1.50 bona, good things, because (thought he) God knows the particular good our souls hath most in pursuit; yet our Saviour, a far better teacher, encourageth us in begging, to hold out our finger, and point out the sore we would have healed, the mercy we desire to possesse;* 1.51 for Good is either that of glory which we ask for, in Thy Kingdom come, or of grace, and that either of preventing ill, demanded in Lead us not into temptation; or removing of ill, which is sued for, in deliver us from evil, or of grace against doing ill, in Thy will be done, or of na∣ture which we have grounded, in give us this day our dayly bread. Two of which I question if they were known to that Oraculum sapien∣tiae

humanae, Socrates the wise, who promp∣ted his Disciples to that, as he thought, im∣portant advice.

The promises and precepts of God, are to be the main Pillars, to support the Arches of our requests in the Church, which is the house of God, lest with Zebedees wife, we ask things incongruous:* 1.52 hence one calls Prayer, Ascensio mentis ad Deum, the ascending of the soul to∣wards God, for asking some seemly or decent things from him; And should the incompre∣hensible treasure of Gods inaccessible great∣ness, to be set before us, with a proffer of all our hearts desire, to ask with Solomon wis∣dom to discharge our Callings, or with Moses to number our dayes,* 1.53 were more beneficial, then Elisha's desiring to die,* 1.54 or the two Dis∣ciples to have the right and left hand in the Kingdom of our Father:* 1.55 for to the former he never proved negligentem auditorem, an un∣willing hearer; but to the other hath, despi∣ciuntur enim orationes leves,* 1.56 frothy prayers being alwayes rejected:* 1.57 But for a heavenly Petition, priusquam egressa sit, before it pass from the mouth,* 1.58 it is recorded in his Book; and though it be an abstruse point, exactly to draw an Inventory what good things are to be asked, or to decipher their just, sinless, and convenient number, yet the ordinary gene∣ral prescribed Rules are these, viz.

To pray for heavenly things mainly, and for worldly things modestly:* 1.59 The first by our Savi∣ours rule is first to be done, that is, Princi∣paliter hoc unum,* 1.60 this one thing is to be our chief care, in which we are still to continue,

because Time is still running from us, and therefore the most necessary thing to be most regarded; the glory of God, in Hallowed be thy Name, must preceed our daily bread, or, forgive us our debts: and therefore first in time, and in dignity, and in love, are we first (that is Principally) to be active in the ac∣quisition of Heavens Kingdom, and its righ∣teousness.

The things below are neither vera, nor no∣stra, neither things,* 1.61 nor truly ours, but fly∣ing shadows; yet these are the lean kine in Pharoh's dream, devours the fattening thoughts of attaqueing Heaven,* 1.62 which I find one in sickness would not so much as occasion, when after long lying on his back, it was judg∣ed convenient he should be turned, called out, Sinite fratres, Sirs, Suffer me to behold Heaven rather than a wall, that my soul may be directed for its journey to my God.

While we are upon the earth, we are to labour,* 1.63 but not for the meat which perisheth, but for that which endureth unto life eternal;* 1.64 which meat consisting in vero, & bono, good things, and true things, endureth, because they lead to eternal life.

To pray for earthly things modestly,* 1.65 is also a commended circumstance in devotion, and fiat voluntas tua, If it be thy will, must be a curb to our otherwise too heady, too greedy appetites.* 1.66 It is in order before our daily bread, Thy will be done, &c. Teaching us to entertain our own thoughts with a dutifull succumbency to the hand of his providence,* 1.67 in affording us little, or much, and therewith to feast our

selves, even to a satiety; for when we pray for health, for food, for strength, we must do it as men ought to set out for a journey, i. e. if the Lord Will.* 1.68 For, tota Fidelium salus, the salvation of all Believers,* 1.69 and the strength of all their patience, must depend upon, and be stored up in him who doth all things won∣derfully,* 1.70 I add wisely; therefore he, and not our selves, must carve our portion for us, and say with David, Let God do with me,* 1.71 give un∣to me what seemeth him good.

5. The charity that is requisite in our Pray∣ers, will have us pray for good things,* 1.72 both for our selves and others: Necessity prompts us to the first, but piety oblidgeth us to the o∣ther, however men stand in relation to us, whether they be Kinsmen,* 1.73 or Strangers, Foes, or Friends, the Knowing, or Ignorant, God∣ly, or Debauched. So David prayed for his enemies, Christ for his persecuters,* 1.74 Peter for Dorcas, and Stephen for those who stoned him.

We have a large Precept to pray for all men,* 1.75 and he whose charity cometh short of that Law, is so much short of a Christian, and ought to take care that in this sense, there be a cu∣bit added to his stature. All having temptati∣ons, all being subject to failings, and all of us by pursuing what is too much our own,* 1.76 for∣getting the love we owe to our neighbour,* 1.77 gives an occasion of offence, and really scan∣dalizes one another, which alone ought to make us rack our selves, and part▪ with much of our too much beloved opinions (as Abra∣ham* 1.78 did the half of his promised possession)

that there may be lodging found for the too long extruded Christian Amity. The party that says the Lords Prayer, must in that small word, Vs, include the large mass of Mankind, and Humanity, were it but for his own secu∣rity; he being concerned in the whole num∣ber of Adam's succession, must say, Deliver us from evil,* 1.79 Prayer being that Magnus The∣saurus, the best armour of soul-defence, the best security in spiritual assaults, the greatest trea∣sure in abounding poverty, the quietest Harbour in tempestuous times, and the surest place of re∣fuge in all calamity. Which if serious••y consi∣dered in evil times, might perswade us not to say me or he, but Father deliver us from evil.

It was this that gave great consolation to a Ship-wracked King,* 1.80 who enquiring in a hide∣ous storm,* 1.81 the time of the night, it was told it was past mid-night, called to his disconso∣late associats, Be not afraid, for all the good Subjects of my Kingdom, and of all other parts of the world are rising and praying for us, and by their prayers we shall be delivered; and sicut credidit (saith my Author) ita contigit ei, it happened unto him according to his saith.

It is without debate, that he who is con∣scious to himself of his own mediating before God,* 1.82 for others, may in distress comfortably reflect,* 1.83 and infer that there are holy ones in∣terceeding for him, whose supplications, toge∣ther with his own, being uniformly devout,* 1.84 shall no doubt act vigorously for securing him from irreparable ruine.* 1.85 And what before I close, if it be told you, that melius est, it is

better to pray for our enemies than for our friends, the one having a blessing, the other no reward.

It not being alwayes fair weather with the Saints, not only praying for good things, but also for the removing of ill,* 1.86 must our devo∣tions be mingled,* 1.87 evil things filling up so great a place in our little time here allotted us, wherefore in our definition of Prayer, we have added

6. Deliverance from those evils either fear∣ed or felt: Evil is either of sin, or punishment, it is either past, present, or to come; and therefore as we pray for forgiveness of sin past, in Forgive us our debts,* 1.88 so for deliverance from evil to come, or present, in Lead us not into temptation, &c. But all must be

7. Through our Lord Iesus Christ: His me∣rits is that Incense that must persume,* 1.89 which must capacitate our accesses, to become his pu∣rity, lest they should be nauseated by his Ho∣liness; This is the salt that must season every sacrifice,* 1.90 and except we have the garments of this our elder Brother, we shall not smell as that field which the Lord will bless, but have with Iacob rather occasion to argue the par∣taking of a curse.* 1.91 For in all communing with God, that would be pondered, that he sayes of Jesus, as Iosephs did of Benjamin,* 1.92 except ye bring him, ye shall not see my face.

It is to be noted,* 1.93 that this calling upon God is either publick,* 1.94 or private, it eyes either mercies received, and then it is called Thanks∣giving, or wished for to others, and then it is called Intercession,* 1.95 or for avoiding of ill, and

then it is called Supplication,* 1.96 or if either of these for our selves, it is called Prayer; for in∣to these four is Prayer divided by St. Paul, and each of these are espoused to,* 1.97 and to be found in the Lords Prayer, and in each Peti∣tion thereof.

In the first Petition, Hallowed be thy Name, we pray for knowledge of the Word of God in our selves,* 1.98 supplicate for all Christian Bre∣thren in tribulation,* 1.99 we interceed that the fins of our Brethren in seeking their own name be not imputed,* 1.100 and giveth thanks if God hath made us instruments in honouring at any time his.* 1.101

In the second,* 1.102 Thy Kingdom come, we give thanks for our hopes of Heaven, and pray for the advancing of his Church,* 1.103 we supplicate to be strengthened by his grace, and interceed that all may be blessed by the Word and Sa∣craments.* 1.104

In the third,* 1.105 Thy will be done, &c. We inter∣ceed for a through conformity with the An∣gels,* 1.106 we pray for a subjugating of our wills, we give thanks for the enlightning of our minds,* 1.107 and supplicat for ardency and zeal.* 1.108

In the fourth,* 1.109 Give us this day our dayly bread, we supplicat against poverty and want, we pray against impatience,* 1.110 and discontent, and interceed for ability and strength,* 1.111 to gain our bread, and giveth thanks for our calling and imployment.* 1.112

In the fifth,* 1.113 Forgive us our debts, &c. We give thanks for the imputation of Christs righteousnesse,* 1.114 we supplicat against a tryal by

Law,* 1.115 we interceed that all may be saved,* 1.116 and pray against malice and revenge.* 1.117

In the sixth, Lead us not into temptation, we bewail our by-past sollies,* 1.118 give thanks for our former conquests, interceed for safety to our brethren,* 1.119 and prayes for the spirit of discerning to our selves.

In the seventh,* 1.120 Deliver us from evil, we pray for a binding up of satan,* 1.121 interceed for assistance against natural corruption suppli∣cate against hell,* 1.122 and death, and give thanks for our hopes of a joyful Resurrection; and the reason of all is,* 1.123 his is the Kingdom, and the Power,* 1.124 and the Glory, for ever.

SECT. II.

THe effects of Prayer follows in our former proposed order,* 1.125 which he thought many and good, who called Prayer, Clavis coeli, the Key that opened Heavens Gate unto us, the Stair by which we ascended to the company of the first-born, to the society of Angels, to the en∣joyment of our Saviour, and to the bosome of the Father. It is the Arms of the Christian, for by fervent prayer Moses overcame the Ama∣lakites, David Goliah, Ezekiah Senacheri••, and Esther Haman.

What needs more? It heats the soul,* 1.126 be∣calms the heart, keeps off evil, obtains a par∣don, procures long life, restoreth health, pa∣cifieth God; creats wisdom, infuseth grace, purchaseth plenty, delivers from judgement, increaseth courage, conserveth peace;* 1.127 and shews us what should be done.

Let us see its holy workings for, and upon those three great ones, Conscience, God, and Satan.

1. It purifieth the Conscience, by opening its sores; the impostumated matter therein, by long con∣tracted guilt, becomes feaverish, and when headed, will make the stoutest, through pain, cry with the Prophet,* 1.128 My bowels, my bowels, woe is me, I am pained at my very heart: or with the Apostle,* 1.129 O wretched man that I am! but prayer, as a lance, opens the boil, and by confession, the putrid matter is evacuated, as in David, thus and thus have I done, and with the Prodigal,* 1.130 I have sinned against Heaven; yea, by the same orifice of acknowledgement, is the precious balm of a Fatherly Absolution poured in,* 1.131 in a God hath taken away thy ini∣quity, thou shalt not die,* 1.132 by which the late de∣jected spirit, is made to rejoice in Gods house of Prayer.

Saint Pauls thorne was so painfull to him, that he prayed thrice against it,* 1.133 and by prayer was strengthened to enduce, and had comfort in the smart of the same; to teach us that when conscience heats or ulcers, it is excel∣lent to retire our selves, and with Daniel cry, O Lord,* 1.134 hear, O Lord, forgive, O Lord, hearken, and do,* 1.135 confideing in mercy upon, and for his answer,* 1.136 Fear not, peace be unto thee, be strong, yea,* 1.137 be strong, assuring thy self, that whoso calleth upon the Name of the Lord shall be de∣livered.* 1.138

The Apostle enjoyneth Prayer without ceasing; it is pressed by a Father,* 1.139 both day and night, yet magis noctu, rather in the night when free

from incumbrances, visits, and most apt to enjoy our selves, then are we fittest to open our sores Animarum Medico, to the Chirur∣gian of Souls, in recollecting what we have been doing,* 1.140 and what thinking in the day-time; that by compunction of Soul and Spirit our misdoings and our negligences may be remit∣ted, and the wounds they made, healed, spen∣ding a solitary night, as Pyrrhus spent his solitude and time; for, being found alone, and de∣manded what he was doing, replyed,* 1.141 I am studying to be good. Which act of communing with our own heart was of no small account in the eyes of David.

2. It dignifieth God, by depending upon his love: By this we reason with him, not being dashed for all our scarlet-sins,* 1.142 nor desperate, though we have play'd the Prodigal, because we return to him who is our Father; it evi∣dencing his acceptance, and his goodnesse, that we presume to call for our dayly bread; his liberality, that he forgives us our debts; his omnipotency, that he defends us from De∣vils;* 1.143 his ubiquity, that we can call in every place.

In confession, we own the justnesse of his Law,* 1.144 by prayer from the Spirit through Christ to the Father, we believe, and conefesse the three Persons of the God-head, and by that submits and sets to our seal,* 1.145 that God is true, and the Articles of the Christian Faith, to be glorious, because, or though, myste∣rious.

Aurelius warring against the Germains, was

in hazard to have a great Roman Army de∣stroyed,* 1.146 and himself with it, by reason of thirst, for want of water: after five dayes the Em∣perour was told, that the Christians (of whom he had a great number in his Army) could obtain of their God what they pleased; at the Emperour their Prince his request, they kneeled in the midst of the Army (then af∣flicted and wondering at this gesture) and beholding the Enemy (who had them as it were in a po••nd) so prayed, that to the ho∣nour and dignity of the Christian Religion, there was not only a plentifull showre for themselves, but hail, thunder, and rain, to the dissipating of their Enemies, to the ad∣miration of the heathen; evidencing there∣by,* 1.147 that the God of the Christians, was Deus deorum, and the Emperour named that Legion afterward, the thundering Legion, for perpetuating the memory of that miracle. And search all the Records of Antiquity where there have been fervent and hearty prayers,* 1.148 God hath in answering of them, taken and gotten much glory to himself, and Praise in the house of Prayer dayly waiteth for him upon that account.* 1.149

3. It restricteth Satan, for it resisteth his Power;* 1.150 that old Serpent is charmed, and that evil spirit is made to depart by the musick of a penitent's complaint, that Enemy is beat out of the field by these arrows of the Lords deli∣verance.* 1.151 For,

1. It strengthens Faith, by Christs approach. It was not so much Ioshua's spear,* 1.152 as Moses

prayer that discomfited the Amalekits: if the cross be too heavy for the Christian, if he call, Christ will be sure to take the heaviest end,* 1.153 ask and call, and the promise, Here I am, shall be verified, and again, command thou me,* 1.154 shall be expounded, by which thy Faith being confirmed, their needs no fear what hell can do against thee.

2. It begets experience of the divine love, by the Fathers condescendency.* 1.155 God hath al∣wayes the largest morsel for the widest mouth, and his hand is fullest to be emptied in his lap, who calleth loudest for mercy, for for∣givenesse; in which experience causeth hope,* 1.156 that as deliverance hath come in six, so there shall be help in the seventh trouble; the most desperat danger, the tenth wave; but once more prayer is prevalent,

3. In acquiring habits of lively utterance by assistance of the Spirit.* 1.157 How forceible are right words flowing from such, whose frequent pra∣ctice from their youth, hath made them to be acquainted with this excellent piece of Christian Armour,* 1.158 Prayer. Iobs accustomed Devotion being the object of the Devils en∣vy, by grace did so far corroborat it self, that all hells malice made him, but bless God with his mouth nearer the earth then be∣fore.

In short, it made Satan certainly look black, to hear David concluding from the rescue of a Lamb,* 1.159 to the fall of Goliah: despond not then of Satans recoyling,* 1.160 when the sense of the Love of God, by the long tract of glori∣ous

experience is shed abroad in thy soul, O Christian! That famous Fabius Maximus,* 1.161 is said in his Child-hood, so to exercise himself in Arms and Arts, when young, that in age, after times he became excellent, fortunat, victorious, and five times triumphed. Let a man acquaint himself with God, and he shall have peace; for, in this sense, to him that hath shall be given,* 1.162 and from him that hath not (i. e. that useth not his Talent) shall be taken from him, even that which he hath. It is not to be om∣mitted what is added by a venerable person,* 1.163 that, cum aliquid magnae virtutis incipere volu∣mus, &c. In the acquiring of some singular and important mercy, it is not to be once dispu∣ted, that the just, joining fasting unto Prayer, shall not only receive, but have the desired bles∣ssings copiously from Gods hand transmitted to him.

SECT. III.

THe necessity of the continual performance of this duty of Prayer, calls and invites us to give attendance to it at this time, and it is sufficiently perceptible, that there is a twofold tye binding believers to this exer∣cise: 1. In respect of God. 2. In respect of them∣selves.

Our evincing its necessity upon the account of God, is not to be so construed, as if we suggested, that the narrowness of his power, or shallowness of his wisdom did indispensibly crave our words, or our postures, to signifie

our desire of having supply, for that were blasphemy against his power, unto which there is nothing too hard:* 1.164 But its held needful, by vertue of the Precepts of God, whereby it is under the pain of damnation pressed; all o∣ther means being as ineffectual for the attain∣ing of a blessing,* 1.165 as the Prophets staff for the remanding back the soul of the Shunamites child. And the wrestling for a mercy with∣out this, may cause us with Iacob get a halt∣ing,* 1.166 but never with Israel prevail with God. To be particular, Prayer is peremptorily re∣quired of the sons of men, and must not be neglected upon the behalf of God. For,

1. His Precepts require Prayer:* 1.167 As we are gratefully to laud him for things possessed, so we are required to call for things desired: And in Scripture these two are joyned toge∣ther; yea, we are not only commanded to pray▪ but recte desiderare, to pray after this manner, Give us this day our daily bread. For∣give us our debts this day. Lead us not into temptation this day, but this day deliver us from evil,* 1.168 &c. Hence that of a Father, Oratio justi est clavis Coeli: Ascendit precatio, descen∣dit Dei miseratio, Let Prayer go up, Gods mercy shall come down. Albeit the Earth be low, and the Heavens high, yet God hears the tongue of the complainer, if there be in his breast a clean, a tender conscience; for as without the last, he will not regard a Prayer, so without a Prayer he hath not promised a gift.* 1.169

2. His judgments are denounced against the

prayerless. And because of these shall every one that is godly pray unto him.* 1.170 For the wicked shall be turned into hell, and all that forget God.* 1.171 Such as invoke not therefore the protection of God, uncover the roof of their habitation, and expose their very Beds, Cups, Garments, their Wardrobs to a curse; and make that Prayer of the two zealous Pro∣phets,* 1.172 to receive full satisfaction, Pour out thy wrath upon the Heathen, and upon the Fami∣lies that call not on thy Name:* 1.173 where it is observed,* 1.174 that wrath is desired to be poured out, as out of a vessel, fury being still to be dropped upon them as from a vial; he may be angry at his sons, and wrathful, but pours out wrath only upon his adversaries and foes.

And truly upon the opening of our mouth depends the enlarging of our Tenements, and if we be straitned in our houses, it is because we are first straitned in our bowels, not think∣ing upon God so much as in a dream with Pilats wife. Since this large promise sounds in our ears,* 1.175 Open thy mouth wide, and I will fill it,* 1.176 that is, enlarge it by desire, confession, and by love, it shall be filled with my self, and my glory.

3. His truth is only engaged to the prayer∣ful. Heaven may be as equally expected with∣out holiness,* 1.177 as mercy can be imagined to come without a duty: And when we seek, then only have we reasonably a ground to hope;* 1.178 the Precept being Ask, seek, knock, which is done by praying first, next by well∣doing,

the third by persevering to the end, which last crowns our devout performances.* 1.179

The door of the Tabernacle was not of hard Cedar, nor massy silver, but a vail, easily pe∣netrable, so is Heaven; yet it had a vail, so hath Heaven, which by prayer we must draw aside, enter in, and pleasd for atonement; for which his house is not called a house of strength,* 1.180 though we be there confirmed, nor of knowledge, though we be there instructed, nor of justice,* 1.181 though acquitted; but of prayer, because in that God will be reconciled.

That man stands constantly bound to this kind of officiating, and advocating for him∣self, or others, before the Bar, and sight of God, is clear beyond a demonstration. For,

1. His indigency makes him look out for help:* 1.182 He knows he must pay, and again he knows he cannot pay his debts, nor deliver himself from evil. Can he creat one drop of rain for removing thirst? or form a morsel of bread to abate hunger? He is, to speak inge∣nuously,* 1.183 so poor, that ability, wisdom, health, consolation, life, hath he none, but what he must beg for, at the Gate of Heaven.

The Centurion can command his servants to go,* 1.184 and do this or that, but cannot order his disease to remove, or say to the Palsie, be gone. When King David had a multitude of sins, he repairs not to the number of his Troups, but addresses to his Saviour for a multitude of tender mercies:* 1.185 All the Royalty of his magnificence being insignificant to allay the pain of his broken bones, without the aid

of Heavens skilful, yea, alsufficient Artis••.

2. There is no other way found out whereby he can get help. When Seth called his son Enos,* 1.186 that is, miserable, men began to call upon the Name of the Lord; Christ as man took no way to be freed of his bitter passion, then a Transeat calix iste, Father, if it be thy will,* 1.187 let this cup pass from me. The Saints being wise men, had but confession and la∣mentation, to procure to themselves the best things of Heaven. When Peter was in prison, prayer was made,* 1.188 and Peter miraculously li∣berated:* 1.189 hinc clare apparet, saith one, It is manifest by this, how successful Prayer is, when a Pope is in prison; but we say, no less brisk∣ly, and far more truly, it is by this demon∣strable, how prevalent Prayer is, when a Church is afflicted, and a member thereof in distress.

It is true that Dives found out in a pinch∣ing strait, another medium for salvation, by de∣siring some to be sent from the dead:* 1.190 But as I intend not to detect his folly, so I trust I need not discuss the vanity of that surmise; yet re∣member he took Prayer as the most adapt mean for the accomplishing the thing contri∣ved. I have not a friend, said a poor woman in extremity, but I can pray, and that never failed me: All other instruments without this, are like Iobs friends, Physicians of no value,* 1.191 whereas Prayer is like Goliah's sword, None to that.* 1.192 Say therefore, Give it me.

3. No way to have a sanctified use of what is given him for help: Mercies, Crosses, Sacra∣ments, Miracles, are only by Prayer fitted for

us,* 1.193 and applied by us for good; All is sancti∣fied by the Word of God and Prayer; that is, by Christ through Prayer;* 1.194 the Word sanctifying for, and procuring a blessing, to every enjoy∣ment.

Sin makes not only our actions, but our pos∣sessions to send forth a stinking savour, whereas Prayer causeth all, as incense, grateful to the nostrils of the Almighty,* 1.195 and puts him in love both with us and ours; for which the Church is compared to Mountains of Myrrhe, and unto Hills of Frankincense: By Mountains, under∣stand the strong fixed and resolute determina∣tions of mortifying sin and corruption,* 1.196 and by the Hills, learn to be humble in Prayer, yet fervent, and the soul may be acertained of a visite from, and cohabitation with, Christ; for unto the soul thus qualified, the Bride∣groom gets him, untill the day break, and sha∣dows flee away; holding forth the perpetuity of his residence, for we may English that,* 1.197 un∣till Time shall cease, and Eternity appear.

And that all our forecasts, or designs, may daily imbibe the favourable influences of pro∣sperous goodness;* 1.198 it is a pertinent advice of one, to begin every day, with the duties of Adoration, Thanksgiving, Charity, Contriti∣on, Petition; to press which, upon other considerations, do but reflect upon Prayer in its easiness, sweetness, and suitableness.

1. The easiness of it upon our part. Prayer makes the soul keep alwayes Holy-day, and save for it,* 1.199 we are to be careful for nothing. There are many dark thoughts in some about

the issues of death, the fruits of sin, the weak∣ness of flesh, the remissness of duty, the vexa∣tions of the world; but Prayer husheth all, by making request of God, and pouring forth the sense of the spirit before him, and says to such, as the three Children to that Heathen King,* 1.200 We are not careful to answer thee, or you, in this matter.* 1.201 Pray, pray, (said an English Martyr to his Wife) I am merry, and I trust I shall be merry, maugre the teeth of all the Devils in hell; Pray▪ pray, pray, &c. This mean made the holy Martyr, in lingring flames, to cry, Welcome life, welcome everlasting life.

Daniel fought not with the Lions, but prayed,* 1.202 and he was in the Den; Hezekiah purged not for his disease, and he was in the bed;* 1.203 the converted Thief strugled not for life, but prayed, and he was on the Cross. And where ever the Christian be, he can erect an Altar for himself,* 1.204 yea, though he bow not the knee,* 1.205 not list up his hand, nor smite upon his breast, yet if he list up his soul, he offers an acceptable sacrifice; which the Servant can do in the Mercat, the Page upon the Road, the Butler at the Binne,* 1.206 and the Cook in the Kitchin. God requiring the heart at all times, in all places, provided, the Petitioner put not off his devotion to these places and times.

2. The sweetness of it upon Gods part; He is our Father, a word of delight; which is in Heaven, a place of pleasure, to which our prayers ascending,* 1.207 are compared to pillars of perfume, and they refresh the soul; to Mu∣sick,

and that delights the ear;* 1.208 to Noah's Dove,* 1.209 that brought the Olive branch; to Moses Rod,* 1.210 that procured water in time of thirst; to the Cloudy Pillar, that directed Is∣rael to Canaan; to Sampsons Iaw-bone, that slew the Philistines; to Iacobs Ladder, by which we exhilerat the Angels, and ascend to their God and our God;* 1.211 and to Davids Harp, by which we make the evil spirit depart from us,

The famine in Canaan made Iacob send to Egypt for corn,* 1.212 and that gave him tidings of his sons great honour, and it revived the spirit of the old man, that Ioseph was alive, and in him he had the good of all the Land of Egypt before him: So hath the Christian, through Christ in Heaven; and Prayer must be sent,* 1.213 as a Messenger, to return some of the fruits thereof, that we die not.

3. The suitableness of it upon all parts, if you eye the Christians Head, the Believers Lord, the Souls Bridegroom,* 1.214 the Churches Spouse, Gods Son, Salvations Captain, the Worlds Mes∣siah; Prayer is the only path he travelled in, and therefore the road we ought to observe, and the main tract in which the Chariot-wheels of our zealous desires ought to run, and the sole coin to be told down, when we take up mercy:* 1.215 For when our Lord choosed his Apostles he prayed, when he left his A∣postles he prayed: it is fit therefore when we pitch upon an enterprise,* 1.216 to pray, and having perfected our labour,* 1.217 it is decent to make our requests known unto God with thanksgiving.

If you eye Satan,* 1.218 the Brethrens accuser, the Fleshes tempter, the Chruches adversary, the Souls deceiver, Mans ensnarer, Prayer is so suited to all of these, that it breaks his snares, detects his fallacies,* 1.219 scatters his forces, an∣swers his arguments, and by confession of sin, pleading guilty, and sueing for mercy, stops the mouth of that accuser, and puts that in∣visible foe by this impenetrable piece of Ar∣mour,* 1.220 of all Prayer, to a silence, to a retreat, to a soyl.

And the truth is, Satan hath many strata∣gems, traps and devices, to charm the sinner to a security in his killing embraces,* 1.221 and to withdraw a heart-broken creature from his God; but among all these, an utter neglect of,* 1.222 or a prejudice against, Prayer, hath done him many, and most high atchievements. But this belongs to the next Section.

SECT. IV.

TO give an account particularly of the ob∣structions, Satan, and Flesh, lays at the root of a structifying vigorous soul, impeding its buding, or sprouting forth towards Hea∣ven, in a fervent desire, were a task as easie as numbering the Stars, or exactly to reckon the sand upon the Sea shore; yet walk along the Garden of thine own heart, Reader, and these following will be conspicuous; among many others,

1. Desponding or doubting of Gods free∣ness,

Therefore, let us have faith, justice and judgment being the habitation of Gods Throne,* 1.223 may and doth make some tremble to aproach; And if this alone be considered, Who will not fear that King of Saints? But since it is,* 1.224 that mercy and truth go before his face, we doubt, because we have little faith, by which there is assurance of good and not evil in our access to his presence, mercy going before him, and truth which promiseth that mercy suc∣ceeding, that may cause emulation in each petition to be its first partaker. There go∣ing before,* 1.225 not only because promised to former Ages, but to assure us who are now existent, that untill mercy be neglected, and truth que∣stioned the Generation to come, and this present, may have confidence, not to be con∣demned in the Throne of Judgement.

The Lord being good to all,* 1.226 and his tender mercies being over all his works, made a holy Bishop so highly press the duty of repentance, that he was (as is recorded) reprehended by Satan,* 1.227 as vilifying grace; yet that good man thus answered the charge, O miserabilis! O miserable creature! If thou shalt once defist from tempting man, and repent thee of all thy wicked deeds, I should, trusting in the mercy of the Lord, promise mercy, and forgiveness unto thee.

What ever, O man! be thy thoughts, or doubts, Know, it is of the Lords mercy thou art not consumed.* 1.228 Despair not therefore, of his tender mercies, but call, and thou shalt not be destroyed, imitate the Leper, and thou

shalt be confirmed: He creyed, and cry thou, Lord,* 1.229 if thou wilt, thou canst make me clean. In which words, as in a glass, thou mayst see the face of thy own prayer, and beauty and deformity of thy affections. Thou hast first, his knowledge, Lord, next,* 1.230 his patience, If thou wilt, next, his faith, thou canst, his hu∣mility, make clean.

2. Ignorance of Gods condescendency, there∣fore, let us study Prouidence. What dishonest shifts will not some brains sorge, for obtaining a piece of bread, upon the suppositions, that their being mean, makes them accounted as abjects:* 1.231 Inferring, that GOD sending the fruits of the Earth, into another barn, is a passing by them as unworthy of such morsels, when yet God careth for the birds of the Air,* 1.232 and they have from him their Harvest, Seed∣time, and their Raiment. Let such as so con∣clude, suppose themselves to be as one of them, they then shall learn, that not a feather of their wing, a hair of their head, falls to the ground without his knowledge, but being men, they are better then many Sparrows.

Let not thy Age, Poverty, Family, question his Providence, for, but for that, how oft hadst thou been choaked in thy Drink, stifled in thy Cradle, Darkned in thy Eye, overlaid by thy Nurse,* 1.233 bruised in thy slips, dismembred in thy Quarrels, deformed in thy birth, and damned in thy sin? which put toge∣ther, Gods filling anothers house with good things, argueth not his slighting of thine; Nay, hark, thy great and immoderat desire to have such Trash, possibly keeps them from

thee: Study therefore Providence, and seek the Kingdom of Heavens righteousnesse,* 1.234 and these things, may be, will be cast towards thee; and if not, be regardless of it, they may be but burthensome, and be content if thou hast thy food,* 1.235 though not dainties, and thy raiment, though not gaudy Apparel, with a Selah, for a poor soul with a morsel of bread, shall assoon arrive at Heaven, though bare-foot, as he who feasts with Belshazzer,* 1.236 or rides in his Chariot with the Eunuch.

3. Defect of Christian Vnity, and oneness, let us learn Amity. Where strife and debate are intimates,* 1.237 prayer and supplication will not lodge; And it is to be feared in this divided Age, that not only the horrid clamours of our Tavern-quarrels, but our pretended religious cursings,* 1.238 our inward sinful heart-turnings, our zealous promoving of selfish opinions, hath not only stocked the root of true holinesse, that it cannot grow in some, but hath grub'd it up in others, and laid it above ground, withering, being scorched with the suffocating heat of in∣testine [supposed heavenly] yet really hellish broils.

In spight of that Gospel-rule of Amity,* 1.239 we can curse, backbite, accuse those that are of not only the same Countrey, but of the same Faith with our selves, believing in the Lord Jesus,* 1.240 that they may be saved from hell which is below, yet this is not a guard sufficient, to blunt the edge of those deadly arrows, even bitter words, which from the bent bow of studied malice, and the most exact aim of

time, probability, and place, is from the arm of prejudice, caused to flee to the very whit, to the very heart, of them whom con∣trary to the character of a good man, they love to malign.* 1.241

Because they cannot have the Kingdom of God come according to their vitiated plat∣forms, prays not for its advance at all, and be∣cause of that will pray for their daily bread, that they may live to revenge conceited faults, purposing never to forgive, groaning under a surmised evil, so heavily, that God hath not, nor shall not have, any glory by its sending, in regard they suffer not patiently, nor soberly, because they walk not charitably,* 1.242 as the Pri∣mitive Christians did, when they had really Heathens to be their persecuters; at which time, pro omni statu, they prayed for all men.

How much better Raimundus, who dwelt so much about,* 1.243 and delighted so much in love, that he answered all questions by it, as whence he came? from love, Whither he was going? to love, &c. O! let us desire that brotherly love might begin,* 1.244 O! let us desire that brotherly love might begin and next study that it might continue, I may say with one, Iam saepe dixi fratres,* 1.245 & frequentius dicere debeo, I have of∣ten said, and must oftner attest, let none defraud, let none deceive himself; he who ha∣teth any one man in this world, let him do for God what he pleaseth, all is in vain: For Paul did not lie when he professed,* 1.246 though he gave his body to be burned, it should profit him nothing if he wanted charity; without which, neither Alms nor Prayer doth avail: For in

Prayer, we must observe the pattern in the Mount, and say, not my, but, Our Father which art in Heaven; which, as the rule of all Prayer, is next to be enstated in your medita∣tions.

SECT. V.

THe Precept being to pray after this man∣ner, we must eye our copy, and he hath no eyes that seeth not, or covers them, that perceiveth not by this rule, that we are to pray pertinently, modestly, briefly, and Hea∣venly.

1. Pertinently for matter. Observe this Prayer, and there is not only no superfluous word, but each syllable beautifies, and every Petition depends upon another. First, we ask for our Fathers glory, in Hallowed be thy Name, and then for our own salvation, in Thy Kingdom come; which shall come to our com∣fort, when we do his will on earth, as it is in heaven, which we shall have strength to do, when we have our daily bread; and having been refreshed thereby, there is a necessity of pray∣ing against sin past, in Forgive us our trespasses; and in regard the vessels of uncleanness will, or may fill, as soon as any other, it is expedi∣ent to pray against sin to come, in Lead us not into temptation, which may avail much to de∣liver us from much evil; and all this is a rea∣sonable service, because it is the Father we pray unto, whose prerogative is, the King∣dom that should come, and the power by which

we must expect it, shall come for our delivery; and therefore the glory should be his, for ap∣plying all these things unto us.

Thus hath he shewed thee, O man, what is good;* 1.247 nothing lawful, nothing needful, nothing honourable, is here comitted. More then these we should not ask, and less then these we ought not to ask, being to pray after this manner.

2. Modestly for expression. The word, Fa∣thers, the phrase, Kingdom, have couched in them great mysteries; the small expression, bread, comprehends many different things, according to the supplicants place, station, and calling; With a Souldier, it will sig∣nifie victory; with a Traveller, safety; with the weary, rest; with the feeble, strength; with a King, Majesty; with a Counsellour, wis∣dom; with the fruitful, it will signify good children; and with the barren, it imports a fruitful womb.

Study then the meaning of the words first, and the application of them unto thy case next; and in the enlargements of thy soul, let thy words be alwayes modest and moderat, lest in asking abundance,* 1.248 thou be overcharged with surfeiting and drunkenness: Neither limit the Holy One of Israel, by asking thus much, or thus much, now and then, but be content with the portion given, and satisfied with the quantity and quality thereof.

3. Briefly for time. Our Saviour in this form adviseth against two faults,* 1.249 espied in the prayers of some, viz. Hypocrisie and Verbosity;

and had Solomon been in our dayes, and had heard the tedious length, unto which some Zelotes had drawn their impertinent prayers, and the vain repetitions with which they were filled, with the vain bablings to which they were to a nauseating length extended, to pass their other scandalous behaviour, he had en∣larged himself upon that advice,* 1.250 Let thy words be few, the obeying of which may prevent those heartless digressions, wilde and idle dis∣course, of such pretended extempore petitio∣ners, who were forced through emptiness, to go backward and forward, like Hounds at a loss, and being word-bound, knew not how to make an end: Be not therefore as that babler Battus, non-sensically reiterating the same words again, and again, unto whose pra∣ctice, in probability, the Holy Ghost hath an excellent allusion,* 1.251 discharging vain repetiti∣ons, or more wording then matter requireth, and therefore dischargeth an imitation of him in his loquacity.

Not but that the zealous may (his heart not staggering or recoyling) mount further, that is, nearer Heaven, by extending his pray∣ers, the length of a winters night, or Sum∣mers day, as David or Christ did: But the di∣stinction betwixt privat, and publick Prayer, may inform the intelligent, that this rule is necessary, in requiring short, and full petiti∣ons, before others, but with themselves they my use long, yet ought to offer still hearty, servent, and pertinent supplications. For when words perturb the spirit of man, it is

more than time to break off;* 1.252 Sed doles ani∣mo, &c. the groanings of the soul making the more ehement cry, as did the heart of Mo∣ses, the lips of Hannah, the blood of Abel.

4. Heavenly-mindedness all along: From the Dan to the Beersheba of this Prayer, there is nothing minded but Heaven, from Our Fa∣ther, to its Amen, there is nothing as earth∣ly suggested; Our daily bread not being ask∣ed, but as it relates to the doing of his will, the coming of his Kingdom, the hallowing of his Name, of his Name on earth, as it is in Hea∣ven: we begin at Heaven, and end at glory, by our Amen.

Among other fond reformations aimed at in this Age, rich Amen was reduced to a beg∣gerly So be it, when yet there was as great difference betwixt them, as between the gar∣ments of Tamar the harlot,* 1.253 whom Iudah de∣filed, and the Virgin-like apparel of Tamar the Princess, whom Ammon ravished: It is the only Hebrew word in this Prayer, and not interpreted by our Saviour, nor the Evange∣list;* 1.254 nec Graecus interpres, neither durst the Latine nor Greek Interpreters translate it, lest it should be contemned by being made naked, since no Language can express its full sense, whereof almost all Nations, as they say Jesus Christ, though Originally Greek and Hebrew, sayes Amen, as sufficiently understood.

Is is an oath, that what you pray for is your hearts desire; it is a wish, that what you pray for may be your portion; it is your assent, that what you hear prayed for, it your judg∣ment:

and therefore in Amen, we wish, swear, believe, that the Prayer for forgiving sins, of deliverance from evil, of giving daily bread, is from the power and goodness of your Father, and that the Kingdom of his glory and grace is to be advanced by the same power; and when by it, you are brought to do his will, you resolve to hallow his Name in the first, and give him the glory in all for ever, through Christ, who is the Amen;* 1.255 and therefore when you pray, mind Heaven with Moses, let all the people with you say,* 1.256 Amen. And I say, To God only wise be glory through Jesus Christ, for ever. Amen.

After this manner therefore pray ye, Our Fa∣ther which art in Heaven, &c.

HAving viewed at a distance the out∣works and general form of Prayer, it is now seasonable, to enter in and behold the spe∣cial rule of Prayer, and the several parts of that called the Lords Prayer; unto which the unseasonable, and cloudy weather, that may be both felt, and seen in the Firmament of our Church, urgeth our meditation, having vi∣sibly,* 1.257 as once in Egypt, in it showres of hail, and fire mingled with the hail; hence pru∣dentially we are enforced both to make more haste to it, and carry longer in it.

It is called the Lords Prayer, because by our Lord composed,* 1.258 in this expression, After this

manner pray ye, and by him also imposed, in this Precept, when ye pray, say, Our Father, &c. and to difference it from the Prayers of other holy men,* 1.259 as of Moses, David, Asaph, Heman, from which it is as really diversifi'd, as a week day from the Sabbath; for though the Spirit of God made both, yet the Holy Ghost hath eminently sanctified, and comman∣ded us in Prayer to remember it, in this Man∣dat, When ye pray, say, Our Father, &c.

We have by our Saviour a living and new way,* 1.260 a new Command; it was thought also by his inscrutable wisdom fit to give us a new Prayer, as new Wine, for our new Bottles, Pray after this manner.

As the Temple of old, so this Gospel-stru∣cture consists of three parts, 1. a porch, or gate, which may be called Beautiful, in the words of the Preface, Our Father which art in Hea∣ven. 2. A holy place, consisting of the seve∣ral Petitions in the Body of the Prayer, as Hal∣lowed by thy Name: Thy Kingdom come, &c. In which the lights of the Lamps lead us or∣derly from one Petition to another, from wherein his Kingdom is concerned, to that in which our obeying the Laws of that Kingdom is related in, Thy will be done, by which we see the Table of the Shew- (our necessary) bread;* 1.261 whence we go forward to the brazen Altar, whereon we lay our sin-offering, in For∣give us our debts, &c. and having sanctified our selves,* 1.262 as Priests, we ascend to the third Part, the Holy of Holies, For thine is the Kingdom, the power; and the glory, for ever; at the end of which, or rather the head, we have the

glory of the Lord in a cloud, in this word, Amen, filling it self and the whole house with the light thereof.

Of the Preface then, next of the Petitions, and lastly of the Conclusion, let us treat.

CHAP. I.

Our Father which art in Heaven.

IN these words we have goodness, Our Fa∣ther; next greatness, which art in Hea∣ven: They are the head of the Christians Prayer, and like that of the Spouse, it is as the most fine Gold,* 1.263 and weighs thus much, that we should be so circumspect in our walk∣ing, and living upon earth, as to be accoun∣ted worthy to posses our Parents Inheritance in Heaven,* 1.264 unto whom we pray; whence ari∣seth those duties, of lifting up of the heart, of the voice, of the soul, of the eyes unto God.

They have also in them the Person we pray unto, Father; the relation we pray under, Our Father; the place we pray unto, which art in Heaven, all ushering-in the several Pe∣titions. Our Saviour,* 1.265 more boni Oratoris, as an Orator here, patterns, and becomes a Patron unto goodly Prefaces, whereby our Pe∣titions are proposed with greater gracefulness, and sweetness; and what shall more readily

procure affection, than Praise, and Praise is placed upon the Porch of this Prayer, in that our Lord will have us begin to beg no other∣wayes,* 1.266 then by calling the great God our Fa∣ther, insinuating praise, and love; which rule had the Gadarens observed, they had not so prophanely besought Christ his Son, to have departed from their coasts.

To have our Prayers quadrat and conform to this holy Preface, We shall discover, 1. What lyeth couched under this Name, Father, 2. What reasons might induce our Saviour to give him that Name, 3. The special ex∣cellencies, by which most eminently he merits that Name.

In beholding the first,* 1.267 both thee, and I, Reader, are to behold, What astonisheth An∣gels, What makes the Heavens to wonder, and the Earth to tremble, which flesh cannot express: And I said, A great Preacher dare no utter, yet dare not be silent. The Lord grant that I may speak, and you may hear this great thing [viz.] Gods giving himself to the Earth, and we our selves to Heaven. Both which is granted to be done, in these words, Our Father which art in Heaven.

Our Father, &c.

THis Name Father,* 1.268 is as the Angels name, Secret and wonderful, yet, with Moses, we shall view its back-parts. And first of all, we may perceive the whole Trinity in nature:

For,* 1.269 the Lord God is a Father, God the Son is a Father, God the holy Ghost is a Father; Or, without errour,* 1.270 we may understand the first person of the Deity,* 1.271 in order sometime called the Father of Rain, of Iesus Christ, and again, the Father of Grace,* 1.272 the first having in it some vestigia of his power, the second being the express image of his person, the third, the si∣militude of his nature and holiness: And to him we may cry, as to the first person, with David,* 1.273 Be merciful unto me, O God, be merci∣ful unto me; and also in the same phrase, Fa∣ther: We may call to the second person, with Stephen,* 1.274 Lord Iesus, receive my spirit: For, both is here understood, and Prayer ought jointly to be put up to them as they are one, and seve∣raly to all the Persons as they are three, pro∣vided that in naming of one, as here, we ex∣clude not the Son, nor Spirit, as Stephen, not the Spirit, nor the Father, though the Son be solely invoked.

It was the Trinity that said,* 1.275 Let us make man, and from the Trinity did sin cause man to fall, and by Prayer to the Trinity must man be remitted of his sin, delivered from evil, and instructed to avoid temptation.

It is given as a rule,* 1.276 that where the Word, Father, is simply used, without any other word restricting it to any of the other Persons, (as here there is none) the whole Deity is there∣by signified (ex. gr.)* 1.277 The fowls of the Air sow not, yet your heavenly father feedeth them: In Father, all the Trinity is understood, but in these words,* 1.278 The Father loveth the Son, the

second Person is distinctly spoken of, and di∣stinguished from the first, as also, the first from the second.

But, to reach the depth of the word, Fa∣ther, in this profound sense, were to puzle our souls with inscrutable Mysteries, and with Si∣monides, to drench our brains in unprofitable questions:* 1.279 For he, being asked by Hiero, the King, what God was, desired one days liberty, to answer the question, but that being too short, he demanded two, but these not being sufficient, he intreated for four, in regard, the more he pondered, his soul was the more dark∣ned, touching the nature of a Deity: neither do we read that ever he answered the question, though eight days was allowed him, his head questionless being filled with doubts, and nice∣ties, studying the solution. We shall there∣fore, taking a prospect of this word, of this cloud, Father, from its darkest side, as it re∣lates to Prayer, and then we may see clearly ••avour on Gods••part, and duty upon ours: The favour is to be seen in Priviledges, Justi∣fication, and in our Adoption.

1. Our Christian-priviledges above the Iew. Many and lofty were the Titles and Names, by which God made himself known under the Law, as, the Lord God of gods, the God of A∣braham,* 1.280 and the Almighty God; but it is Our Father,* 1.281 quia noster esse cepit, he now becom∣ing our God, having left off to be theirs; His Name to them was,* 1.282 I AM, denoting Eter∣nity and Immutability to be in himself: But Our Father, shews plainly our interest in him, and his to us, he is not now under the Gospel,

called the God of Abraham at a distance, but having spoken to us by his Son,* 1.283 to keep us with him for ever, sweetens our service, under the notion of fatherly attendance,* 1.284 the other hav∣ing rebelled against him. They indeed while with him, had much of his praise, but to which of them at any time said he, When ye pray,* 1.285 say, Our Father. They prayed indeed, but in comparison of us, they did it as ser∣vants, we doing it as sons, having received that spirit of Adoption,* 1.286 whereby we cry, Abba, Father. But of this afterward.

2. Our Iustification, by the blood of Christ. Our sins made us lose our interest we had in him, by our wandring, as the lost sheep; and by our lavishing, as the Prodigal, we became like our old father the Devil,* 1.287 and by conse∣quence were afar off, but now made nigh, by the blood of Christ,* 1.288 who made our peace; anima∣ting us with confidence, to pray After this manner, having by faith received the power to become the Sons of God:* 1.289 For, nec peccator, neither can a sinful people,* 1.290 or a sinful man be attoned, or made a son, or sons, except there preceed a remission of sin, which is accompa∣nied by the gift of Son-ship:* 1.291 For, whosoever committeth sin, is the servant of sin; and he who would receive the kiss of the Father, must return and confess with the Publicane, and he shall not only have bread enough, but his sin shall be forgiven him.

3 Our Adoption, by the regeneration of the Spirit. Regeneration implyes a two-fold birth: First, we are born children of wrath,

and so are children of the Devil, yet not by nature, but imitation, because the lusts of that father we will do, by which we have no plea to Heaven. And unless, as regenerated, a man be born again of water and of the Spirit,* 1.292 he cannot enter into the Kingdom of God. He comprehends all Ages, Sexes, and conditions, and except he be born again,* 1.293 shews a new Fa∣ther, and a new nature. Of water, understand, that Baptism is an entry into a new life, which is administred,* 1.294 in the Name of the Father, upon our bodies; denoting, that even our flesh is capable of Heavens glory; and of the Spirit, this is that, wherein all blessedness consists; for, as the Spirit of man must be prop'd, or buttress'd by the Spirit of God, or it can ne∣ver be elevated so, as to enter the Kingdom of God: so must the Spirit of God uphold the faith of the believer,* 1.295 by bearing witness to it of the souls being born of God, or then we cannot call after this manner, without mocking our Father which is in Heaven.

A Father he is, in respect of Christ, and be∣cause of him, he is a Father, in respect of us, like our elder Brother,* 1.296 and elder brethren: Let us seek after the things of Heaven,* 1.297 that it may be known we pray by the spirit of Ado∣ption, having re-purchased the title of Sons; Acknowledging, by Father, an absolution of offences,* 1.298 a freedom from judgement, Justifi∣cation, Sanctification, and the Adoption of Sons, a fellowship with Christ, the gifts of the Spirit, an inheritance incorruptible, that fadeth not away, eternal in the Heavens.

Whereby it may be attested of our Father,* 1.299 what a dying man said of the Epistles and Go∣spels, when desired by some to deliver a rule for the right ordering of their lives, held up them with an ecce omnia hic, here are all things necessary for attaining of a good and bles∣sed life: he meant, they living after the rules there taught; so shall it be with us, if we practise according to the form prescribed here.* 1.300 For this Preface holdeth out also duty on our part, and we learn by it to pray with confidence, awfulness, and plainness.

1. With confidence, but not with presumpti∣on. God hath come low to embrace us, as sons, he hath given us freedom to touch his Scepter, yet ought not man to be saucy for the one, nor play as a child with the other: Let not the pride of thy countenance keep thee,* 1.301 O man, from God, that is, from calling upon him, because he is thy Father; nor permit the sin of thy soul to perswade thee to run from him, because he is in Heaven. Do this and live, come boldly to the Throne of grace,* 1.302 that you may obtain mercy: It is a Throne, therefore denotes Majesty; to stop presumpti∣on with the Pharisee go not too high,* 1.303 blurt not out thy desire, without some Religious Preface,* 1.304 After this manner, as Daniel, O Lord, the great and dreadful God: and remember that proud beggars may go hungry away, where∣as the humble and meek may get succour; for it is a Throne of grace, affirming mercy: and there is an Art in begging,* 1.305 and a reward for that Art, as the Publicane will shew you.

2. With awfulness, but not with distraction. Is he a Father? he will be honoured;* 1.306 Is he a Master? he will be feared: now he is both, and to both our behaviour must conform; he speaks not love expresly in the Prophet, but of fear, and honour, because he was not yet become like one of us, in the Incarnation of the second Person. As Sons, we are to reve∣rence and honour him, which we do not but when we love, which shuts out amazement and terrour, as a slave, because as Sons, we serve for love, and waits in love, for the time of possessing the Inheritance.* 1.307 For even the vi∣sions of mercy and beauty, did put Iacob to a fright, yet made him not forget his Pillar, his Oyl, his Vow, nor his Liberality.

If therefore you call on the Father, after this manner do it, (viz.) passing the time of your sojourning here in fear. For these two words, Our Father, as they are sensed by our Royal Interpreter,* 1.308 are inserted, to put us in mind that we are but dust and ashes, learning thereby to have our reverence mixed with a sweet confidence in his love, God being both a kind Father, and a great King, will not have these divorced; what he hath joyned toge∣ther,* 1.309 and what the great Emperour Sigismund would never have separated; for being que∣stioned, whether it was better for a King, to be loved, or feared; as angry at the division, replyed, God will be both feared and loved, and so must Kings. God is optimus, we know, and therefore to be loved; but as the best, so he is maximus, the greatest, the King of Kings,

the Lord of Lords. Hence God shall bless us,* 1.310 and all the ends of the earth shall fear him.

3. With plainness, yet with meditation. How loftily could our Saviour have composed this Prayer? and with what sublimity of stile could he have expressed the Deity; yet as himself was swadled in clouts, and his Type Moses wrap∣ped in flaggs, so shrowds he the glorious Tri∣nity under the low Canopy of this tearm, Fa∣ther, and we must pray after this manner; For the want of meditation makes our devotion flatulent and windy: by empty words, or un∣seemly Barne-like expressions, plain praying may become uncivil pratting.

It is true, there ought to be more Religion in our Prayer, then Eloquence, yet this pal∣liats not the absurdities of them, whose peti∣tions are arrayed in nastiness, and withal mak∣ing empty, frothy repetitions, from which, let me tell you again, our Saviour dehorts, by this form, from one Battus,* 1.311 as the word im∣ports, Poaeta quodam: a certain empty Poet inculcating tediously, through ignorance, on the same verse, as

—In illis Montibus inquit erant, & erant in montibus illis.

That is,

Hills were in that Land, and in that Land were Hills; from which some determineth Battus to be a stammerer,* 1.312 and necessitat to utter the same words over, through impedi∣ment of speech, as well as ignorance of mind, before his sentence could be perfected; which

no wayes excuseth such, who are impeded in their elocution, by a wilfull, and knowing re∣jectment of the proper means of laudable ut∣terance;* 1.313 which is study and meditation. Strive therefore against vain repetitions in Prayer, by communing with your own heart,* 1.314 and taking with you words. If volubility of expression be denyed, or variety of sentences not prompt∣ly minted.

The Roman Orator himself, may see the Rules of his own Art sanctified by our Savi∣our,* 1.315 in the composure of this Prayer: And a greater then Cicero, the Preacher of Ierusa∣lem, because he was wise, sought to find out ac∣ceptable words,* 1.316 and spake gracefully; so Christ spake graciously, yet so plainly, that never man spake like him;* 1.317 yet that plainness was so hea∣venly, and so purely delivered, that it will be our learning, and our wisdom, in both to imi∣tate him, and pray after this manner.

Once more let us press this Cluster of Grapes, for its juice is sweet; Our Father, having in it yet more encouragement for us, and still discovereth something to be done by us, as mercy on his part, and love upon ours.

1. Mercy or compassion in his bowels, supply∣ing our wants. By his eyes at a distance he knows our indigence, as the Father knew the Prodigals;* 1.318 neither doth long absence from him, cause us to be forgotten; to perswade to which, we have not only the parable of the lost sheep, of the clocking hen; yea, the short∣ness of this Prayer, but a reiterated Precept, joyned with a comfortable Promise, Remem∣ber

these, O Iacob, and Israel, for thou art my servant,* 1.319 I have formed thee; thou art my ser∣vant, O Israel, thou shalt not be forgotten of me.

2. Our love unto him, opening our straits, in all, or any extremities; whether can, doth, or ought a child, to take Sanctuary, rather than in his Fathers bosome?* 1.320 Let Rome with Is∣rael go aside to Saints,* 1.321 with Iudab let us be faithful to this rule, and adress to God who hath begotten us: And in sound reason, he who saith to the Virgin Mary, Pater Noster, may be suspected to have a flaw in his Pia Ma∣ter. This expression of Father,* 1.322 as it holds forth love, ought to excite servent affection, or then justly might we be charged with in∣gratitude, unnaturality, and idolatry;* 1.323 which last, to avoid with Battalogy, and Hypocrisie, this rule is given to the Churches.

Mercy alwayes meriting duty, his love to us in becoming our Father, craves from us as dutiful, and heavenly born sons, imitation, de∣lectation, fellowship, and assurance of accep∣tance.

1. Imitation of his holiness.* 1.324 Is it not writ∣ten, as obedient children, be ye holy, for I am holy? Ergo hoc sit primum,* 1.325 said the Melifluous Cicero, teaching his Orator, the first precept I give, is this, that we study whom to imitate, and let it be him who excells in that, the imi∣tation whereof is designed;* 1.326 but shews to his son, that this choise flows from our own will, which God in his sons, will have to bear no sway, but commands holiness, because he is

holy: Urging more authoritative wayes to perswade to vertue, than that Roman exhort∣ted implicitely his son to goodness, from the example of Hercules, who being young, had presented two wayes unto him, one of plea∣sure, which was fair, broad, &c. the other of vertue, narrow, difficult, and hard; yet as a true son of their great Iupiter, their conceit∣ed god, he choosed the last; When wicked∣ness, though painted, is seducing us to em∣braces, and offering the way of the sinner, let us as sons of the most High, resuse such Syren enchantments,* 1.327 and say with David, Depart from me, ye evil-doers, for I will keep the com∣mandments of my God, my Father.

Because of which, we ought to act as sons, that as a Father,* 1.328 we delighting in him, he again as children may delight in us: Lest we hear from him, in conviction, what a vertuous La∣conian Lady wrot to her debauch'd son, Aut vive rectius, either mend thy manners, or never return to Sparta; which may be thus ap∣lied, either live as holy, or expect never to see thy Fathers Countrey, nor enjoy his Hea∣ven: which h•• knew to be necessary, who at∣tested, that Sanctitas was Mater Gloriae, ho∣liness was the Mother of true blessedness;* 1.329 an argument nervous enough, to conclude our practising what is enforced by the Apostle, Flee fornication, and be ye holy.

2. Delectation in his presence. Where a good Father and a dutiful Child meets, the law of love may overcome lawless necessity, and cause them, even when urgent occasions do other∣wise

avocate, to continue in the society of each other, loathing, that even business should interrupt the joy of their sweet fellowship: How did David rejoyce in the Lords House,* 1.330 and Sanctuary? How amiable were they unto him? How frequent were his visits in them? And like an ingenuous Son, how early cometh he to beg his Fathers blessing? and looketh up,* 1.331 whom if thou follow, as thy Father on earth, thy name shall be Solomon,* 1.332 because thou shalt have peace, and Iedidiah, for the Lord will love thee.

3. Fellowship in our addresses. We speak with him here, not only as in the same place, but as Moses, face to face, before him.* 1.333 When we say, Our Father, give us bread, forgive us our sin, faith brings his ear to our lips, his eye to behold our tears, his bowels to yearn at our cry, and all these move his power, to remove us out of danger: This Prayer being purposely taught to impress upon our hearts the thoughts of that dearness and nearness be∣twixt* 1.334 us and a merciful God, before whom, all our desires are, and from whom, our groan∣ing is not hid, and who is said to answer,* 1.335 when our requests are granted, and the mercy prayed for obtained.

4. Acceptance in our returnings. Should a child knock at a neighbours door for bread, once or twice he might get satisfaction, but if oftner, might be check'd; yea, bashfulness in a Boy, would make him resuse, if frequent∣ly sent to a strangers house, for food: But with what confidence can he turn and return to his

Fathers Cup-board, and when hunger, or thirst, assaults him, stands not to demurr, but repairs straight home, because it is his Fathers house, and dwelling?* 1.336 Let us therefore come boldly to the Throne of grace, that we may obtain mercy, and find grace, to help in time of need. Et hoc si feceris, hoc habebis,* 1.337 if thou do the one, God shall give the other, obey the precept, thou shalt have the benefit; if thou, being converted pray, thou shalt have mercy, and be happy in strengthning thy brethren.

Arristippus presenting a Petition to Dyoni∣sius, fell down, offering it at his feet, because, said he,* 1.338 the Emperour hath ears in his feet; denoting either the liberality, or at that time, the surliness of the King, with whom indeed Authors shew, he was very bold, because of his goodness; and trying him to admiration, boast∣ed of his Lords gifts, and favour, yet all his treasure being but finite, by his bounty was exhaustible,* 1.339 as was the munificent Pope Alex∣ander the fifth, who was so profusedly chari∣table, that in earnest sport, he affirmed him∣self, that when he was a Bishop, he was some∣thing rich, and when he was a Cardinal, he was somewhat poor, but when he became a Pope, he was an arrant Beggar: But our Fa∣thers loaf never lessening, nor his rich store admitting of no diminution;* 1.340 Exalt the Lord our God, and worship at his footstool, go into his tabernacles,* 1.341 and worship at his holy footstool; for from heaven doth he behold the earth, to hear the groaning of the prisoner,* 1.342 to loose those that are appointed to death:* 1.343 And giveth to all men liberally when they ask of him.

Our Father, &c.

IN the Articles of the Christian Faith, we acknowledge our believing in God the Fa∣ther Almighty; and yet here in our prayers, we are directed to say, Our Father, without any lofty title to express his dreadful great∣ness. To avoid prolixity, it may be thought to proceed, from its fitness, fastness, compre∣hensiveness, and allureingness.

1. Father, is a new Covenant tearm, and so more fit for the Gospel.* 1.344 His Name of old was, the God of Abraham,* 1.345 Iehovah, I AM, King of kings, Iudge of all the earth;* 1.346 but unto us the Gospel hath brought glad tidings, not bringing us to the Mount that might not be touched, that burned with fire, unto blackness, darkness, and tempest, and the sound of a trum∣pet, and the voice of words,* 1.347 which voice such as heard it, desired for fear of death it might not be spoken unto them: But leading us unto Je∣sus, the Mediator of the new Covenant, and he giving us a new Commandment, a new Co∣venant, a new way, a new Sabbath, it was fit under these new dispensations, that God should take to himself a new Name; for, saith one, Nusquam invenitur, &c. Many Laws and Or∣dinances had the Iews,* 1.348 but never this Com∣mandment simply to call him, Our Father.

It is true, he was their Father, and com∣plained of their undutifulness, under that re∣lation; yet it is as true again,* 1.349 that it mainly eyed their being made by him, or created of

him, which is common to them, with beasts and devils: And though they prayed to him in the style,* 1.350 Father, yet it is added, O Lord, thou art our Father; and therefore as this Name was not prorsus ignotum, altogether un∣known to them; so it is evident, that they had it not in that plain, full, and comfortable sense wherein we dare, and ought to understand it: The Temple wall being broken, and its vail rent, each man ought, and may call him Father, not only from their Fathers, but be∣cause of his Spirit in themselves, and not as theirs alone, but of all others, whether Jew or Gentile, bond or free, the name, Father, not being only longe natior, better, but, no∣tissima, best of all known, and speaks to us Christians most fitly, Love, Hope and Honour, more abundantly.

1. More love and affection to us. Of old, it was the Lord of Hosts,* 1.351 the great and the dread∣ful God, but now, Father, sounding grace and kindness, God in these things having provided better for us.* 1.352 The Temple had much smoak, Moses had a vail, but here it is not spoken to us in parables. The King (saith the Christian Church) hath brought me into his chambers:* 1.353 Pardon, if I say, so great is his love, to us, and you, that the Jews and their Priests, were but Drovers, and Butches, in respect of us; their Temple but Shambles in respect of our Church; they serving as it were below stairs, when compared to us and our Congregations, in the higher rooms.

2. More hope for us. The people of old did

ordinarily draw near God, by vertue of their Covenant-relation, with confidence,* 1.354 yet to us there was a better hope brought in,* 1.355 by which we draw nigh to God, that is, a better Law, by which its observers hopes for a better inhe∣ritance then an earthly Canaan, which both makes us draw near to God,* 1.356 and by the same hope God draws nigh to us.

Bias, being questioned,* 1.357 what was sweetest to men? replyed, hope: And the knowing Chri∣stian will with Iob keep his soul alive, while other comforts are fledg'd and gone, with this, that his Father is in Heaven,* 1.358 his Redeemer liveth there.

The Romanes conjectured good or ill suc∣cess from the very Preface,* 1.359 which ushered-in the debates of their publick affairs, which made Severus Augustus, speaking to his Army, resolve upon a fortunat Proem; yet fortune prompted him to a sad prologue, Heliogabulus the Emperour being killed, &c. which was in∣terpreted an ill Omen, predicting his own slaughter, which Fate verified, he being af∣terward murthered by his own Army.

But in this Prayer we have a sure ground sor determining the enjoyment of future good, whether spiritual, for attaining glory, in the approach of his Kingdom, or temporal, for procuring our food, by daily bread, from the very entry of this form, commanding us to say,* 1.360 Father, which is, what one saith all Gospel-precepts are, nothing less then laying the foun∣dation of our hope; a Pillar for the strengthning of our faith; meat for the nourishment of our

heart; a guide to direct us in journey; a gar∣rison wherein we are secure, untill we receive eternal glory.

3. More honour given to God by us. This old name, Iehovah, shews how he enjoys him∣self; but, Father, demonstrates, he hath be∣gotten us, which should draw the more re∣spect, by how much our Redemption is more honourable then our Creation; the first of which makes the Angels more curious;* 1.361 and prying, they desiring to look into, to the depth of it, the rise, the cause of it: for though they rejoiced at the world,* 1.362 because of its beauty, yet they wondred that in the world there should be a Mercy-seat, so great is the mystery: As his redeemed sons we have a pre∣cept to command him,* 1.363 concerning the work of his hands; and therefore the more he is to be reverenc'd for his large proffer, and we en∣gaged to stand the more in aw, because of his gracious condescendency.

2. This tearm, Father, is a fastning, and a more binding style, and so suits best with grace. The elder Brother did keep at home,* 1.364 and ser∣ved because, he was a Son, and the younger, after a prodigal wasting of his portion, retur∣ned, because he had a Father. Our Lord di∣rects us to use this word, as every way tying us to oblidged duty, to keep at home, when in his favour, and to return home, to prevent his anger: It binds us in respect of Christ, of Obedience, Chastisement, Resignment.

1. In respect of Christ our Brother.* 1.365 He is only the natural and eternal Son of God, by

whom we have only power to be called Gods Sons; and in that regard it is necessary to cleave to him more fast,* 1.366 as Ruth to Naomi; for death there could and did make a separa∣tion,* 1.367 but if we would be happy, we must die in Christ, and afterward rise with him.

This made the Church call,* 1.368 Make haste, my beloved, and be like a Roe, or a young Hart, upon the mountains of spices,* 1.369 so called, from the hight of devotion, and the fragnancy of works and conversation, that by both I may be carried unto thee (meaning Christ) and by thee, to the Heavens, which are mountains, because of their highness,* 1.370 and mountains of spices, because of their sweetness, Jesus sit∣ting as Mediator,* 1.371 praying for us, as oft as he hears us pray, Our Father, knowing his merits must be our shield and buckler, untill we be past Gun-shot.

2. In respect of obedience in our whole na∣ture. The all-wise God took this course to keep his people from apostacy,* 1.372 and comman∣ded them to say, My Father, and they again doubted not to come after backsliding, be∣cause he was the Lord their God; whence flow∣eth the precepts of imitation,* 1.373 that as obedi∣ent children, we do not fashion our selves accor∣ding to former lusts,* 1.374 but in speech, eyes, in heart, to be perfect,* 1.375 as he is perfect, that is, in sanctity, mercy, and pity, having a double of the Law, and exact copy of his will, written in our hearts, for facilitating our studies.

3. In respect of chastisement for our misde∣meanour. Some dogs when beat, and servants

when reproved, will run from their Masters, and howl; but an ingenuous child when cor∣rected, will draw towards his Father, and cry. It was prettily said of a little one, when chasti∣sed, Mother, kiss me, and whip me again; yet possibly the same infant would have stru∣gled, and have sought, if but frowned upon by a stranger: To roar against, or complain of God, holds forth no sign of son-ship, since cor∣rection is a character,* 1.376 and consequent thereof, and therefore to be patiently undergone.

Even earthly parents, chastising it may be out of spleen,* 1.377 passion, for their pleasure will be endured by their children, or at least much of it,* 1.378 since they are also flesh, and not to be provoked, how much more ought that Fa∣ther to be tolerat, whose commands in his Prophets, Law, and in his Gospel, command what is just, holy, and good, never smiting for transgressing thereof,* 1.379 but for our profit, that we might be partaker of his holiness, and glory, which should never be inherited, were we left to our wantonness, wickedness or folly.

This last made the covetous Emperour Mau∣ricius,* 1.380 endure the beholding and slaughter of his Queen, and five sons, by that Rebel, and Usurper Phocas, himself also after them to be likewise murthered, with a Iustus es Domine, Righteous art thou, O Lord, and upright are thy Iudgments; submitting himself unto, and pa∣tiently bearing,* 1.381 the severity of that sad and sharp providence.

This Argument may be yet sharpened, at the Philistines sorge, sor so necessary is it some∣times

to be brought under the smart of per∣plexing dispensations,* 1.382 that Zeno, being question∣ed by one of his pupils, why he never corrected him; smartly replyed, Quia non credo, be∣cause I do not believe: Insinuating, their want of any hope, or sign of goodness in him, created his impunity: And if you eye God, he hath reason to fear his Son-ship, and con∣clude bastardy, who is exempted from, or doth not patiently endure the Cross.

4. In respect of resignment to the will of the Creator; Children leave the nature, kind, proportion, colour of food, dyet, and appa∣rel, to their parents, and eat the portion that is carved for them, with content and thanks: And though perversness in babies, should cause them walk cross to this rule, yet let us take out of the Lords hands, the pre∣sented morsel, of whatsoever kind: Knowing, that like an indulgent parent, if we receive this or that contentedly from him, he may give us choice, and liking in all other matters, and study, like a father to please us, being o∣bedient, in cloaths, or money. He that per∣useth Solomons Dream,* 1.383 with the Response thereof, may understand the meaning of this rule.

Christ prayed to his Father for deliverance from the bitter Cup, and though S. Matthew shews he drank it,* 1.384 yet S. Paul relates, he was heard in what he asked, but how? he submit∣ted to his Fathers will,* 1.385 and Angels com••orted and strengthned him so, against fear, that with

a daring Majesty, he faced those murtherers, with an,* 1.386 I am he.

Behold, the Handmaid of the Lord, said Mary, Be it unto me according to thy word.* 1.387 Let us be ready for service, and we shall be crowned with the reward: In all things, let it be ac∣cording to his Will, with us, and it shall be his will, to do great things for us, and as Ho∣ly is his Name, so holy and just are all his purposes, and then are we holy when we know it.

4. Father is a more comprehensive stile, and so fitter for our weakness. As every word in this Prayer hath an ample sense, and each Pe∣tition of an enlarged nature, so this word, Father, though short in Letters, yet, of so huge bulk in sense, as would puzle Angels to expound. When we pray for daily bread, we also intreat an easy bed, good rest, for wholesome meat at home, and kind friends without, a fair way when we travel, for a good horse when we ride, sound Ship when we sail, and for seemly cloaths when we visit our ac∣quaintance; so that the word, bread, is of a copious nature, and this word, Father, not short of it in signification, comprehending Creation, Regeneration, Preservation, Dis∣crimination.

1. Our Creation. Each son of man, is a son of Adam,* 1.388 who was the son of God; so that our radical being was from him, and stamped at first, by the hand of his power, being Earth, with Life, Reason, and Religion; which not only as brethren, binds us in affection to one

another, but as children units our tongues to express this word,* 1.389 Pater, Father, all of us be∣ing created by him.

I have somewhere read that in a firait, Lady Elizabeth, afterward Queen of England, cry∣ed, Lord look upon the wounds of thy hands, and be merciful to the works of thy own hands.

2. Our Regeneration. Christ having taught us now under the fall, to call, Our Father, minds us, not only, that he did make, but hath also re-made us. At first indeed, in Adam, we had great possessions, and our ser∣vice altogether praise, but by his not paying, the contracted fore-quit-rent of exact obe∣dience, forefeited his priviledges, and we as heirs of his body, lost our inheritance, and being,* 1.390 filii diaboli, sons of the devil, we are born again, and become a-new filii Dei; In evidence whereof, the eternal Son of the same Father, teacheth us confidently in Pray∣er, to call his Father and God,* 1.391 our God and Father.

Iesus, the Mediator of the new Covenant; having procured peace in Heaven, for a re∣admission into our heavenly Paradise, hath given us power to become the sons of God,* 1.392 in our consciences, and by the the testimony of the Spirit; knowing, he came from the bo∣some of the Father, shewing the good Fathers good pleasure, of our addressing our selves to him, though we have back-slidden, with love, confidence, and joy, in our Father, Thy King∣dom come, &c.

This to the reprobate cannot be affirmed,* 1.393

God in this last sense, being no more his Fa∣ther, or they his children,* 1.394 spiritually, then David the son of Goliah, when he sought a∣gainst him; or Pipes and Organs, the off-spring of Iubal,* 1.395 because he made them.

3. Our preservation. We can speak, and call for help, hope, look and rejoice in the very expectation of our Fathers succour; yea, be∣nefactors are called Fathers, and where there is a personal agreement to perform all offices of love, the recipient from respect, may use the appellation, Father: He gave us milk, and life, and cloaths, appointed for us the weeks of the harvest,* 1.396 numbreth our hairs, preserveth our bones: Its true, his Angels have charge over us,* 1.397 yet as a Father, he hath his eyes up∣on us (though those Angels, as servants, have a command to lead us) sor our greater secu∣rity; Our good things he giveth us, as his glory and kingdom, evil things he puts far from us, as, our necessities, and debts; all desirable things he hath promised us, and we believe him,* 1.398 because, the Kingdom, and Power, and Glory is his, of all which, we are to have a share, being his off-spring.

4. Our Discrimination. It is a compella∣tion, differencing us from Heathens, who know not God, the Father; from Jews and Turks, who believe not in the Son, and from all who fight against him as an enemy. Tre∣mell,* 1.399 that famous Jew, and Translator of the Syriack-Bible, being at his death asked, con∣cerning his faith, answered, Vivat Christus, & pereat Barrabas, Let Christ live, and ••arrabas

be crucified: Distinguishing himsel•• by this, from his blood-thirsty fore-Fathers, and num∣bering himself among those, whose confidence was in Jesus, which, Our Father also doth, he adopting us only in his Son.

4. Father is a more aluring stile, and so, more conformable to prayer. In our Petitions, we are to exercise the Graces of Hope, Faith, and Charity, unto which this title brings in sin∣gular supports on Gods part, upon mans ac∣count.

1. On Gods part. For we in Prayer can lay hold upon his affection: Though we be as grashoppers, and unworthy to be admitted to glory,* 1.400 yet worthy is the Lamb, his Son, our Saviour, who hath procured it for us, in whom his providence saith of us, to all his creatures, what David said of Absalom, to all his Commanders, Deal gently with the young man, with the old man, with the sick person, and tender infant, for my sake. though the Prodigal had spent his All, yet because he con∣fides in his Father,* 1.401 and returns, bemoans and repents, he is arrayed with honourable rai∣ment, entertained with delicious sare, and honoured with melodious musick, to chear his heart, to beautifie his countenance, and attract respect from beholders.

2. On our part, for we in this life ought to have filial conversation.* 1.402 This Prayer is not for dogs, and therefore taught only to Sons, which we are, when we obey, reverence, and walk in our Fathers footsteps. The debauch'd∣nesse of Angustus Daughters, made him call

them not children, but imposthums, boils of his body:* 1.403 Shall not God much more reprove, re∣proach them who give out, they are begotten of him, when the seed of the Serpent remain∣eth in them, and the poyson thereof spread∣ing, to the infection of others, contrary to duty, nature, and profession, because they confess our Father.

Our Father.

THe eminent and transcendent acts by which the Name of Father is assumed by God in this Prayer, come now to be consi∣dered, and when discovered, it will appear so peculiar his due, that in comparison of him, we are to call no man Father on earth,* 1.404 for one is our Father which is in heaven;* 1.405 because all things and beings are of him.

He is called the Father of glory, of light, of mercy;* 1.406 and he is so in respect of Christ, whom from eternity he begat, and also in respect of his creatures, upon whom he hath impressed his image, though in different colours, some∣times the image of his foot-steps, as in irra∣tional, or insensible Creatures, and thus he is the Father of the Dew;* 1.407 sometimes the image of his Knowledge, Reason, and Understanding; and thus he is the Father of Men and Angels; yea, eye the plenitude of his power, and he may justly be called, both Father and Mother to all created beings, their Father, as beget∣ting them by his omnipotency,* 1.408 and their Mother,

as continually conserving, nourshing, and bring∣ing them forth by his providence;* 1.409 but because of holinesse, and sanctity, is he especially cal∣led the Father of Saints, and blessed Spirits, which in this Prayer is principally to be re∣garded.

It properly signifieth the natural parent of the male-kind; some say, when it speaks of a man,* 1.410 it signifies a defender of children; but when of God, it denotes a preserver of all; There are that will have it to be derived from their procuring, Fathers getting, or pro∣curing children to themselves: However it be, men are called Fathers,

• 1. By Nature.
• 2. By Favour,

Our natural parents give us, 1. a being, 2. a well-being; and both of these in a more excellent way, are bestowed by God upon believers.

If you eye our being, we have it principally from him; having it neither wholly, solely, eternally essentially,* 1.411 but by him: have we an eye, an ear, a limb, an hair, but of his beget∣ting, a toe, a nail, but of his making?

It was he that kept warm in the womb our tender bodies, and when ignorant of ourselves, was he fashioning, and joyning all our mem∣bers,* 1.412 which other fathers neither knew how to do, nor could do: Iohn the Baptist respect∣ed, because rejoiced at the salutation of his Lords Mother, for his sake who gave him life, though otherwise he was ignorant of any life he had:* 1.413 so Iacob fought and strove in the

womb, resolving even there to conquer, while∣as yet Rebekah thought of nothing less then government and dominion.

Compare him with earthly parents, and you may perceive a wide and a vast difference, for,

1. We have not our being wholly from them, grant that by them, the principles for a body is begotten, yet without him, it will be no birth, a lame birth, or a dead birth, he must give the Embrio, the breath or life, or then he hath not a living soul.* 1.414 I know that inter san∣ctos patres, there are some that debate about the animation of the Insant, yet that is pious, O Anima mea, O my soul, if thou would have God to love thee, behold thy nativity, for by the Trinity was thou made in the likeness of God, a gift which he gave no other creature, &c. As he gave the red earth a spirit at first, and called it Adam,* 1.415 so is it still, it being the soul that makes us men, i. e. to rule and reign in our selves,* 1.416 and over our selves; when this is well, all is well, and when this languisheth, all fa∣deth, so that our all depends upon it, and yet all our earthly fathers wit, cannot procure it for us.

Adam did naturally beget, and Evah bare a Cain,* 1.417 yet the man is acknowledged to be from the Lord; and untill we know, that na∣tural causes can of themselves produce more excellent effects, than themselves are, we must hold, that not the body begets, but that God infuseth the soul, and in respect of that, is absolute Father,* 1.418 and is called a Potter, in re∣gard

of the body also, so little have we from our parents.

2. Neither have we our being solely from them. Did not the Sun give heat, the Air breath, water refresh, and meat nourish, we should for all that other Fathers can do, be stifled in the womb, where blood was appoin∣ted by him, to be our food, and the same de∣creed to become milk for our meat,* 1.419 the flax ordered to procure linnen for our clouts, the sheep wool for our coats, the hills wood for our cradles, and the valleys corn for our bel∣lies, and the earth veins of silver for our dow∣ries,* 1.420 without which, even Iobs daughters, might live as the Muses,* 1.421 unfortunatly single.

3. Neither have we our being ever by them. The mother for a time may play with her smiling spradling infant, and Isaac sport with his fair Rebekah, yet both at last shall say of the same delightful objects,* 1.422 Bury my dead out of my sight; and then the Father in Heaven keeps them better then the truff, unto which the father on earth commits them: No sooner doth the babies soul take its farewel of flesh, then Angels secures it from devils, seats it in Paradise by Gods command; the earth as a second womb retaining the more gross part, until the birth of the resurrection by ano∣ther sentence; neither of which can be per∣formed by the most indulgent parent.

There are that will have death have his name from division,* 1.423 yet it cannot separate us from this Father in Heaven; others from parting, as cutting man in two parts, yet no

part of us is out of our Lords protection, though both parts be out of our sorrowful parents care and tuition. It is the thought of an Ancient, that it gets its name from biting, that being brought in by sin, when man was bitten by the old Serpent;* 1.424 yet this Father knocks out his teeth, that death feeds not upon us. Some will have it named from its bitterness, but this Father so composeth this Dose, that we are not killed by death. Some fetcheth it from having our arrears pay∣ed us,* 1.425 our life being a warfare, death payeth, and dischargeth all that is owing us; and so to be dead, is to be exonerated from further duty; yet it doth not this, for we stand con∣tinually before the face of this heavenly Fa∣ther,* 1.426 out of the danger of hells assaults, and resting in peace, ac securus diem resurrectionis, expecting an assured resurrection, being every way guarded and protected of God, and con∣tinually praising of him,* 1.427 and dwelling in his house for ever.

4. Neither have we our being always with them. Our Fathers may love us, yet cannot help us; they may be capable to help us, yet at a great distance from us: we may be exposed to the dangers of plague, pestilence, and Famine, and they afford no relief; it is only he in Heaven that can do good, and de∣liver us out of danger. Seek no place there∣fore (was a full rule) but the God of, and in, all places,* 1.428 thy self being a Temple unto him; and where thou stands, there is thy Fathers House, into which if thou go, and ask, thou wilt receiver a blessing.

One dying in a strange countrey, was some∣what dejected, but roused by Anaxagoras, with a Be of good cheer,* 1.429 the way to the dead is alike to all; Let us rejoice, for so is the way to heaven; Let the foundations be de∣stroyed, the Lord is in his holy Temple, his eyes behold,* 1.430 his eye-lids try the children of men: And when the wind bloweth, and the Marri∣ner at his wits end,* 1.431 yet this Father hears, and brings him to his desired haven.

All which considered,* 1.432 as Chymists call quick-silver, Pater omnium mirabilium, in a juster sense we ought to acknowledge this Fa∣ther, the Father of all wonders, the parent of all miracles, and the most wonderful Fa∣ther, being maker, begetter, preserver of men and Angels.

Moreover, from our Fathers we have our well-being; our natural birth, like the purest wheat, is attended with the dust, straw, chaff of original corruption, from which young ones ought by their parents to be even by threshing, I mean smiting, winnowed and cleared off,* 1.433 and by that reduced to good order. In which the Lacedemonians were fa∣mous, requiring of their youth these duties to the aged,

Salutari appeti, decedi, assurgi, deduci, redu∣ci, consuli. And to salute them at a distance, to draw near them in affection, to give place to them in motion, and to rise up to them in approaching, to lead them in their stumbling, to conduct them in their wandring, and to consult them in our determining, is a respect

we owe the aged, as they are fathers; but to this Father in Heaven, the Ancient of Dayes, we owe all these and more; and as a natural parent, naturally conveyeth the natural life to his son, so he is to labour to propagate the knowledge of his sons duty, in a gracious in∣structing, about the nature of holy and com∣fortable conversation, and for that is indebt∣ed to his son, Nutrition, Education, Instru∣ction, Possession; which being viewed, God is to be owned, and highly regarded, reve∣renced and loved, as an excelling all, Proge∣nitor: Man having eminently from him,

1. Nutrition. A parent is to give his son bread,* 1.434 not a stone; but it's he in heaven must both send the loaf and give the stomach, heat to digest it, or the bones shall never strengthen: And for all the care Fathers take, we are di∣rected to look upward for our daily bread, and to obtain which, the greatest Father must bow his knee, and pray for his own; yea, shew me that Father, that by taking thought, can add, though he have meat, one cubit to his sons stature, this heavenly-one excepted, and the omission of daily prayer, may be pass'd with∣out a censure, but speculation making this certain, that duty ought not to move retro∣grade.

2. Education. This is held so necessary for our well-being, that we judge him not a Fa∣ther who neglects it; and what an Orator said of Eloqution,* 1.435 may be said of Education; It is the first, the second, the third thing, the main thing towards children, to be performed:

The Moralist forbids softnesse, and we must advise against viciousnesse: And as there are many arguments in Scripture, demonstrating Gods goodnesse; so this of Education is per∣formed by him in so supream a manner, that his righteousnesse is argued from his teaching sinners in the way,* 1.436 and his saving truths are so industriously inculcated, that the very dam∣ned in that day, shall be made without ex∣cuse.

A profligat youth, led to execution, de∣sired to speak to his mother; and in stead of whispering,* 1.437 bit a piece from her face, saying, Sit hoc maternae educationis pretium, Let this be her reward for my education; for, it is not the Magistrat, but my mother, that hath brought me to the Gallows: This gave ground to that of the King,* 1.438 Train up a child in the way that he should go: Initia, enter him in it at first, and hold him so in the love of it, that he may delight in the exercise of vertue for ever. Let search be made, God hath not one son that is idle, or a drunkard, or that obeyeth not his voice, or that is cruel to his own flesh: David kept sheep, and God kept his heart, as harmlesse as his flock; yea, when he turned unto sinful folly, he was brought back again with the rods of men:* 1.439 So far is God from allowing vice, through fond, I should say, sinful indulgency: But admit the highest degree of detestable vice, no Father, but he in heaven, can re∣move the old,* 1.440 and implant a new heart, seri∣ously to contemn for hidden pleasures.

3. Instruction. He can so teach, that the greatest dolt shall learn wisdom,* 1.441 and smallest infant shall cry, Hosanna, making them both wise unto salvation;* 1.442 that like little Samuel, they shall grow before the Lord, by his own Spirit, teaching them within at the heart, in∣to which Cantore, an earthly Father, dare not so much as look.

One Author mentioneth of a dull Prince, so doltish,* 1.443 that he was never capable to learn the names of the four and twenty letters, in the Christs Crosse-row, not when he had four and twenty Pages waiting upon him, each one being named according to a letter, the first, A, the second, B, &c. So vitiated a brain can be throughly cleansed by the eye of this Father, and their capacity so extended as to understand the Law, by which he shall be wiser then all his other teachers,* 1.444 then all his ene∣mies. But, suppose we had all knowledge, yet, who is fit to pray, except he in••use in us the very thoughts of spiritual desires? and, who can hold out in prayer,* 1.445 unless he uphold what he begun, and make that flourish which he did sow; and bring that to perfection by his mercy, which he first rooted in us by his love.

4. Possession. Their Fathers, like Iacob, pro∣vide for their Iosephs,* 1.446 and as Iob his daugh∣ters; A dutiful father will give inheritance to his sons among their brethren;* 1.447 yet their por∣tions being earthly, perisheth as dung, while the legacy of that heavenly Parent, being bet∣ter then Gold, because riches and honour are

both of them durable: which not being here found,* 1.448 Bonds, Contracts, Testaments, are crowded with this name, Death, which being excluded, and of no force in the inheritance of the Saints:* 1.449 Be strong, and of good courage; Fear not little flock, it is not only your Fa∣thers pleasure,* 1.450 but his good pleasure to give you a kingdom; little though you be in num∣ber, nature, and beauty, yet, the Kingdom shall be yours; which for Unity, Stability, and Majesty, is not once to be named with the Terrene-Conquests; trembling and doubt∣••ull parents, bequeaths their covetous and contentious issue.

As men are called Fathers by nature, so from favour too; yet when their kindnesse is ballanced with his, in this Preface, the Crown of all glory and paternity, is alone to be set upon his head: whether you eye their Bene∣fits, Cares, and Sagenesse.

1. For Benefits. Iobs liberality made him the poor mans Father;* 1.451 and yet, what could rich, I should say, poor Iob do? had he not all his plenty out of this Fathers store-house? yea, if he had wanted Gods leather, he had gone bare-foot: and were the least of us not confident of his goodnesse, in providing for us bread, we should go with small comfort, with Ioseph,* 1.452 to our homes at noon.

2. For Cares. He who provides, relieves, educateth, or teacheth Orphans, or the poor, or desolate,* 1.453 is gratified with the name, Fa∣ther,* 1.454 as Elijah was by Elisha; and thus Kings become Fathers to the Church,* 1.455 and Paul to

the Saints: yet, God being all in all, caring for all, ruling in all, being King of kings, tur∣ning mens hearts according to his pleasure, Killing and keeping alive, conform to the de∣terminat counsel of his own just will, deserves the appellation in a far sublimer sense.

3. For Sageness. An old wise Counsellour will be named Father, and so much the more deservedly, when in judgement he alwayes proves successful; the hairy head is to re∣ceive from all, a grave and reverend respect, this Lord and Father more then all, who be∣ing old as Eternity, is called the Ancient of dayes, and his hair said to be like pure Wool, that is white,* 1.456 soft and fine.

All this considered in him, as being our own Father, not our step-father, we are to glory with that great Apostle, the God and Father of our Lord Iesus Christ,* 1.457 who hath blessed us with all spiritual blessings in heaven∣ly places in Christ Iesus; and having predesti∣nated us unto the adoption of Children, by Jesus Christ unto himself, and in magnifying, for improvement, we are to exercise, 1. Thankfulnesse, 2. Obedience, And, 3. Ob∣servations upon his Providences.

Our Father, &c.

HAving seen the Person we pray unto,* 1.458 the next thing in this holy Preface, that commands our observation, is the manner we pray after, where Presumption is first check'd,

lest any say, My Father; as also Atheism, lest any say, Thy Father; both which are equally abominable, and deviating from this rule, enjoyning to say, Our Father.

A holy man in an iron age, was affray'd to speak of the necessity,* 1.459 dignity, utility, of bro∣therly-love; yet, love, shame, and duty, with a desire to have his hearers unite, ex∣torted from him an Oration, a treatise upon that subject: Making the same Apology for my self,* 1.460 knowing that Prayers are to be made for all men, and hindred by nothing more, then by, meum & tuum, mine and thine, whereas ours ought to be the Christians Motto, God ever requiring, as piety to himself, charity to man.

Let us see the necessity of this charity, 2. The hinderances of it in our dayes, 3. The obligations that lye upon us, to remove those hinderances.

Not to speak of the devils or damned, who for ever are excluded the verge of all prayer; there is a common charity we owe all by na∣ture,* 1.461 as they are men, and a special charity we are to carry unto all for grace, as they are good men: The last is mainly here under∣stood, yet the other not to be excluded; for, as we are to do good unto all, so we are to pray for all, but especialy for those of the houshold of faith, God being unto them a Fa∣ther in Christ, whereby they are Christian-brothers one to another, and ought to ap∣pear with, and pray for, each other, upon ma∣ny considerations; as, our sympathy, Gods

universality, the enlargement of our own glory, the Saints exemplary piety, and from our own extravagancy, and misery.

1. From our sympathy and similitude in na∣ture,* 1.462 by generation: Not only are we of one blood, root, and sprung originally from the stock of one Father, even Adam, which among Barbarians, will be a perswasive motive to union, but we have one Lord, one hope, and why,* 1.463 therefore not one Prayer, and one Psalm, and one heart, to rejoyce with them that re∣joyce, and weep with them that weep.

Abraham no sooner knew of Lots captivity, then he armed his servants,* 1.464 and fighting the pillagers, redeemed the prisoners, and also, brought again his brother Lot, so called, as being of the same stock with him; though in line but his Nephew.* 1.465 If our father Abraham ••ought, may not we pray for a Sodomite, for a friend, because a brother may be, and cer∣tainly is,* 1.466 concerned in him. Christ and his Church are but one body, and thou, with thy brother, are as living stones in the building; if he be shaken, remember thy self, for a hole in the wall may prove fatal to more than one, but principally to him who is heedless, that is, prayerless.

Poverty is want of means, sickness is want of health; and in the first, as well as in the latter,* 1.467 are we to confess our faults one to ano∣ther, and pray one for another, and our Father being equally concerned in all of us, we ought the more fervently to interest our selves in each other; there being this difference be∣twixt

our faith and love, that our faith is closs∣handed, and we believe for our selves; but our charity is open-handed, open-eyed, and all for others. Corpus quidem nostrum, our bodies are confined to one place,* 1.468 but our souls by the wings of charity, must flee all the world over; that though in the greatnesse of this journey, we be bodily at a vast distance, yet by piety and love we may be present, having fellowship and communion.

Iesus pitied a multitude wanting bread, and gave it them;* 1.469 a Widow when her son was dead, and said, Noli flere, weep not; and to him who was dead,* 1.470 said, Arise, to perswade our otherwise flinty souls, to some sparkles of compassion, when struck upon by the steel of our brothers sad countenance, and pressing ne∣cessities; and if this prevail not, Behold the man, is not our Fathers image in his eye, and that will enforce us, if we be sons, to relieve him with our substance.

If thy brother be under any temptation, he ought to have thy commendamus, that the Fathers wrath wax not hot, assuring thy self, if when thy brother is under the rod, thou come with tales to edge the indignation, by aggravating his offences; Thy unbrotherly carriage in the sight of so indulgent a parent, will take his hand from his already humbled son, and the remainder of wrath, to thy greater astonishment, shall be laid on thy back, as a punishment for so unseasonable address. There∣fore, Christian, think upon, Remember us, O Lord, the children of Edom, and fear to insult.

Think upon the Devil in the case of Iob, and fear to accuse; and of Doeg in the case of David,* 1.471 and boast not of mischief: for hatred and envy makes a man to dwell in darknesse, but love and amity clears the eye, and makes him behold God; for so much only are we in his congregation and ••avour, by how much we are towards his people, our enemy, in fa∣vour and affection.

It is recorded of Hannibal,* 1.472 that his father beholding his morosity, took him at nine years of age, and upon an Altar made him swear, irreconciliable enmity and hatred to the Romanes, which fastned so much upon him, that being demanded concerning the end of the Carthaginian War with Rome, made no reply, but struck the ground, and made a dust, denoting thundering-war, untill either Rome or Carthage were levelled, which happened accordingly. What ever Heathens did to wed themselves to contention, though even a∣mong them such courses were condemned by the most refined;* 1.473 yet for Christians to be∣troth their issue unto hellish debates, is not only a scandal, in this present age to our ad∣versaries, but a reproach to our selves, be∣ing dedicated to God by our Baptism,* 1.474 and by it vowed charity to the body of Christ, upon earth, which vow ought to be observed, if we expect to enjoy the benefits conveyed my∣stically to us in that blessed Sacrament.* 1.475

Hast thou an enemy in point of opinion,* 1.476 or practice, love him; doth he curse thee, bless him; doth he hate thee, do him good,

and pray for him, though he despitefully use you: and what is that,* 1.477 pray for him? but that God would give them repentance, and bring them out of the snare of the devil;* 1.478 by which alone we evidence, that as the elect of God,* 1.479 we have put on bowels of mercy. A Temple, said that Heathen Phocion, is not to lack an Altar, nor the humane nature to be without compassi∣on, which indeed beautifies, and maketh fra∣grant all our other endowments.

2. From our Gods universality, good mean∣ing, or intention.* 1.480 His Sun shines, his rain falls, his corn grows, equally on good and bad, just and unjust; his fish is taken in the net, as well of the churl as of the liberal; his water cools the reprobate, as well as sleep refresheth him who is upright: and though God do, as sometimes he makes a difference, yet every one who is even holy, ought not by and by to execrate such, whom they suggest to be in evil courses, since the prayers of a dying Stephen,* 1.481 may be so prevalent, as to prove instrumental, in snatching a persecuting Saul, both from the counsel, and doctrine of the Pharisees.

And to cause the soul to take wing for the practice of this Doctrine of Charity, con∣sider,

1. The certainty we have of Gods willing all men to be saved.* 1.482 What meant providence to move Pilats hand for this inscription upon the Cross, in Latine, Greek, and the Hebrew Tongue,* 1.483 IESVS OF NAZARETH THE KING OF THE IEWS,* 1.484 but to cause all of

these Nations read, and be assured, that unto all of them, there was a Iesus, a Saviour, even Christ the Lord then dying for them, and afterward to be believed upon by them?

His endowing his Apostles with the gift of Tongues,* 1.485 was but to learn every man that heard the wonderful works of God, to believe in God the Father Almighty, maker of Heaven and Earth, and in Jesus Christ his only Son, is as clear as the fire the Spirit came down in. Why then should dust and ashes cross the pur∣pose and good will of God, in endeavouring a blasphemous opposition by, and wishing him ill, unto whom God hath sent Ambassadors, beseeching him to be reconciled to God? Put up,* 1.486 O man, thy desire, for the same end, and be not surly, for thou knows not but that thy prayer may prosper. Ac primum noveri∣mus,* 1.487 know this, that nothing is more profi∣table then love, and nothing more hurtfull or unprofitable then to malign; sedulously therefore study a good opinion, a placid mind, and benign affection toward all men.

There is no sinner ordinarily so perverse, but hath so much of the Image of God, that under the greatest conflicts with revealed wrath, we may without sin, both shed tears, and offer up prayers for him,* 1.488 as Samuel did for Saul; yea, nature it self teacheth us to love our friends, and grace commands us to bless our foes; and we see children either have, or study to have, some property of their father, and let this be aimed at, to imitate our Father, rather in doing good, then in

uttering curses (for that is his strange work) and beseeching good for them, since we be∣hold God hath good thoughts towards them.

2. The uncertainty of our being first placed. In the Register of Gods future purposes, one may be intended his daily bread, before ano∣ther be remitted of his debts; one possibly is to be brought within the body of his King∣dom, before another have his heart screwed up to become pliant to his Law and Will; since therefore thou knows not where thy action is enrolled, nor when it shall be called: observe the proposed rule, and pray for all men, of which thy self is ever to be under∣stood one.

Abraham did earnestly desire,* 1.489 and sollicitously beg a son by Sarah, and had one; yet before his birth, he had a son of Hagar, this in pro∣vidence being to precede, was to come out first: And so it may fare with thee in thy pres∣sing suits.

The words, Our Father, leads us to the consideration of a great mystery of our faith,* 1.490 an Article of our Belief, the communion of Saints, making us pray for them that hears us not; and leads our eyes to behold as ma∣ny objects, as there are letters to give (nos) we or our being; making us look, 1. visione reflexiva, upon our selves, nos alwayes in∣cludes me, and noster, supposeth meum: Our, speaketh alwayes mine, and give us our bread, intimats thou art hungry. 2. Visione colla∣terali, side-wayes, and that both to the right hand, upon our brethren by grace, and to the

left hand,* 1.491 upon our brethren by nature; com∣passion working for both. 3. Visione recta as∣cendente, to behold directly God himself. From my Author I infer, he that looks not to the other two, shall never beholds this last: Prayer shewing love to God, which is shown purely by demonstrating love to men;* 1.492 and though in the contrary passion he deceive himself, yet he cannot delude his Maker, none being admitted into his house, but whom he finds charitably qualified; that being the place where men must live together; before they enter,* 1.493 they must pray together: And none knowing who shall first enter, let us call, Our Father.

3. The probability of the souls being the more enlarged. As the bigger the Star, the greater is the shine, so the broader the soul be, the more beaming is the glory; and the better service,* 1.494 the better wages. They that be wise shall shine as the firmament, and they that turn many to righteousness, as the stars for ever, holding forth degrees of glory for a re∣ward to them, whose lives are more eminent∣ly holy, which is in no one thing more elucide then in charitable praying; for that Petition, whose rise is necessity,* 1.495 doth not so sweetly re∣lish with our God, as that doth, whose basis or foundation, is love and charity. Yea, h••c est Christianorum bonitas, it is the beauty, glory and splendor or Christianity, to walk as Christ walked, in relation to enemies, perse∣secuters, and slanderers, and overcome, as did Christ, evil by good.

We are to lay hold on eternal life, and he that would grasp much of any thing, ought to extend, and to span his fingers to the ut∣most extension nature can allow; Open thy mouth wide, with good words, in peaceable expressions, and thy hand with good works, and benevolent actions, the reward of all will be a fellowship with the Father,* 1.496 and the Son, glancing upon thy soul, by thy prayers retur∣ning into thy own bosome.

Two contentio••s persons agreeing to stand to the umpirage or arbitriment of Archida∣mus,* 1.497 were by him brought into the Temple of Minerva, and there made to swear, the standing to his determination, and after ad∣jured them not to stir, untill they both agreed. O if there were such a heart in us, that God might behold us, flying as doves to the win∣dows,* 1.498 that as doves we might have no bag of gall, implying sweetness, and in flocks, to sig∣nifie our unity and oneness, and flying, to evi∣dence our readiness and zeal for each others good.

We read of a Temple in Athens, dedicated to Mercy,* 1.499 into which none was to enter but the beneficient and helpful, and that attested by the Senate. How should that structure have stood solitary in these dayes of strife and debate, wherein daily annoyances have intoxi∣cated the most composed soul, and made it obnoxious to uncharitable surmises,* 1.500 harsh and dismal roavings, unjust, undecent, and to say no worse, immoderat expressions? But hop∣ing better things, we proceed to extort a

con••ession of the necessity of praying, accor∣ding to this universal rule, from

4. The Saints piety,* 1.501 and enlarged devotion. How af••ectionatly did Abraham plead for So∣dom, though he knew their iniquity, and gave no particular account of his pity towards his Nephew Lot, but shewed his desire to be equally extended for the rescuing of that cur∣sed brood, ••rom the ••ury of heavens, not to say hells flames: And if one said, Mentior, let be accounted a liar,* 1.502 if inhospitality was not Sodoms ruine, it might truly be said, let us not be credited, it inhumanity be not the sin of this generation, and will prove the bane of this present age.

What tears of sorrow? what workings of compassion? yea, no question, what pressing arguments,* 1.503 did Samuel probably in retired∣ness shed, and put up, that cast-away Saul might be again taken into favour? And though we only find that Noah preached to the old world,* 1.504 it is not once to be suspected, but that its unholy life, and predicted ruine, brought from his tender soul, both prayers and tears, for their deliverance from the threat∣ned floud, by living according to his do∣ctrine.

How oft did Moses improve his interest with God,* 1.505 craving with inexpressible affecti∣on, Israels pardon? prompted thereto by nothing more, then from his innat zeal for that peoples happiness, though alwayes back∣s••iders from God, and frequently abusers of himself.

And how passionatly did our Lord weep o∣ver Ierusalem,* 1.506 when she had stood our her day; which one argument ought to induce the proudest, and most self-conceited among us, to argue our selves into this triumphant grace of charity, not only for the holy, but for the sinner, though he contradict, and blas∣pheme, that he may be transmented, changed from his irreligious conversation; yea, untill with Samuel,* 1.507 we get an absolute discharge from heaven; or with Paul, honoured with a view of the Book of Life, by real revelation, we are to pray for all men, though Christ him∣self should remain speechless,* 1.508 as disdaining such requests, as did the Disciples for that woman of Canaan.

The Greeks in the celebration of their mar∣riage-festivals,* 1.509 took the galls of such beasts, as were sacrificed to the gods, and in a cere∣monious indignation, threw them behind the Altar; hinting their abo••••ency of any bit∣terness that might arise betwen the young couple: And is it not hence a shame for this generation, whose profession, betrothing us as Virgins unto Christ,* 1.510 to live in, and upon the very gall of bitterness, making feasts of the relation of falls, calumnies, hellish suggesti∣ons, sad and sinful practices, of their brethren: so far wide are we from the due observance of those Christian Laws, which oblige us to pray over, and weep for the enormities our eyes behold, or our ears are informed of.

Every one of us, saith our Royal Expositor, is commanded to call him, Our Father, in the

Plural Number,* 1.511 to shew that holy communion, which is among the Saints, and that every one of us is a member of a body, of a Church, that is compacted of so many members, contrary to those little up-starts in Amsterdam, where two or three make a Church: How should that Kings zeal have inveighed against these, had they aimed at so much presumption, which some particular persons with us hath arrived at, even to Church themselves, and excommunicate from Heavens glory, all whose opinions do not quadrate with their own. But,

4. From our extravagancy and malever sati∣on,* 1.512 may we press this duty. Vnder this Fa∣thers power, is the Servant and his Master, the Souldiour and Commander, the Rich and Poor: All of which, in our several stations, hath caused one another to fall by our ill example, which might move us so highly, to resent it, as to make us dread, lest the failings of others, be by justice reputed ours, and so all lyable to double stripes, first, for our own offences, in their simple nature,* 1.513 then for their aggrava∣tions in working upon others.

It was this, as many think, made the rich man beg,* 1.514 that one might be sent from the dead to forwarn his brethren of the place of torment; he having been an ill example un∣to them, knew each of them would in that respect be a saggot to his own fire,* 1.515 by the impresses that his former actions should en∣grave upon his despairing conscience: There∣fore let us pray for our brethren here, or we

may fear compulsion through a heliish agony, may cause us curse our selves,* 1.516 not them here∣after.

5. From our own misery, and forlorn con∣dition,* 1.517 let this duly be performed. What reward can we expect for loving or praying only for them who are of our own sect or party; since Gospel-precepts goe further, and the pro∣mises thereof shew more;* 1.518 for, from what Arguments might love betwixt man and wife have been enforced, and though heirs of the same grace of life, might be a sufficient bond to unite their dear respects, yet that your prayers be not hindered, is thought a more binding reason.

Whence it sadly follows, that even the prayers of this Age, are debarred from hav∣ing accesse, we, not living as heirs of the same life, but in revengeful spight, frowning at,* 1.519 and even cursing them, whose contem∣plations are heaven-ward, if in one jote dis∣senting from us.

Our misery in the neglect of this charity is so much the greater, as that we might pro∣cure by praying one for another from him who is the hearer of prayer,* 1.520 1. A removing of the occasions, or temptations of our sinning. 2. Possess the heavenly joy the believer hath,* 1.521 at the conversion of one sinner. 3. Escape those plagues that have befallen others for sin, &c. A Daniel, a Noah, a Iob, may by their servent supplications,* 1.522 save themselves from sudden calamity, which like an amazing thunder-bolt, shall at last pierce the interi∣or

parts of that soul, whose breast is harden∣ed against the mishaps of men, and whose spi∣rits are careless of what befals men.

When God scourgeth a Land, his very sondlings (so to speak) must not expect im∣munity, they not being without their saults; how much more shall his severity rage against them, who do not only neglect to bring water to cool and allay our heat, but poure on oyl to augment the fire:* 1.523 Since such as love not peace, nor delight in blessing, nor re∣joice in mercy, are threatned with the want of them, when their souls are most exposed to the contrary perils, and may chance for their fiery life to die like Constantius Coprony∣mus, whose last words were, I am condemned to inextinguishable flames.

They might charge me perhaps with cruelty, should I enlarge the story,* 1.524 and shew how his bo∣dy, as unworthy of burial, was first burned, then thrown into the Sea; but this inference is harmless, to induce all to live peaceably with living men, lest just Providence refuse them a lodging with the dead, when they are to be join∣ed with them.

That is not absurd to be added, which is taught us in the fabulous divinity of the old Poets,* 1.525 of Pluto their supposed god of wealth, whom they held to be nursed by Pax, that is, peace; sufficiently knowing, that where peace and amity is not an inhabitant, it is not the wit, nor industry of man, that will prevent in∣digence or poverty: Such therefore, as com∣plain, of the decay of substance (and who

complains not?) shall make a more hopeful harvest at the return of the year, if they would maugre malice, cultivat their bosoms, grub∣bing up the thorns and brambles which grow therein, and makes their fellowship danger∣ous, sowing it with ••eed of the love of God, which would produce fruit in the love of man,* 1.526 and then the Lord being our God, the earth should yield her increase Unity being as Hermons dew to the hills of Zion,* 1.527 the means wherein we shall have the blessing of fruitful∣ness, and to that life for evermore.

Let us now enter upon the causes of that uncharitable spirit in our dayes, wherein this precept, so pray ye, is not heeded; and though there is no cause for it, yet there is a source whence it ariseth; as,

1. From each ones natural corruption,* 1.528 not being searched after. He, naturally hath pride, he envy, he curiosity, he uncleanness, he in∣temperance; which suffered to grow, spread diverse branches, and they again bring forth in∣finit sprigs; all which, finally will be mother to direful actings, and ridiculous disputings, the bane of this transported,* 1.529 prophane, impure, talkative, and speculative age.

In hac dilectissimi unitate sanctorum, In that unity that is to be seen among the Saints,* 1.530 there is no spare room for the proud man, nor place for the covetous, nor pretence for the envyous, or for whatsoever vain glory boasts of, or wrath is eager for, or luxury is itching after; these being known not to be∣long unto Christ, but in covenant with satan, and far from being owned as pious; Fre∣mit

itaque, therefore the adversary to peace rageth, &c. If this Age be examined by this true rule, many pretended Saints, and loose Professors, should be sirnamed by some other thing then Christian.

2. From each ones having too great respect for his own opinion.* 1.531 Is it not obvious to the most purblind in our neighbourhood, that by marrying our selves to our own humour, sor∣didly called a principle, we have divorced our selves from the God of love and peace; eager∣ly contending for to make prize of all, which have not payed Toll and Custom at our board, according to our own privat law, or book of rates, which yet is as different as there are heads to invent, making our confusion the more irreparable,* 1.532 and our consciences the more insensible; yea, our vilest actions, the more excusable, as that each sinner inferrs the soundness of his own positions, from the rottenness he beholds in the others practice.* 1.533

Love is generally divided into five sorts; that of God,* 1.534 that of our neighbour, that of our Countrey, that of the World, and that of our Selves; this last is so near, and so dear, and so choice a bit, that before it be not ful∣ly enjoyed, all the other shall passe uncourt∣ed; yea, had we a love to the things of this world, this generation would not so eagerly seek their own pleasures, for, sondness in this maketh the other languish before us, our pro∣jects for Government, digging sepulchres visibly for interment of Gospel-practice.* 1.535

3. From each ones too great aspect to his

own profit; Then were murderers, complain∣ers, men walking after their own lusts, their mouths speaking great swelling words, when mens persons were had in admiration. Many other reasons of this sort might be added, as Gods just judgement upon us, for our late barbarous, unchristian, dishonourable, trea∣cherous, seditious, rebellious behaviour, towards Authority, our Countrey, our Re∣lations, our Religion, our Selves; which particularly to discusse, were a task too great for a By-nature, designed Historian.

Subordinat to these, our Peace is obstru∣cted, and Charity banished.

First, by our weighing Doctrine by men; A sound truth will be received as Orthodox from one mans mouth,* 1.536 which ••rom the mouth of a Cephas, a Paul, or an Apollos, were they alive, should either be condemned, as here∣tical,* 1.537 or thought unsavoury salt. There is a second, surmising evil things of men, ne∣glecting duty owned by themselves, lest evil should thereby follow upon others, which e∣vil none seeth so consequential to that duty, but it may and ought to be undergone; there is a third, bearing a real hatred to men, for which it may be asked what the Ghost of the Murthered, said to Pomenes, Quare me occidisti? Why dost thou kill me, or hate me? the tongue of the malicious being equally mortal, to that of the tale-bearer, which is a maul,* 1.538 a sword, a sharp arrow.

Qui odit Fratrem, saith one, He who hates his brother is in darkness; and again, is a

murtherer, he goeth out, he cometh in, yet he is chained unto guilt,* 1.539 do not imagine he is not imprisoned; for, Carcer ejus, cor ejus est, his own heart is his prison, and there he is tormented. Where is there a Nathanael, admired of Christ? nay, where is there a Gerhard bemoaned by Bernard? O amicum fidelem,* 1.540 O faithful friend, in whom there wan∣ted not friendly behaviour, and all offices of love and charity, and who sought not his own things.

This puts an obligation upon us, delibe∣ratly to study, the acquisition of this uni∣versality of love, that in our prayers we may remember all men.

Unto which, the very word Religion binds us,* 1.541 Religio, from Eligo, as chusing God to be ultimat end, and not our selves; or rather from Religo, that binding us together; and by this, as by a livery are we known to be Christians indeed,* 1.542 that is, Chrismate sacro, anointed with the holy Ghost (for so the word by interpretation) whose character is love, which, as the pitch to the Ark, should be within us and without us, to hold us to∣gether;* 1.543 and though true peace be tyed to the Church, yet what Religion is there, the embracers whereof have not a mutual regard one to another? To pass both Ancient and Modern Hereticks; It is observable, that the Turks have not been of late so vehement in fighting against the Persians as formerly, their opinions touching Mahomet, being now more clearly known then before; and if nothing

will prevail: O that Christians would rumi∣nat upon that of Christ, Wo unto thee Cho∣razin,* 1.544 for if the mighty works had been done in Tyre and Sidon which have been done in thee, they had a great while ago repented.

But why should I say Christians; for look about,* 1.545 and where, or how few are there, for num tu illum Christianum put as, in quo nullus Chri∣stianitatis actus, is he to be called Christian, who hath no righteousness in his conversation, who oppresseth the poor, and loads the mise∣rable, who robs others, who gives his tongue to lying, his lips to obscenity, his hands to sacriledge, his soul to hypocrisie, by worship∣ping in the Temple, as if God knew none of this? Wherefore, Charissime in Christo, good Reader, let us pray, that the love of Heaven abate self-love, that piety cool our fury; mo∣desty,* 1.546 our lust; moderation our talkativeness; fasting, our curiosity; sobriety, our drunkenness; meekness, our uncharity; humility, our pride; and the love of God, and our neighbour, the love of this present world; and then, and not be∣fore, shall we be Christians indeed, and uni∣vocal children to our Father which is in Hea∣ven.

For the very form of our supplications, binds us to this union. Granting to the earnestness of some, that this Prayer is not to be used as a form, but a rule only; yet as a rule it com∣mands them to have no malice when they bow their knee,* 1.547 but to pray for all, as bur∣dened by the same sin, liable to the same sail∣ings,* 1.548 and justly may expect without mercy,

the same punishments. How are they from their own mouths condemned, that not only refuse not to pray for, but glorie in their cursing of their brethren, satisfying them∣selves to be called from this or that opinion, this or that man? whereas in this,* 1.549 saith a Fa∣ther, we glory, Christianos esse & nominari, to be, and to be called Christians.

The inheritance and expectation we all have of Heaven, binds us also to this charity. Why should we fall out in that way, or separate in that road of blessed concord, for those things especially wherein the judgment of God doth not concern it self, as not being essential to the purchasing of, or the being abandoned out of Heaven? Peter required of his Con∣verts, but repent, and be baptized every one of you,* 1.550 for the remission of sins: I am perswaded, that never was there an age, but had its own particular contentions; nor person, but had his own beloved opinion, extraneous to the principles of et••rnal life; yet Philip thought the Eunuch richly endowed for glory,* 1.551 and ca∣pacitat in the highest degree for Baptism, that he believed Iesus Christ to be the Son of God. What heaps of interrogatories had he been troubled withall, if to have been ••ate∣chised, excentrick to this, by some spiritualli∣zed men in our dayes? But to know Christ, and him crucified only, is no doctrine in our times.

The Spartans consulting their wise Lycur∣gus about repelling an invading soe,* 1.552 had this wholsome counsel, 1. To remain poor, that

their enemy might have no temptation, and to end their privat discords, that their uniting might cause fear. And there is no surer way to confound the rage of a spiteful Devil, then to be reduced to that old Christian temper,* 1.553 of having one heart and one soul, which is not unattainable, if every man will (as he ought) cast his eyes inward, and by viewing his per∣nicious thoughts, cure himself of those Con∣vulsion-fits,* 1.554 which to the affronting of the ve∣ry image of God in his face, or converse, be∣falls him, in dwelling in spleen, rancour, and malice, and it shall evidence a perfect reco∣very, when his enlarged soul shall praying, say, Our Father.

As to what may be objected, touching Turks, Iews, Traitors, or our own enemies, or those of our Countrey, we must alwayes difference the enmity from the enemy, or the power from the person; the Turks power we are to pray against, or our adversaries force or wisdom, but the person ought ever to be supplicated-for,* 1.555 were he stoning us to death, as Jesus did and Stephen, for (excluding law∣ful war) we are not to do otherwise, without a special revelation,* 1.556 as did Elisha in his cur∣sing the children.

If it be demanded, whether a holy man may not say, My Father, when he prayeth; It is answered, that some thinks it is proper to Jesus only,* 1.557 to cry, My God, or say, My Fa∣ther;* 1.558 yet, since Abrahams servant designed him, Lord God of my master Abraham, and David most often in the Psalms,* 1.559 expresseth

himself thus, my God, my King, and that Tho∣mas said, my Lord and my God, without a check:* 1.560 Yea, there being a precept that it shall be so said under the Gospel; It ought not to be accounted sinful, especially when the soul is in privat; yet, alwayes care is to be had, that in this personal applying of God to thy self, thy thoughts exclude none who are called by thy Fathers name; for, as Our Father in the general indirectly includes thy self, so my Father in particular by reflection implyes others, and this by interpretation is, Our Father.

Another Lacedemonion Lady, hearing an ill report of her son,* 1.561 writ after this manner, There is evil heard of thee, mend it or die: So there is evil known to be in this Age, and particularly, uncharitable walking, from which save your selves,* 1.562 or you die. Being separat from the God of love, unto whom, Creatura rationalis, man is tyed by love only; the love of God,* 1.563 and the love of man, being as the breasts of the Church, which are lovely to Christ, by which the holy soul is nourish∣ed, in cleaving to God, and letting out good to man, to the godly, to our neighbour, pari dilectione est optanda vita aeterna omnibus ho∣minibus, and salvation unto all men, that heaven, the next considerable thing in the Pre∣face, as being the place we pray unto, may be filled with our brethren; for which, Let the peace of God be in your hearts,* 1.564 to the which also ye are called in one body.

Our Father which art in Heaven.

BEfore our thoughts pursue this part of the Preface, Heaven, Gods ubi, or the place of his abode, which must be eyed in Prayer: It is fit to notice this word, Art, which, though darkly, yet truly intimats Gods constancy, or our Fathers immutabili∣ty. Others change their affection, their opinion, their scituation, but the Lord chan∣geth not, and therefore we are not consumed. Yet this is not objective to be understood, as though he changed not things before him,* 1.565 for that belongs to his free-will, and can al∣ter them as he pleaseth; but in sensu compo∣sito, he determining his will to one thing, is unchangeable in that, there being nothing that can perswade him to desist, alter his purpose, heighten his reason,* 1.566 or remove his habitati∣on; he wanting the very shadow of changing, his understanding being perfectly clear. Queen Elizabeth her motto of England, was semper eadem, his is semper idem, being still the same, to day, yesterday, and for evermore.

This of old was expressed in his Name, I AM THAT I AM,* 1.567 Ehejeh Asher Ehejeh, I shall be what I shall be; referring to his will, his nature, his purposes, his intentions, his love, his mercy, his word, his promises, are e∣verlasting; and therefore is his Covenant called a Covenant of salt,* 1.568 that is firm in it self, and preserving others: So that in Pray∣er, to cut off all Satans discouragements, we may competently be furnished with strength,* 1.569

in questioning our inward part;* 1.570 what is writ∣ten in the Law? how readest thou? and find∣ing there the expressions of everlasting kind∣ness,* 1.571 boldly concur to thy Saviours precept, and say, Our Father which art in Heaven. Other fathers moving from, and to, other places; from the Streets, to their Tables, thence to their beds; whence, may be, they are shifted to their graves, but this Fa∣ther in Heaven abides the same for ever.* 1.572

I AM WHAT I AM, is like that which is,* 1.573 which was, and which is to come, de∣noting both eternity and immutability; and though St. Paul said once, I am what I am, yet as Kings their coin, he circumscribes his performances,* 1.574 Gratia Dei, by the grace of God.

Cyrus dying, endeavoured a diversion to his childrens sorrow,* 1.575 and his friends malady, in discoursing about unity and vertue, and the gods, and closed his eyes, commanding that none should behold his soul-less body, but that the Persians being invited to his Sepulchre, all should rejoice that Cyrus was with the gods, and secured for ever against suffering of any evil. May not the Christian, concluding from the paternal relation God beareth unto him,* 1.576 secure his soul from all damping considerations, which can arise from his perplexed heart, upon the entertaining thoughts, respecting Gods immutability, and sublimity, he being in heaven, eternally ru∣ling, and unchangeably abiding to award en∣tanglements.

Father, gives of it self significant and apt succours, to virtuat the practice of Prayer, but a more manifest vigour is acquired, when this qui es, which art, is reflected upon. Which expression being read backward, mak∣eth se,* 1.577 hinting his being, his immutable be∣ing, his unchangeable being is altogether of himself, whence the supplicant may irrefra∣gably infer, that though he hath changed pos∣sibly to sin,* 1.578 since the last Prayer, yet God is not altered, and therefore may be addressed unto for pardon, vigorously in assurance.

It is to be noted, that the word, art, is not expressed in the Original, but implyed only; yet it is manifest that it is not idle in the Translation, but operats upon the duty of Prayer.

1. Shewing Gods presence in it,* 1.579 and therefore our awe. It is used of them only who are be∣fore us, for of the absent we say not, qui••es, which art, but, which is: And therefore, if the women of Corinth were to be covered,* 1.580 be∣cause of the Angels, how much more ought all to have a holy modesty, when they call upon God, lest eying him too sawcily, he make rea∣dy his arrows against our faces,* 1.581 the visible seat of our shameful impudence. Take heed there∣fore,* 1.582 not only to thy foot, but to thy knee, thy tongue, thy face, thine eye,* 1.583 when thou en∣terest into the house of God, or to thine own prayer-house, lest thou be accounted hasty, sawcy, and malapert, by asking of him where∣with to nourish thy lust.

Thou mayst offend in thy lofty looking,

with the Pharisee,* 1.584 much speaking with the Heathen, much repeating with Battus; for one saith, Battology is inarticulata vox, like the talk of young children: Study thou therefore to be manly, and pray with under∣standing.

2. Our confidence in it, and therefore let us be open in Prayer.* 1.585 The Sun never fails, for all the light he transmits unto the world; the Sea is not diminished, notwithstanding the moisture it affords: Gods Store-house will not empty, though he enrich the world with his substance; while therefore thou art with him,* 1.586 in thy house or closet, ask enough, ask, that thy joy may be full. Illi enim 〈◊〉〈◊〉 exau∣diri merentur, he is heard a••••••ably of God, who being heated with 〈◊〉〈◊〉 zeal,* 1.587 asks and doth, what good possib••••••y is within the sphear of his activity. Ask therefore, and ask again, and ask more, still capacitating for more good, that thy own joy, and the joy in others may yet be more full.* 1.588 Et ne demittas eum, and let not him go, untill by love thy soul be joyned unto him, which shall corroborat, and yet more accumulat thy joy.

Alexander ordered his Treasurer to give Anaxagoras, as much treasure as he pleased to demand; he asked a hundred Talents, (each Talent valued 375 pound sterling) at which the Treasurer wondering,* 1.589 Alexander gladned, saying, Recte facit, He doth as he ought, knowing he hath a friend who can and will give him so much: Be not sparing in thy requests, but beg the utmost, for the dis∣charging

of all thy debts, the assurance of all his possessions, thy Father can do it, thy King will do it, the glory of Christ, nor of the Angels, nor of the Saints, being not all dimi∣nished by thy accession to those heavenly Man∣sions.

3. Our chearfulness; therefore, let us not be disheartned in Prayer.* 1.590 That God should come and stand before us with sealed pardons, ought to conciliat us to all heavenly exerci∣ses, but more singularly to this personal trea∣ty, to this intercourse of Prayer, wherein we can look God in the face, and he behold our tears, when both are beyond the possibility of other Fathers: What could Amittai have done for his beloved Ionah,* 1.591 when in the Whales belly; yet, this Pater in Coelis, God in heaven, delivered him from all his di∣stresses.

It is to be noted, that though God be of∣ten in Scripture said to repent;* 1.592 which im∣plyes a change of,* 1.593 and mutation in, mind, yet it is to be understood, rei mutatio, not Dei: A change there was in the Ninivites first; and after in God, in the language of men, that not being executed which was threatned, we call it repentance; when God repreived their de∣struction; for, to speak properly, God hath in himself no umbrage of a change; but as the Stars of Heaven, are free from turbulency of the Airs mutations, so is their Maker from mans tumultuous conceptions, his, (not their) abode, being in Heaven.

In Heaven, that is, in the Saints, saith a

Father, by a harmless mistake, concluding, that because wicked men may,* 1.594 and are term∣ed Earth, so just men may be designed by Hea∣ven, they being the Temples of God, which Heaven is also said to be, yet not in a Figure, but in a proper sense is he said to be in Hea∣ven as a King is said to be in his Court, that being the most glorious, ample, magnificent part of the created world, discovering to us, power, quietness, observance in God, when we are at Prayer.

1 His power to grant what we ask.* 1.595 This word, in Heaven, prevents any harsh constru∣ctions flesh could make of his delay in answer∣ing our suits, by letting the greatest infidel know, since he can rule, and doth reside in Heaven, he hath power, authority, omnipo∣tency, to avert from us, what ever we fear, and bequeath unto us what ever we demand, being there as a Father in his Cellar,* 1.596 as a pa∣rent in his Buttry, as a King in his Exche∣quer, as a Prince in his Council, as a Mer∣chant in his Counting-house, ready to per∣form the requests made by us,* 1.597 proper to those offices.

There can none ascend thither to assist him, in his designs, he there stands in awe of none, to impede him in his purposes; we need not say,* 1.598 if thou canst do any thing, help us, for there he hath done, and will do, whatsoever he pleaseth,* 1.599 holding all under, and in subjection, laughing at those who obstinatly seek to make resistance against his dominion.* 1.600

2 His blessed quietness to hear us when we

ask. Heaven is remote from that noise, and garboil,* 1.601 with which our Earth and Sea, and the inferior Regions are infestred; It's true, it is compared to a Sea, but it is of Chrystal, solide, bright and pure; God is said to have two dwellings,* 1.602 and they both evidence com∣posure; 1. the Heavens, 2. the Humble: In both which,* 1.603 he is in so serene a Region, that if he can be said to have any work, it is to look down and see who seeks after him.* 1.604

3. Observance where ever we ask. As Hea∣ven is above us,* 1.605 so are we thankfully to ac∣knowledge, that our prayers be not hindered, neither by the roof of the house, nor space of the Air, nor the thicknesse of the clouds, from appearing before God, and from being under his eye. The pilgrimages of Rome are but pilgrimages, and their pennances, not ve∣ry comfortable; since we are by precept and example, to lift up our eyes to the hills, whence our help must come;* 1.606 and disdaining such fruit∣less wandrings, let us look up to Heaven; which the Moralist had some sense of, when he protested his knowledge, that the whole world was his Countrey, the gods governing above him,* 1.607 and about him, censuring, that is, judging his words and actions: Put God in the place of gods, the saying is divine, and the practice thereof in every place will make us holy.

Again, Pray after this manner, Our Father which art in heaven, Enforceth our souls to collect that in Prayer, God expects from us, Pureness, Zealousness, Sadness, Reverence.

1. Pureness of soul,* 1.608 in not minding the Earth.

is scarce good enough for us to look upon, or think upon, at any time, but in prayer it ought to appear singularly despicable,* 1.609 our appetite ought to be where our eyes are fixed, and they by this precept are extended toward heaven,* 1.610 at which they ought to be intensely viewing,* 1.611 that it may be demonstrated our af∣fections are above.

2. Zealousness of Spirit for the things of Heaven.* 1.612 It supposeth the eye thitherward, and implyeth the heart to be already in love with glory: Man having one Muscle more then any other Creature, by which he can, and doth look directly upward, ought to be as a Pully fixed in his soul,* 1.613 to draw it Heaven∣ward, for the attainment of heavenly bless, for which even nature intimats a great re∣spect, in affording man proper Organs to be∣hold it; that beholding may cause wondring, and wondring may effectuat a desire to pos∣sess;* 1.614 Do not you therefore value or cleave to the Earth, having found a Father which is in Heaven.

3. Sadness of heart for being out of Heaven. The fi••st and second Petitions, irre••ragably clear this to have been in our Lords eye, Hallowed be thy Name, bemoaning the pro∣faning thereof by wicked men, and let thy kingdom come, regrating the delay thereof from good men: A child in a ditch, will cry for help, and a Saint in the pit, will call for deliverance out of heaven, the possession whereof being enjoyed by the glorified An∣gels, Earth beholding him but as a stranger,

passionatly invits him to beg its festination, or appearance.

There is Heaven,* 1.615 where there is no sin, where no wickedness is wrought, where death is not felt, saith one, pointing toward Heaven; and say thou, because of that, Thy Kingdom come.

4. Reverence of the whole man.* 1.616 It is said of holy Basil, that in sancta sanctorum non se∣mel quotannis sed quotidie ingrediens, appea∣ring before the Lord in the holy of holys, he used it not only once in, but every day of the year; Imitating Moses, Aaron, Ioshua, Elias, Iohn the Baptist, Paul, &c. whose re∣spectful and religious life, whose awful and religious reverence unto God, in Prayer, hath produced, and obtained much mercy for themselves, and revoked many menaceing Edicts against offenders.

There are two vices especially, make our prayers not only wearisome to our selves, but odious to God.

• 1. Nimia trepidatio,* 1.617 Much fearfulness.
• 2. Nimia oscitatio, Much boldness.

The soul, when too much dejected, with the dreadful apprehensions of incensed wrath, by sorestalled imagination, the fancy for re∣iterated offences, only representing hell, is curbed by this Phrase, Our Father: And when self-confidence makes us more da∣ring in our behaviour,* 1.618 being stout before God, projecting rather, how to be homely, not to say clownishly familiar, then how to be holy, or savingly sprinkled; we are chastised

by this expression, which art in Heaven, that making us serve with fear, and rejoice with trembling, not presuming upon any works of our own,* 1.619 but solely depending upon Christs merits, the only golden Vesture, wherein we shall be accepted.

Our Father which art in Heaven.

OF all that ••eap of Accidents, by which one thing is distinguished from another, God can, and is only differenced by his coun∣trey and his name; two remarks, communi∣cable to none, are here designed to guide us in our addresses to him.

All Translations read it Heavens,* 1.620 the Hebrews for Heaven having no singular number; In the first Language here, it is thought to be denomi∣nated from its clearness to be seen; others will have it so called from its betokening a mark, bound, or limit; Coelum, is derived by some, from Covering,* 1.621 others from Engraving, be∣cause of the lustre of those Stars that seem to be engraven upon it; others will have it so expressed from the cavaty and hollownesse thereof:* 1.622 Our word, Heaven, is borrowed from the Saxon Hefon, and to heave, for lifting up, is yet good and ordinary English; yea, Scripture-language, Heaven being a∣bove all, and receives a three sold significa∣tion in holy writ.* 1.623

First, more largely, because more sensibly for the Region of the Air, in which we be∣hold

the Birds and Fowls to reside, therefore called the Fowls of Heaven,* 1.624 and may be cal∣led the lower heaven.* 1.625 Next, more strictly, yet still visibly, for the spacious Firmament over us,* 1.626 called Heaven, by God himself, and may be called the starry Heaven. Lastly, and more closely, for the very seat of God, where he appears in royal Majesty, admired of his Saints and Angels; and is called sometimes simply Heaven,* 1.627 sometimes the third Heaven, containing and circumscribing within,* 1.628 and a∣bout it self, all visible, or invisible creatures, God in the midst, being the glory of it.

Yet observe, his being said to be in Coelis, in Heaven, hath no servile signification, as if he were excluded any other place, he being there only as a King in his Court or presence, or as a Skipper in his Ship or Cabine, ruling and in∣fluencing all by his authority, or greatnesse, guiding all with the skilfulness of his hands.* 1.629

Let us see the nature of the Countrey; Its influence upon Prayer, as it eyes that rule, so pray ye, which cannot be more exactly deli∣neated, then by pourtraying, though in rude draughts, the nature of this Country, where∣of we are Inhabitants: In which Death, Ha∣tred, Rueing, Fearing, and Complaining, fills the Table.

1. There,* 1.630 (that is in Heaven) is life against our dying. In this earthly Countrey, we are but hourly painting for breath, and at best in a storm sailing to the port of our grave, and the many deaths we undergo, may sadly cause us superadde to that old complaint, The sor∣rowes

of death compassed me, the pains of hell got hold upon me,* 1.631 I found trouble and sorrow: In opposition to which, Heaven, our Fathers Countrey,* 1.632 is said to have in it, the Tree of life, the Water of life, the Bread of life; there be∣ing no care in getting it, no cloying in eating it, nor vexation to keep it; whence the near∣er the Saints draw to it, the sweeter do they sing,* 1.633 as Moses, David and Simeon.

Agite igitur: Strive therefore, that when worms shall destroy this body,* 1.634 our souls being adorned by good works, (unto which our shortness of time, calamities in time, and the graves of the rich shall prompt us,) we may with all the Saints, rejoyce in Heaven.

2. There is love against our hating: In this world we are pestred with ira,* 1.635 furor, odium, wrath,* 1.636 anger, and malice, contriving mischief against our brother, while our hand is with him in the dish. I have read that a Ewe did yean a Lyon, not a Lamb; such yeaners, for all the world, are many of us, our pretended innocents, and harmless, being seriously the dame to tyrannical behaviour, and unnatural opinions, which, though at first may be play'd withal, yet proves imperious beasts of prey, towards those about them, when adult.

But in Heaven, each one joys in the pro∣sperity of his fellow, admiring & affecting him, because of his exceeding weight of glory, and God in Christ rejoycing over all, in each one, as a Bridegroom over his Bride, giving them to drink of the new Wine in his own kingdom.

Cesar observes, that at his coming into

France, Non solum in omnibus Civitatibus; not only in their Cities,* 1.637 or Villages, but in every house there were factions;* 1.638 Had that no∣ble Commander the opportunity of return∣ing to the world again, he would (it may be) conjecture, France had crossed the Channel, and had been now seated where Britain was. And though there be too much cause of com∣plaining, of many turning Prosylites to the Ro∣man-See, yet it is more then evident, our divisions may make us subject, and our sacti∣ons betray us, not to Cesars, but to Romes dominion: (Let him that readeth understand) in a worse sense, then Cesar meaned the o∣ther.

To what shifts are some put, to defend their barbarous morosity, in looking ascue upon the vertues of the best, and aggravating the vices of the vicious, whereby their lives are but a studious vitality, for desaming one another, and then guilding their slander, by an adulterated reason. Timon's hating wick∣ed men, because they deserved no love, and good men, because they hated not the wicked, was but a compend of the desperat fury, whereby this generation is universally, and therefore miserably for punctilio's, wofully infected.

The single contemplation whereof, more pathetically melts the devout, enlivening him for, and with a desire to depart, and to be with Christ in Heaven; there being no Saul among those Prophets, nor Doeg among those Abime∣lechs, nor Ieroboam among those Solomons,

nor no Satans among those Sons of God, nor Serpents among those Birds of Paradise. For though Hominibus stul••is suavis est,* 1.639 the things of this world to fools be sweet,* 1.640 yet to the wise and prudent, they are but bitter; nei∣ther is it loved, but when it is not known; wherefore such as have the Spirit of God, cryes, How long, O Lord? how long?

3. There is pleasure against our rewing. Amon loves to day a Tamar,* 1.641 but the same object of beauty he hates to morrow. Vo∣luptas & dolor, pleasure and sorrow, though of contrary dispositions, are near neighbours; yea, as in the Fable, perpetual associats: for they once quarreiling, Iupiter, finding no o∣ther means of reconcilement, so joyned them, that he who embraces one, must hugg the o∣ther. Others say, that he joyned them toge∣ther by an Adamantine chain,* 1.642 inseparably to remain:* 1.643 and the best remedy the old Romanes found for sorrow, was, the goddess Angerona, (i. e.) of silence, whose image was placed upon the Al••ar of pleasure,* 1.644 figuring that in the crowd of cares,* 1.645 there was no pleasure but in silence, a remedy, God wot, that increased the disease.

But we have a more sure word of prophesie; for Heaven from its peaceable pleasure, is de∣nominated Paradise,* 1.646 and from its pleasant fruitfulness, there is represented, to endear our respects, a tree of Life, whereof we shall plentifully feed, being ordained for their e∣ternal repast, who alienats their minds from the garbadge of this present evil world, which

is not in the same day to be named, with the fatness of that house,* 1.647 and the rivers of his pleasures; rivers, not because they are pas∣sing, but from their eternal overflowing:* 1.648 the very writing of this minds me, that some∣where it is said, that Pleasure washing her self in a River, Sorrow came and put on her cloaths, then lying on the River bank, and travelling, every one ran to catch her, yet found but Sorrow in Pleasures garment: our greatest comforts in the opinion of poor Hea∣thens, being overcome, and mastered with their congenit bitterness and anxieties.

The consideration of which,* 1.649 made St. Paul to groan earnestly, and ought to urge upon us a proportionable zeal to inherit that house made without hands, and to behold what man∣ner of love the Father hath bestowed upon us, which, saith one, affords unitly three acts, vide∣re, amare, laudare, Beholding, Loving, Praising God: and how should grief be there? they entering (when into it) into joy, ha∣ving joy above them in God, and his Christ, joy about them in the Saints, and Angels,* 1.650 and joy within them, because of all; and there∣fore in his Name shall they rejoice all the day, and in his righteousness shall they be exalted.

4. There is safety to remove our fearing•• All the splendor of this world being but like Nebuchadnezzars image, having heads of gold, breasts of silver, yet standing upon seet of clay, prognosticks dissolution,* 1.651 and points it shall have an end. Iob, even in plenty, when on earth, seared, and foresaw poverty: And

was not Fortune fancied by such as created gods,* 1.652 represented standing upon a round ball, shewing aptitude to motion: Hath not the most Christian King a Cross upon his Golden Crown? and the great Mahumetan glories in a half Moon, which more equally inferrs to us, a diminishing of his greatness, then to himself justly,* 1.653 it portends a growing of his power. The greatest Crown may be made to ••otter by its own guard, but to our Fathers City there comes none, but detesters of such baseness, yea, they are uncapable of tempta∣tions thereunto.

Not to speak of the Devil,* 1.654 though even of him some are in as great fear,* 1.655 as one was of Hercules, who hearing of his heroick at∣chievments, did hide himself in a Cave, for fear lest he should see him, but spying him peeping through curiosity, at first view died in a fright. I say, to pass Sa••an, there is no thief can there break through, and steal, no fear of evil in their thoughts, no snare in their walk, no scandal in their eye, no flesh to beguile,* 1.656 nor world to allure, but all in perfect peace, that is, peace, peace.

5. There is largeness to take away our com∣plaining. The greatest Kingdom here is but a spot, when compared to the whole circum∣ference of the Mapp; and it may be, our portion in that Kingdom is not in the Cart at all: which makes men look, not to say leap, over hedges, that with conveniency, field may be joyned to field; but this Kingdom of our Fathers is spacious, and the most enlarged

soul hath so much elbow-room, that the ex∣tasies of his Spirit are fixed in his possessions, and the highest rapture he is transported un∣to, makes him not grudge the glorious lustre of his rich, because Sainted Comrade.

In our Fathers house are many mansions;* 1.657 wherein the soul is satisfied, being in the like∣ness of God: For,* 1.658 if beauty be pleasing, they shine as the Sun; doth strength content them? they shall run and not be weary,* 1.659 walk and not be faint; doth royalty affect them?* 1.660 they are crowned Kings; if satiety please them? they inherit all things. Solomon shall not then have only wisdom, nor Abraham obedience, nor Sampson strength, no Phineas zeal; but every one shall be endowed with all, and im∣ployed, not in looking asquint upon each o∣ther, but in eying, praising, and adoring God.

Lewis son to Charles King of Sicily, con∣templating these two Kingdoms together, whereof we speak, said, Si regnum paternum considero; If I consider my Fathers Kingdom, how little is it? how small is it? in compa∣rison of that which is upward, into which the soul is admitted, when a man once li••ts up himself: This he spake, who hardly saw the pave∣ment of the palace of our heavenly Father, & but hazy weather, the utmost coasts of that blessed Countrey. Yet even that, did, and will, operat to that degree, as to put no esti∣mat upon the ••airest flourish, Earth can make at any time, much more at Prayer: Unto which, there are these six things concur∣ring. 1. Its largeness, 2. Its fairness, 3. Its

glory,* 1.661 4. Its cheerfulness, 5. Its exercise, con∣tinual praise,* 1.662 6. Its eternity, enduring for ever.

Touching the influence this description hath upon Prayer, to repeat the same things, being profitable, this account may be rendred.

1. That prayer is immediatly to be directed to God in Heaven, in opposition to all upon Earth: The best Father, is but Pater pulve∣ris,* 1.663 a Father of Dust, and therefore, not ca∣pable to be for us, either a Sun, or Shield. It is also a direction to pray to none but such whom we are sure are in Heaven; At Rome, they are sainted, whom yet, save in common charity, we know not but they may be dam∣ned: However it be,* 1.664 let us be put in mind to lift up our hearts, to our Father, Sursum corda, who is in Heaven.

Have a care,* 1.665 said a dying Reformer of the last Age,* 1.666 my dear Children, my Eusebi, my Irene, my Alethea, that you love God the Fa∣ther. Little children, saith Iohn, keep your selves from idols; Have a care that you pray to your Father, saith Christ to all his Sons, After this manner, therefore pray ye.

2. That Prayer is to be offered up with reve∣rent and spiritual thoughts, not likening God to any Creature upon Earth. As we know not what is the likaness, shape, or form, of the inhabi∣tants of Heaven, so are we utterly ignorant of the nature of God in it; and therefore, in Prayer, to conceit him a man, as some athe∣istically do with us, or paint him like an old man, as some superstitiously do, who are of Rome, is a discredit to his spiritual being:

To desire to see,* 1.667 and then to worship, is to worship without faith: Abhor therefore, such idolizing,* 1.668 and pray against the impress of such absurd vanity, the more absurd, that there was no manner of similitude seen on the day the Lord spake in Horeb; and though we see heaven daily, yet can we give no account of its na∣ture, how much lesse of God, who is within it.

Euclid being vexed with an impertinent Questionist,* 1.669 about the gods; tartly replyed, Quae petis ignoro,* 1.670 I am ignorant of these things, but this I know, that the gods have indignation at such curious searchers. Sure we are, those that confine the illimited God, in the imagi∣nary space of any thing visible, or form his spirituality in the likenesse of what can be sancyed, creat a god which cannot hear them, and slight a God will be revenged upon them.

Besides these,* 1.671 men make God an idol, when they prepare not their hearts, nor fit their affections for his service; and again, when all their religion is in the Temple, and again, when they invent wayes to wor∣ship God, and follow their own imaginati∣ons. To speak of committing, or loving sin in secret, or of hoording up wealth, with trust, or for-swearing themselves in judge∣ment, were large subjects, yet by these, God is made an idol.

3. That Prayer is to be presented with sin∣cere and pure affections,* 1.672 not defiled with con∣templating of Earth. This, so pray ye, (to shew it once more) renders Heaven, the ob∣ject of our eye, and therefore, of our heart,

to be looking to Heaven, and pointing to the Earth, with the Roman Senator, is to become sharers of his deserved scorn: and yet, how many are there, while Heaven is in their mouth, flesh, fish, or ships, are in their heart: Acting too truly, what in the Fable is said of the Wolf,* 1.673 when at School, for learning to spel Pa-ter, Father; but being by his Master, ordered to put them together, in stead of Father, said, Agnus, Lamb, thinking on his prey. An userer at the same time, made the like proficiency, and in place of Fa-ther, said, Pecunia, Money. But let not this be among you, he is in Heaven, and hath his eye-lids trying the children of men; not but that he is every where,* 1.674 but in Prayer, he is by design said to be in Heaven,* 1.675 that our hearts and minds may be lifted up to the excellency of his dignity and greatness, having all things naked and open before him, and therefore, thy hypocrisie is apparent,* 1.676 thy in-side, being naked.

4. That Prayer is to be quickned, by confide∣ing in the All- sufficiency of God, to give what is asked, whether things of Heaven, or of Earth. By the Heavens, and influences therefrom, is Earth and Sea sustained; he is in Heaven, therefore in the Air, upon the great Waters: And because, he can order all for his peoples good,* 1.677 we are not to despond, and doubt of his soveraignty, but let our necessities be known, whether for the Wine-press, or for the light of the Sun, or for the Cattel upon a thou∣sand hills, fish in the Sea, Fowls of the Air,

Angels in Heaven, or mercy from his bosome for his Son,* 1.678 we need not doubt redressing.

He is in Heaven, and thence, he gave horns to the Bull, hoofs to the Horse, teeth to the Lyon, finns to the Fish, wings to the Bird, scent to the Dog, motion to the Air, cool∣ness to the Water, heat to the Fire, light to the Sun, chain to the Devils,* 1.679 strength to the Angels, his Image and his Son to man: what therefore, should make the humble Orator to pray sorrowing,* 1.680 as those without hope? O thou of little faith, wherefore dost thou doubt? He is Almighty God,* 1.681 walk (pray) before him, and be perfect, be confident.

5. That Prayer is continually to be qualified with earnest considerations, tending to the ho∣nour of God, while we are upon Earth. It is a dishonour for a Prince to have suits made in his presence-Chamber, not adequat to the dignity of that room: To ask of thy Father in Heaven, meat, money, or cloaths, to de∣bauch with the glutton, to swill with the drunkard, entice with the stallion, is a re∣proach unto his Majesty; ask things fit for Heaven, and do things like Heaven, that it may be known thy Father is in Heaven, that is, in thee,* 1.682 as some expound these words, say∣ing, Illi sunt Coeli, These are Heaven, in whom there is Faith, Gravity, Continency, Knowledge, and a heavenly life.

Fulgentius,* 1.683 while young, had frequently these thoughts fluctuating in his breast.

Cur sine spe, &c. Why do I live on Earth, with∣out the hopps of Heaven? what profit shall

the world at last bring me, if we love to be merry, is it not better to have a good conscience, and how much better do they rejoyce that fear nothing but sin, and stu∣die but how to keep the Law? &c.

Let us pray for these,* 1.684 or the like matters, as for the avoiding of judgments, for they are revealed against all unrighteous men, from Heaven;* 1.685 or for procuring of grace, for that becomes Heaven; And all weighty mat∣ters bearing equality with Heaven.

View the whole fabrick of the Lords Prayer, and there is nothing can be accounted trivi∣al, or base in it; the forgiving of sins, delive∣rance from evil, the bread of our necessity, the fulfilling of his will, the advancement of his kingdom, are substantial and solid purposes; so is the request that's first, because the chief end of all, for the hallowing of the Name of God, which being the first Petition, as impati∣ent of any longer delay, we put a closure to the Preface, Our Father which art in Heaven.

CHAP. II.

Hallowed be thy Name.

THis is the first part of the holy place; which our eyes are invited to be∣hold, I say, invited, for otherwise its dazling might not only amaze us, but ut∣terly darken those Casements of the soul;

those balls of light; our bodily eyes; our souls intelligence.

What some have observed of all the Peti∣tions, may be attested of this one; it being 1. short, 2. full, or comprehensive; where, by the way, their arrogancy may be detected, whose popularity made them in publick give this Prayer, correctior & emendatior, abridg∣ed or enlarged to the people, as their empti∣ness or vanity gave them occasion, or eloqu∣tion: Let thy Kingdom come in our dayes, cryed one; Lord, lead us not into temptation, cryed another; equally absurd, yet excusable, (because it might be from ignorance) in re∣gard of them whose singularity and pretended holiness, ascended the chair, and passed an Act of Sequestration upon the Prayer it self, dis∣charging it in the Church, so far as they could, by their total ommission of it, or stigma∣tizing them who used it: but for all their e∣minencies, the Lords Prayer is sacred, and verily, verily,* 1.686 where ever the Gospel of the Kingdom shall be preached, that Prayer that he hath made, shall be used for a memorial of him.

The Petitions, like the Precepts of the Law, are divided between God, and man, those a∣specting God, are first placed, as Hallowed be thy Name, &c. those respecting man then follow, as give us our daily bread: so that hallowed be thy Name, is the first Petition, of the first Table, in this Law concerning Prayer, so pray ye, because of which it is first to be consi∣dered

It shall not be much here debated, whether there be six or seven Petitions, the Ancients are generally for seven,* 1.687 so are the Romish In∣terpreters, and some also of the re••ormed: The number seven, was by the Hebrews cal∣led numerus juramenti, because Abraham in swearing to Abimelech, took seven Lambs for a testimony; by others it is called numerus ultionis,* 1.688 the number of revenge; for he that killed Cain, vengeance should be taken on him seven fold. By others, numerus liberta∣tis, the number of liberty, the Hebrew ser∣vant being liberat the seventh year: By o∣thers,* 1.689 numerus purificationis, because the Le∣per was to be tryed by seven dayes, and Na∣man washed seven times: Hence some call it numerus Sacer, the holy number, God rested the seventh day,* 1.690 Iericho was taken the seventh day, Christ slept in the grave the seventh day, Enos the seventh from Adam was transla∣ted: We have seven Lamps in Zechariah,* 1.691 se∣ven Trumpets, and seven Seals in the Revela∣tion, and David praised seven times in the day, and this hath had so great veneration in all ages, that some will have it, numerus or a∣tionis, making deliverance from evil, a distinct Petition, from that against temptation; ap∣proved by Chemnitius, and King Iames, as shall be seen in due place, they shewing good reason for this enumeration of seven Peti∣tions.* 1.692

In the first whereof, we beg admission into his Temple, in Hallowed be thy Name: In the second, to his Palace, in Thy Kingdom come:

In the third, to his Council, in Thy will be done: In the fourth, to his Granary, Give us our daily bread: In the fifth, to his Treasury, Forgive us our debts: In the sixth, to his Ar∣mory, Lead us not into temptation: In the seventh, to his Garden or Arbory, Deliver us from evil.

Unto all which if we pray truly,* 1.693 all Prayer may be congruously reduced; in evidence whereof, receive a Fathers judgment,* 1.694 with very small alteration: If any beg, Let the people praise thee, O God, let all the people praise thee; saith he not, Hallowed by thy Name? If any call,* 1.695 Turn us again, O Lord God of Hosts, and cause thy face to shine, and we shall be saved; saith he not, Thy Kingdom come? If any supplicat,* 1.696 Order my steps according to thy Word; desireth he not, Thy will be done? If any demand,* 1.697 give me neither poverty, nor riches; saith he not, Give us our daily bread? If any utter, O Lord my God, if I have rewar∣ded evil to him that was at peace with me,* 1.698 yea, I have delivered him that without cause is mine enemy; is not this to be constructed, Forgive us our debts, as we forgive our debters? Implores any, Send out thy light and thy truth,* 1.699 let them lead me; is not that, Lead us not into temptation? And doth any request,* 1.700 Deliver me from mine enemies, my God; is it not, Deliver us from evil? Hence therefore, this Prayer is not only as a rule to pray by, but as a form to pray in, sup∣plying what ever is deficient in the supplica∣tions of mortals,* 1.701 whose arm at longest, can∣not

fathom the length of that request put up for the belly, give us bread, much lesse com∣mens••trat the extension of that put up for God, Hallowed be thy Name.

Yet as we can, we shall search, 1. into the matter of this Petition, hallowing of the Name of God. 2. The order of it; for it is reckoned among the first three, and is be∣come their Captain, therefore more honou∣rable.

Name, hath its name in the Greek, from the help,* 1.702 or aid, it gives to know things, or persons by, and with, the Latines, Nomina, were notamina, marks, tokens, signs, to diffe∣rence things by; when men were ••ewest, there were names, and they increasing, sirnames were added, still to distinguish one from ano∣ther; neither do we find any Nation so bar∣barous, but had names, the savages of Mount Altas,* 1.703 in Barbary, excepted, who were re∣ported to be both namelesse, and dream∣lesse.

Names begun with the Creation, the eldest daughter of which,* 1.704 being Light, was called Day: And who can shew the improbability of their duration, when time shall be no more? Moses was termed Moses, when Peter saw him in the Mount, and who is that, will earnestly deny, that Enos shall not be called Enos, even in glory?

The old Pollanders gave names to their children,* 1.705 at the first cutting of their hair, but the most Christian Nations have followed the Iews, and given names about the eighth day;

yea, the old Romanes gave it to their Femals, the same day, but to their Males, on the ninth.

All gave them for discrimination, to diffe∣rence a Cain from an Abel,* 1.706 Samaria from Ierusalem; some had it, because of some property, as Esau from his being hairy: Some from an atchievment; Iacob was called Israel for his prevailing with God. Others gave names from a desire of continuating their own names upon earth; and because it is a kind of judgement, to want a name, as did Davids adulterous infant, and the rich Churle in the Gospel, for this they intended to call Iohn, Zacharias,* 1.707 after the name of his Fa∣ther; some give them, in imitation of some vertue, as Iob, or David, as a spur for the bearer, to follow the vertues of those Saints. Hence it is thought Iacobs sons were never named Iacobites but Israelites,* 1.708 to animate the whole race for strugling with God untill they got a blessing. Lastly, Names have been im∣posed from some sudden emergency, as Isaac from Sarahs,* 1.709 or Abrahams▪ laughter; or from future foreseeing,* 1.710 as was Cain, Abel; or from some profession, as at this day, the Mahome∣tan, from Mahomet, and the Christian from professing Christ.

Most of these wayes have God taken to himself, and recevied names from others, yea, we may say, firnames; he is often called the Lord, Jehovah, God; and frequently, the God of all consolation, the Lord God of our Fathers,* 1.711 the Saviour of Israel, who blotteth

out transgressions for his own Names sake, which is to be hallowed.

In order to which, let us descant upon, 1. What may be understood by his Name. 2. How that Name is to be hallowed. 3. Why the speciality of that Name is expressed, all other names being secluded, as is implyed in that Pronoun, Thy Name.

By name, in general, understand his in∣effable and invisible essence and nature, which he held out in his Name,* 1.712 I AM, and his Name,* 1.713 Iehovah, is so peculiarly his, that it was never, and is never to be communicated to any creature; not that the letters of his Name, Iehovah, is to be adored with the su∣perstitious Jews, as those of Iesus are, with the idolatrous Papists, but his nature expres∣sed in, and by, those letters, including both the Spirit and the Son; for all that the Fa∣ther hath,* 1.714 being his, cur non & nomina, why should not the Name, Iehovah be likewise, and consequently he get his respect?

By name, understand also his wonderfull and inseparable properties, as Wisdom, Omnipo∣tency; as also, his beautiful, and admirable acts and workings;* 1.715 all which are called upon to praise, that is, occasion, or perswade others to glorifie the Lord;* 1.716 such as his work of Creation, Redemption, his wonders, mira∣cles for preservation of, and for, his Church; add to these his comfortable and inalterable writings,* 1.717 which he hath so exalted above all His Name, that when many of his works, shall change and wax old as a garment, his promi∣ses

to his servants, shall endure for ever: The doctrine whereof,* 1.718 is not to be blasphe∣med, for by that his Name is spoken against.

Let none hence conclude, that it ought from this, to have been, Hallowed be thy Names, that objection being long ago answe∣red; for Nomen Divinum,* 1.719 the Name of God is here expressed in the singular, to remove the occasion of idolatry, or conceit of many gods. Thy Name, having respect to the Fa∣ther, mentioned in the preface, in which also the whole Trinity is included, yet not expres∣sed in the plurality of persons, for the reason aforesaid.

Nomina sanctae & immaculatae Trinitatis,* 1.720 the names of the holy Trinity, being taken not so much from nature, as from holy works; we shall observe some letters of this Name, that we may be careful of giving him in it, that due respect, which belongs unto his greatnesse, since the secrecy and mystery of his being, dischargeth our srailty and igno∣rance, curiously to pry and behold his Name, in his works of mercy, of wonders, of pati∣ence, of comsorts, of veracity: the first re∣specting the miserable, the second the despi∣cable, the third the scornful, the fourth the mournful, the fifth the doubtful.

1. One great letter in his Name, is mercy promised to the miserable, and may be as clearly seen as Pilats inscription over Jesus; by this as well as Paul, all are delivered from the body of death; and the mercy shown to the Prodigal by the Father,* 1.721 discovers the

tenderness of God towards a sinner, when becoming (which yet is through grace) flexible and penitent.

In this the Saints rejoiced,* 1.722 and for this God is feared, (that is hallowed) and in∣treated, his heart being affected with the mi∣series of poor man, he stands at their hand, to save him from those that would condemn his soul;* 1.723 Christ pleading out of compassion, and procuring not a repreive, but a pardon.

And when men neither do, nor will im∣plore his Omnipotent aid, for deliverance from evil, nay, when they reluctat against his severe threats, either that they be superceded, or omitted, his mercy passing over all neglects, presseth in upon them, dilating it self so far, that no faculty of the soul more cordially en∣tertains the thoughts of any thing, save those of Mercy, Mercy.

Septem in me video, misericordias Domini:* 1.724 A holy man viewing the experiences of Gods love,* 1.725 finds a seven-fold mercy graciously af∣forded to himself.

The first was, that God had preserved him from many sins in his ge∣neration; another was, that he had highly and often offended, yet had not been plagued; A third was, that in visiting his soul, God had made him know that sin was bitter; A fourth was, that he becoming pe∣••itent, had felt the blessedness of him, whose tranlgression was covered;* 1.726 A fifth was, that after his recovery, he was kept from sliding back into his old fins; A sixth was, that he had grace given him to

promove and advance in a holy conversati∣on; And the last was, (in which he high∣ly magnified God) that he had gotten the assurance of acquiring Heavens Kingdom.

It was said by them of old time,* 1.727 the Lord is merciful and gracious, slow to anger, and plen∣teous in mercy, and therefore will the Lord wait that he may be gracious unto you; that he is merciful and gracious,* 1.728 speaks his mercy to be Speciosa, beautiful, but that he waits to be gracious upon you, shews that it is, Spatiosa, exceeding large and universal.

2. His wonders performed to the despicable, is another Letter, and may be as clearly seen, as the Prophets vision upon Tables, he that runs may read it; and who reads it, ought to fear before it. That which he hath done for his little Benjamin,* 1.729 for, and by, Moses, in the land of Ham, and the terrible things by the Red-sea, should make the whole earth tremble before him; and how twelve fisher∣men from Ierusalem,* 1.730 have brought the great∣est Princes, and most refined part of the Uni∣verse, to imbrace the truth of Christ, and him crucified, in so ample and honourable manner, that their Crowns hath not its chief∣est Jewel, if it want a Crosse, nor themselves accounted of, but as Barbarians, if not chri∣stian, is strange: wherefore hallow his Name,* 1.731 sing unto him,* 1.732 talk you of all his wondrous works.* 1.733

That famous Christian, and woman-Martyr, Blandina, being by tormentors tormented by turns, wearied, and not able to plague her

with renewed tortours, having her body rent, yet as oft as she pronounced, I am a Christian, and have committed no evil, was refreshed, and felt no pain.

Tyburtius the Martyr, compelled to offer Incense to idols, or walk bare-foot over hot Iron, boldly undertook the last, with these words, Depone, O Fabiane, renounce thy unbelief, and do as much in the name of thy Iupiter, as I in the Name of my Iehova••; and if he can, let him save thee from pain or torment. How did he secure the Children in the Furnace, Ioseph in the Prison, Iob in the Dung-hill? wherefore,* 1.734 glory ye in his holy Name.

There are three great wonders should cause men revere and stand in awe at Gods Name and power; 1. Christs rising from the dead. 2. His ascending up to Heaven. 3. Conver∣ting of the world by twelve men, by the con∣temning of wealth, despising of glory, refu∣sing of government, and enduring of torment, which was wonderful.

3. His patience protracted to the scornful, is another Letter,* 1.735 and may be as evidently seen, as on the thigh of the WORD of GOD, KING OF KINGS, AND LORD OF LORDS. They who are as smoak to his eyes, are yet ad∣mitted into his Temple; and how ost would he have gathered Ierusalem? yea, our selves, when the Sun riseth may learn,* 1.736 that the good∣ness of God leadeth us to repentance.

It is true, the Axe of his justice is laid at the root of the tree,* 1.737 but mark, it is but

laid, to see if fruit, by consideration and con∣trition, will come; and though he be bro∣ken with our whorish hearts,* 1.738 yet he ••aith, How long? or, when shall it once be?

We believe Gods power, and have heard of his thunder,* 1.739 yet how few faith as Adam, was afraid when I heard thy voice in the Scri∣ptures; but after all our roavings, rather im∣pudently say with Gehazi,* 1.740 Thy servant went no whither; and because we are not sentenced to judgment,* 1.741 infer either that he is like our selves, or mocks the promise of his coming; both which is endured through his ineffable patience, to reduce us at last to more sober ap∣prehensions; that is, repentance, contrition.

4. His comforts exhibited to the mourn∣ful, is another Letter, as clear as the name, Iohn,* 1.742 upon Zacharias Table: he is called sometimes, the God of Abraham, and some∣times,* 1.743 the God of Heaven, as also, of grace and consolation, His Spirit the Comforter, drying the eyes of all, who discerning their crimes and dangers, sanctifie his Name, by calling for a pardon, against those defections they have made, from the way of his holiness and peace.

What high revelations had Iohn the Di∣vine in Patmos?* 1.744 what comfort had Iacob in his stone-pillows? and may we not appeal to many, if in providence, by Prayer it hath not been said, Be it unto thee according to thy faith, when they have been perplexed by the cold blasts of temporal or spiritual calami∣ties,

and as Nehemiah, been made to stand to blesse the Lord for ever,* 1.745 and his glorious Name, which is exalted above all blessings and praise.

It is the worlds design to delude the soul, the fleshes purpose to betray it, and Satans to destroy it; but Christ resolves to protect it, and checks our unbelief to the end of the world, with his, said I not unto thee, that if thou wouldst believe,* 1.746 thou shouldst see the salva∣tion of God.

In all conflicts, we have seven grounds for consolation; 1. The mercy, bounty, and love of God. 2. The mediation of Jesus Christ. 3. The sealing of the Spirit for the day of redemption. 4. The Covenant of grace, by which we are adopted as sons. 5. The seals of that Covenant in the Sacra∣ments. 6. The gifts of the Spirit to perse∣vere. 7. The example of those Saints, whose iniquity hath been pardoned, whose souls have been delivered, as David, Paul, Zacheus, Manasseh, and the converted theif. All which, in spight of those numerous Troups which assault and oppress man, in the contem∣plation of his own misery, affords auxiliaries upon the only expence of a hearty Miserere mei, Lord have mercy upon me, sufficient to set the soul free from all disturbance, and settle it against all shakings whatsoever.

5. His Veracity to the doubtful, is another letter of His Name, and equally clear to that Motto engraven upon Aarons mitre,* 1.747 HOLI∣NESS TO THE LORD.

He hath many Names in Scripture, yea, and sirnames too, as the mighty God,* 1.748 the jealous God; but his truth is one of those immut∣able things, wherein we have strong consolation, both in our life and death;* 1.749 comparing his veracity with the transient and fading, because airy promises, or undertakings of men, which are in our greatest extremity as volatile, as are the passions and humours of the under∣takers,* 1.750 hence the Philosopher Pithagoras, be∣ing questioned, when men were likest the gods,* 1.751 replyed, when they spake truth, that having but one face, and one way, said ano∣ther, like unto God, without change, or re∣vocation.

He hath highly glorified this attribute, 1. In the execution of those things denounced against sin,* 1.752 and sinners, which should make us fear his Name. 2. In the Salvation of his Elect, by his Sons condescendency: At last, the seed of the woman bruised the head of the serpent; Let us accordingly rejoyce in his Name, for the idols of the heathen are vain, but our God is a God of truth. 3.* 1.753 In the Pre∣servation of all things made by his ordinary providence; therefore presume not upon his Name,* 1.754 hallow it, but tempt it not; our Sa∣viour would not tempt the Lord, by casting himself down from the Pinacle of the Temple, there being a pair of Stairs for descension; for he is said to tempt,* 1.755 qui ••ine ratione, who without necessity, will cast himself upon, or in an apparent hazard, when otherwise it may be avoided.

So abstruse is the effence of Almighty God, and so diffused is his power, that the only one God, in Scripture, and with all people, hath received different names to expresse his Na∣ture by, and beautified those names, I might say,* 1.756 sanctified and hallowed them, Praeclaris Elogiis, with singular and eminent Attributes; from his existence, he is called, Iehovah; from his being with us, Emmanuel; from his great authority, the Lord of hosts; from his dreadfulness, a consuming fire; from his good∣nesse, both we and the Germains, calls him, God, or Godt; and from his kindnesse, he is ordinarily termed, Father; from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.757 that from his care over us, as children in feeding, begetting.

Say not of his Law then, it is vain, for it is his Name, and every article thereof is good and necessary, composed neither by Art, nor mans device; slight it not, for its plainnesse, simplicity,* 1.758 which made the wise and learned Philosophers of the world disesteem it, as not flaunting (though yet it be majestically high,) for by its light, our steps MUST be ordered; by its food, our souls nourished; by its vertue, our diseases removed; by its edge, our enemies subdued; by its drawing, our wounds cured; and by its instruction, hea∣ven MUST be acquired. Buy therefore Bibles,* 1.759 Animae Pharmaca, the souls Apothe∣caries shop,* 1.760 there being their proper receipts, not only against all diseases, but antidots against all damnages, and medecines, to pre∣vent all losses, which the Spirit in its quickest

intuition, can behold it self capable to come under.

Creatures are but creatures, and as to Sal∣vation, but meer consonants, wherefore in comparison of the Gospel, all creatures are to be abandoned; If punishing with a ven∣geance those who deride its authority, and sit∣ting in the seat of the scornful, give suffrage against its dignity. The last words of a pro∣phane courtier, in this kingdom, once were, apagite,* 1.761 away with these idle things concerning Christ, I never believed there was a God, a devil, or hell, and for which I am now damned, and turned over to the devil, to be eternally plunged, according to my merit, in the lowest hell, and so died; the Gospel being in readi∣ness to revenge all disobedience,* 1.762 either in life, or at death.

Much better died Sanctus Dacianus, Dea∣con of the Church of Vienna, who in the midst of exquisite torments, from perse∣cuting heathens, being demanded what he was,* 1.763 Replyed, I am a Christian, this is my Name,* 1.764 my Country, my Family, my Religion, and besides Christian, I am nothing: and untill all things be accounted as dung, in comparison of the excellency of the knowledge of Iesus Christ,* 1.765 the Name by which we must be saved, we shall never spell our own Salvation.

Abuse not his creatures, his name is seen in them, the basest of them (if there be any base) is wonderful, and as a straw can puzle the wisest; for, know, as false Doctrine, so a profane life dishonours the name of God, and

affronts the Majesty of our Saviour; eat not with the Glutton,* 1.766 for delight; sit not down with the Drunkard, for good fellowship; for bitterness proves the issue of unholy friend∣ship.

Respect the Sacraments, for his Name is also beheld in them; by the one are we bap∣tized in his Name, and by the other, nou∣rished in the application of him in them, both to our selves; let them be Sacraments, that is, industriously prepare for them, Sacra men∣te, holy appetites, making neither the Table of the Lord polluted,* 1.767 by a meer customary coming, nor the waters of the Sanctuary de∣spicable, by a careless beholding, but sancti∣fie our selves in religious meditation, upon the nature, end, and use of these sacred My∣steries, that our Christianity may be fertile, and evidenced to have a higher rise then edu∣cation.

Our Baptism hath a more noble end, then by a name to distinguish us among men;* 1.768 for, he that is baptized, hath put on Christ, that is, de jure,* 1.769 we are to be accounted the Sons of God, or, that we are covered and protected (as with cloaths) by Jesus Christ, his Spirit giving us an inward garment in renovation, an outward in conversation,* 1.770 and in both, by a conformity to his holiness; or, that by baptism, all our sins (as our bodies and im∣perfections by cloaths) are covered by Christ,* 1.771 our works, affections, our selves are changed into Christ, which more discovers our mon∣strous baseness, if for any reward, much lesse

for any lust, we so honour not his being, as to make our very lives pray, Hallowed be thy Name.

Hallowed be thy Name.

WE have now the application of holi∣nesse, not to say Hallownesse, unto his Name, to be considered, that we may re∣gularly engage our selves, both to live and pray according to this rule. This Petition is like that of our Saviours,* 1.772 Father, glorifie thy Name; we read of old, of hallowed Places, Times, Persons, Vessels, yea, any thing that was dedicated to God,* 1.773 or separat for his use, or any thing used in his service now, in a Scripture-sense hath a degree of holiness;* 1.774 but God is esteemed holy, being perfectly free from the very stain of impurity;* 1.775 his mercy, pure mercy,* 1.776 his justice, holy justice, his truth, holy truth, his knowledge, holy knowledge; the first, wanting solly, the second, cruelty, the third, mistake, and the fourth, ignorance, yea, himself being light, and in him no darkness at all; and therefore, his Name like his House, is not to be polluted by the transgressions of the people,* 1.777 after the abomination of the Hea∣then.

And if Holiness be a knowledge of,* 1.778 or how to worship God, we are not to persevere in our ignorance, but to value every document offe∣red, that may make his Name known, which he is resolved to hallow, that is, make holy,

and which we ought to sanctifie, that is, to glorifie in our selves first,* 1.779 and before all others next, that his Name as it is holy, may be hal∣lowed, honoured, and magnified of us, and his glory shine more and more among men, though our enemies, for their reconciliation.

It properly signifies, to preserve from the Earth,* 1.780 that it be not defiled with our terrene maleversation, but contrary, by a holy Arti∣fice, hold, or heave it still upward, as Cesar did his writings in his left hand, and holding his royal Coat-armour in his teeth, that the one should not be wet, nor the other become a prey to his adversary, when swiming for his life at Alexandria. So hold we fast his Name, that it may shine, and out-shine all other be∣ings in the Firmament of this world, provok∣ing one another to revere the same.

God said of Paul,* 1.781 He is a chosen vessel un∣to me, to bear my Name before the Gentiles; as Standard-bearers in war, are to undergo, and suffer much, in holding up the Banners, or Colours, lest they fall into the enemies hand; so those that bear the Name of God, or of Christ, whether in peace or war, are stu∣diously to endeavour, that neither by ill speaking, nor ill doing, it fall into the hands, or vile tongues of the wicked, that they may triumph in heaven above, and be admired for their stoutness and courage, by the holy Angels.

The duty is undergone three ways, First, generally, then specially, then personally; the

first eyes Nature at large; the second, Grace; and the third, the Souls of men.

Eying nature, in praying, Hallowed be thy Name, we intreat earnestly,

1. That all things might,* 1.782 and all affairs end in his glory. As this is the end of all his un∣dertakings, so it is the beginning of our de∣sires, Consuevit enim scriptura, the Scripture usually putting name for glory, shews us, to have Gods glory in our aims, for an univer∣sal discovery thereof, the more pressingly knowing his Name. Honour or glory to have many enemies, maliciously contriving, and by inraged force, uniting to darken, yea, were it possible to extinguish the glory of his Om∣nipotency.

Many and different are the ways which De∣vils, and devilish men conclude, as apt means for the perfecting of such projects, their athe∣ism and hatred invents against God and his Church; yet by an over-ruling providence, all their industry, defeats themselves, being baffled by their own Arguments, God causing his honour to be the result of their darkest and deepest consultations, though differently ma∣naged, and by contrary spirits acted, yet are they reconciled in bringing forth this one thing, Gods glory.

Iudas sold Christ for money,* 1.783 the Jews de∣livered him for envy, Pilat condemned him for fear, the Souldiers guarded from obedi∣ence; Carp••••ters might make the Cross for profite, the beholders mock for pastime, and the devil pressed all for hatred; the Sepul∣chre

was watched for security; yet those watchers becoming witnesses of the resurre∣ction, it shewed to their own eye-sight, that both Herod, Pontius Pilat, the Jews, the Souldiers,* 1.784 were gathered together, for to do whatsoever God had in his Counsel prede∣termined to be done.

Providentia est subdita bene disponere, provi∣dence being but an orderly disposing of things, for the production of some good, ma∣nifests that this Prayer intimats our servent zeal, consent and agreement, that God would do what he doth, in agreeing all affairs, and consummating all designs, for his own Names sake,* 1.785 to his great glory; that even Adams sin, Abels slaughter, Noahs drunkennesse, as well as Lots vexation, Iobs scraping, Rab∣shekahs railing,* 1.786 and Peters denying, and Tho∣mas doubting, and Sauls persecuting, as well as Pauls preaching, might evince to all the world, that God is to be feared, loved and honoured.

2. That all might acknowledge and owne that glory. Our faith in the power of God, renders it easie for us to believe, that all must submit unto him; but here our charity for the souls of men, perswades us to become suiters at his Throne, that by his Spirit he would so mollifie the hearts of our brethren, as to cause them become Volunteers in his service, since the will must be made willing to submit, before any submission be rewarded, or accepted.

Those Iews,* 1.787 who blasphemously attested

our Saviour to have a devil, shall give com∣pelled submission, and be instrumental in cau∣sing his Name to be exalted before ail, though (if they sorrowed not) it be in then damna∣tion: and trembling Cain became objective∣ly a teacher of the holiness, severity, and ju∣stice of God; But to have men move in a re∣solute and masculine courage, by loving, and sedulously acting, to propogat that glory, that all the world might actually ascribe unto him that excellent Majesty which is his, and is his due, is the import of this Petition.

God is then hallowed, first, when it is known what he is; next, when it is known what he is not;* 1.788 next, when it is known how he is: The first keeps us from folly, that we say not there is no God: The second from Idola∣try, that we fancy not a false god: The third from misery, when we know he is in Heaven, full of grace, goodnesse, power, and truth; all which ought to induce us to speak of his Name with fear and reverence;* 1.789 causing our lives and actions to eccho ••orth this Petition, Hallowed be thy Name; ascribing to it holi∣ness, with the Angels, justice with the con∣verted Iews;* 1.790 that as his Name is great in Israel, and in Iudah known; so every where his praise may be glorious; for then is his Name great, when he is named, that is, accounted, according to his glorious Majesty: For which, Kings, Princes, Fathers, Teachers, Children, are to sing, and in their Sphear move for the promoving of that transcendent honour dueto his Name by all the earth.* 1.791

3. That he would remove suddenly the impe∣diments of his glory: Though, give us this day, are in words only affixed to our daily bread, yet without errour, they may be appended to this Petition, and then it is this day, Hal∣lowed be thy Name. Lord (said Elijah) let it be known this day,* 1.792 that thou art God in Is∣rael. Father (saith the Petitioner) let all atheism, prophanenesse, idolatry be removed, that all the world may say this day, The Lord, he is God, the Lord, he is God.

That all idols with Dagon, may fall down before his everlasting Gospel,* 1.793 and all people may attend and incline their ear unto the words of his mouth, this Petition is put up, and of∣fered in the Imperative Mood, by way of com∣mand; a holy zeal, animating the breast of the conforming supplicant, daringly, yet hum∣bly charging, yet praying his Father to look after the dignity of his own Name.

How suddenly was the head of vapouring Goliah,* 1.794 separated from his body, and frighted Israel, shouting for joy, after little David had gone out in the Name of the Lord? And that God would arise, girding his sword upon his thigh, to be feared by all that contend against him, ought in earnest to be the matter ra∣ther of our prayers, then those curious quircks, and home-spun,* 1.795 I may say hell-spun questions, and political debates, which are too frequent∣ly the materials of our popular and domesti••k supplications, the former tending to quiet∣nesse and peace, the latter only to strife and debate, within our houses, and among our Churches.

4. That we might improve all his providen∣ces for this his glory. Are we advanced to any degree of honour? hath God assigned us a larger portion of this worlds goods, for the splendor of our retinue, and numerousness of our Family? are we respected by the admi∣ring Vulgar? then let us not sacrifice to our own net,* 1.796 but acknowledge that all this store cometh of his hand,* 1.797 and all his own.

Timotheus that Dux or Imperator Fortuna∣tus,* 1.798 was so fortunat in his Warrs, that Ci∣ties were painted, yielding to him, he sleep∣ing: Yet somewhere it is observed, that proudly saying in a full and great Assembly at Athens, Haec ego feci & non Fortuna, this I did, not Fortune; and again, in this Fortune had no share,* 1.799 attributing Conquests only to himself, and not to that ages fancied gods: It was by all observed, he never prospered, but lost all the glory he had gotten. And such at last shall be his fate, who gives not God but himself the praise of his rich possessions.

Contrary, are we brought so low, that our harvest is blasted, honour despised, children buried, and all pleasant things removed out of sight; let our devotion keep its wonted vigour, and surmise neither Planet stricking, nor Wizards bewitching, but Gods holy Pro∣vidence in his wise Counsel, hath been the contriver of all our losses, and suffer not only with the wise Heathens patiently,* 1.800 but sucking good from them, as Asclepiades, who being asked what disadvantage he had by blindness, ut uno puero, said he, ambulem comitatior, I

can talk more chearfully to any one.* 1.801 Lycur∣gus, not only forgave the wild Alcander for rashly beating out his eyes, but by vertuous discourse reclaimed him. Poor Epictetus, was amicus diis, for all his poverty, still at friend∣ship with the gods: I say, suffer not only with these,* 1.802 but study to know with Eli, it is the Lord, and next, with Iob, to say, blessed be his Name; preferring a Lame-leg, a hungry belly, with Gods countenance, beyond the co∣vered tables, or dainties of the wicked. Iu∣bet me fortuna, Fortune calls upon me to study Philosophy and wisdom, cry'd a Philosopher, hearing of a great lose at Sea: God calls up∣on me, say thou, in the greatest strait to know him, the world, and the mutability of all things except himself, cry thou, blessed be his Name,* 1.803 though brought into the lowest de∣gree of misery, were it a dung-hill, or a bush of thorns, it being easie to adore him upon the pinacle of prosperity, over a rich Carpet, or leaning upon a Velvet Cushion.

This is sure,* 1.804 qui non sanctificat Deum, he that glorifies not God, shall never be glori∣fied of God; and therefore, the beauty of our possessions, the industry of our hands, the pregnancy of our wit, the patience in our suffering, the prevalency of our interest, be∣ing considered, say however, Not unto us, not unto us, O Lord, but to thy Name give we praise. And whether we eat or drink, which are works of necessity, or what ever we do, which may relate to pleasure at conveniency,* 1.805 Let us do all to his glory; for our actions must concur

with our wishes in this matter,* 1.806 that as we ex∣alt his Name by the one, we may not blas∣phem it with the other.

Further, this duty is to be performed spe∣cially according to his grace, and that not in respect to its nature, or as it is in the fountain, that is,* 1.807 in God, but as it doth, gratiam recom∣pensare benefactoribus, as it eyes our grate∣ful returns to him; and so, Hallowed be thy Name, implyes, Thankfulness to him, Know∣ledge of him, Affection towards him, all our abilities to be laid out for him.

1. Thankfulness, in what his power hath wrought, by referring all unto him. To bat∣ter down that wall of ingratitude, which this age hath raised, we touch again this point, or rather explain the former;* 1.808 we, Belshazzer•• like, drinking, and ranting, but the God in whose hand our breath is, not glorified at all, for our peace, freedom, and honour, &c. A godly Lady-martyr professed, that the bloud of her Saviour had made her fair and beauti∣ful, and not her servants industry, by care or art; not the servants vigilance, but the Ma∣sters pounds,* 1.809 gained ten pounds moe. Shall we have health, wealth, peace, Princes as at the first, and God receive no tribute of praise? since we professe sanctity, which in the Hea∣thens sense was nothing but ascribing to the immortal gods their due praise and thanks.* 1.810

Are not many healed, but where are the nine? (i. e.) the many that examining their unfitnesse for mercy, attends at Gods Altar with their Hallelujahs, for his breaking the

Spear assunder, and burning the Chariots in the fire.* 1.811 It is Fabled, that one finding a Ser∣pent, frozen or starved almost to death, in a vehement eold, he warmed it at his own fire; the Serpent boasting afterward, that it was not his fire that animated him; the matter came to be judged, and thus determined, that the Serpent should be left in periculo, in the same state, danger, and condition, where∣in at first it was found. We have reason to apprehend, that being delivered from our ci∣vil, yet uncivil war, and our vitious lives testifying no grateful resentment, as it flowed from God, that he shall cause this generati∣on to be brought back into that howling wil∣dernesse of barbarous and cruel confusion, wherein we so lately were labyrinthically,* 1.812 and scandalously involved, by making desirable peace to be enjoyed only by our more holy Successours, &c.

Themistocles having done great service,* 1.813 ob∣serving himself noted and pointed at in the Olympick Games, as the deliverer of his Countrey, is recorded to say, This day I am sufficiently rewarded for all that ever I have done for Greece. God shall also hold himself really repayed for all offered and possessed mercy, if we remitting somewhat of that passionat prejudice, against what we have not, shall render our selves grateful for what we have;* 1.814 and for more sureties sake, pursue those things wherein gratitude stands, which is in invitation of others, to behold the mer∣cy, in observing of the poor who stand in

need of mercy, in a restoring what we have taken from others without mercy, in a con∣fessing that all our good flows purely from mercy; and because each man complains of the others remissnesse, let every one affectio∣natly mourn, to testifie his desire of requi∣ting God,* 1.815 that men do not praise the Lord for his goodnesse, nor for his wonderful works to the children of men.

2. Knowledge in what his mercy hath accom∣plished in the ••eeds of the Gospel: As that the second person died. for us, and that all the three Persons draws us from the power of Satan,* 1.816 to receive the forgiveness of sins, and an inheritance among them that are sanctified. That as peace came down with the birth of his Son,* 1.817 so peace and purity was infused by the shedding abroad of his Spirit upon us, because of which,* 1.818 on earth, glory is to be gi∣ven to God in the highest.

3. Love, because of that which all his attri∣butes hath designed. As a Father, we have his love upon us; as a King, his power exerci∣sed about us; as we are children, we have his Angels ministring unto us,* 1.819 at all times; his face to refresh us, his Spirit to comfort us, and at last his bosome to entertain us: To love him, is, to hallow him, than which no∣thing is more equitable, fruitful, or honou∣rable.

4. Abilities for that which in his holy Law is enjoyned. We cannot express our obligati∣ons, nor demonstrat the tye that lyes upon us, for spreading abroad his same; where∣fore

this, Hallowed be thy Name, reflects u∣pon our impotence, and confesseth we cannot do it, and therefore he must; for though the devils and damned glorifie God, yet they cannot sanctifie the Name of God, no more can any, untill there be a new heart created, a new spirit infused: while the Angels cryed, Holy,* 1.820 holy, holy, is the Lord of Hosts, all that the Prophet could do, was to cry, Woe is me, for I am undone, because I am a man of unclean lips, and did not change his note, un∣till his iniquity was taken away, and his sin purged, which is also prayed for in this Pe∣tition.

And for the continuing of which grace of sanctification, and spiritual life or ability, we, saith a Father, pray continually, both day and night,* 1.821 that by the grace and protection of the most high, they may be in us, and for us preserved, ut qui quotidie delinquimus, that as we sin daily, we may by the sanctification of the Spirit be daily purged, le••t we fall from the grace of God. The Temple and Utensils thereof, when defiled, were cleansed and purified from their pollution,* 1.822 & quae Deo sunt destinata, or dedicata, vocantur sancta, they are holy, they are Saints, they are righte∣ous, who fall not only, but even those that fall, and rise again, washing themselves from their old sins, by amendment.

Of which he was apprehensive, who com∣plained, that having desires to be happy, but his thoughts would not suffer him: if such struglings happen in thy breast, Reader, sen∣tence

them to death, and if too strong for thee, put up thy supplication in an Hallowed be thy Name, that the power of God may be discovered in thy infirmity, and his strength in thy weakness, by dissipating such cogita∣tions.

His Name in the last place is to be hallow∣ed personally,* 1.823 if you eye man, comprehending as bound thereunto, both soul and body; and in this Petition included, and performed di∣rectly, indirectly, and exemplarly.

1. Directly,* 1.824 by a holy and reverend using of his Name: The Romanes suffered not their children to swear by Hercules, untill they went out of doors, to prevent their vain and ordinary swearing.* 1.825 The ancient manner of the Hebrews, in their Judical swearing, was by the Magistrats, attesting the witnesse in this form, Give glory to God: And yet there are profane wits among us, who disa∣nulling all bonds, interprets oaths to be a point wherein their gentility consists, and are so little afraid of a jealous God, that their jealousie is, lest their comrade out-swear them, so both becomes rivals of damna∣tion.

Men may consult and act for the good of a Kingdoms peace and quiet,* 1.826 yet a great man and a holy, is mistaken, is swearing be not worse then the edge of the sword, and the plague thereof, beyond that of war: And if men will do no more, yet let them revere the book they handle, and the Gospel that is day∣ly before them, saying, Swear not at all, &c.

but let your yea,* 1.827 be yea, and your nay, nay, all other being of sin. And it is no ill derivati∣on, to bring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifi∣eth an oath, from Orcus, that is hell, especi∣ally considering,* 1.828 that even Heathens fancied, if any god had swore false, or broken his oath, having sworn by Styx, he was to be punished himself in hell for it, nine thousand years, for which cause, said they, Iupiter took the more care how he swore. Whither shall we go to hide our faces off this age, who hath got such a knack of swearing, that it is our livelyhood, our trade, our pastime, our humour, as if our being gods,* 1.829 (i. e.) great men, wer a plea sufficient to reprieve us from hells torments? When these who knew not the God of Heaven, would out of reverence, even in Markets, say no more then, By, &c. forbearing to name the god they thought upon.

Some will have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an oath to be brought from a word that signifieth to com∣pel; and without a necessity, there is no naming of the Blood of Christ, or Omnipo∣tency of God. The Hebrews call an oath, Shabugnah,* 1.830 from a Root, signifying seven, hinting thereby, both a mystery in it, and good advice, or deliberat thinking before the ta∣king of it, which may be done in these cases.

Paxfama fides,* 1.831 reverentia cautio damni, Defectus veri tibi dant jurare libenter.

And when the peace of our Countrey, our own good report, or want of witnesses, or loss of goods, whether our own, or trusted to us, are in hazard, we are lawfully to clear our

selves, or free our selves by an oath; so are we, if Authority call us to it, or faithfulnesse be expected of us: but to inure our tongues, to an habituated, By God, is an iniquity to be punished. The Gentiles forbearing to name the Magician Demogargon,* 1.832 lest the earth should tremble, will be a witness against us, for our abusing his Name, against his Law, (who hangs it upon nothing,) without dread, yea, with delight.

A golden mouthed Patriarch, or Bishop, beholding swearing to be the sin of his peo∣ple,* 1.833 assured them in a Sermon that he had preached often against that sin, and would do it again this day, and to morrow, and the third day, and untill he saw them mend their manners, and forsake that vice; but would it not puzle an Angel, to declaim against the predominant vice of this perverse generati∣on, it being overgrown, as with a scab, with iniquity of all sorts, by pretenders to Religi∣on,* 1.834 and mockers of all Piety? But as touch∣ing this scandalous custome, ought not that Law non-assumes, thou shalt not take the Name of the Lord thy God in vain, for he will not hold him guiltless that taketh his Name in vain, to be to all Christians more then a thousand Sermons, to perswade against that custome?

A perjured wretch▪* 1.835 hearing a Sermon a∣gainst the sin of swearing, or ••orswearing, said, his hand was nothing the shorter that he had sorsworn with, & statim, and immediate∣ly by divine vengeance, it was burned and

cut from him:* 1.836 And say we not of a good man, Os tuum ablue, wash your mouth, and then speak of him? and yet the hallowed Name, and that Majestativum Nomen, as one calls it, that Majestick Name, and that Vene∣randum Nomen, that reverent Name, of the Lord our God, at which the devils tremble, shall be scoffingly and impiously abused by us, and then come home, and it may be, say, Amen, to hallowed be thy Name, without suggesting danger.

The rule,* 1.837 according to a learned person, to know sinful swearing by, is, from the initia∣tory letters of FATVM & IDONEA: F, signifying Iuramentum falsum, a swearing against the truth; A, Appetitum Iurandi, a desire of swearing; T, Trufatorium, to swear in base words, or cheatingly: U, Vsum, use∣ing or accustoming ones self to this; M. Ma∣litiosum, to swear malitiously: And in Ido∣nea, I, Imports Irreverenter, to swear irre∣verently, and without fear; D, Dolose, ••rau∣dulently; O, Otiose, idly; N, Negligenter, negligently, if oaths come out before a man beware; A, Alte, if with a loud clamorous or uncivil noice; all which is comprised in this distich,

Si male Iurandi species sit cura noscendi, Sit primas Fatum, per Idonea notificatum.

If thou takes care to shun the sin of swearing; Of Fatum and Idones be observing.

For in these,* 1.838 Christs rule of, swear not all, is to be noted, and by them qualified.

Those whose tongues can hardly spell, God, are become so accustomed to hear of him, that their ears are good only for this tune of, By God, or, By Iesus; and can in their very play, sport with it; which last is aggravated, and becomes a greater sin, then simply to name God:* 1.839 For, 1. God hath magnified that Name;* 1.840 2. There is no other Name given whereby we can be saved. 3. It holds forth the Divine Nature, and the second Person in the Humane Nature. 4. The Name God shews him to be the Creator only, but Jesus, both Creator and Redeemer.

A Monitor, therefore to whisper into our debauch'd—Thou shalt not take the Name of God in vain,* 1.841 or, Above all things, my Brethren, swear not, would do well; and that they would as gently receive the admo∣nition, as an aged person did that of a childs, were to be wished. The story is this:

A man of years, being heard to swear, was accosted by a young child, who with bended knee, said,* 1.842 ne posthac jurato, swear no more by God, for it is not a light sin, the person blushing, called back the child, demanded its name, and its parents, but getting neither, glorified God, and said, non tu puer es, thou art not a boy, but an Angel of God sent to give me this wholsome counsel, and know thou, that hereafter I shall be careful that an oath no more fall from me; O that God, whose Name hath done great marvels, would multiply such Angels amongst us, and make their ministry as effectual.

Soror venerabilis,* 1.843 Courteous Reader, will you have me tell you, how to avoid perjury, swear not, for the custome of swearing brings on the use of forswearing, and pray that the Spirit of God, whose Temple is thy body, may put in thy mouth, the seal of moderati∣on, Amen. Verily, or of a truth, was a whol∣some document of a good man.

2. Indirectly, by not giving occasion to prophane his Name. There is a fitness, equa∣lity, or proportion to be kept, betwixt our prayers and our practice; for as Davids harp made some to magnifie the Lord, so his adultery made others blaspheme the God of Israel, to pray, hallowed be thy Name: and to live carelesse of procuring it, is not only to no purpose, for thy good, but accelerates a curse from his hand: For as one of Philosophy, so I say of Gospellizing. It is not populare artificium,* 1.844 an Artifice, to de∣lude the Vulgar, neither consists it in words, but in things; and doing good first, and then speaking of good, for, its said of Jesus, he began to do,* 1.845 and then to teach; so ought it to be, by all that profess his Name.

Hallowed by they Name, that is, Celebre ••it, let it be magnified in us,* 1.846 in our hearts, by be∣lieving, in our affections, by loving, in our mouth, by praising, and in our lives, by well∣doing; that thy Name, Father, be not dis∣graced by our wicked courses; thy Name, the knowledge of thy Name, may be confirmed by our true living, it being better, not to call upon God at all, then to pray in our Clo∣set,

and follow the youth to the strange wo∣man,* 1.847 Doeg to his tale-bearing, Cain to his en∣vy, Rabsheka to his railing, Gehazi to his lying.

His Name is alwayes holy,* 1.848 our desire here, is that it may be kept holy, by us, and in us, for the adding of more glory to his Name, is not here understood, but the accounting, e∣stimating, respecting▪ and inlarging the know∣ledge to all of that holiness, which from eter∣nity he possessed, that in us, and by us, he may be hallowed,* 1.849 which was done when we were baptized in his Name, being from Christ, called Christians, and Christned: Audi Deo, hear therefore the Apostle,* 1.850 the Name of God is blasphemed among the Gentiles through you; therefore, let us amend our lives, or put an end to our Profession, that our selves, and not our Religion, our selves, and not our God, be not traduced by our multiplied abomina∣ti••ns, which are so much the more scanda∣lous, and dangerous,* 1.851 hat from the faults of one Christian, the Gentile doth judge, totam Christianorum Gentem, all Christians which must infinitly influence upon Gods dishonour, when the whole body of Christianity is uni∣versally leprous, as it is with us this day; so that all the cause of those devastations, and miseries, wherewith the Church is har∣rass'd, each Christian may say with him in the Satyr, Ego omnium, scelerum materia, ego causa sum,* 1.852 I have aided, I have helped, I have been the Author of all.

3. Examplarly, by doing all things in his

Name.* 1.853 Paul being put into the Ministry, gave thanks to God before all, and Peter ac∣knowledged, that he healed the impotent man in the Name of Iesus;* 1.854 and Numa, who first taught the Romans Religion, enacted, that God should not be worshipped, obiter, or casu, at it were, in passing by, or, by the by, but to have the whole mind, intent u∣pon the service, which beautifying Religion, makes it graceful, yea, taking; and it is ob∣served,* 1.855 that Scipio Affricanus, never entered upon privat or publick business, untill in the Capitol, he had consulted god, and was there∣upon thought to be Iupiter's Son. It ought to be the study of all, but most especially of great man, to be patterns of good works, that men seeing them, may glorifie God; and it ought to be the duty of all men, to read the Scriptures, frequent Churches, visit Neigh∣bours, abide in their Families, as they are directed to sing Psalms, (viz.) to the praise and glory of God.

Hallowed be thy Name.

WE are now to reflect upon the specia∣lity of hallowing his Name, and seclu∣ding all others, that they do not so much as mingle, with the glory attributed to it, which is insinuated in the Pronoun THY NAME, in which an Emphasis is apparent, a Seclusion is intended.

1. An Emphasis is apparent; signifying, that

our hearts, countenances, voices ought to be elevated, and our minds upon nothing in∣feriour to himself. THY NAME, THY NAME, speaks the temper of the supplicant, to be altogether holy, and eying nought, save Divine Attributes.

2. A Seclusion is intended. There being none like unto him among all the gods:* 1.856 It must be conceded, that there is no name so high to be hallowed, as that by which he is called.

The Father is the God of glory,* 1.857 so is the Son the Lord of glory,* 1.858 and the holy Spirit is the Spirit of glory;* 1.859 the sense of which, being diffused in, and virtuating the Soul of the Pe∣titioner, his demands are conform to his Fa∣thers declaration,* 1.860 I am the Lord, that is my Name, and my glory I will not give to ano∣ther. And that God be not pillag'd of that which he is resolved to keep, do but consider, His Eminency, His Singularity.

His Eminency above all other gods. Kings, Angels, are called gods, yet both these wait upon him, and their glory but the Jewels that adorn his foot-stool. THY NAME, is so singular, that it admits of no companion, neither is it capable of any augmentation. To speak Scripturally, no god hath a Name, but he, and where there is no name, we are to attribute no praise;* 1.861 Vna revera numen est & unicum, there is but one God, and there∣fore, but one Name, unto which truth, the wisest of the old Philosophers did assent.

A great Herauld, delineating the particu∣lars

that grace, and make a man honou∣rable,* 1.862 sheweth, that Vertue, good Parentage, Wealth, Office, Countenance, a good Name, and a gracious Sirname, compleat a person; and if an union of these creat nobility, how ought our Lord Jesus Christ to be respected, in whom all these meet so in their causes, as without his concurrence, they shall be in none, as in their subject?

Behold his power to act: All arms before him are but as straw, and the strongest is but feeble. It would puzle the Creation to make one drop of rain, or scatter one cloud, or command a dewy morning. In all our under∣takings,* 1.863 if not fools, we shall say, if the Lord will, we shall live, and do this or that. Glory not therefore in thy wisdom, or riches, for these flee away; thou saith, I am, add the Epithet, rich, or wise, yet thou art not; for, in speaking,* 1.864 thou art changing, and no more to be seen what thou wast, then we can be∣hold again the same water in a running ri∣ver.

Behold also, his wisdom to discern. He only knows the intentions, causes, nature, and the end of things. The device of saving poor man, after his fall, was above the imagination of the highest Angel; and for Adam, all he could invent, was an Apron of Fig-leaves, but a Garment of Righteousness never once en∣tred into his head, untill it pierced his ear in the promise.

He heholds the heart so clearly, which even to Angels themselves is dark, (nisi revelen∣tur,

except revealed to them by God,* 1.865 or some external sign concluded by them,) that Ferdinand, and fourth of Spain, putting two to death for a conspiracy, both of them ap∣pointed the King to appear before the Tri∣bunal of God, within thirty days, to give an account why they were put to death,* 1.866 (for they were innocent) at the limited time, while others thought the King had been sleep∣ing, he was really dead, and in probability, answering the charge.

One, Turson, among the Goths, condem∣ning an innocent,* 1.867 and beholding the execu∣tion, was by the prisoner commanded that ve∣ry, hour, to appear before God, to answer for putting to death an innocent, and no sooner had the executioner done his office, then the Judge expired and fell from his horse. Ma∣ny things of this nature, might be inserted, to evince, that all ought to cease from flat∣tering themselves, in magnifying their own o∣pinion of Saints or humours, and ascribe only, Glory to the name of IAH, our God.

Behold further, his goodness to forgive. Pe∣ters charity was indeed hot,* 1.868 but not to the eight degree; it could not reach to forgive above seven times: But as there is in us, a multitude of gross sins, so with him there are multitudes of tender mercies, expressed in the number of seventy times seven, which yet is not a determinat number,* 1.869 as if at that we should close; but thereby is signified, that our mercy should never end: The Law being given us in ten Commandments, which

being broken, sin adds one, and makes the number of eleven, and seven comprehending all time, because time runs through the seven dayes of the Creation; by which we are to press upon our selves, the remitting upon Gods part, the breach of the ten Command∣ments, committed in any of the seven dayes, and declare the same to our Brother, crying, peccavi, after his offending, though he owned us a hundred talents; for, it were an indigni∣ty to our Saviours boundless love, to collect from his seventy times seven, the non-forgive∣ness of seventy times eight, since a more plain rule is before us, touching pardon, which is, as God for Christs sake hath forgiven us,* 1.870 and he forgiveth all.

Besides, six is a number of work and la∣bour,* 1.871 wherein God wrought, but the seventh is a day of rest; and seventy times seven sheweth, that God when our sins are at the highest, rests in pardoning grace, and is at friendship with the penitent, and declaring the same by his Spirit, in the Word and Sa∣craments, and releasings of the Church, in a far more consolatory way, then can be attain∣ed of worshipping of Saints, or going on Pil∣grimages, &c.

As appeared in Gentleman of this same Age, who being vexed with the Pal••ie, and entering his Ladies Chamber, heard a young Child reading to her Mother, by providence, these words in the Gospel,* 1.872 And Iesus said to the sick of the Palsie, Son, be of good chear, thy sins be forgiven these; which furnished the

soul of the diseased with abundance of conso∣lation, and blessed God, who out of the mouths of babes and sucklings, ordained praise to him∣self, in this particular, of forgiving all sin.

2. Consider his singularity, besides him no God. It is a note of authority to give, and of subjection to receive names; and the first act of Fathers power is, in giving his Son a name:* 1.873 but had not God named himself, we had yet been ignorant both of his Name,* 1.874 and of his Sons. His Name is God, because he is one, the sooner therefore may he be hallowed; the multiplicity of Saints, and Spirits, not only cusing irksomnesse, but creating fear, left in pleasing seven, we might offend the eight, for ommitting him; and my intense prayers, to Peter, or Paul, might cause my guardian An∣gel to take snuff, when more remiss in his ser∣vice or office.

Praise him therefore, and only pray to him, he being Lord above,* 1.875 with Nehemiah; and as to Hezekiah, he will let thee know he in∣clines his ear to hear, and opens his eyes to see all those that afflict thy soul; and ask thy self, consult Scripture and experience.

1. Doth he not bring down all that are high. Where are the Worthies of this world, Achi∣tophels policy, or Cesars sorce? Let men talk no more exceeding proudly,* 1.876 for like Oreb, and Zeeb, like Pharaoh, and Senacherib, they pe∣rish before him.

Vain boasters, who have spoke great words, how suddenly have they been dejected and cast down? How in a movement have they been re∣moved,

and in a groan confessed,* 1.877 that the glo∣ry of man was nothing?

It is recorded, that after Senacheribs Ar∣my was destroyed by an Angel, he had these words engraven upon his standing Picture, Let him that looketh upon me,* 1.878 learn to fear God.* 1.879

Iulian, Uncle to the Apostate, after many o••trages committed against the Church, was in horrible anguish, advised by his Wife to praise and proclaim Christ his Saviour, who had shown himself powerful in plaguing him, and had done it in mercy, to bring him to repentance, which pious advice had some in∣fluence upon him before he died; and how he hath cast abroad the rage of his wrath,* 1.880 and be∣held every one that was proud to abase him, every sinner shall at last, and most sick persons do, and condemned Malefactors bring in, plen∣tiful evidences.

2. Doth he not exalt all that are low? Is Moses cast out by the law of Pharaoh,* 1.881 though we read of none that was drowned, yet he singularly was preserved, by Pharaohs Daugh∣ter, David, appointed by his Father to keep sheep, as fit neither for Court, nor Camp, is designed to be King of Israel; no soundness is in Iobs flesh, yet a sacrifice shall redintegrat both his health, and fortune. Ruth, account∣ing her self not like one of Boaz hand-maids,* 1.882 (as born without the Covenant) got a full reward of the God of Iocab, yea, a royal one, in becoming Grand-mother to king Da∣vid, and in the Magnificat, is it not said, My

soul doth magnifie the Lord,* 1.883 for he hath re∣garded the low estate of his hand-maid?

Humble your selves therefore,* 1.884 and say to the King and Queen, humble your selves, and all shall be exalted in due time; and those who are qualified with this vertue of prasing God, though here they have no house, they shall have a heaven; and though weak, they shall have strength; and though no honour, it shall be reported,* 1.885 that they pleased God. When Cyrus prospered, he became the more holy, and more frequently caused sing praises, and offered sacrifice to the gods; so ought we to the God of heaven. For,

3. Doth he not defy all that are supposed.* 1.886 He calls, in derision of all reputed gods, to whom will ye liken me? and puts two things unto them to try his excellency; 1. Predicti∣on, to know what is to come. 2. Execution of either good or evil. Which if they cannot do, it follows, that they are not gods, and he alone is to be feard,* 1.887 because he can creat peace, and make war, and knoweth all that is past, what is present, and what shall be here∣after.

To glorifie the Name of God,* 1.888 it but to publish the miracles with a thankfull heart, which he hath performed for his Church, up∣on his enemies. Which Thulis, an Egyptian King knew, who swelling in the pride of his own magnified greatness, would needs inquire at the gods,* 1.889 whether any King were greater or richer then himself, and had this response from a Priest of Serapis, The greatest is God,

next is, the Word & the Spirit with them, be∣ing one in nature, and eternal in power; But thou, O mortal, haste thee out of this place, and seek where to shut up thy life: Immediat∣ly after which, he was slain by his own ser∣vants; and so shall all the enemies of our Father perish, that men may know, he whose Name is Iehovah,* 1.890 is the most high over all earth.

3. Consider his infinite glory, and there is none to be reputed God, but he. Solomon was in all his glory inferiour to a Lilly, the glory of that flower being in it self, and from it self, yet as his was, so the Lillies beauty, is but a ray of his ineffable splendour, and all comes from him. Herod's silver doublet which is recorded to have been that which the Scripture calls his royal apparel, was but poor armour (though glittering in the Sun) against the assault of base and contemptible worms.* 1.891 It was, as we read, told him by A••gurs, he should see an Owl five dayes be∣fore he died, which appearing, as the people were admiring his eloquence, and shouting, he was a god, he cryed, Behold your god dieth.

It is said,* 1.892 after his death, that the Word of God grew, and multiplied, and until the false imagination of deluded souls, be indeed slaughtered by the sword of the Spirit, or de∣tected by the light of the Word of God,* 1.893 which is his Name, his Name doth not mul∣tiply by the accession of believers to a be∣lief of the truth. For though there be ma∣ny that profess his Name, yet it is to be fear∣red,

there be few hath chosen it, the most fal∣ling upon it by chance, having found it in their native Countrey, which also causeth it to be by chance, but honoured, their chief design, being either the advancement of them selves, or their faction.

Yet there are a few, unto whom God is doing, as he hath alwayes done, (viz.) ma∣king known the unity,* 1.894 that is, the glory of his Name in the Doctrine of his Son, and as they repute none worthy of glory, but God, so they only give to him their praises, and their prayers, and that upon good reason. For,

1. Angels will not have his glory,* 1.895 and they are intelligent. An Angel in the Old Testa∣stament refused an offering, and another will not have thanksgiving in the New; both commanding them to be performed to God,* 1.896 expounding these to be prayer and praise; what is Romes meaning, or to what purpose are those Prayers and Letany's in that Church, Sancte Gabriel, Sancte Raphael, omnes Sancti Angeli & Archangeli orate, &c. O thou Angel Gabriel, Raphael, and all ye Angels and Archangels, pray for us? I like that part of another office better, and shall subscribe un∣to it,* 1.897 O Sancta & Immaculata Virginitas, quibus te laudibus efferam nescio, O thou bles∣sed Virgin, in what words to praise thee, I know not: the same I say of praying, as ei∣ther are interpreted Adoration.

This is not said to infringe the glory of these holy and glorified Saints, who are to be honoured with great reverence, and their

names to be mentioned with great respect, and their vertues to be imitated with all in∣dutry, but to hallow their names, or thier vertues, with a remitte, or an ora pro nobis, we have no warrant, because no rule of faith.

The ground of Romes Doctrine, touching the worshipping of Angels, is so beastly, that it is shameful to publish a••resh, yet so irrati∣onal, that it may be profitable to reprint it: it was this, as we read from a learned vene∣rable Doctor of the English Saxon Church,

In Apulia, vulgarly Puglia, a Provicne in Italy,* 1.898 in the Kingdom of Naples, near the City of Siponia, there was a rich man, called Garganus, having much Cattel, which fed in a Mountain of the same name, in which herd there was a wanton proud Bull, which could not be got home with the rest, but still kept the Mountain, for which the owner resolving to kill him, provided Bow and Arrow, but in shooting at the beast, the Arrow reverted, and turned upon himself, at which being ama∣zed, he tells his Bishop, who did appoint a three dayes fast, that God would discover what was signified by the wounding of Garga∣nus, when the Arrow was levelled, or aimed at the proud Bull: On the third night, the Archangel Michael told the Bishop, scias quia à voluntate Dei hoc factum est, that all was done by the appointments of God, and commanded the ground whereon the Bull stood to be consecrated and set apart for prayer, shewing them, under it there was a

Cave, and in the Cave an Altar, and upon the Altar a red Pall, or Cloak, ibi facite ora∣tiones vestras & hebete memoriam meam, & auxiliabor vobis, there say your prayer, call upon my Name, and I shall help you, all was searched, and all was found, and all was done accordingly.

Haec fuit, saith my Author, prima causa, and this was the first cause or rise, that Angels were remembred, or worshipped upon earth (he must mean by Romes authority,* 1.899 for otherwise the same doctrine was taught in, but exploded the Church before) and from that time to this present are they remem∣bred in the Church,* 1.900 &c.

This is such a Cock and Bull story, as the proverb hath it, that it needs, nay deserves to have no answer, but a his. And the ground of it being ut legimus, as we read, so that it may be ture or false, and if true, nothing in it but what might have been done by the de∣vil, and therefore in all respects such practices are to be shunned by worshipping of God, for which we have a sure foundation.

I pass the Fables (for so let me call them) which the same Author throngs the proper festivities withall, for were Peter or Mary up∣on earth, they would undoubtedly blush at the absurdities of their zealous, though ig∣norant,* 1.901 prayers, and cause Iohn comment up∣on on his old text, Babes keep your selves from idols. And Paul upon his, let no man beguile you of your reward, in worshipping of Angels,* 1.902 and not holding the head, &c.

2. Saints will not have this glory, and they are prudent. When read we that a Noah pray∣ed to Enos, though his piety and translation were notour? or that a David prayed to an Abraham? or that any Israelite unto, or ob∣tained mercy by,* 1.903 his holy Ancestors? Nay, contrary, they urged that, because of A∣braham's being ignorant of them, and their being not regarded by Israel, God would be their Redeemer, his Name being from everla∣sting.

3. The other creatures will not have his wor∣ship or his glory, and they may be observed. Every pile of grasse hath a finger to point up to its Maker in Heaven,* 1.904 and day unto day ut∣tereth speech, and readeth Lectures of Gods wise government, powerful providence, and rich mercy.

At Madrid, the upper Rooms of Houses, belongs by Law to the King,* 1.905 and are not to be used, untill they be compounded for, by the Inhabitant; and to this only wise God, the King eternal, not only the upper Room, which is Heaven, doth belong, but the lowest pit also,* 1.906 for in his hand are the deep places of the earth, and ought not to be used by us, before we satisfie the Law, by praying and praising, in doing which, we add to the re∣venue of his glory.

Ezekiel saw his glory in Heaven,* 1.907 Isaiah saw it upon earth, and we ought to study the be∣holding of both, for though his heavenly glo∣ry we cannot see with that Prophet, yet we may perceive something of the appearance of

it, in his holy Word, Heavenly Motions, di∣vine Commandments, at which sight, we are with the other,* 1.908 to ••all down upon our faces, and with loud cryes bemoan our infirmity, vilenesse and uncleannesse.

His glory upon earth is so clear, that he who hath eyes, may see it in the clouds, which are his Chariots; our ears can hear the birds warble, in their way, the praises of their Ma∣ker, the fields clap their hands: in contem∣plation of which, we are to cry, Vnclean, un∣clean, for this,* 1.909 said Isaiah, when he spake of him, and saw his glory, and thereupon was comforted and purified.

4. If we consider either our good, or du∣ty, we shall own him only for God. Reason leads many, but profits command all per∣sons; it is rational, it is profitable, to ascribe only glory and honour to our Father. For,

If you eye Conscience, he can only quiet that; if the Church absolve, and the Spirit thereby settle, doth the Word of Christ ap∣ply, and the soul therupon rejoice? It is but in his Name,* 1.910 they acting but in deputation from him. It is he that discovers sin, that we may be in our selves nothing: It is he that makes us hate sin, that before him we may be holy.

If you eye dependence, he only maintains you. At first Heaven was made by him, the Earth, the Sea, and all the Creatures therein, because,* 1.911 saith Nehemiah, thou preservest them, all the host of Heaven worshippeth thee; not that they on earth are idle, for all his

works praise him;* 1.912 put Angels for the host of Heaven, and Saints for the work of his hands, on earth, and then we may infer our duty to bless the Lord, because he only preserveth us.

King Iames knew this,* 1.913 who is of happy memory, were it but for this, that knowing a Prince that feareth not, and loveth not the Divine Majesty, nothing in his Government can succeed well with him, therefore, my son, said he to his Prince, first of all things, learn to know and love God: Which darkly was perfor∣med by Numa Pompilius,* 1.914 who knowing that God hated sloathful services, commanded the Romanes, though Heathen, to wait and at∣tend upon prayer, rebus omnibus post-positis, all other affairs being first laid aside.

Iupiter and Iuno,* 1.915 conceited Deities, were so called, by their worshippers, from the help and aid they gave to things, but our God doth more then juvare, help, because vitam & salutem tribuit, he giveth life, health, and happinesse, and therefore ought more affectio∣natly to be implored, and only to be adored.

An Army of Infidels rushing into the Do∣minions of the famous Christian Emperour Theodosius,* 1.916 were worsted rather by his pray∣ers, then Arms; for, first, a thunder-bolt from Heaven, slew Rugas, their Captain; next, a plague thinned their Army, and the remnant were consumed by fire from the Ele∣ment: After which, Proclus, Bishop of Con∣stantinople,* 1.917 expounded a portion of Ezekiels Prophesie, wherein God was exalted, and the Patriarch applauded, for his applying of it,

sanctifying God before their eyes, he having magnified himself in the eyes of many Nations.

If you eye service, he only can reward. Should one intreat the Virgin Mary,* 1.918 or St. Bar∣bara, against his wifes barrenness, it may be doubted if ever he should have a Son; or had Peter, when sinking, followed the Do∣ctrine of his pretended successour, and cryed, Abraham, or Ieremiah, save me, or I perish; I am prone to conjecture he had been drench∣ed: by this one instance, be excited in life or death to pay the tribute of Prayer, and Praise, to him solely, who hath not only an eye to see, and an ear to hear us,* 1.919 but by precepts hath commanded us to adresse our selves to him, for comfort in the life he hath given us, in the death before us, and in the hopes of that Hea∣ven he hath proposed to us.

If you eye justice, he only doth merit. Are not the Cattle upon a thousand hills his? Are we not the people of his pasture,* 1.920 and the sheep of his hands? Are we not in spight of our hel∣lish adversaries, preserved by the artifice and methods of his providence? The good we have, is it not from him? the peace, health we enjoy, is it not of him? the Gospel we read, did not he teach it us? and the soul we live by, did not he give it us? What a mad project, and unjust proceeding must that therefore be,* 1.921 to fancy that some other then he ought to have the sacrifice of our souls,* 1.922 the fruits of our lips?

That distinction of the Romish School∣man,* 1.923 is not so concluding, as perhaps he

thought it, (viz.) that God is only to be re∣paired unto for grace or glory; not the Saints, they being only desired to assist us,* 1.924 or to pray for us: for, the Scripture in things relating betwixt God and man, hath given no ground for such distinction, it denying any Mediator, except Christ, who also invites us to come directly to him, for rest and ease, and to him our selves,* 1.925 without sending another: And as when he trode the Wine-presse,* 1.926 he was alone, and none with him, so in the application of its benefits, we have no example of imploy∣ing Man or Angel, to plead for us at his hand, now glorified.

Besides, how can we call on him, or her, in whom we have not believed?* 1.927 and Rome with us professing to believe in God, the Father Al∣mighty, &c. ought with us also to expunge their Saints Litanies from their service. Not to affront Gabriel, or Paul, or Peter, or the Virgin Mary, whose faith, whose vertues, whose example is this day in the great∣est part of the Christian world comme∣morat and taught,* 1.928 for her eternal renown, in which we oppose her receiving prayers, or in this sense giving glory to her name.

It was justice,* 1.929 that extorted from a poor serving man, that excellent decision of that ridiculous question, started by the Romish Friers, in this Kingdom, whether the Lords Prayer might be said to Saints: and after much talk, hot debates, absurd distinctions, the Servant concluded, when he had asked his Master, to whom should it be said, meaning

the Lords Prayer, but to God; and let the Saints have, said he, Credos and Ave Marias, enough, for it might suffice them, and too good for them.* 1.930 But he spoke more know∣ingly, and of this Kingdom likewise, who said, Let us remember that the Pronoun, Thy, is pos∣sessive, and pointeth out the Name to whom glo∣ry and honour do most chiefly and of due belong: For though there be many names, yet there is not any name to which honour and glory both of debt and duty belongs, but only to the Name of God:

1. Because by him is named all the family in Heaven or Earth. 2. Because by his sufferings and victorious triumphs, he hath obtained a name far above all others. 3. There is no o∣ther name by which we can be saved.* 1.931

The Son gave it us, to put up to our Father, not to Peter, or Brother, much lesse to the Virgin Mary,* 1.932 our Sister: And there∣fore, to the King eternal, immortal, invisible, the only wise God, be honour and glory for ever, and ever. Amen.

And so much for the matter of this Pe∣tition.

Hallowed be thy Name.

NOw we are brought unto the order of this Petition, unto which for brevities sake, we shall annex the method of the whole Prayer, and to avoid confusion, hint with∣all

at the exactness required in our accesses unto God.

All our actions ought to have God for the ultimat design, or end, and so should our prayers, to which purpose they either are to eye his glory,* 1.933 as in Hallowed be thy Name, or enjoyment of his glory, in thy Kingdom come, unto which something is directly and princi∣pally necessary, as Thy will be done; or ne∣cessary, and instrumentally, as give us our day∣ly bread; or necessary and accidentally, as the removing of hinderances, either directly excluding out of Heaven, as forgive us our sins, or impeding us in our way towards it, as lead us not into temptation; or irksomness in our life, travelling towards it, as Deliver us from evil.

There are who shew the order thus;* 1.934 all Petitions respecting either the good things of Heaven or Earth, are here ordained by our Saviour to be thus sought after: such as relate to Heaven, are first to be demanded, and are contained in the three first Petitions; and the first of them being Hallowed be thy Name, regards his glory; and the other two we are directed next to the good things of earth, and are to be last craved, as appears in the three last Petitions, whereof the last is against present evil, in Deliver us from evil; the fourth is, the medium or copula, joyning both together; for by bread we have strength to ascend in the doing of our Fathers will, or descend for the opposing of our enemies force, or strength, whether in sin, or temptations to sin.

There are likewise, who finding all prayer offered for obtaining good, or avoiding ill, hold the order of this Prayer out, thus, viz▪ all good being either heavenly, is prayed for in the second Petition, Thy Kingdom come; or spiritual, in Thy will be done; or temporal, in Give us our daily bread: but if we reflect upon evil, it is either past, remembred, in Forgive us our debts; or to come, prevented, in Lead us not into temptation; or present, and then its removal is supplicated for, in Deli∣ver us from evil, making Hallowed be thy Name, to be no distinct Petition, but rather a con∣firmation of all the Prayer. Our Saviour ad∣ding this in imitation of the Iews, who used words of veneration, to the memories of them whom Vertue had Nobilitat, as we use to say now, such an one, of pious or happy memory. But that they are a Petition di∣stinct from all the other, and though a con∣firmation, yet added to the number of all the other, is evident.

For, 1. It is in the stile of all the rest, mo∣re imperativo, by way of a holy, religious and humble command. 2. It is improbable that our Saviour heeded any such custome. As touching the precept of seeking the King∣dom of Heaven first, which follows after Hallowed be thy Name.* 1.935 It is well noted, that of things relating to our selves, that Kingdom must be first sought by us, and is first placed in this Prayer; but in things relating to God, as his glory, daily we deviat from this rule, if hallowed be thy Name be not our main, great,

and first design, and by consequence our first request.

Let us behold and admire the blessed and heavenly wisdome of our Saviour,* 1.936 who hath taught us to pray in secret, and in open audi∣ence, in so much saith, as to behold the Om∣nipotent Lord to be alwayes by us, and yet with so much modesty, that like the Heathen, we abuse him not with many words, though we ask so much, so great, and so many good, and different things, that this Prayer is, and may be termed,* 1.937 a breviary of the whole Go∣spel; and also, Legitima Oratio, as being the Standart unto which all prayer is to be brought, and applied for their tryal, for mat∣ter and order: which when done, it appears in general,

That we must pray for spiritual and hea∣venly things first, before we pray for our food, or deliverance from evil, we ask for his Glo∣ry, his Kingdom, his Righteousness. This Prayer may be observed to begin with glo∣ry, to end with glory for ever, and there∣fore in the Churches of the Saints,* 1.938 accor∣ding to Law, heavenly things are sought af∣ter first. The word first, insinuats princi∣pally, and the word seek, implyes with in∣dustry.

First, that is, in affection, they are to love and desire them most: And the scope of our Saviours first Sermon, rather presseth a vehe∣mency, a priority of love and intention, then of utterance and expression; as first, infers in

other places,* 1.939 holding out not so much rank or place, as zeal and earnestness.

It is Raven-like to be flying upward,* 1.940 and eying the carion carcass of an earthly enjoy∣ment, whereas each supplicant, like a spiri∣tual Eagle, ought to eye the slain, the crucified Christ, at the right hand of the Father, and mount higher,* 1.941 giving not the lowest, but the highest seat unto him.

The Emperour Alexander Severus, recon∣ciling a discord raised by Cooks and Huck∣sters, against some Christians, who had made an oratory,* 1.942 or chappel, where formerly these had sold their sowls and meat; it is better, determined he, to worship and serve God there, in any sort, then to put it to other uses, as the selling of flesh, or fowl: If a hea∣then thought this house, which he knew was to perish, fitter to serve God, then to sell Poultry in, ought not men to apprehend the same of their souls, which must eternaly en∣dure. Therefore sanctifie thy affections, and make them rather houses for the service of God, then prophane them in turning them victualing-houses, to thy self, the devil and his lusts.* 1.943 There being nothing more wor∣thy of God, nor profitable for men, then to give him the first place in their respects, they calling him Father, and putting all other things, yea accounting all other things as in∣feriour unto his honour, in that expression.

Again seek it first, that is, in appretiation, when a house is on fire, the Saint himself may ••ry with greater earnestness, for water, water,

then he shall cry, Thy Kingdom come. Earth∣ly crosses, like shallow water, making the great∣est noice, whereas heavenly love, may be more smooth, because more deep. David for that matter of Vriah, watred his couch, but for Absolom, he wept in the top of his house.

Isaac prayed for a son, and David for the life of his child earnestly;* 1.944 sensible things, be∣cause such, being more apparent to our senses, are easily discerned, while matters spiritual, though farthest out of sight, are in the soul regarded with unexpressible dearness, and the other once competing with God, and the things of his Kingdom, our hearts shall mani∣festly discover, that not the world, but God, hath our most zealous thoughts.

How did David roar out for his Absolom,* 1.945 his Son, his Son, yet not against his Sin, his Sin: not that David in the Cabinet of his heart, did regrate his sin with less anxiety, but flesh seeing what was flesh, the Spirit re∣tired into more inward lodgings, waiting for a more convenient opportunity; which offer∣ing, it is discernable, at first, that in regard of dearness, God and his righteousness will be laid aside for nothing; nay, not for Abso∣lom his Son, his Son, because it is he that giveth salvation unto Kings,* 1.946 and delivered Da∣vid his servant from the burtful sword.

In a great persecution under Hunericus,* 1.947 multitudes being banished (by Pagans) of old and young, an old woman was observed, leading a young child, willingly to go after them; and being demanded why she took the

Infant, pray for me, said she, I am a sinful wo∣man; and taketh this little boy, lest he being lest alone, should be a prey to the Adversary of truth, and seduced from the ways thereof: Preferring Gods honour, before Liberty, Life,* 1.948 or Countrey; nay, did not Moses chuse rather not to be, then live to see it questioned or eclipsed?

A Bishop of Lincoln journeying with some Company,* 1.949 who one morning hasted to their horses, for fear of the Pad, Robbers being in that very road, through which they were to tra∣vel; From this place, said that good man, will I not stir, untill I have performed my morning devotion to my God: He all that day travel∣ed in safety, while his companions quickly fell in the hands they feared. So, good it is, with all boldness to magnifie Christ, even in our bodies, whether it be by Life, or Death, or Fortune.

Further, First, that is in pronounciation; Even in utterance, our first words in Prayer are to have our Fathers Name, as Lord God Almighty,* 1.950 or his Sirname, as God of all Con∣solation, Father of lights, or of our Lord Iesus Christ, this being the homage to expound this in the words of an excellent King, that we ow unto God, before we make our suits; it being arrogancy, and an impudent thing, for any Subject to make a suit to his Sove∣raign, before he did his homage in a reverent accost. To blame were these men then, and scarce are those words to be accounted Peti∣tions, that some pretenders to Sanctity, offe∣red

up in our late times, and many still offer up, in which the Name of our Father, is not in the Preface, nor his Son, our Lord Jesus in the Conclusion; the practice of the old Saints,* 1.951 and yet with the true, still accounted so necessary, that that Prayer uttered, with∣out these holy Indications of the parties they pray unto, are to be rejected, as flatu∣lent and windy, dangerous and uncertain, and not to have our Amen.

The sum of all, is this, that the Glory of God, and the r••ches of his invisible Kingdom, together with the mysteries contained in the Gospel, are more earnestly, zealously, con∣stantly, to be sought after by us, then the pos∣sessing of any thing we see, or know we want u∣pon Earth:* 1.952 God resolving that his works shall never be so much loved as himself.

It became the object of a Heathens scorn and laughter, as judicious Calvin relates, that men abused the eares of God,* 1.953 with pro∣fane and unfavoury requests: Yet, how do Christians ask of God to bestow upon their lusts, their consciences, by that declaring▪ they have no reverence, nor fear to that Name? Since our heavenly Master hath so plainly pro∣posed a rule to us, to pray by, and in that his own Glory, not riches, or vain glory to bear sway, to wanton with the Prodigal, to be strong with the revengeful, nor wise, to defraud our Brother, not so much as in ima∣gination, to be reflected upon, but our Fa∣thers honour, unto which, once more, Rea∣der,

suffer a word of exhortation. And in all prayer,

1. Praise God for mercies received; For thy bread, thy bed, thy cloathing, thy lodg∣ing, thy strength, cloak, liberty, knowledge, and for thy hope of Heaven. It is said of Is∣rael, she did not know that God gave her corn and wine,* 1.954 but she prepared for Baal, these blessings, the highest act of ingratitude, which consisting of four parts, makes their un∣thankfulnesse the more grosse.* 1.955 The first is, not to return a benefit, and do one good deed for another; there is a greater, not to re∣member a good deed; there is yet a greater, to say it was done by another; but the great∣est of all is, to honour, reward, and thank the adversary of our benefactor: this grieved God most, that Baal, the Devil, his enemy, had the glory of the good things he gave his people: the same sin is acted by such who give the praise of their purchase to their arm, their wit, their diligence, rather then to him.

It is a holy and true saying of one,* 1.956 that praise compared with petitionary prayer, praise excelleth it, as far as giving is better then receiving: And it was also a just reproof one gave of some Fasts celebrated in our days, that they fell short in Thanksgiving for such mercies as were plentifully possessed.

The Children of Persia, were in their play, accustomed to hear,* 1.957 try, and determine cau∣ses, and in earnest, punished delinquency, but causam ingratitudinis vehementer agunt, they had a detestation of ingratitude, towards god,

their Parents, their Countrey, their Relati∣on: and do but consider that Thankfulness is that Ward in the Key of Prayer, by which we open the doors, (I mean) the bowels of love; it is the scarlet threed, we hang out of the window of our soul, to let God know we are within, whereby we may be saved when those that forget God shall be turned into hell; & non vero verecundae sed ingratae men∣tis indicium est,* 1.958 beneficia tacere divina, it is not modesty, but iniquity, to be silent in sounding praise for divine beneficence.

2. Praise him for the evils you have avoided.* 1.959 O give thanks unto the Lord, calls the Psal∣mist, for he overthrew Pharaoh and his host, and led his people through the wilderness, for his mercy endureth for ever.

One requesting of Simonides a courtesie,* 1.960 promising to be thankful, he replied, he had two Chests at home, in on•• whereof he put the Money, in the other the thanks he got, for service done; and in occasion of using either, he generally found that wherein lay the Money most helpful to him; how good a God serve we, that offers an absolute dis∣charge of all we owe, if we be but grateful; nay, will do us yet more good, and deliver us for ever, if we publickly say, that he hath heal∣ed our diseases,* 1.961 and redeemed our life from de∣struction?

Let us therefore be thankful,* 1.962 since we rec∣kon our selves among them that are to be sa∣ved, yet not in words only, but in works and actions, and this true thanksgiving is, when we

do those exercises wherein God is to be glo∣rified.

3. Praise him, in confessing the evils you have committed.* 1.963 Against thee thee only have I sin∣ned, said David, after his fall with Bathsheba, that thou mightst be justified when thou speakest. Reader,* 1.964 give glory, I pray, to the Lord God of Israel, and shew him what thou hast done.

It is not my scope to handle controversies here, yet that auricular confession taught at Rome, enters within my thoughts, judging it, 1. New. 2. Impossible. 3. Intolerable. 4. Dangerous. 5. Scandalous; and oft times, 6. Ridiculous, &c. But if a conscience, like a raked up fire, be very hot, or aking, as a putrid sore, it is good to confess to God, or man, or to both, the sin so pricking, that the conscience may be eased.* 1.965 The multitude that was baptized in Iordan, confessed their sin: and the sick believer may acknowledge his faults to his Pastor; yea, where he is not, it glorifies God to acknowledge the commission of some attrocious crime, as Paul ••wned he was a blasphemer:* 1.966 for, know how greatly so∣ever the impudence of the sinner in sinning, displeaseth God, so much is he pleased with the penitents bashfulness, when regrating.

Confession is so necessary for the acquiring of confidence in prayer, in the sense of the Church of England, that in her holy, that is,* 1.967 in her common service, she first prepareth her children, by a confession of their sin, to receive, according to the Gospel, a pardon, as being penitent; and then ordains them, and

not before, to say, Our Father which art in Heaven, &c.

Davids acquitting God that he might be justified when he spake,* 1.968 was but an acknow∣ledgment of his unthankfulness, for his gifts received, in sining against his Law, and unmind∣full of all the good things he possessed▪ Yea, Daniel denyeth not,* 1.969 but confesseth, that to us, that is, to all, belongeth shame and confu∣sion of face, because we have sinned, bringing the sins of the people to himself, because he was one of them, aggrageing the guilt. The acknowledging of our sin is so indispensible, that he who confesseth not,* 1.970 is never said to forsake them, and he who trusts to pardon without this, shall see his sin spread before him, by the hand of God, in blacker colours, then his tongue, eye, or heart, can behold or conceive; and therefore spread them before the Lord, in thy closet, or else he will discover them in the face of the Sun.

It is a sad story which we read,* 1.971 as but late∣ly done, of a dying man, being Bedrid, and hungry, cryed, for meat; but at sight thereof, so loathed it, that he was earnest for its re∣moval out of his fight, his hunger growing, loathed it as before; it was removed, and called for a third time, and again removed; at last he opened his mouth, and confessed Gods justice, in this dealing, having never craved a blessing upon his meat, when he sat down,* 1.972 nor gave God thanks when he rose up: Let them heed this, that rising from meat, thinks of ••othing but of sleep, or it

may be worse, (viz) chambering and wa••∣tonness.

4. Praise him in bearing and exercising pa∣tience under evils imposed. Troubles are touch-stones to try the mettal of a Christian, and let hypocrisie keep never so closs, it shall in some act or other be discovered. They tryed a Iob, and found him good gold; they tryed a David, and found him gold likewise, but something dusted, now and then he was tripping; they searched a Daniel, and made him more servent in prayer; to put a soul under crosses, is Dei mos, Gods custome; Virtutum flos, the blossome of goodness; Fi∣dei cos, the whet-stone of faith; Coeli dos, Heavens dowry: whoso weds himself to Christ, must look on crosses as a part of his portion, and must not only glorifie in prosperity, the Name of God,* 1.973 but in adversity also, declare∣ing ourselves still to be under the regiment of his providence.

It is an argument of Gods love, an argu∣ment of thy faith, a medicament against thy sin,* 1.974 and an incitement of thee unto thy pray∣ers, which ought to enforce thee to restrain thy passion in the most calamitous estate, who in the tryal of thy patience, in thankfulness, supplants thy corruptions, and provides for the future strengthning of thy gifts, as a win∣ters storm doth the young Ash, Beech, Elme, or Oak tree.

I see not, said the moralist boldly, a more pleasant sight for God to behold upon earth,* 1.975 if he would turn his eye toward it, then to

behold a Cato standing upright, that is, not dejected with our publick calamities; sure I am, to see a Iob upon the Dung-hill, or a So∣lomon worshipping upon the Throne, or Da∣niel depending in the Den, gives far more ex∣ceeding satisfaction.

Inarius an old Bishop of Chalcedon,* 1.976 be∣coming blind through age, was mocked by Iu∣lian, and bid pray to the Galilean, (meaning Christ) for the restoring of his eyes; smartly answered, gratias ago Deo, I bless my Lord God, for depriving me of sight, that I might not see thy ungodly face; extracting from his own infirmity, matter of glory and praise to the eternal God, in the face of a blasphemer.

5. Praise him for that illumination thy soul hath obtained: Reads thou upon his Sons cross, Come unto me? hears thou in the Sa∣crament, this is the cup of the remission of thy sin? knows thou in thy journeys, his Angels have a charge over thee? finds thou his Spirit saying, thy sins are forgiven thee? And shall there be no Halelujah of praise, no Hosanna to him that cometh in the Name of the Lord? Knoweth thou not thy self to be a sin∣ful man,* 1.977 a child of wrath, a denyer of Jesus, then call, that the voice of the cock may awake thee, and that tears, as Peter, may wash thee? The cock hath crowed in the Scrip∣tures, and our Jesus hath already wept for us, and Peter hath sent us two Epistles to strength∣en us (he himself being converted) that we be not led away with the errour of the wicked,* 1.978 but grow in grace and knowledge.

Have we abilities to pray,* 1.979 be thankful, for by that, we journey unto God? Have we instruction by the Gospel, or behold we the edification of the Church, the members there∣of bearing much fruit? Herein is your Fa∣ther glorified;* 1.980 rejoice, and if you live in peace, or keep a pure soul,* 1.981 if you speak the truth in your heart, and keep guile from your tongue, become not tepid in Religion, be not starters from the faith, nor workers of iniquity, nor captivated by errour; for, men beholding these things, shall glorifie your Father which is in Heaven.

It is a good observe,* 1.982 that this word, Hal∣low, is used, because holiness is the highest title of honour and glory, that can belong to any, though to the most high God; for, the Seraphims being to give God the greatest mark of renown,* 1.983 cry, Holy, holy, holy, is the Lord of hosts. It was the honour of Ierusalem, to be a holy city, the glory of the third heaven, to be a holy place, and when Christ Jesus shall present his Church unto himself,* 1.984 he will pre∣sent it holy.

As we pray, so we ought to practise; and the holiness that God giveth unto us,* 1.985 is, that we be not deceived, or become fornicators, or idolaters, or adulterers, or effeminat, or thieves, or covetous, or drunkards, or extortioners, but be washed and sanctified, (which we daily ought to pray for) in the Name of our Lord Jesus, that holy thing,* 1.986 that holy child, whose Name we pray may be glorified in you, and ye in him; for, in this we differ from bruits, and

for this we have a spirit, and a tongue, viz. even to acknowledge the Lord for all his gifts,* 1.987 according to the grace of God, and his holy Govenant, and the Lord Jesus Christ: So shall he in the Hebrew be hallowed, that is, Halal, be praised, and the old English word, healed, secured, protected, or restored, ini∣quity making God, as it were▪ sick and distem∣pered in himself, and damnified by others, in his renown and glory. And so much for this first Petition.

CHAP. III.

Thy Kingdom come.

THE Holy Ghost in Scripture makes mention of a threesold Kingdom;* 1.988 1. That of God.* 1.989 2. Of Christ. 3. Of Heaven:* 1.990 and all here may be truly un∣derstood, it not being taught us, as if God reigned not, but that his reigning and domi∣nation might be manifested to all, and hast∣ned to us,* 1.991 which is properly our inheritance, being by the former Petition made holy, and in the Preface adopted sons of glory.

There is mention likewise of a kingdom of men,* 1.992 in contradistinction to which, we pray, Let thy Kingdom come: there is a kingdom of darkness is, the king therof is the angel of the bottomless pit; for confusion of which,* 1.993 we pray, THY Kingdom come.

It is that Kingdom which the blood of Christ hath purchased, the faith of the Saints expected, and that which in the parable of the sheep on the right hand, we are invited to enter into and possess. It is Regnum Coe∣leste, the Kingdom of Heaven,* 1.994 in all its steps, advantages and degrees.

In this, as in the former Petition, we shall search into the matter, and next into the or∣der thereof, with the application of both, to the rule, So pray ye.

In the matter, there occurs to be treated upon, 1. The extension of the Kingdome. 2. The steps, methods, whereby that King∣dom comes. 3. The zeal that is supposed to be in the Petitioner, to have that King∣dom come.

God hath a twofold Kingdom in the world, and its inhabitants; one general, reaching to the birds, even in their falling, to the hairs of mens head, and their numbering, and to the devils in their chaining; and this is cal∣led the Kingdom of his providence.

Whence it hath been questioned, though upon poor ground, whether here we pray for the coming or continuing of this King∣dom of providence? For since the soul and body are preserved in their united harmony, by his favourable concurrence, he acting all creatures for the preservation of our life, by their subsisting, which by some, is attributed to Chance, to Fortune, to the Moon, to the Sun, and to any other creature, which the ig∣norance of the true God shall lay before an

idolater, Christianity being but thin-sowen, and Christ not so universally believed upon, but that a great part of the world is idola∣ters and unbelievers.* 1.995 Quinsay, the greatest City in the whole earth, was of late known to have had in it, but one Church of Christi∣ans; in the rest, Gentilism, sacrificing to the very Devil, that he might not hurt: Which considered, what should hinder our earnest sueing, for a more clear manifestation of his infinit authority, that all Altars, and all hearts, may offer up holy sacrifice to that only true God, by whom they only live, and in whom they shall, and may be eternally made happy?

It was not,* 1.996 or but darkly known, that the most high ruled in the Kingdoms of men, and gave it to whomsoever he will; but yet so, that he himself governed it, by the wisdom of his power, and protected it, by the wisdom of his government.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.997 Thy Kingdom, the word im∣porting, that Kings are inviolable, and not to be hurt or grieved, which God is by the ido∣latrous and superstitious rites of Gentiles and Jews; or that Kings are the foundation, or upholder of the people;* 1.998 which God also is, all things being upheld by him, and to that purpose is a King, a word from the Saxon word, Cyning, or Cunning, which importeth to know and understand,* 1.999 and ability to act, as we proverbially say, a canny man, one that can do, and act with dexterity and skill, in which God is transcendently eminent; King-like, providing and taking care for all, making

grass to grow for the Oxe,* 1.1000 and herb for the service of man.

Sent he not hail, and fire mingled with hail,* 1.1001 very grievous upon all the Land of Egypt, and a pestilence, in the dayes of David, upon the twelve Tribes? Its thy Kingdom, imply∣ing his Majesty, Splendor, Tranquility, and Honour; and may we not desire, that by the greatness of his power, he would command the air to be healthful, and the fire not to be hurtful, and that it be known to be his act, to all the world,* 1.1002 as an effect of his unlimited Soveraignty?

Besides this, he is said to have a Kingdom, by, and in, which, he rules his Saints and Church in special, and relating to his Church triumphant, is called a Kingdom of glory, re∣lating to his Church militant,* 1.1003 is called a Kingdom of grace; that of grace going along in that of providence, and going forward to that of glory, we shall speak of them both mutually, beginning with that of providence and grace.

For a safe and prosperous success of our un∣dertakings, and affairs, for the subjugating of our foes,* 1.1004 for destroying the power of dark∣ness, that we may have no treacherous heart, with Iudas,* 1.1005 nor a covetous with Ahab, nor an ambitious with Absolom, and that the King∣doms of the earth may become the Kingdoms of the Lord,* 1.1006 and of his Christ, and that such who know him, may give him no rest, untill he make Ierusalem, that is, his Church, a praise in the whole earth,* 1.1007 we pray for in Thy Kingdom come.

At this time, regnavit,* 1.1008 Diabolus, the Devil reignes, Sin reigns, Death reigns, and by them mankind hath been taken captive; hence we beg that Satan may perish, Sin may cease, Death may die, and that Captivity may be taken captive; that we being freed from these, may reign quietly, honourably, and securely under him.

If he suffer Turks or Tyrants to afflict his Church, we call for strength and aid by his providence, for grace and power by his Spi∣rit, and in both,* 1.1009 saying before Ephraim, Ben∣jamin, and Manasseh, stir up thy strength; why before these three? but because these Tribes, both mar ched, and pirched nearest the Ark, a type of his presence;* 1.1010 and in Thy Kingdome come, his rising as a Giant out of sleep, in the sight of his Church, and march forward to subjugat those 〈◊〉〈◊〉 by his mustered forces, that is, the ordered Army of his crea∣tures, or peovidences, or graces of faith, love, and real, that Ephraim and Manasseh, with∣out fear may worship the Lord in Benjamin, that is, in his Ierusalem, that is, in all holy places.

The work of Gods hand, and his provi∣dence about it, may lead us to admire; but leas•• we should stand in the world, as Mary at the grave,* 1.1011 looking, to behold what we cannot find, we call for his Kingdom, to free us of that sordid vassalage which our parents, sin, temptation, and unbelief, have brought upon us, to the beholding those invisible riches

above, pursuing in our thoughts their dura∣tion, fixation and consolation.

The world here follows us so closs, and grips us so hard, that we are put back in our pursuit of those more desirable treasures above,* 1.1012 so that it is called a striving, to apply our thoughts thereto so much as in a wish, which imports among many things, this one, that there must be great pressing, and fear∣ing to be over-pressed, we pray, Thy Kingdom come.

Anaxagoras affirmed, the cause of his birth and coming into the world was, to behold the Heavens and the Sun, from which the curiosi∣ty of some hath picked such a mystery, as I am prone to conjecture was never in his thoughts;* 1.1013 for, by Heaven, they would give out, he understood the power of God, which is attributed to the Father; and by the Sun, they will have to be signified the brightness of misdom, which is Iesus Christ; and by heat, which is from the Sun, they would have love understood, which is the Holy Ghost: to de∣tect the vanity of such conceits, as issuing from Anaxagoras, were a vain dispute; but certain it is, that man was made, and the Christian is taught, to have his eyes, his de∣sires, his affections,* 1.1014 where Christ is, at the right hand of God, and was begotten and born of the Spirit, to love, admire, and behold the Son.

Therefore Schools and Colledges, where Arts and Principles of knowledge are taught, ought to be recommended to the eare of

providence, that from them, by means of Professors, and Benefactors, as from a Nursery, may be removed such plants, as may in the garden of God, which is his Church, refresh his people with their shade and fruit; for it was esteemed the saddest persecution,* 1.1015 when Iulian the Apostat Emperour, to impede the Kingdom of the Gospel, ordered that no Ga∣lilean (so he termed believers) should be trained up in letters, or learning, alledging that heathens were killed with their own fea∣thers, meaning the pungency of Christian Doctors Arguments.

That the knowledge of God, being spread, the longing after Heaven may be discerned; that the things present, being accounted as nothing, there may be earnestness for those which are to come, a principle arising from a conscience purged from sin;* 1.1016 and a soul purified from the earth, as St. Pauls was, when he groaned to be cloathed upon, resteth in the bo∣some of this Petition.

Moreover, the subjection of all souls unto his will, Law, and Goverment, is intreated for here, in Thy Kingdom come, the petitioner, as the mother of Siserah, is panting, and ask∣ing, why is his Chariot so long in coming?* 1.1017 that deliverance from this present evil world might be hastned; that all, whether high, or low, rich or poor, old and young, might re∣joyce together, blessing the Lord in the beauty of holinesse. For,

1: They live in fear of themselves, and therefore cry, Thy Kingdom come. Iob was

not in trouble,* 1.1018 yet he feared; they know they cannot think one good thought, nor do one good act, upon certainty of sins lying at the door and of temptations being within the house; distrusting of the strength of age, and experi∣mentally apprehending a disease, surmising through despondency, some cross to attaque them;* 1.1019 and lastly, beholding the severity of God upon them which fall, more grace, know∣ledge, and a more clear sense of their own sal∣vation, is frequently in their mouth, that no temptation may surprize them, or cause them deviat from truth and holiness.

Sometimes Curiosity,* 1.1020 again Vanity, too oft Obscenity will affault, and the thoughts of the soul here heat the heart, there blow it, and anone disturb it, and by and by scatter, and again confound it, then rack it, and afterwards binds it, consequently defile it, and corrupt it, from which the coming of this Kingdom doth secure it, by giving them the gifts of sobriety,* 1.1021 and of a sound mind, purity of speech, and sincerity of grace, which they would al∣wayes possesse, but that Satan, by his frequent and sudden temptations doth hinder them.* 1.1022

In the croud of cares and fears arising from wars, tumults, and (as they say, from wives, children, and families) from sin and natural srailty, a soul, though strong, may be broken, crushed and wounded; by which that precept recorded to have been given by the Guardian Pastor or Angel (among many) to that holy ancient Hermes,* 1.1023 St. Pauls Disciple, is good, viz. to believe and fear, in regard the last with∣out

sthe first, creats gulfs of despondency, is∣suing from the turbulent sea of perplexi∣ty, entanglements and doubts, for the Spi∣rits overwhelming; his nuncius iniquita∣tis, or evil genius, like Iobs messengers, interrupting mans beloved retirements, for Halcyon and serene tranquility, in heavenly meditation, more frequently with corrodeing and mournful intelligence,* 1.1024 tending to bitter∣ness and wo; then his nuncius aequitatis, or good Angel, cometh like Ioabs informers, Ahimaaz-like, with accustomed good tidings, nourish∣ing the soul, or ravishing the ear with the me∣lodious report of benevolent providence: whence it is, that even the great judgment∣day,* 1.1025 for the elects sake is hastned, and the King∣dom of God every wsy desired.

2. They live in love of others, and therefore cry, Thy Kingdom come: With St. Paul they have a desire,* 1.1026 and their prayer to God is, that all Israel may be saved, by letting the sound of the everlasting Gospel be heard unto all that dwell upon the earth,* 1.1027 and to every Nation, Tongue, and people, that Israel and Iudah, that is, Iew and Gentile, may become one, and unite in the hand of him, who is the arm of the Lord revealed.

For if we love the Lord,* 1.1028 we shall obey his Law, and love man, for this is to enjoy good, and to be thought worthy of infinit good things, this is the crown of vertue, the foundation of Religion, and the Kingdom of God: there being great and precious pro∣mises of the enlarging of the Kingdom of Christ, by the accession thereto, of the mul∣titude

of the Gentiles, by revealing the Do∣ctrine of saith, the light whereof detecting the unprofitableness of those various modes and forms of worship, used by Infidels, the not doing whereof indicats one almost, that is, scarce half a Christian,* 1.1029 that in its full latitude oblidging us to lay aside passion and self, and signifie to the world, our desire of Gods re∣moving the dark cloud of atheism, or errour, and bring all to that due way of worshipping the Father, in his Christ, by discovering to all the beauty and order of his Kingdom.

Let us reason a little on Gods behalf, and beholding the equity and justice of this du∣ty, set our selves to its performance.

Contemplat upon Gods authority over us,* 1.1030 and we shall learn submission; reflect upon our cumbersome lusts, our rigid adversaries, our rueful passions, our woful calamities, our oppressing Task-masters, our seducing Teach∣ers, our eager disputes, our multiplied opi∣nions, our divided interests, and our proba∣bly irreconciliable divisions; to pass by the subtilty of the Devil in all, we shall be forced not only to pray, Thy Kingdom come, but with hatred and sorrow acknowledge, that other lords besides thee,* 1.1031 have had dominion over us: to save us therefore, and to confound them, Let thy Kingdom come.

Our creation, possession, and future expe∣ctation, makes discernable the infinit distance betwixt those powers, whom we obey, and God whom we ought to obey, who not only hath authority over us, but exerciseth the

same, in so gentle, ample, and so affectionat manner, that reason should induce us to for∣sake those intricat labyrinths, inconsolat ser∣vices, and filthy undertakings,* 1.1032 in which, and wherein our lusts and hellish masters have, and do, so deeply engage us, and make us swear allegiance (devouting our selves unto) the Crown of Heaven, the Laws whereof being comfortable, just, good, and holy.

A crook-back was not under the Law to ap∣proach to offer bread before the Lord,* 1.1033 and therefore let us stand upright, and not fle∣ctere ad ima, as bowed down, behold the things of this carnal and perishing world, lest we be accounted unfit to approach unto,* 1.1034 or enter in,* 1.1035 the Kingdom of God. Exoneremus ergo, let us therefore cleanse our hearts from the contagion of unclean cogitations, and fit our selves for a daily offering up unto Christ,* 1.1036 pray∣er and praise, as Priests separated by the Spi∣rit for that good work and office, and parti∣cularly to offer bread, I mean the remem∣brance of the whole Tribes, the whole earth, for their good.

It was Sauls question, whether the promise or hopes of fields,* 1.1037 or vineyards, made his Guards not inform him of Davids supposed conspiracy, and consederacy with Ionathan? and truly the largeness, excellency, the Vine∣yards and fields, the riches, and the glory of the Kingdoms of grace and providence, ought to provoke us to be earnest for the advance∣ment of the Kingdom of God; the protecti∣on we have from Angels, the heat we receive

from the Sun, the light we have from the Hea∣vens, the prospect we have from the Hills, the Flowers we behold from the Valleys, the Commodities we have from the Sea, the com∣forts we draw from the Beasts, the spiritual consolations we receive from the Gospel, shew the advantages we have by his Govern∣ment, and therefore ought to endeavour the removing,* 1.1038 and fight for the departing of Saul's (the sense is easie) and the coming of David's Kingdom, in pressing for the enlarge∣ment of the Kingdom of grace under our Lord Jesus Christ.* 1.1039

For though in the Kingdom of his provi∣dence we possess such a lot or portion, as his wisdom, or power giveth, and judgeth con∣venient for us, yet remembring that these things we enjoy, common with the Swine in the field,* 1.1040 and the Raven of the air, the Fort∣royal of our affections are not to be possessed, much less commanded by the desire of enlarg∣ing temporalities (being given but as apt means to uphold our otherwise frail Taber∣nacle:) but collecting all our strength, ani∣mat our zeal for a studious striving for,* 1.1041 and earnest thirsting after, the beautifying, con∣firming, enlarging, and adorning of our in∣ward man, by grace, against the approaching of the Kingdom of glory.

This Age hath many who slight this Pray∣er in their practice, as well as neglect it in their religious exercise; they desire the com∣ing of his Kingdom, limiting their thoughts to that of Providence, desiring the hastning

and advancement of those good things they desire to possess, yet not contented with their portion,* 1.1042 by stealing, cheating, robbing, they snatch it impudently out of his hands, being impatient that he brings it not unto them, and grumbleth that he makes not speed; whereas, Thy Kingdom come, implyes, mo∣desty, and our waiting upon Gods leasure. Let pilfring sinners therefore know, that not a snatching, but a mannerly receiving, is con∣tained in this Petition. Hasten not therefore to be rich.

Eye his Kingdom of Grace, we have those so pure in their own eyes, so holy in their own conceits, that they behold no urgent cause for its more evident appearing: Let such know, that not sufficiency, but a daily exuberancy is contained in this Petition, Say not therefore,* 1.1043 I have enough.

It is obvious, that many concludes the coming of this Kingdom, to consist in such tenets or opinions they have imbibed from the Rabbies of some saction to them beloved. Let such know, that not the following of mens opinions, but the knowledge and own∣ing of Gods heavenly dominion, is contain∣ed in this Petition, the great Officers therein, under himself, being Magistrats and Mini∣sters, &c. both which are prayed for, in Thy Kingdom come.

Thy Kingdom come.

THe Kingdoms of Grace and Glory, as they are united in this Petition, are now to be explicated, and first of Grace, where∣by Christ reigns in the soul,* 1.1044 which by having the Gospel,* 1.1045 is nigh unto us: and next, that of Glory prepared for us before the founda∣tion of the world, yet these are not so much two as one, differing only as the light con∣veyed by the window,* 1.1046 differs from that im∣mediatly flowing from the Sun. In the King∣dom of Grace,* 1.1047 Christ is compared to a Roe, standing behind the wall, looking forth at the window, shewing himself through the lattess; the wall is our flesh, the window is his Law, the lattess is his Prophets; but in the King∣dom of Glory, the wall is pellucide, the win∣dow and lattess both removed, and the im∣mediat beams (i. e.)* 1.1048 glory of the Father, by the Saints viewed and respected.

By Grace here, he hath Servants, Kings, and Teachers, in his Temple and Throne, but there in glory, there is no teaching, because no ignorance,* 1.1049 no King, because no offence, and Kingdom implying government, and that under a King, Christ is King and Head of his Church, and God the Father, as Jesus is man, is the head of Christ:* 1.1050 Hence we pray, Our Father which art in Heaven, Thy Kingdom come.

In which Petition, there is something we pray against, and something we pray for; the

latter is for the Churches and our guidance, into the Holy of Holies, the former is for sub∣jugating Gods and our enemies,* 1.1051 and all per∣nicious lusts, obstructing our glory to come.

We pray against the dominion of sin, the darkness of nature, the prevalency of Satan, and the delay of the Saints reward.

1. The dominion of sin, that its head, which is as a Serpents,* 1.1052 may be bruised, and its reign, which is tyrannical may be ended, all lust being base and ignoble, and ineffably cruel, domineering more over the soul, and making it suffer more from it,* 1.1053 quam corpus, &c. then the body, doth from diseases; for, it reigns,* 1.1054 and brings into eternal death, at last, fascinating in the mean time, and be∣witching mens hearts so,* 1.1055 that but few are sensible of that danger, which these Ammo∣nites will bring upon them, if longer tole∣rated; and those few again have their souls so entangled, that though they have no love to embrace, yet they want power to extricate themselves out of sins snare, or force to drive it from exercising dominion over them.

Therefore, calls for help against that strong man, that by the power of grace, and strength of faith, and ardency of zeal, all from the Spirit of God, he may be bound as a rebel against hea∣ven, and an usurper over man, in forcing o∣bedience to his lusts, and rigidly exacting what was never his due (viz.) love and sub∣jection.

Thy Kingdom come, as it eyes the Church, imports, that it might be manifest among men,

and that it might be known to the ignorant;* 1.1056 but eying Grace, it respects the extinguishing of all vice, by the power of God, that neither devil nor world, nor carnal lust, nor any sin, might have dominion over us, but God a∣lone: For, if we study good works, and shine in vertue,* 1.1057 lust and iniquity shall never over∣come us, nor the power of hell suppress us: restat ergo, we ought therefore, as in all things, so in suppressing of sin, to call for divine aid, and to flee to that rock of re••uge, impreg∣nable against all assaults,* 1.1058 saying, Deliver me O Lord, from mine enemies, for I flee unto thee.

It desires that God may so reign in us, that sin and death may cease to reign over us,* 1.1059 being weakned in their strength, blasted in their beau∣ty, and confounded in their force.

2. Against darkness of nature.* 1.1060 Happinesse being the scope and design of all rational be∣ings, Religion shews to be only in God, which yet to obtain, mans weaknesse and infirmity, holds difficult, if not impossible, except God himself take us by the hand, and lead us to its enjoyment; we being as dead men, unca∣pable of acting, or if capable, blind as the Sodomites, wearying our selves in a fruitlesse groping; or if neither of these, yet as the nighted Levite in Gibeah,* 1.1061 we sit down ready to embrace the felicity any one shall offer, and alace! are there not many who say,* 1.1062 who will shew us any good?

Our Saviours nativity was by the Philoso∣phers mocked, neither did Philosophy agree

to the doctrine of his rising from the dead,* 1.1063 this earthly mind of ours, like the Kingdom of the beast,* 1.1064 being so darkned, we beg, in Thy Kingdom come, for the light of the holy Gospel, (i. e.) for the spirit and gift of understanding; for,* 1.1065 though the truth be shining upon us, and about us, yet as blind men we behold it not, untill the rayes of the Spirit of light and truth, by sound and saving Knowledge, vir∣tuat our understanding to behold, and next, to approve the things of God, either as to the simple knowing the nature thereof, or re∣all observing the laws thereof; for, without practice, knowledge is but more damning: For,* 1.1066 as he is not called an Artificer, who hath no skill in the trade, so nor he a Christian, in whom the exercise of Christianity is not beheld. Christian being a name of Justice, Goodness, Integrity, Patience, Chastity, Pru∣dence, Humility, Humanity, Innocency, and Godliness, all comprehended in that precept, walk as Children of light.* 1.1067

The Kingdom of God coming in the spiri∣tual efficacy thereof, and shining in upon man, discovers the thinness, blackness of all his other actions, the reasonableness of all Evangelick duties, and the wayes of extract∣ing comforts from them: Whereas the want thereof, either secureth the sinner, upon con∣jectures that all is well, or damns him, by leaving him to the glimmering light of his own natural Conscience, which filling him with fear and horrour, causeth him do many

good things,* 1.1068 and with Herod, hear Iohn Bap∣tist gladly.

All which to prevent, by a knowledge ten∣ding to eternal life, both in work and re∣ward, we say, Thy Kingdom come, that is the sap••ence, the knowledge of thy Son, in op∣position to that blindness,* 1.1069 Satan, the god of this world, hath cast upon us, and to that na∣tural ambition, he, as king over the children of pride, hath infused in us, disdaining to be∣come subjects to the most high God, choos∣ing rather vassalage to him; yea, to be one with him the devil and wicked men, making up one body,* 1.1070 and from him, as being the head, are the members sometimes designed: Iudas, as he was a traitor,* 1.1071 is called a devil, and all sinners are either his associats, or his sons, and one way or other related to him, and in∣dustrious for him.

3. Against the prevalency of Satan. That God may be seen to rule in his Saints, by their peaceable conformity to his Law, without the reach of that Serpents sting, that Dra∣gons tail, that Lyons claw, for their so doing, the sting being pulled out, the tail broken, and the claw paired, which in the Scripture-language, is a chaining him up,* 1.1072 having no chair of estate, as in the heart of Iudas; nor my repose, as once in the bosome of David; nor mint office in the heart of any, as once in Annanias; nor magazine in any mans soul, as he had in Ahabs breast; for the slaughter of any,* 1.1073 as he had in Herod: and in summe, Reg∣num Diaboli, est omne malum, the devils king∣dom

is, where ever evil is; and therefore that Gods Kingdom, which is, where ever good is, may come, for the subduing of all that is naught, is to be earnestly pressed.

Though we have all come short of the glory of God,* 1.1074 yet to limite Satan, and deliver us, adds much to the glory of his Kingdom, espe∣cially, since God hath begun to bind him, those countries, wherein he hath so long, and probably, for ever intended to play Rex, as in the America Islands, the inhabitants where∣of, as a learned man conjectures, being drawn from the north places of the world,* 1.1075 (after the Gospel begun to shine among these bar∣barous Nations) their God, Vitzililiputzli, or Vitzliputzli, the Image of which Idol they carried in a Cosser of Reeds, supported by four principal Priests, unto whom also he gave directions, and in apish imitation of the Isra∣elits cloud,* 1.1076 so this devil signed their advance, or stay, being still in the midst of their Camp, and having alwayes a Tabernacle erected for his worship, where they rested, which at last, was at the place where Mexico now stands, so called from their chief Captain, Mexi, whom they followed: But God found them out, and affronted the devil in his own terri∣tories, where he was worshipped (untill of late) so eminently,* 1.1077 that the King of Callicut eat not his meat, untill it was offered unto the devil, by the name, Deumo, (as being the great Gods Viceroy, and the government of all the lower world, for conveniency and ease, deputed unto him;) and the fragme••ts

given to Crows, which for that were account∣ed holy, &c.

Let my Reader pardon me, if for Gods glory, the words of that Covenant be insert∣ed, taken by the Indian inhabitants of new England, after great pains given by English Divines; by interpretation, the engagement is this,

We are the sons of Adam,* 1.1078 we and our fore∣fathers have a long time been lost in our sins, but now the mercy of the Lord, beginneth to find us out again, therefore the grace of Christ helping us, we do give our selves, and our children unto God, to be his people; he shall rule us in all our affairs, not only in our Religion, and affairs of the Church, (these we desire, as soon as we can, if God will) but also in all our works, and affairs in this world, God shall rule over us, Is. 33. 22. The Lord is our Iudge, the Lord is our Law∣giver, the Lord is our King, he will save us; the wisdom which God hath taught us in his Book, that shall guide us, and direct us in the way. O Iehovah, teach us wisdom, to find out thy wisdom in the Scriptures, let the grace of Christ help us, because Christ is the wisdom of God, send thy Spirit into our hearts, and let it teach us, Lord take us to be thy people,* 1.1079 and let us take thee to be our God.

And by their getting Psalms translated in the Indian tongue, they have learned to speak of Iehovah, and avoid many sins, and hates and avoids Pawwows, that is Witches and Char∣mers, &c.

Now to pray for a farther binding up of Satan, in the conversion of more Indians, all Turks, Iews, were an acceptable work in it self, and our duty as Christians, that all the worlds inhabitants may cry out with that poor dying Indian,* 1.1080 Iehovah Aninumah, that is, O Lord, give me Iesus Christ, which is equivalent to Thy Kingdom come, and that each professor might repell all temptations, as one of them did,* 1.1081 when tempted to Pawwow for a sick person, saying, I must not break my Covenant, and sin against God.

But now to return to the old world again, where Satan also hath his seat,* 1.1082 which lyeth in wickedness, he having in it universal dominion, demonstrated by the vanity, impiety, of its inhabitants; for though his kingdom be not natural, but malicious, his goverment not de∣fensive, but persecution, bending his power to the damnation of his subjects, yet in the opinion of a Father, is he a great King; strengthning his Kingdom with vices, walling it with abominations,* 1.1083 building castles in it with attrocious acts, and furnishing them with Armour of enforced filthiness; The Col∣lectors of his Revenue, are, oppressors of the poor, his Officers are seducers, deceivers of the simple and honest, his Lord cheif Justice is perversnesse; In his Court, and about his Chamber, you have Cuning Rooks, by hook and by crook purchasers, cheating Merchants, covetous Preachers, protracting Doctors, con∣science-hiring Hucksters; for his Advocat, he hath a Iack of both sides, Lawyer.

He hath also about him, forgers of lies,* 1.1084 contrivers of mischief, receivers of bribe, re∣proachers of men, because effeminat as woman; and for a Page, he hath Amictus discoloribus (saith my Author) a Peacock-tail'd gal∣lant.

But when the Kingdom of God shall come, It shall discover, that the world, like men, brings good wine at the first, and afterward that which is worse;* 1.1085 for, sin is Voluptatum est Tormentum, the end of our eating is infirmi∣ty, the end of our living is death, and the end of death (to all that crucifie not the world) is eternity of misery, the thoughts of which are suffciently valid, to wash the paint from the world, to cure the itch of the flesh, and to fight or animat us against the ty∣ranny of the devil, and then shall the Kingdom of Heaven be within us.

4. Against the delay of the Saints reward. The vision being for an appointed time,* 1.1086 must be waited for, yet as the hireling for the sha∣dow, the watch-man for the morning, the weather-beaten Pilot for the Haven, the sick for his recovery, the weary Traveller for his Inn, so doth a Saint long for the end of all de∣signs, their enjoyment of God in Christ: Their modesty keeps them from saying,* 1.1087 Arise, let us go hence, yet the soul of man being easily se∣duced, their zeal inflamed with the thoughts of what they shall possess, vigorously enforceth them with a holy seriousness, to call, Adve∣niat Regnum tuum, Thy Kingdom come.

That is, Lord say to the North, give up, and

to the South, restore, the dead bodies of thy Saints, given them in charge, that they and we (the time appointed of the Father, being come) may be caught up to meet the Lord in the air,* 1.1088 to remain for ever with him.

The soul being stamped with the image of God,* 1.1089 betrothed by the faith of God, endow∣ed by the Spirit of God, redeemed by the blood of God, capable of the blessedness of God, having nothing to do with flesh, longs for the perfect vision, and full fruition of the holy place, of the holy face of God, that mor∣tality might be swallowed up of life.

The soul is Christs Spouse, and conform to her condition,* 1.1090 hath a threefold marriage: The 1. is, In her Iustification by faith, at which she is feasted by the ablution of sin, the at∣tainment of grace, the reforming of nature; but this is attended, through the souls de∣fault, with many jarrs. The 2. is, Her Re∣generation, or Sanctification, by hope, at which she receives divine consolation, heavenly com∣munion, and a taste of the glory to come, but this is also mixed with fears and doubt∣ings, and therefore the third is wished for, which is her glorification by charity, at which she is entertained with eternal incor∣ruption, true glory, and the perpetual vision of God, and this being the more excellent, affectu pio,* 1.1091 & sensu profundo, she groans most ardently for it.

As we pray against these things, so there are other matters we pray for, such as the Chur∣ches

soveraignty, the Saints felicity, and our Fathers universal and sole authority.

1. The Churches soveraignty in general. The Church is the continent wherein Christ reigns, and in it his Palace and his Temple stands, which two are oft clouded by foggs, arising from open hatred against them, or pretended friendship to them, casting stumbling blocks in the way of others, by disloyal practices, as the idolatry of Rome, offends the Jew, and the heat of the Calvinists and Lutherans, in their often debates, becometh scandal again to the Papist.

To clear the air, is this Petition put up, that all may behold the mountain of the Lords house,* 1.1092 and the Sun of Righteousness shining thereon, that is, Christ Jesus, before whom the Jews had only Lamp-light by the Law and the Prophets,* 1.1093 which also shined upon them untill the Baptist, who was a burning and a shining light, but after that he rose whose Name was the East, whose Star arose in the East, like a Sun enlightning the world, direct∣ing to the knowledge of that Triune God; all may say of Gospel-rules,* 1.1094 this is the way, let us walk in it, that Sanctity, Innocency, Purity and Piety may lodge in the breast of all, and malice and mischief excluded from all.

The vision of the conversion of the Gentiles to the saith of Christ,* 1.1095 and to the Churches of the Saints, is expressed by the similitude of doves flying to their windows, thereby shew∣ing the swiftness, zealousness, harmlessness, and unity (doves generally going in flocks) that

shall be in those Converts, and the multipli∣cation and addition of whom unto the saith, notwithstanding of the diversity of opinions, (as natural as variety of feathers, or faces) is contained in this, Thy Kingdom come.

That all beholding the King in his beauty,* 1.1096 his Sacraments in their dignity, all his Ordi∣nances in their purity, may have their souls so influenced,* 1.1097 as to have all one heart, not being dismembered by faction, or passion, which rather shews men to be inhabitants of several Provinces, then fellow-subjects, having one Language, and united in one Kingdom.

The Petition therefore importing the ac∣complishing of that which St. Paul gave once a charge for,* 1.1098 (viz.) that the word of the Lord may have free course, and be glorified, that is, be opened and expounded before learned and unlearned; that though we behold one un∣skilful in knowledge or expression,* 1.1099 yet being full of saith and fear of God, dare not open his mouth to sin against him (which alone constitutes true wisdom,) and with these, being replenished with hope and charity,* 1.1100 and and all other vertues, Iesus Christ may reign in him, and in all other, that the Lord Iesus Christ, being known of all, to be the only be∣gotten Son of the Father, and whom they shall visibly perceive coming from Heaven, to judge quick and dead, and upon that score ought to be known, feared, obeyed, and wor∣shipped of all,* 1.1101 by addressing to his Kingdom in their belief of the Gospel, and swearing al∣legiance to his Crown, in receiving the Sacra∣ments thereof.

2. For the Saints felicity eternal. La∣bouring in the earth causeth weariness, and makes the work-man eye the Sun, to behold its hight;* 1.1102 there being no cloath capable to dry the eyes of the penitent, save the Robe of glory: It is here intreated for,* 1.1103 that tears, not only in themselves, but in their causes and occasions, may for ever be removed from them, and never admitted where they are, to the interruption of their joy.

Alexander hearing Anaxagoras evincing the existency of many worlds,* 1.1104 wept, because he had conquered scarce one; The believer from the principles of eternal wisdom, hath col∣lected the being of a world,* 1.1105 where shall be no night, neither properly, nor metaphorically understood; the want of which, considering his present habitation, causeth him with Mary, weep, yet looking up with a phosphere redde diem, Come Lord Iesus, come quickly.

All the possessions Abraham enjoyed,* 1.1106 were but poor in his eye, so long as Childless; give any of his faithful sons an extract of earthly pleasures, they are contemned, because heaven∣less: and St. Paul's Cupio dissolvi, I desire to depart, senseth this Petition.

Though this Pronoun THY, give the property of this Kingdom unto God;* 1.1107 yet as the bread we eat is His first, and next by saith Ours, so is this Kingdom, the truth of God having engaged it self in a promise to us, that we shall possess it, both as his, and our inhe∣ritance.

The other Petitions admitt of no demurr,

no delay,* 1.1108 and are therefore in our faithful ar∣guing, attended with a desire of dispatch, for his will must be done, now, and this day we must have our daily bread; but this alone hath the continuation of days in the Court of Consci∣ence,* 1.1109 and therefore may be called a Petition of hope, living in hope, yet such an one, that maketh not ashamed, in regard it is for a King∣dom which will come, though for a while it may tarry.

3. For our Fathers Kingdom universal: When the end cometh, Christ shall deliver up the Kingdom unto God,* 1.1110 that is, the Kingdom of his Mediator-ship, at which the Kingdom of Grace shall end, the Son himself, as man, be∣coming subject to the Father, that God may be all in all; then Heavens Gates shall be shut, there being no more to enter; and Hell shut, Devils rambling being no more to be tolerat,* 1.1111 the harvest being then gathered, and no more seed to be sowen, the elect glorified there, being no more to be called, but God ruling, having brought into subjection all that either denyed him, or defyed him; where begins his Kingdom of Glory.;

For that time wherein God is enjoyed without Ordinances,* 1.1112 and praised without ad∣versaries, sin and death being abolished, and an immediat union with God acquired, is this Petition offered, that the supream do∣minion of the great God may be hastned, and a final close put to all things, by folding up of the sheets of time, where ends the King∣dom of Providence.

The changes and mutations, the framings,* 1.1113 as we may call them, which attend the King∣dom of Grace, have caused it to be called Regnum lapidis, the Kingdom of a stone; the fixedness, perpetuity of the Kingdom of glory, is called Regnum montis, the Kingdom of the Mountain; the other being but as a stone hewen, or hewing; for that immovable and eternal Kingdom therefore, & its approach∣es, this Petition is numbred among our day∣ly prayers. Yet for a caution, it may be ad∣ded, that this is necessary to be heeded, viz. that their cause had need to be good, who long for, and presse after, the coming of the Iudge: Remember thy faults therefore, implore a pardon, be circumspect in thy way, purifying thy soul by faith, abiding in hope; dwelling in love, and then call, Thy Kingdom come,* 1.1114 and the Lord will hasten his word, to per∣form it, for his own glory, to thy comfort.

Thy Kingdom come.

WE are now to examine the steps and methods by which this Kingdom comes; for, coming denots a progressive, and an advancing motion, our Father having au∣thority over it,* 1.1115 as the Centurion, if he say, go, it goeth, if come, it cometh. Prepare ye there∣fore the way of the Lord, and make his paths straight:* 1.1116 In our endeavouring to clear, first, its motion, next, uses from that motion.

Man being in Scripture interpretatively, every creature,* 1.1117 we shall not speak much of his Kingdom of providence, wherein his regi∣ment over the creatures, is manifested, but eying especially that of his Grace and Glory, which his goodness is pleased to represent in this prayer, with its face and favour towards us, &c.

The coming and compleating of his autho∣rity by grace, ought to be prayed for, upon many considerations, its regiment being as yet imperfect, impeded, and ost obnubi••at∣ed.

Its regiment is imperfect: The tallest Chri∣stian is but of a low stature, and the wisest stu∣dieth most to increase in wisdom; the utmost that St. Paul could reach unto,* 1.1118 was, with his mind to serve the Law of God, his flesh still ob∣serving that of sin,* 1.1119 and every good man being two men, and divided in himself, ought to endeavour more and more freedom from that law of death.* 1.1120

There is no Wheat without its Chass, nor Rose without its Thorne, nor saith without its doubt, nor heart without its lust; yea, the Moon wants not her Spots, nor the Sun its Eclipses, unto which the Church is com∣pared,* 1.1121 when in her greatest beauty; nor army, even with banners, without its own care and fear; unto which she is also likened, when she is most terrible.

Its regiment is also impeded: There are enemies in the coasts, possessing strong sorts, hindering grace, in her noble atchievments;

Schisms, Divisions, Heresie, Idolatry, Scan∣dals, Prophanness, hinder the marches of the King of Saints, (as craggy rocks do the pas∣sage of Kings of the Nations.) Saying,* 1.1122 depart from us, that is, turn from us, which includes a removing of him; intended by them, that they may remain free. This people hath a revolting heart,* 1.1123 saith the Prophet, they are revolted, they are gone; They say, go, the other sayes depart, both being against his ap∣proaches and dominion.

Pardon the application, if we take the wings of the morning, and flee to the uttermost parts of the earth, Satans power, sins law, lusts dominion is resisting Christs nearer commu∣nion with his Church: There shall be sound Pride in Armour,* 1.1124 Covetousness in Buff▪ Oppres∣sion watching, Lust posting, Fury th••••tning, Malice contiriving, and Policy uniting to suppress the Gospel; and though it get ground in the conversion of some, to the saith of Je∣sus, yet what Hanibal said of the Roman Ge∣neral Marcellus, may the Church say of them, and the devil their Captain,* 1.1125 that neither con∣quered, nor conquering, will they be quiet; yea, her case must be sad, since the very li••e of her peace consists in fighting against these restless adversaries; and where overcome, yet so desperate is their wrath,* 1.1126 they with the Gada∣rens beseech Christ to depart.

Its regiment is likewise often obnubilated; Grace now and then is put to the flight, by an army of lusts: The Church is said to be a Woman cloathed with the Sun,* 1.1127 the Moon un∣der

her feet;* 1.1128 that she is a Woman, betoken∣eth her weakness, her fruitfulness, cloathed with the Sun, her protection by, and obedi∣ence to, Jesus Christ; the Moon under her feet, signifyeth her contempt of all earthly, because mutable, enjoyments; yet for all this pompous equippage, she is forced to go to the wilderness for shelter, against the Dra∣gons rage and fury.

The feeling, the beholding, the hearing of these things, will cause sorrow; and what con∣solation is that offered by an Ancient, com∣forting a Christian in sad times?* 1.1129 It was, Pia tristitia, beata miseria, a blessed melancholy, and a pleasant misery, to behold the sins of others, and weep; and to another, Plangenda sunt haec, non miranda, these things are to be be 〈◊〉〈◊〉 for, not wondred at; yet adds, that prayer ought to be made.

I shall not say, that after the fall, God ap∣pointed our flesh,* 1.1130 our sinful lusts to rule over∣us, for our punishment, as he appointed thorns to arise out of the earth, for mans vexation; but since the fall, lusts and corruption over∣shadow grace within us, to that hight, that Peter will curse,* 1.1131 David fall, and Iacob lie to his Father; and these weeds are permitted to abide in all, until the Kingdom of God come with power, which made David call, but thou, O Lord, how long? that is, in the new Testament-stile, Thy Kingdom come.

The Gospel in its progress, is compared by our Saviour to leaven,* 1.1132 and that workes gradu∣ally, regeneration to a new birth, and man is

perfected by degrees, the Church to a buil∣ing, and that advanceth by rule, and measure, and Wisdom is said to have hewn out her seven pillars,* 1.1133 which implies addition; the new man hath not his proportion by years, but by de∣grees, and comes to perfection by distinct gifts and graces, he first learns as a child, to read the good examples of others, then ad∣vancing forward, he comes to live according to divine Law,* 1.1134 then he is so in love with Christ, that marrying himself to him, he would not sin, though there were no Law against it; growing now strong, he can endure, and stand out against the worlds troubles and vexations, and then growing rich, in the abundance of the things of the Kingdom of God, he leads a peaceable and contented life; then he comes to forget (that is, not to heed) transitory things, being wholly intent (as aged in grace) upon life eternal, and now there remains but one step more, that is, the Kingdom of glory, which advanceth towards us, by the grace of faith, illumination of the soul, Discipline of the Church, and by finishing the number of the Elect.

1. By the hearing of faith:* 1.1135 This eyes all the Kingdoms we have spoken of, for as by faith we believe that Jesus came to save sin∣ners,* 1.1136 so we believe by ••aith, that the world was created, and yet preserved, the Father Almighty hitherto working,* 1.1137 and darkly hinted at in the conclusion of this Prayer, For thine is the Kingdom, power and glory.

All that we know of Hell his prison, of

Earth his Foot-stool, of the Clouds his Chariots, of Man his Image, of Angels his Hosts, of Heaven his Pallace, of Christ his Son, is by the doctrine of Faith; for, untill it come, we are not savingly sensible of the Kingdom of God.* 1.1138 And, the doctrine of the Worlds Creation, Mans fall, and Christs com∣ing, are recorded to have been the Principles of Religion, taught in Adams Temple, Oratory, or place of worship, where God dwelt, from whose face, Cain departed; all which shew, that, it is necessary to believe as firmly, that God the Father Almighty made the Heaven and Earth, as it is to believe in Iesus Christ, his only Son, our Lord.

The grace of faith, is said to be the King∣dom of God within,* 1.1139 that Kingdom being spi∣ritual, and reigning in the hearts of the faith∣full, while they are in the Kingdom of pro∣vidence, and by which they are nourished and protected, untill they arrive at the Kingdom of God in glory, where they shall reign as Kings and Priests unto God for ever.

2. By the enlightning of the mind.* 1.1140 This pe∣culiarly eyes his Kingdom of grace: As Mo∣ses face shined when he was with God, under the Law, so now God shines in the hearts of his friends under the Gospel; he saith now, not Let there be light, but is himself a light unto his people.

The Gospel puts a Key in the Converts hand, to intuat and behold the mysteries in Christ crucified, which others cannot see; and also a Lamp, to know how far, and in what kind,

for what use, and for what end, they appertain to him. As at the Creation, there was a fi∣at lux, Let there be light; so in Conversion, there is a scias fu, thy sins are forgiven thee, which is that unction of the Spirit,* 1.1141 by which all things are known, as the Eunuch knew and believed that Jesus Christ was the Son of God, and by which also,* 1.1142 their Conversation is in Heaven, having security by God, and joy in him, for which cause also, it is the highest stone in Wisdoms seven Pillars, upholding the house,* 1.1143 that is, the Conscience, or Soul of man: The first whereof, being good Will, next, a sanctified Memory, the third, a clean Heart, the fourth, a free Soul, the fifth, a right Spirit, the sixth, a devout Mind, but the last and highest is, an enlightned Under∣standing.

By the discipline of the Church; Admoni∣tions, Reproofs, Censures, are as military weapons, used by the Church, for the up∣holding of this Kingdom of Grace,* 1.1144 yea, a de∣livery over unto Satan, by excommunication, which (if justly, duly, and compassionatly done) is, and hath been found, instrumental for the stirring up the authority and power of Grace in the soul of some obdured, shame and fear being very efficacious motives, (where other means are less effectual) to perswade a soul to cry, Peccavi, Father, I have sinned, as did the incestuous Corinthian.

One Sigbert,* 1.1145 King of the East Saxons, keep∣ing society and familiarity with a Count or Earl, whom holy Cedd had excommunicated

for unlawful marriage; once by accident met with Cedd, as he journeyed to the Counts house, and being smitten with shame and fear, alighted from his horse, and craved pardon; but Gedd replyed,* 1.1146 Dico tibi, I shew thee, be∣cause thou refrainest not from the house of that prosane wretch, thou shalt for thy pu∣nishment die in it, which fell out accordingly, the Earl and others treacherously killing the King at a solemn treat.

Pyrrhus Sons, demanding to which of them he would leave his Kingdom, Answered, To him who had the sharpest sword;* 1.1147 Let the swords, either of Gideon or of God;* 1.1148 be viewed, Gods is the sharpest, and therefore, to be most ••eared of all who believes the coming of that Judge who commands his Anointed not to be touched.

By Baptism, the Professor takes pay from Jesus, as the Captain of his salvation, and by scandalous▪ behaviour, he, as it were, runs from his Colours, and by censure is he brought back,* 1.1149 and placed again in his rank, that men beholding, may fear, and say, that God is in her, (viz. the Church,) of a truth. As Lycon the Philosopher,* 1.1150 had Ambitio & pudor, shame and honour, to goad his Schollars forward in the practice of vertue; so the Church hath honour, and a Rod to excite to good beha∣viour, restraining the vicious, and encourage∣ing the vertuous.

4. By finishing and perfecting the just num∣ber of the Elect.* 1.1151 Scripture sheweth, that the Kingdom of glory shall not come, untill the

number of these appointed for Salvation, be compleated; not to speak of that great my∣stery of the Jews blindnesse, untill the ful∣nesse of the Gentiles be brought in, the E∣lect, whether Jew or Gentile are gathered: 1. At their natural dissolution, 2. At Christs publick manifestation.

1. At the Saints natural dissolution: Every soul here uncased and divested of the body, is a stone added for the perfecting of that house which is above, and when the Quarry of eternal appointment hath been hewed out by the Gospel, and fitted by death, the roof is laid on, and the work is finished, for time shall be no more, and Graces government over the soul is perfected then in glory.

If that Prayer be a reall History, which is recorded for Ieroms, and in his works which he made a little before his death,* 1.1152 for hastning of his glory, how pithy is it? but the Con∣clusion much more comfortable, there ap∣pearing, on a sudden, after his communicating, so beautiful and glorious a light in his Cham∣ber, that the sick could hardly be seen, and a voice heard, saying, Come my beloved, the time is now, wherein thou art to receive a re∣ward for these labours, which manfully thou hast undergone for me; to which he replyed, Behold, I come, Lord Iesus unto thee, receive my soul, which thou hast redeemed with thy blood; which words, though thus uttered by him, are still expressed, as oft as we say, Thy Kingdom come.

Not that death is to be simply called for,

or out of impatience,* 1.1153 as did Iob, or Ionah, but as Moses desired a sight of God, but could not perfectly get it, untill he went up to die,* 1.1154 so we are to understand, that Pauls Cupio dissolvi, his desire to depart, upon sav∣ing knowledge, is the most speciall comfort∣able text to a man in his departing, said a re∣verend Prelat in his own Funeral;* 1.1155 for, know we not,* 1.1156 that every day we breath here, we lose one days sight of heavens beauty,* 1.1157 which we may justly pray to see▪* 1.1158 not to alter Gods purpose, but to manifest our longing desire.

2. At Christs publick manifestation. At Je∣sus his coming in the Clouds, with the train of his holy Angels, who are to gather his elect from the four winds, from one end of Heaven to the other,* 1.1159 the dead in Christ rising first, then those that are alive caught no, all allarmed by a mighty shout, with the voice of the Arch∣angel, and Trump of God,* 1.1160 shall the accomplish∣ment of the full ••••lly or number of the elect be finished; At which time the Saints, of their prayers, of this prayer, shall say, consum∣matum est, it is come, the Kingdom is come, the King of glory comes, Arise let us go hence,* 1.1161 and enter into our Masters joy; for, the Kingdom is come, &c.

But alas! how unprepared are we for its coming; for, the dead consciences, scandalous lives, malitious complotters, the medlers, or busie-bodies about other mens matters, the hatred and envy that appears in the actions of too many, professing Christianity, may cause remembrance of that old complaint,

sine Martyrio persequeris,* 1.1162 thou persecutes without blood-shed,* 1.1163 and thou kills under the mask of Religion, and thou destroyes the saith of Christ,* 1.1164 by speaking of him, &c.

This Kingdom hath come before day,* 1.1165 as upon Iacob, and Iohn the Baptist, before they were born; and at the dawning of the day, as upon Samuel, and Timothy; at noon-tide of the day, as on Paul and Elisha; and some∣times at the setting of the Sun, as upon the converted thief; but as it were dark night with us, we sleep, and fatten in our sins, nei∣ther fearing, nor desiring, our Lords coming; and though it be come to our Iudah, this part of the world; yet as the Gergesens, we seek by our carefulness, its removeal from us: Be intreated therefore to throw away our old sins, while we have time,* 1.1166 wash away our spots, unravel the knots of our lives,* 1.1167 & study purity, that the King may have pleasure in our beauty; and let us be the more earnest,* 1.1168 that the com∣ing of our Lord is nigh: He stood before the doors in St. Iames his time,* 1.1169 we have reason now to apprehend he is is half over the threshold.

In thy Kingdom come, we shew eagerness to be under his dominion, subject to his power, censured by his Gospel; yet by our carnal divisions, we evince our aversness unto all; and certainly, by Amen, we confirm our hearts in their rebellion against his Supremacy, refusing to be under him; for though both Devils and sinners be under the Dominion of God,* 1.1170 yet because they will not obey, they are not said to be in his Kingdom.

We also bewail in it our straitnesse. This world is a prison, at best but an Inn, wherein the beautifulest Chamber, even a Kings pre∣sence is so incumbred; we may say of it, as Seleucus of his Crown, that if people knew the vexations under it, they would not deign to list it from the ground: yet our deeds make apparent, that this world is our rest, and our choice, not the Kingdom of our God, having no respect to its government, evident in the loosness of our lives, and scandalous∣ness of our divisions.

O God, thou hast hardened our hearts against thy fear, turn thy self to us again, bless our provision,* 1.1171 satisfie thy poor with bread, and cloath thy Priests with righteousnesse, that thy Saints may shout for joy, expecting the new Ierusalem coming down from God out of Hea∣ven,* 1.1172 prepared as a Bride adorned for her Hus∣band.

Thy Kingdom come.

THere are three graces mainly to be ex∣ercised, in our petitioning, viz. Charity, Humility, Fervency; the first is found in each Line, Word, Syllable of this Prayer, yea, the very Preface of it, Our Father, is cloathed with Charity, the second is equally conspicu∣ous, acknowledging our poverty in the fourth Petition, our iniquity in the fifth, our infir∣mity in the sixth, &c. We shall in the close of this Petition, speak of the third, and dis∣cover

the zeal that ought to possesse the heart of the supplicant, affixing this unto Thy Kingdom come, yet ought it to be understood as appended unto Thy will be done.

Too much remissnesse,* 1.1173 and again, over ea∣ger earnestnesse being equally offensive, we shall discover the zeal we speak of, the Argu∣ments for it, and Cautions concerning it.

Zeal,* 1.1174 being a hot impetus or warm affecti∣on, heating the soul, for practising duties, go∣verned by sound knowledge, and right rea∣son, is included in the word Kingdom,* 1.1175 am∣plified by the Pronoun, Thy; and therefore, vehement in our wishings and longings for its coming; the very word, Zeal, denotes affecti∣ons to be as fire: that of the Pharisees ear∣nestnesse to compass Sea and Land for a Prosy∣lite, was great, no good zeal, but if pitched upon the right object, and mannaged with due circumstances,* 1.1176 as the love of God, heeding the Word of God, enflamed with a solicitous care for its advancement, and attended with an innocent and holy hatred against its oppo∣sers; as in David, it is both good and great, and in Paul, it is both great and good.

It is composed of Love, Fear, and Anger: in this Petition, the love of God, and the love of man, the fear of his own weaknesse, and the desire of the down-fall of Satans Do∣minion, is clearly to be beheld.

It eyes chiefly,* 1.1177 the propagation of divine glory, the Churches edification, Satans de∣struction, and the extirpation of all wicked Hereticks and sinners, and ought to be in us,

not only at our prayers, but in the whole course and practice of our lives, being in eve∣ry thing, a zeal for Gods glory, and our own, and our Brothers good, ought to be in us; God hating dulnesse upon the one hand, as well as rashnesse on the other.

Much of this Kingdom, S. Paul possessed, yet he reached forward unto those things that were before; knowing only this, that he made proficiency daily,* 1.1178 the world not yet being en∣ded, he pressed forward, possessing the things he believed, if not in re, yet in spe, not having them in possession, though in reversion, he en∣deavoured an intuition, hating that Diagor an-like spirit (now in man) who declared he knew not whether there was a God or not;* 1.1179 and if there were, was also ignorant of what na∣ture he was: With us dulnesse and carelesse∣nesse of many in the affairs of God, publish∣eth, their uncertainty of the being, and next, of the quality of this Kingdom, whereas he is only zealous,* 1.1180 who truly and soundly, that is, assuredly, is acquainted with heavenly mat∣ters, which in relation to this Kingdom, eve∣ry soul ought to be, because of Safety, Beau∣ty, Charity, and our Dignity.

1. Our safety, for in his Kingdom there is no enemy. Here, every bramble-lust puts in for dominion over us, excited thereunto by the old serpent, whereby the spirits of the meek themselves, are kept in a perpetual commotion, to be liberat from which body of death,* 1.1181 and freed from that Law of sin, conse∣quences of the coming of this Kingdom, the

devout soul hath active considerations for its fruition and enjoyment.

Themistocles concluded, that the knowledge of having a good neighbour, might enhance the price of his house, set to sale; and the Countrey-fellow hath a Proverb, we can live without our Friend, but not without our Neigh∣bour: What a Countrey must that be, where all are good Neighbours, and not one evil a∣mong them? Here,* 1.1182 we are not to trust in a Brother, nor to put confidence in a Guide, be∣ing sure either of guilt, fear or danger, eve∣ry Adam having his Evah, and she her ser∣pent;* 1.1183 yea, Iesus himself is not without a He∣rod, who seeks his life: But in that other Kingdom, we have Christ that true Friend and Brother, reigning over us, the Forts of Satan our foe,* 1.1184 being battered, and the do∣minion of Death our terrour, being finished, and the plotted-for place of Hell, our tor∣ment, being eternally secured from. As La∣bienus, at a treaty betwixt Cesar and Pompey,* 1.1185 cryed out, so may the believer say of peace in this world, Let us leave off speaking of peace or thinking of a truce, untill we have Cesars head, that is, Satans head bruised, and untill his dominion be overthrown.

2. Our Stature is in his Kingdom, that is,* 1.1186 our beauty. What Zacheus among us by ta∣king thought, can add one cubit to his stature? The Ark was a Cubit and half high, shadow∣ing, that imperfection and ••railty attends our gifts and graces, and as Children,* 1.1187 when we want, who among us can do more then cry?

It is true, that Noah was perfect, but it was in his generation; but in the Kingdom of God, we shall be perfect men, according to the stature of the fulnses of Christ.* 1.1188

A Moralist,* 1.1189 required youth to have Tem∣perance in the soul, Silence upon their tongue, and Modesty upon their face; yet, over and above, a parent would have his Child have stature, and shall we be zealous for Childrens comeliness, and tepid in seeking our own per∣fection,* 1.1190 which can never be acquired but at the coming of this Kingdom? and being with Enoch, Candidats for Heaven, and Students of Eternity, ought we not to affect, being Do∣ctorat, and set in the Chairs of everlasting bliss?

It was a shame for the Corinthians, that af∣ter so much teaching as Paul gave them, they remained still babes,* 1.1191 and not able to bear strong meat: It is a note of our childishnesse in the affairs of God (yea, and somewhat worse,) that we do not in a holy emulation of the glorified Saints, give all diligence, if it be possible to attain the resurrection of the dead, that is as perfect now, as the glorified Saints are in Heaven,* 1.1192 and denotes, causa ex∣citandi, studii nostri, how we should be stir∣red up to aim at the same degree of per∣fection.

3. Our Brethren are all in his Kingdom, where is our charity? Above us are all our Fathers Sons, and about us are Adam's poste∣rity; the former edgeth our desire to be with them, the latter fills us with fear and care for them, that they also may be happy;

the first hath from our Father,* 1.1193 of the hidden Manna, the new wine, we have a portion of his bread (i. e.) the good Word of God, but having brethren, who hath not heard of the last, and hath no prescience of the first, and worshipping ignorantly,* 1.1194 an unknown God, brings upon their souls swift destruction; we are to have their names upon our heart when we stand before the Lord, that unto them al∣so might be given Repentance unto life.

The legal Priest,* 1.1195 who was of the sons of Aaron,* 1.1196 was to have fire alwayes burning up∣on the Altar before the Lord; so the Evange∣lical also, who is of the sons of Abraham, ought to have alwayes burning upon the Al∣tar of his heart, the fire of holy charity, and that to be blown up by the example of the Fathers, and Testimony of holy Scripture, unto which if we look, and take heed, the zeal for their own salvation,* 1.1197 and their bre∣threns glory, (that all might fear, and declare the work of God, and wisely consider of his doing,) is their chief care, according to this rule.

The Multitude of sinners, the fewness of Saints in the throng of professours, ought to be seriously reflected upon, that faith might bring our brethren in the flesh, to Sons of the Spirit, that living by the Laws of the Kingdom of God, the Scriptures, they might be accounted as the subjects of it, faithful, and worthy to possess the inheritance that fadeth not away,* 1.1198 the harvest therefore being great, pray to the Lord thereof, that the

idolatrous and prophane, which like the Sy∣rians, fill the countrey, may be listed un∣der the Standart of Jesus, and united to Is∣rael,* 1.1199 which are but as a few Kids, that the seekers of the Lords face may be many, nay, may be all, for which, provoke one another to love, and to good works.

It was an odd saying of Remigius,* 1.1200 yet a sad one, because true, that though the Church hitherto endure, they being baptized that were her persecutors, yet the Devil is not baptized, and plagueth the Church, not now, or not only by the fury of Pagans, but by the harshness, ill-will, and cruelty of Christians; which to put an end unto, let each man say, as one said, Et tu Domine Iesus, Lord Jesus, where is thy wonted kindness? and,* 1.1201 O Father, where is the sounding of thy bowels? and remember we have but two commands from God,* 1.1202 one to love God, the other man, yet these two are but one, love, shewing, without the one we want the other; and by not doing the one, we forfeit our interest in the other, said a wise man.

Our zeal ought to extend to the utmost confines of the world, for a bringing in of many sons and daughters unto this Kingdom, in order to which, we are to become Ora∣tors, for a blessing upon Kings, Princes, &c. That by their power,* 1.1203 upon Parents, that by their authority, upon Preachers, that by their gravity, upon Masters, that by their industry, the Word of the Lord may run,* 1.1204 and be glorified, and that affectionatly, and with ardor of

mind. Remissness,* 1.1205 sleepiness, and dulness in prayer, being one cause, publickly declared from heaven in a vision, of the eight persecu∣tion of the Church under Valerianus.

4. His glory is in his Kingdom, there is our dignity.* 1.1206 There is an earnest of the Spirit in the believers soul, assuring him of glory, and an earnest is part of the bargain, so that in his conscience, he hath a holy assurance, that when ever the Kingdom of God shall appear, he shall be crowned in it: Here we behold the invisible God, by that which is also invi∣sible, Munda scil. mente vel corde,* 1.1207 a clean heart, and a right spirit, which argueth our distance, and is at best but a comfortable ig∣norance; but let this Kingdom be revealed, and the soul being evacuat of all imperfecti∣ons, freed of all contagious principles, or ob∣jects, shall behold it self in its spiritual beauty to be the off-spring of God, and as a Son, be∣hold his Fathers naked face,* 1.1208 in his ineffable glory.

Have we not made his dominion our choice, his Son unto whom this Kingdom is given, our joy? and shall we not with endea∣red regard crave, that its beautifull and power∣full manifestation, be no longer retarded, by the hypocrisie of some, the intemperance of another, the uncleaness of a third, the blas••he∣mies of many, the malicious quarrellings of most, and the false slandrings of idle busie-bo∣dies; but as the people gathers to Shiloh,* 1.1209 the Souldiers to their Colours, the Birds to the Carcass, so ought we in our several capa∣cities,

urge fervently the gatherings of all to the Lord of Hosts,* 1.1210 that it might be no lon∣ger with Christians as it was with the Mani∣cheans, with whom there was nothing rational, nothing certain, nothing blamlesse, all being doubtful, scandalous, abominable, and absurd.

That being truly and properly a Kingdom, where a King will have such to be his subjects,* 1.1211 and they will have such an one to be their King; and for this the whole creation cryeth with us, adveniat, Thy Kingdom come: The Stars in their courses, the Saints in their suf∣ferings, cry out, how long, O Lord, holy and true? because holy in himself, and true in his promise, therefore, say the Saints, judge and avenge our blood, which expression being doubled,* 1.1212 shews desiderium vindicandi, a desire of this Kingdom, which the Ox at the Plough, the Horse on the road, & the Elements in their motions, yea the whole creation in its subjecti∣on,* 1.1213 groans for, to be redeemed by it, from that vanity under which they are in bondage.

Have we made his dominion our choice, and not fight, yea fight for suppressing, diverting of all those forces Art can contrive, Magick fancy,* 1.1214 Sacriledge Minister, the Devil in the multitude of sinners can suggest, or sin in the bloodiness of its aims, can muster? which if we do not, let us be self-condemned as un∣worthy of its enjoyment, when it shall be re∣vealed.

The Romans, at their first entry into Bri∣tain, were much terrified by the valour, and to them, by the strange way of the British

fighting,* 1.1215 which being perceived by the Stan∣dart-bearer of the tenth Legion, he cast him∣self out of the Ship, and assaulted his foes, crying aloud, Fight, my companions, except you will betray the Roman Eagle into the hands of the enemy, for mine own part, I will be faith∣ful to the Common-wealth of Rome, and to Ce∣sar my General, at which, shame and courage animating all, the Standart was followed, a victory obtained, and Britain subdued. Let this exhilerat this Age, whose remissness,* 1.1216 I might say, whose perversness, suffers the glory of the Cross of Christ, and the government of Jesus, to be betrayed to the hands of sin and sinners,* 1.1217 the zeal of his house, being so far from consuming us, or from eating of us up, that we suffer both it and our selves to be swallowed up by hell and destruction, I mean strife and division.

Consider what this Kingdom produceth, which we may call its In-land Commodity, and our zeal shall become importunat, that consisting in peace,* 1.1218 righteousnesse, joy in the Holy Ghost; the two former are the leaves of the door, that admits us into the latter, for we have first righteousness by our faith, freeing us of sin, and then peace hushing all our pas∣sions, then cometh joy, by our here expect∣ing, and afterward enjoying our reward: which three, we glimmeringly enjoy in the Kingdom of grace below,* 1.1219 but shall receive them in their Meridian lustre in that King∣dom of glory above, having righteousness without sin, iniquity being taken away, peace

without disturbance,* 1.1220 our habitations there be∣ing in sure places,* 1.1221 joy in the Holy Ghost, all sorrow and sighing being fled.

It is proverbially said of the three Princes Electors, that the Palisgrave hath the Honour, Brandeburgh the Land, but the Duke of Sa∣xony the Money; but what a brave soyl must that be, where every man hath all? and if Shells or Pearl, cast up by Tides, hath made men zealous to attaque the Countrey whence they came; should not our own knowledge of such invaluable things, as Glory and Maje∣sty, durable riches and honour, make the weak say,* 1.1222 I am strong; and all of us to quit our selves like men, looking for, and hasting unto the coming of the day of God?

For zeal (saith an honourable and learned person,* 1.1223 unto whose elaborat labours, the bo∣dy of Divinity, and all Divines are beholding) is the best evidence of a Christian; the Spirit of God workes, like fire, and is the greatest means to draw out the soul for serving of Christ: when Isaiah was touched with the fiery coal,* 1.1224 then he cryed, send me; he also saith, it will save a sinking Church, and there∣fore needful now; and adds, that it is the glory and beauty of all our services, adding a lustre unto them, as Varnish doth to other Colours.

In the Kingdom of our Father, Scriptural∣ly taken, must we eternally abide, or for ever be inhabitants in the Kingdom of darkness;* 1.1225 so that death or life is before us, and we must choose whether to be slaves to the Devils, ob∣jects

of fury, subjects of torment, where fire exerciseth our feeling, ugly Devils our see∣ing, the cryes and yelps of the damned our hearing, brimstone and our own flesh our smelling,* 1.1226 and a cup of red wine of fiery in∣dignation our tasting, and the thinking up∣on our own follies, and perpetuity of these plagues, more and more heating our already enraged souls; this, I say, must be either cho∣sen, Or liberty with God, to be objects of delight,* 1.1227 subjects of Majesty in this Kingdom of God, whose coming we pray for, who hath Majesty for his Crown (saith one) Mercy for his seat, Justice for his Scepter, Wisdom for his Counsellour, Almightiness for his Guard, Eternity for his Date, Heaven for his Pallace, and Hell for his Prison: So that unless this King∣dom of Jesus come to us, we shall be for ever in bondage in the bottomless pit;* 1.1228 for mark this well, will we, nill we, the Kingdom of the Father shall come, and the will of the Father be done;* 1.1229 but in this Petition, our desire is, to be excited, and prepared that it may come to us, and we fitted to reign in it: Unto which, as unto all other works, there is no∣thing so efficacious as zeal.

There is a vast difference betwixt the be∣ing of this Kingdom,* 1.1230 and the coming of it; for where it is, it is only in power and justice, but where it comes, it comes in love and mercy; it is every where, but it comes only to the Saints upon earth, and the glorified in Heaven, which should awake us from that spi∣ritual lethargick drowsiness,* 1.1231 wherein sin and

Satan hath lulled us, to prosecute our hea∣venly interest with a more holy vigour, that this Kingdom may come to us, and we may enter into it.

In this Kingdom all the glory of the Fa∣ther is (as though we were elder brethren) given to us, and though we possess on earth what men calls Beauty, Gallantry, Majesty, goods, or state; yet these are but Colours, var∣nishing a rotten Post,* 1.1232 to delude our selves, for their proper name is Vanity, and their sir∣name Vexation, because as a shadow we only see them, not hold them, and like shadows, again they pass away, and we see them no more.

Once the Church cryed out,* 1.1233 Let him kiss me with the kisses of his mouth, as if she should have said, hitherto he hath kissed me by Mo∣ses, as by Proxy, by his Prophets, as by Am∣bassadours; but let himself come, let him descend and kiss me; he sends yet his Am∣bassadours in the Ministry, his Epistles in the Bibles History, but these being but as cordi∣als to sick persons,* 1.1234 we ought zealously to cry, Attamen ipse veni, make no tarrying, O our God.

Rich Cresus, cloathed with all the magnifi∣cence his royal Wardrob could afford,* 1.1235 deman∣ded of the wise Solon, if he had ever seen a more beautiful sight; yes, said Solon, I have seen Cocks and Peacocks; and truly, behold man in all his glory, and a Peacock far exceeds him, he can sleep with his train, whereas Cresus must at night be stript to his

shirt,* 1.1236 and in sleep be as poor as his Foot-man: the fashion of this world therefore perishing, and passing away, it should, in a true sense, be our pastime to acquitt our selves like Heaven∣born souls, prizing only solidities, daily pray for the approach of our Fathers Dominion, and our own glory.

Let no Zelot hence infer a necessity of di∣sturbing, or conclude by rage, or fury (too often termed zeal) to foment division, or raise discord in the Kingdoms of this world, Kings and Princes being Subjects of the first rank, and persons of the highest authority in this Kingdom of God, and are indeed to kiss the Son,* 1.1237 yet are not oblidged to do homage to their Subjects, how pretendedly holy soever. The Elders cast their Crowns before the Throne, but yet they are to have their Crowns,* 1.1238 to wear their Crowns, that they may cast them, and not be robbed of that Emblem of Soveraign∣ty, wherewith their Father hath adorned their brows, in so beautiful a way, that besides the appellation, Father, hath for a sirname called himself King of kings,* 1.1239 the removing of which from their Thrones, were therefore rob∣bing God of the glory of one of his Names, and of such an one whereof he boasts.

Innocent and holy zeal is known by these marks,* 1.1240 1. If it be according to knowledge. 2. If it be fit and adapt for the person in his doing all duties conform to, yea,* 1.1241 sometimes above his ability, as the Macedonians were charitable. 3. If it cause diligence in the affairs of a mans Calling, idlenesse in our own,

and busie in other mens matters, is not zeal, but sin. 4. If it cause meekness and humility in things relating to a mans self,* 1.1242 and fervency in what belongs to God. 5. If it be more studious of good works, then how to u••••avel knotty questions and contentious debates. 6. If it bear it self equally, according to the weight of the matter it is exercised about,* 1.1243 to be zealous, to tith Mint, and sloathful in do∣ing Justice, to be angry at a harmless jest, and delight in an ill report, is not zeal, but hy∣pocrisie, that rather eyes the supposed saults or infirmities of others, then the real vices in a mans self, whereas zeal, rather respects its own short-comings, or over-runnings in duty or converse. And lastly, it is alwayes atten∣ded with grief and sorrow towards the sinner,* 1.1244 and hath pity for the offender, and in mat∣ters respecting God, useth such means only as are warranted in his Word.

In short, zeal ought alwayes to be attend∣ed with mercy, for wanting that, it is rather fury then true ardour, and by not endeavour∣ing mans bettering, is anger and envy, which aggravats crimes more highly,* 1.1245 then Gods Word will warrand, by making men offenders for a word; and contrary, puts more force and obligations upon themselves in some precise points, then the Scriptures naturally do im∣pose;* 1.1246 as the Pharisees did upon the Apostles eating of the ears of corn, and upon our Sa∣viour, for working miracles upon the Sabbath day.

About the year of Christ 600, we find in

old English, this Petition thus paraphrased,* 1.1247 Thou bring us thy michel bliss, the whole prayer being in rime sent from Rome, by Pope Adrian; a native English, to be taught the people, and about an hundred years after, came it to be almost as now, thus, Thy King∣dom come to, having, sayes my Author, more care to do well, then speak Minion-like; how ever, we may spell this much, that the great blessing of eternal life might be transmitted in the preaching of the Gospel, to them∣selves, and to us their posterity, was the ar∣dent request of our zealous Ancestours; and seeing we hold them not so perfect as our selves, in their way of worship,* 1.1248 let us exceed them in fervency, by imploring of our hea∣venly Father to have his Gospel more and more shining among us,* 1.1249 and continuing it to us and our successors for ever.

Thus much for the matter of this Petiti∣on; the order is discernable from what hath been said, it following Hallowed by thy Name, in regard, that the coming of this Kingdom is the most effectual mean therefore. It pre∣ceeds also, Thy will be done, for before his Kingdom be erected, his will ought to be obeyed, and hearts enlightned, and we made subjects of his Kingdom, God being then only advanced by us, when he ruleth in us, as an absolute King,* 1.1250 and we content to be govern∣ed by his Laws, &c.

CHAP. IV.

Thy will be done in Earth as it is in Heaven.

THIS is a Petition goes quite contra∣ry to the hair of nature, pressing us to beg for that which of all things is most contradictory to our stuborn humour, to will, being an inclination and consenting of the mind,* 1.1251 about the doing of those things which are placed in us, or pleasing to us; and how con∣trary the things that are in Gods mind, are to those which we ardently wish for, the most blocked among mortals, who have heard the sound of the Gospel, may be sufficiently lear∣ned.

To curb or infringe the freedom of our proper will,* 1.1252 is to enter in at the strait gate, and who will easily be induced to prayfor pressure, in a throng? to give a full swing, and free car∣reer, to proper will, is to run in a broad path; and who readily will not desire to have ample freedom in his own habitation? Yet so it is, that Christianity resolving to be Mi∣stris over all mens endowments, orders that the will of man (how lordly soever) shall be brought down, and tip-toe it no longer, but deliver it self unto her hands, to be guided and commanded by the will of God.

We must observe in general, that the will of God,* 1.1253 and God himself, are essentially one; for, in him, to be, and to will, are not different

things; his goodness is himself, so is his power, so is his mercy, so also is his will: Neither are we to difference the Fathers will from the Sons, or Spirit; for, in themselves there is una charitas,* 1.1254 one love, one purpose, and one will.

Yet the Scripture holds it forth two wayes, either properly, or improperly; that is his proper will which is in himself, and is himself, which admits of no change, or alte∣ration, and is called by Divines,* 1.1255 Voluntas be∣neplaciti, the will of his good pleasure; that is improperly or metaphorically his will, which we find recorded, or marked out unto us in his Precepts or Laws, as when a servant is commanded to go buy this, or that, the words signifie, that this is the Masters will, or Gods will, and therefore called Voluntas signi, a sign of his will, that is, a token, where∣by we apprehend the doing of this,* 1.1256 or that, will be gratefull to him.

Thy will be done, &c. Which will of his we know by his injunctions, by his prohibi∣tions, by his admonitions, by his permissions and by his operations; his framing of the world is a sign to us, that he willed it to be made, his Law of honouring his Name,* 1.1257 hal∣lowing his Sabbath, are signs that he would have these things done; of both these wills Moses speaks,* 1.1258 calling the former, secret things, but this latter, things revealed; and is that whereof this Petition doth mainly take care, that all doing this will of our Father which is in Heaven, may be studious of holiness,

carefull in duties,* 1.1259 vigilant against tempta∣tions, &c.

We shall search in this, as in the other Pe∣titions; First into the matter, and next, in∣to the order thereof: In the former our dis∣course is applied, 1. to the subject of it, the will of God, and that to be done. 2. To the place wherein it is desired to be done, that is, in Earth. 3. The rule by which we presse that it may be done, that is, as it is in Heaven.

To unsold the extent of his will, were an imployment wherein Angels might be excused, when declaring ignorance, because of its im∣possibility: how much more shall man disco∣ver his willingness to avoid so dark an abyss, wherein Gods nature, his works, his eternal contrivance, concerning Angels and men, his eternity, and immutability, the fixednesse of all his past and future purposes, and all the ineffable products of his un••ear ••••able wisdom, locked up in the secret Cabinet of his vast conception are concerned?

We shall therefore endeavour a view of it by reflection, as men behold the Sun in a pool of water; and passing-by his advice, who in the matter of Gods will,* 1.1260 would have us pitch on these three things: 1. What he will do with us. 2. What he will do for us. And 3. What he will have us to do. We shall ac∣commod••t our thoughts mainly to this last, it respecting the will of God revealed, where∣in this Petition is, and we a••••o most concer∣ned▪ and in discovery, what it loo••s for from us, we shall apply all to the Rule, so pray yet,

as it operats upon his commands, his cha∣stisements, our selfishnesse, and our dulnesse.

1. It respects his commands, and then, thy will be done,* 1.1261 eyes our obedience. The feli∣city of Kings, and the honour of Parents, consists in that obedience which ought to be given to their Laws; and the glory of Chri∣stianity is visible by that subjection, the soul chiefly designs, to those exact precepts, by which God hath signified his will unto it, as unto his betrothed, his begotten;* 1.1262 his com∣mands, being not only for reading, but for living, and must be walked in, for obtaining that great blessedness entailed upon it.

The Law must not be meditated only up∣on,* 1.1263 in our Thoughts, but in our Conversation, in our Exercises, and in our Life, if we would be blessed, for the doing of which, God must prepare the will,* 1.1264 and that preparation ought to be requested of God.

Abraham must leave his Countrey, and the Abraham must sacrifice his Son,* 1.1265 the devout must go to the house of the God of Iacob,* 1.1266 and be taught his wayes,* 1.1267 and all must go to the house of Prayer,* 1.1268 and with David, say, Teach me to do thy will: I say, Must, yet their going is, to be out of Love, rather then Necessity,* 1.1269 for it is good obedience to do our Lords will, for fear of hell, or staining our profession, but it is better to obey our Master, out of respect and veneration.

Zeno held him good, who knew what he ought to do, but he was the best, who gave obedience to the things he was advised justly

to do; but God accounts him neither good nor best,* 1.1270 good nor knowing, who will not pray, Thy will be done, that is, let thy Pre∣cepts be obeyed.

2. It respects our chastisements, and then, thy will be done, eyes our patience. Transeat calix••iste,* 1.1271 Father, if it be thy will, let this cup pass from me, was a prayer of God the Son; and shall his corrections be grumbled at by man, the servant? Our Father hath rods of several sorts,* 1.1272 and in feeling the sharp∣est, we ought to be dumb, because he doth it. Patience is a vertue common to us with God our Father,* 1.1273 and our Lord Jesus Christ, he bearing with our evils, endures both the evil and the good; we degenerat, if we endure not hardship, as good Souldiers, and put our so be it, to his fiat, and our Amen, to his Inten∣tions, saying, with Pauls followers, the will of the Lord be done.

Thime is a most bitter and dry herb,* 1.1274 yet not only the Apothecary by his Art, can draw a wholesome oyl out of it, but the Bees also by nature, do extract from thence sweet honey; affliction is bitter to the taste of men, yet out of it may be drawn an oyl for a wounded conscience, and honey to delight the spiritual taste; oyl out of the nature of afflictions,* 1.1275 which are chastenings, and honey out of their cause, which is Gods love: Yea, from the initiatory letters of the word Virg••, a Rod, one draws five arguments, for its lay∣ing on, and to the sincere and devout soul, they are so many arguments for its bearing.

The 1. is Verecundiae excitatio,* 1.1276 for causing shamefulness. The 2. is Ignaviae profligatio, for removing flugishness. The 3. is, Rati∣onis informatio, to inform our Judgment. The 4. is, Gratiae & gloriae conciliatio, to conciliat us to grace and glory. The last, Amoris virtutum procreatio, to stir up in us a love of vertue, and therefore even in relati∣on to troubles, say, Thy will be done.

How oft had that blessed English Martyr,* 1.1277 Bradford, fiat voluntas Domini in his mouth, before his burning; once it was, Gods good will be done; another time it was, Oh, Lord, into thy hands I commit it, meaning his life. Come what will, only sanctifie thy Name in me, &c. And another time it was, I shall shortly be burned in Smithfield; it is said, the will of the Lord be done: And in an exhortatory Let∣ter, he said, speaking of Christ, pledge him in his cup of the Cross, and you shall pledge him in the cup of his Glory, &c.

For, to suffer is not enough, being bound in a holy willingness to take the cup, that is, yeeld to his chastisements, making that our act by patience, which may be Satans in ma∣lice, and wicked mens by wrath or revenge; yea,* 1.1278 if by holy Hallelujahs we discover the freedom of our soul, in receiving what for righ∣teousnesse the ungodly world lays upon us, his will is thereby singularly accomplished.

3. It respects our selfishness, and then, thy will be done, eyes our submissiveness. When God was beating upon, and working against Pharaoh,* 1.1279 as a Rock in the Sea he stood fixed,

and would not let Israel go, through hagh∣tiness, and perversness of mind and will; but as Abraham in the case of Sacrificing his Son, remieted nothing to the suffrage of his will, or wisdom of any, so must we indispensibly depend upon the wisdom and will of God, without offering to dispute the reasonable∣ness of the command;* 1.1280 being with him, un∣doubtedly perswaded, the prescripts of God are just, because he wills them, and wills them because just; so that for our patient suffering, we ought to have no other mandat, then his providence working; and unto this, though cross to us, we ought to say, Welcome be the will of God.

Those who murmared were destroyed of the destroyer;* 1.1281 and in the Gospel-sense, it is good measure to suffer patiently; sed cumulus est, but it is heaped,* 1.1282 and running over, when in servency of spirit (denying our selves) we embrace the cross, and obey the providence; left not enduting, but stubbornly maligning, what from men may be imposed, or report∣ed, we be destroyed of the destroyer, by Gods smi∣ting us in the Ministry of Angels,* 1.1283 into a des∣perat sense of our hainous solly.

In this, as we are taught, let us practise and not our own, but let his will be done, being instructed in this Petition,* 1.1284 to renounce and quit that will which is our own; and if the Holy Ghost will have the right-hand-blessing, fall by Israels benediction, upon the head of Ephraim the younger,* 1.1285 Ioseah must be thank∣ful, yea, more, Man••sseh, though the elder, must rejoice.

4. It respects our dulness; and then, they will be done, eyes our readiness: And may be in∣terpreted, Let our loins be girded,* 1.1286 that is, let us be prepared always for the work of God, and the time past of our life sufficing us to have wrought the will of the Gentiles,* 1.1287 walking in lus∣sciviousness, lusts, excess of wine, &c. in which, being dead, our aim was, the advancing and answering the command of such noysome lusts, whereof being now ashamed, we pray the remo∣val, and for obtaining life and spiritual heat, to shake off those encumbrances, as Revel∣lings, Banquettings, and abominable Inolatries, yeelding to the directions of the Holy Spirit, with an acceptable alacrity,* 1.1288 saying unto tem∣ptations of that sort, touching the soul, not, how shall I wash it? but with the Spouse,* 1.1289 though in a better sense, How shall I again defile it?

Though the will of God,* 1.1290 ad longum, ••at large, be shown unto the Church, in the Old and New Testament, and ought therefore to be there studied after in its bulk: yet there are specialities, which chiefly, as most neces∣sary, because most comprehensive, are more remarkably to be noticed, and in a religious quest, singularly to be heeded: For, though all the Scriptures of God are true and to be received,* 1.1291 yet, this is a faithful saying, and wor∣thy of all acceptation, that Iesus Christ came into the world to save sinners: And though all the Psalms be sweet,* 1.1292 yet some, for their excel∣lency, are sent to the chief Musician.

The Scriptures discover the whole will of

God, yet have a hand to point at some part of it,* 1.1293 more then another, as more eminent in their use and comfort, and to which all other portions may be reduced. For instance,

1. He wills our faithful adhering to his Son. Many Commandments he gave,* 1.1294 but this is his Commandment, that we should believe on the Name of his Son Iesus Christ, applying Christ unto our selves, his death and merits to our souls, without which, our performances are but nauseating to his spirit; and therefore, Domine, adauge fidem nostram,* 1.1295 Lord increase our saith, is solded up in this Petition, Thy will be done.

2. He wills our sincere converting from sin: It is iniquity causeth him grieve at us, and maketh us averse to him; and how careful and painful he is to reform the sinner,* 1.1296 before he be cast out as a Publican, shews, that if he perish, it is by his obstinacy in sin, rather then for his committing of it; for had he delight∣ed to punish for that, he had long ago burned this present world, as he spared not, but drown∣ed the old.

We need not many Arguments to evince this,* 1.1297 having his oath, for his being delighted in the conversion of the wicked; for miserable we are,* 1.1298 if we will not believe God when he swears the purposes of his heart unto us.

But as Gideons one Bastard slew his seventy Sons, so one sin left alive, will destroy our stock of gifts and graces, which God know∣ing, he wills our sincerity, desiring us to be, not almost, but altogether Christians, in de∣parting

from every evil way, the end of his Commandment being charity,* 1.1299 out of a pure heart, a good conscience, and love unfeigned.

3. He wills humility in our carriage to him∣self: What shall, or what can besall thee, Reader,* 1.1300 that can excuse any insolence thy audacious spirit dare shew before him? Is it death of kindred? loss of goods? want of health? be perswaded, better want all these, then once to roave at him for the want of any one; for, hath he not shewed thee, O man, what it good?* 1.1301 and what doth the Lord require of thee, but to do justly, love mercy, and walk humbly with thy God?

The ancient Gauls suffered not their chil∣dren even to stand before them,* 1.1302 that in per∣fect age they might have them in greater ve∣neration; and our Father in Heaven, though more condescending, will yet have of all his sons a religious reverence, sawciness becom∣ing sacriledge, robbing him of his just devoir.

To swell for the removing of thy Gourd, as Ionah,* 1.1303 may have a sadder issue; imitat rather Adam, whom we read not once to have spo∣ken, after banished Paradise, a silent sorrow for our delinquency, (for sin is sorrows Pro∣drome) being the best succour for our wea∣ther-beaten souls, and is more advantagious, then any Fort we can erect by argument, or reason, to plead against, or surmize familiarity with God. That of Germanicus is Heathenish, giving this attestation of himself at death, si∣fato concederem,* 1.1304 &c. though I should die the common death of men, I have just cause to be

angry at the gods, that in manly age I am rob∣bed from my Parents, Children and Countrey, by them, but when I die by the sorcery or poysonings of Piso, &c. but the Christian knows he stands at Cesars Iudgment Seat,* 1.1305 and that enjoyns reverence, fear, humility, and love, which makes him behave himself, with David, like a weaned child, and washeth with Naaman (upon deliberation) in the com∣manded Iordan,* 1.1306 though the waters to sense appear never so despicable.

4.* 1.1307 He wills compassion in behalf of our bre∣threm: This is his great and new Command∣ment, that men love one another, and that we put on howels of mercy to all,* 1.1308 yea, the Oxe or Ass of our enemy, are within the verge of his authority and law: And we are not only to offer our hread, but draw out our very souls to the hungry, God insinuating thereby that fellow feeling which the fight of an hung∣ry soul ought to stir up in us.

Non curite quid agat humanum genus,* 1.1309 not to be solicitious how the world went, or care∣ful about the concerns of mainkind, was held impious by a Heathen, but the religious con∣trary is diffusive in his charity, and his wil∣ligness to do good, is exemplified in the pa∣rable of the Samaritan, who secured the per∣son, anointed the wounds, defrayed the char∣ges,* 1.1310 and contracted debt for the robbed Tra∣avller.

Three things evince true compassion, Concealed charity: 2. Known poverty: And 3. Unnatural death, being alwayes ready

to answer St. Pauls question in the negative, who is weak,* 1.1311 and I am not weak, who? though they were Bibylonians, with the Prophet, that testifying good-will; with a Father when a Brothers adversity causeth anguish, and his tranquility exciteth thankfulness,* 1.1312 to account anothers loss our own, and reckon his gain our profit, loving neither friend nor soe, for the world, but both for God, is true charity.

Love being a great God, of whose begin∣ning we have no History,* 1.1313 and of its ending it were madness to suppose; therefore ought our life to be a life of love, or then it is not the life of God, nor agreeable to his will.

5. He wills our folicity with himself. He He hath so strong and fatherly a love to his children, that he desires, yea, designs them heirs of his Kingdom;* 1.1314 For this is the will (saith Christ) of him that sent me, that every one which seeth the Son (I might say the Sun) may have everlasting life; this is a faithful laying, and worthy of all acceptation: And the Psalm wherein the Psalmists confidence of future glory is attested,* 1.1315 is called Michtum, that is, a golden Psalm of David.

Be not, Reader, abused by any natural va∣nity, so far, as in any thing to become com∣petit or with God, and untill thy will can give thee fields and vineyards,* 1.1316 nay, until it can make a feather to please thee, a s••raw to ease thee, make it not the staple of thy soul, but award its blows, and avert its plagues, for it shall to last be found the armed man to bin•• thee, and a sword to kill thee, whereas Gods

will hath nothing more ultimatly its scope, then thy salvation.

There are many other particulars,* 1.1317 touch∣ing our converse, discovered to be the will of God, such as Modesty in our expressions, Righteousnesse in our actions, Discipline in our manners,* 1.1318 enduring injuries, loving the bre∣thren, delighting in God, loving him as a Fa∣ther, fearing him as a Lord, to value none in comparison of Christ, and therefore insepa∣rably to cleave to his love,* 1.1319 couragiously to bear his cross, constantly to consess his Name, which is to be heir with Christ, to do the command of God, to fulfill the will of the Father, but such and many others being re∣ducible to those above-mentioned,* 1.1320 we sur∣cease from more particular designation.

Four brethren, visiting one Pambus, dis∣coursed of some special duty, wherein they had exercised themselves; One had been much in fasting, another had so slighted the world, that he had nothing of it, nor in it; a third professed he had studied that eminent grace of charity; the fourth had lived two and twenty years in obeying the will of another; to whom Pambus gave the crown of superexcellent com∣mendation, in regard he had quitted his own will, and served anothers; whereas his com∣panions had chosen what their own wills had beheld as delectable:* 1.1321 and though we sacrifice our selves, by giving our bodies to be burn∣ed,* 1.1322 yet obedience is more acceptable with him with whem we have to do; and more performable shall his will be to us, if we re∣flect

that he wills only what is profitable, and all his will is profitable for us, in that he wills them to us.

It is to be adverted, that God wills only good, let none therefore be harsh;* 1.1323 it is by accident if he wills ill, the means that leads to glory be more lucidly discovered, and most pathe∣tically press'd,* 1.1324 Samuel wept for Saul, and David harped for him, though both knew God had left him: It is a scandalous practice of some, to wish either the means, or tendencies towards hell, or to presume at first, Gods final determination, and accordingly with de∣light, wisheth, not to say, prayeth ill for their brethren.* 1.1325 It is the will of God, that all Israel be saved, let it not be thy will to have any Edomite damned, left thou curse thy self.

He wills moreover the doing of his will by thy self also;* 1.1326 be not an hypocrite, exclude not thy self from this service, for it is not, let thy will be done,* 1.1327 by these, or these, or by him; but let thy will be done, that every where throughout the earth, Errour may be eradicated, and Vertue planted, and in wor∣shipping of his Name, Earth may not be dif∣ferent from Heaven, which cannot be, if thy own soul be not by thy self, weeded from vice, and his will performed to thy power.

It is Storied of religious Borgia of Guant,* 1.1328 that he said, the furious Dog, in hunting, would be commanded from the Hare, at the command, or hollow of the Hunt-man; yet man would not abandone his lusts, his sinfull projects, his fleshly and hellish designs, at the

voice, call, yea, thunder of God: But let it not be so with thee,* 1.1329 beating up thy soul to that degree of conformity, that the very whispe∣rings of Gods Spirit, may command practice, and be obeyed without recoyling, that God may, as it were, wonder at thy servency, as Christ did once at a womans humility, with an, O man,* 1.1330 great is thy obedience.

Yet in applying this Petition to our selves, it is good to remember his advice, who pro∣pofeth this three-sold rule,* 1.1331 in and about the will of God; that his will (if we be parti∣cular) be done; 1. With a si vis, as the le∣per, Lord, if thou wilt thou canst make me clean. Moses prayed for entrance into Cand∣an, but finding it not to be the will of God, he desisted from that suite.

2. There must be a sicut vis, a deliverance any way he will:* 1.1332 David desired to behold both the Ark, and its habitation, but if it were otherwise determined in the Council of God, he was content.

3. There is a quando vis, when he will; he hath called upon thee and thy Fathers house oft, but his offers, and his invitations, have been oft rejected,* 1.1333 and Iosephs brethren, flight∣ing the anguish of his soul, when they told him, made Ioseph unknown to them, untill the second time, they went down to Egypt. Wait upon the good pleasure of God there∣fore.

There were two wayes, in the opinion of Poets and Philosophers,* 1.1334 in which all men walk∣ed, and was thus figured, ••, one leading to

bliss, the other to sorrow; the one was called, the way of vertue, the other, of vice: Chri∣stianity in its Law, shews the disparity betwixt a licentious and a regular life; neither is there any other path for happinesse and glo∣ry, then obedience, obedience, obedience: Wait then upon God,* 1.1335 and the God of peace, that brought again our Lord Iesus from the dead, shall in his own good time make you per∣fect in every good work, to do his will.

Thy will be done on Earth, &c.

THE will is the souls hand, for applying to its self, such things as appear use∣ful, helpful, and convenient, but heavenly things, as most necessary, must be reached un∣to, yea,* 1.1336 violently attracted, left (as disobe∣dient to Law) it be stigmatized, as rebelli∣on, and restrained in its other attempts, all other designs (saving those of piety,* 1.1337 which have the promises of both Earth and Heaven) proving abortive in themselves, and destru∣ctive to the brain wherein they are bred; for prevention whereof, we must have the earth qualified with obedience, by good will,* 1.1338 and our selves upon earth to have heavenly wills, that we may glorifie God in the lowest earth, as he is in the highest Heavens, betwixt which that there be an holy conformity, pray, that his will be done on Earth, as it is in Heaven:

On Earth, a real limitation, and properly

a boundiary unto all supplications, for all Saints, yet of so large an extension, as includes all that are afar off upon the Sea, and signifies that of David,* 1.1339 God be merciful unto us, and bless us, and cause his face to shine upon us. Se∣lah. That thy way may be known upon earth, thy saving health among all Nations.

On Earth as it is in Heaven, hath received different and various senses from the Ancients; by Heaven,* 1.1340 some understanding the Saints, and godly; by Earth, the sinner and unbelie∣ver, making the Petition this, Let thy will be done by the wicked of the world, as truly, as sin∣cerely, as it is by the righteous and religious.

Again, by Heaven, is understood the Spi∣rit, and by Earth,* 1.1341 the flesh, or body of man, which is a servant to the law of sin; and then the Petition signifieth this, Let all the mem∣bers of my body, wherein sin dwells, be made by thy power, as easily induced to the obedi∣ence of thy will, as is my spirit, by which I serve the Law of God.

Further,* 1.1342 by Heaven, may be understood the Church, and by Earth, the unbaptized multitude, and then the Petition speaks, Let all Atheists, Iews, Turks, do thy will, as it is done in the Congregations of those professing thy Name.

Two Fathers will have us, by Earth, to understand our enemies,* 1.1343 and that here we pray against their earthly-mindednesse, which being removed, they and we, may live in hea∣venly concord, confirming this position, from the Apostles their not being called earth, but

the salt of the earth; yea, Non abhorret, it is not absurd to understand (saith one) by Hea∣ven, our Lord Jesus Christ, and by Earth, the Church, who as a wife, is desired to be like the Spouse, her Husband, in obedience.

There are that think,* 1.1344 by will, peace is signi∣ed, and then the prayer may be thus under∣stood, let the peace of God be on Earth, as it is in Heaven.

Yet as correcting themselves, or at least not resting in those wide Expositions,* 1.1345 it is a∣greed that sicut in Coelo, as it is in Heaven, imports our zeal for having such insused gifts, that as none offends God in neglect of his will, above, so we, so strengthned, may be able, and so sanctified, may be qualified, as never to be guilty of the contrary vice, disobedience, never respecting our own, but alwayes his will.

It is also asserted, that this Petition in∣cludes our behaviour in word and deed,* 1.1346 to be so modell'd, as theirs are, whose habitations are in Heaven, adding, that because of earth, its being a mixed Kingdom, where his will is often neglected; it is the tenor of this request,* 1.1347 that never more Satans, but his will be done only, as it is in Heaven; for this would be pondered and weighted, that we pray not for the knowing, but doing of his will.

Moreover, the words are exponded to signifie our desire of, and longing for, that blessed union and conjunction of those diffe∣rent Families in Heaven and Earth,* 1.1348 that they beacted by the command of one Lord, and

guided with one will, which ought to be his, for it is THY will:* 1.1349 And in regard that much is done in earth, through the wicked∣nesse of the times, the desire of the flesh, the pleasure, and terrour of the Devil, we pro∣portion our solicitations by applying our selves to the Throne of God, that flesh may be subdued, the wickednesse of the times re∣formed, and Satan interrupted, and that one will be in earth and Heaven, viz. Gods An∣gels and Men, the two last devoting them∣selves to the will of the first, that God may be King over all the Earth. And in this sense, and to this meaning, the generality of Inter∣preters, both ancient and modern doth agree and subscribe.

It is noted, that these words, as it is in Hea∣ven, ought to be understood,* 1.1350 in the Petiti∣ons preceeding, though here only expressed, sensing the Prayer thus, Hallowed be thy Name, in Earth as it is in Heaven: Thy Kingdom come in Earth as it is in Heaven: and then, Thy will be done in Earth as it is in Heaven. That as there is no life but what is from God,* 1.1351 so there may be no will, but what shall flow from him.

The word Earth, may be corrupted He∣brew, that Language expressing it Eretz, and the old Germains, from which most of our Monosyllables come, expressed it Artham, from Em, a Mother, and Eretz, the Earth, that being like another Evah, the Mother of us all; and afterward they called it Ertham, then Erd, whence Earth, a derivation more

probable, because more ancient; then from the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Era; the Roman word Terra, is deduced from Tero, the Earth being broken, and teared asunder for mans main∣tenance, and for man must it be here under∣stood, the* 1.1352 Holy Ghost, by a holy Synecdoche, taking a part for the whole,* 1.1353 man being born in it, nursed by it, and at last destined to re∣turn into it: To passe by his earthy and fleshly lusts, may, and often is called Earth, which is also called Arida, dry Land, and Humus, moist Earth, and Tellus the ground; the word here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is from the fruitfulnesse and fertilty, though it be such a condition as we find the Earth had not, when we first heard of it, be∣ing then Tohu Vabohu,* 1.1354 that is, Informis & Inanis, without form, and void; but now be∣ing by sin corrupted in its holinesse, and by transgression cursed with barrennesse, we here request, that men, its inhabitants, be renew∣ed, their wills sanctified, and their hearts like good ground, once again made fruitful, by yeelding obedience unto God, that earth it self may be blessed with fertilty, and become well watered, like the Paradise of God.* 1.1355

By Earth then, understanding Men, who are of it, and in it; and by it again, understanding only living men, we proceed, applying this Petition to the rule, So pray ye.

1. Looking to man, as earth in his formation, or creation, we are to pray for others. If the multitude of sinful men in the old world,* 1.1356 me∣rited, through their earthlinesse, wickednesse and malice, to be termed Earth, what now

doth in this last age, the multitude of the Na∣tions deserve to be named by, more apposit∣ly then Earth, Earth, Earth? for whom our devtion must have wings, being obliged to pray for them, whom Peter preached unto, viz.* 1.1357 the Parthians, Medes, Elamits, and the dwellers in Mesopotamia, &c. As also, we are to embrace both the Indies in the arms of our brotherly charity, that as the Inhabitants thereof,* 1.1358 bear the image of the earthly, by the disobedience of one, they may bear the image of the Heavenly Man, by the obedience of another.

Earth of it self is naturally cold and dry, and will not easily be brought from its natu∣ral shape; Saul, untill knocked down, and na∣ture, until humbled,* 1.1359 will not say, Lord, what wilt thou have me to do? It is the Lords voice in the Gospel must bring all into obedience, and therefore Religion, when we are on our knees, suggests us to what Paul dreamed, viz. that a poor Indian,* 1.1360 or a man of Macedonia, stands before us, saying, Come over and help us, that by your prayers we may be brought to the knowledge of the everlasting Cove∣nant.

2. Looking to man in his vocation, and be∣cause that is upon earth, he is to pray for him∣self. It is wide, yet pious note, observed from that of the Psalmist,* 1.1361 from the end of the earth will I call unto thee,* 1.1362 for a terrae finibus clamat, because living in the flesh, he was ab∣sent from Christ, and that being as earth, he cryed and groaned with the Apostle for help,

being willing to be freed from that necessity of abiding in the body.

This is sure, in going about our imploy∣ment, from our house to the street, from that as to an Exchange,* 1.1363 to buy and sell, we are but as Servants to our Masters, and must ac∣count to him, how much of his will, and how little of our own we have performed, and pro∣fessing our selves with Iames,* 1.1364 servants of God, and of our Lord Iesus Christ, intrusted with his Money in Purse, his Goods in Shop, his Com∣modities in the Ware-house, his Garments in the Wardrob, we ought daily to look into our Accounts, and register our actings, that at reckoning it may be sound we have done his will.

3. Looking upon the Christian in his profes∣sion, he lies if he be satisfied with earth; with the Bird we take our meat from it, making Heaven the Standart and measure of our do∣ings, not so stupified with earths Diapery, or so much embased with the sensual pleasures thereof, as not to make so much as our talk∣ing be unburnished with Celestial purity, it being for this the Christian buys his Bible, re∣spect his Preacher, and offers up his Prayer.

Christianity hath its Armour, to fight a∣gainst, and overcome the world, a true Mi∣croscope, discovering its blemishes and defor∣mities, a Teliscop or prospect, approximating Heaven and its glory, so near to the eye, that the carrion carcase, of earths circle, irritats the Spirit, to have it removed, augurating or foreseeing some pestiferous scent arising there∣from,

may endanger its spiritual health, and dead, nay, damn the soule: That being a sure rule of one,* 1.1365 that never can the spiritual war be upheld, if the lusts of the world be not subdu∣ed, nor the mind contemplat God, which medi∣tats on fleshly pleasures, the devil by them, as by Tubes of Pipes, conveying pride to the soul, as to Evah, envy, as to Cain, covetous∣ness, as to Achab; all which is openly renoun∣ced and proclaimed against, in our receiving the press-money of sacred Baptism.

It was asked,* 1.1366 what was piety, or who was the pious man? It was answered, he who wor∣shipped the gods, not as a man would himself, but as the gods had appointed in their Laws: If this was the judgment of Heathens, how darest thou in hypocisie take the words of his Covenant,* 1.1367 or this prayer in thy mouth, since, God will not only, never shake hands with him who hath a lie interwoven in his robes of praise, but revenge himself upon all who worship him not in spirit and truth?* 1.1368

Pretenders to holinesse, and simulated ser∣vices, operat for nothing more, then inlarg∣ing the vails of reserved wrath, heating and thickning the same, whereby their evacuation must be more formidable, and the worship∣pers more inexcusable, that they are judged out of their own mouth, God only hearing doers of his will.* 1.1369 Knowledge being only as light to direct practice, and a good dispositi∣on, salt to season it,* 1.1370 and free profession is as wine to quicken it, yet all without practice are

but instruments to destroy it; Let his will therefore be done,

On earth, for it must be done there or no where, there being no work, or labour,* 1.1371 in the grave whereunto we tend; work his will while it is day, for the night cometh wherein no man can.

Reflect but upon natures frailty, and how ruinous the edifice of the body is in the sud∣den dissolutions Fate hath made in others,* 1.1372 and we shall be enforced to regulate our selves to that Law of working in this our day. Phi∣lemon died in a laugh; Anacreon with one grain of grape,* 1.1373 therefore the Moralist advi∣seth, that our life be but a learning to live, and that spent in teaching to die; there being so many pricles about the Rose of our belo∣ved life, that our hands bleed as soon as it is felt, making the hardiest to cry, tempting us to its embrace, as did the flowry Aspect of that delectable valley, the inchanted Ass in the Fable (miserable man in the Mythology) but no sooner in it,* 1.1374 but with furies, worse then dogs, is poor man set upon, and men acting as devils, causes the good man to sigh out, his day being crossed in his highest enter∣prise, principally from his own weakness and inadvertency every day; and next, from the asperity or wickedness of others, each day grinding him, as under the nether-milstone, through sorrow, enraging him again so high, that from the praecipice of passionate resolves, he invokes disaster, more sad then did Aristar∣chus who yet starved himself to death, to ease

the pain of the Dropsie, which yet might take more time, and procure better preparation, by filling the soul with more voluminous con∣templation for exact removeal, then had Bae∣beius Pamphilus, who died, even while asking a boy what it was of the Clock? Death in Capital Letters, being written in the front of each day and hour, which having not so much as one syllable to protract the pro∣nouncing, more then day, ought every day to expunge the speculation of futurity, and con∣clude there is none to follow, yea, scarce that we behold, since as the above-mentioned Ass, we are each day suffering the Strappado of cares and griefs, by which it becometh scarce a day, because uncomfortable and wea∣risome suggesting, as well as hastning thoughts of departure and dissolution.

What one sayes of sins remission, may be said of times, course and motion; Now the wicked ceaseth from his vain conversation,* 1.1375 be∣holding the path of piety, as more eligible, that he gain eternal life: Now he avoids the fault, that he may never feel the smart, nunc praeveniat he cometh before the face of God with confession, that he may never be separat∣ed from him by damnation: He doth it now, that is, while on earth, or never.

On earth,* 1.1376 it is to be done there, because it is only disputed there. Disobedience indeed begun in Heaven, but it found no entertain∣ment, and will never be again admitted: Of hell it is said, he that is obstinat, filthy, or un∣just, let him be unjust still,* 1.1377 because they must

still suffer the will of God, as in heaven, the pure, meek, and just Saints, are doing the will of God;* 1.1378 but earth is, regnum mixtum, hath in it some that obey, many that deny, and numbers that boggle,* 1.1379 demurr upon, and dispute against, or by a carnal neutrality, stand in aequilibrio, ready to perform Gods will, or any other that policy shall account most efficacious for their carnal purposes; like that prophane Souldier somewhere, who had on one side of his Shield an Image for God, upon the other for the Devil, with this device, if the one will not take me, the other will.

There are three things upon earth that di∣spute against God,* 1.1380 and defie his will; these are, natures pravity, the Devils tyranny, and the variety of mens affairs.

1. Natural pravity, this will have us do our own will; It was born with us, bred with us, and went to school with us, which makes us lath to deny it any thing;* 1.1381 If it say, as Ta∣mar, what wilt thou give me? How loath are we to deny it a kid from the flock, though God discharge it, willing our Sanctification. A Child will do much to keep his Bird, though it pick him, and a man will do more to pre∣serve his will, though it sting him.

2. The Devils tyranny;* 1.1382 for he will have us to do his will: Heaven he is secluded from, and hells inhabitants he is sure of, therefore his hopes, his feats, his threats, and argu∣ments against the will of God,* 1.1383 are in, done, and urged, upon earth; And it is evident the

will of God is not alwayes done; hence there∣fore this illation is congruous enough, that the will of Satan is. How soon was Adam wooed to embrace hells doctrine, dethrone God,* 1.1384 and destroy himself, for he was not de∣ceived: And if Iudas get content, he will deli∣ver Jesus into his enemies hands, as soon as Satan fills,* 1.1385 or enters into his heart: Neither left he there, but is yet so busie, so cumber∣some, so deluding, that we are in many places called upon to hear the word of the Lord.

3. The variety of mens affaires; and they take up a great deal of time against our own wills, that this must be done against the spring, that this is fit for such a countrey,* 1.1386 and this is suitable for such a coast, gives us no time to study the will of God: As fishers have seve∣ral baits for different fishes,* 1.1387 so the world hath variety of snares for its multitude of traders.

Demonaae, when questioned if the world had a soul?* 1.1388 then if it was round? With indignati∣on answered, you are very carefull about the world, yet about your filthiness contracted in the world, you are carelesse. Here this man is settling his heir, there that man bewailing his poor crop, he casting up his accounts, and a fourth is preparing for a forreign plantati∣on; because of all which there is such a bum∣ming in the ears of man, that with the maniest the sound of the words, carrying the sense of the will of God, hath not admittance into that gate of the soul,* 1.1389 the ear, which if it had, we should not be so far embased about the drud∣gery

of this pelf, but write with a holy man, for direction and instruction, about sub jugating our wills, to the will of God, and what we ought to do therefore.

It is desired on earth,* 1.1390 though to our sor∣row, we know it will never be there exactly done; suppose our hearts, for once holy ground, yet the Rod of Moses, I mean the Law, when cast thereon, becomes a Serpent, and we are scarce able to endure the sight of the just, holy, and good commandment; sin by it, taking occasion to work in us, all manner of concupiscence,* 1.1391 sed hic inter in ex parte ora∣mus, we pray for some measure of obedience here,* 1.1392 that we may be perfected in all obedi∣ence hereafter; God crowning in heaven with perfection, our sincere service, performed on earth,* 1.1393 though through weaknesse imperfecte clamemus igitur in Coelum, we therefore list up our voices to Heaven, because under it there is nothing but labour, sorrow, vanity and vexation.

The earth hath its heats and colds, accor∣ding to the cloudiness of the air, or distance of the Sun; obedience likewise hath her colds and heats,* 1.1394 her workings and faintings, her runings and stumblings, and sometimes a great intermission of her spiritual pulse.

On earth Faith hath her distrusts,* 1.1395 Hope her doubts, Charity her damps; there this opini∣on raiseth Choler, that doctrine provoketh Rancour, he caufeth offence by an ill example; these are scandalled through supposed mi∣stakes, whereby the Earth,* 1.1396 that is the best of

its inhabitants, is but a bad copy, yea indeed no copy at all; hence our Lord teacheth, that not Earth, but Heaven, be the rule for doing our Fathers will.

Thy will be done in Earth as it is in Heaven.

THE rule of our obedience is now be∣fore us, and the mould in which all acti∣ons are to be cast for Heavens, that is, for Gods plaudit; As it is in Heaven, is a Do∣ctrine of comparing qualities, not substances; it respects neither Earth nor Heaven, Physical∣ly, but Morally pressing a conformity in the inhabitants of either, to the will of the Lord of both, and grand Master of each: It is also a doctrine of holinesse among Spirits, that the souls of the righteous here Militant, may in vertue and well-doing, totally resign them∣selves in imitation of the Spirits Triumphant, for the will of God,* 1.1397 that they may be found without fault before the Throne of God.

That their conversation may be in Heaven,* 1.1398 by contemplating the things which are not seen here,* 1.1399 and affecting the things that are only there, by working all things according to the Angels Samplar:* 1.1400 Yea, even to follow God himself, it being not unlawful, per divina ire vestigia, to walk as Christ himself walked.

The word is singular, Heaven, not Hea∣vens, as in the Preface,* 1.1401 excluding all but the very in-side of Heaven, the interior parts of

the Heaven of Heavens, there being there, ex∣actness, in opposition to Earths crookedness, and stateliness, against its baseness.

1. Exactness. Examples are to be eminent, and as far as possible,* 1.1402 contrived above the cen∣sure of ordinary operators, in things wherein honour is concern'd; but in things divine, wherein are couched the most pressing inte∣rests of the souls eternity, patterns ought not to have so much as an umbrage or shadow of sensuality, which not being sound on earth, a David will trip,* 1.1403 a Iacob will halt, and a Noah lye uncovered: we are to eye Heaven for ac∣quiring of righteousness and ture holiness.

2. Stateliness. How slovenly (so to speak) do we handle the mysteries of God? Is not a trembling hand,* 1.1404 a glazy eye, a blubred face, commended in the approaches of the devout, to the greatest pledges of their salvation,* 1.1405 and yet in these addresses, not only faith, but their love to God is then more sublimely to be acted, that it may be felt, heard, and under∣stood, so that the highest raptures, and most ravishing transportations, like high Steeples, are not without their Cob-webs; whereas in Heaven, the divine beams of glory shining upon the faces and hearts of the Elect, both heats their souls, and beautifies their exer∣cise, to that degree,* 1.1406 that with redoubled ac∣clamations of ineffable joy, they stand before their Saviours Throne, and go about their Masters errant,* 1.1407 in a Royal, Majestick, and Au∣thoritative deportment.

These are so well known to be in Heaven, that good men do not only mistrust others, but fear themselves, pray against themselves, ask forgivenesse,* 1.1408 both in, and for, their most religious undertakings, which must cede to the performance of those Sainted above, they being incapable of pollution, laxation, or he∣••itation, through the spiritualizing of all their faculties.

In this Prayer there are two sicuts, two as-es, one is, As we forgive our debters for∣give us;* 1.1409 in which Earth draws a pattern from Heaven, to follow, sets it a copy to write a pardon by; the other is this Petion, As thy will is done in Heaven, let it be done in Earth; in which Heaven is recommended, as worthy for imitation of Earth, and sets before it a picture for Earth to draw the lively features of exact and acceptable duties: For, note, in Heaven there are three whom we must imi∣tate and follow, viz. Christ, Angels, and the Saints glorified.

Behold Christ as man,* 1.1410 and as when upon earth, it was meat to do his Fathers will, for himself, giving us in that consideration, an example to prevent sin, and as God, a remedy against it, from which it is deducible, that our eyes, feet, hands, and tongue, are to be observant observers of the whole Law and will of God, as Christ was; we making his life our book, our glass, our rule, our way, his present residence in Heaven, and work there, is the Churches salvation in general, thy soul, Reader, and that other mans in par∣ticular,

for it is the will of the Father that none of these little ones perish; hence Christ be∣comes their Advocat,* 1.1411 that they all may have everlasting life.

For when the Name Iesus sounds in thy ears,* 1.1412 understand a meek man, and a man hum∣ble in heart, courteous, sober, chast, com∣passionat, conspicuous, and renowned, for ho∣nesty and sanctity, and the same person to be the Omnipotent God, qui suo me, & exem∣plo sanet, leading thee by his example, and confirming, strengthning thee by his power.

It was a good advice, to imitat an honest man, was the way to become the best man:* 1.1413 and when we know that even Christ ascended for the same cause he suffered,* 1.1414 which was, that we should follow his steps;* 1.1415 we ought to go up with him, and to him, by intercession for our Brethren, and by imitating of one so just, we may, and shall be crowned with those that are holy.

Observe him where you please, in the Pul∣pit, in the Hill, in the Ship, in the Garden, exemplo suo,* 1.1416 he is, by his example, teaching us the great Philosophick vertue of submissi∣on to the will of God, and doing of the same, which we must indispensibly conform unto, or be extruded the felicity his obedience purchased for him.

The Scripture is not very clear, or distinct in shewing how Gods will is observed by the Saints or Angels,* 1.1417 yet it is so full, that we can collect their readiness about it, whereby we may not only learn to lament our own de∣pravation,

but beholding their activity, can remeed the distemper, and keeping in their path, though not in their strides; at length, by assenting to divine documents, we shall ar∣arrive at the same beatifick vision of God, they by their obedience do possess.

Angels have Laws and Precepts concerning Devils,* 1.1418 men, whether good, or bad, alive, or dead, touching governments, fouls, bodies, or goods of men, to afflict, or comfort, to fight, to kill, or destroy; I say, Angels have this,* 1.1419 whether Cherubims, or Seraphims, Pow∣ers, Thrones, or Archangels, all these being comprehended in this one word, Angel, there being in that holy Hierarchy this equality, that they are all Messengers of God, made to the likeness of God, and carried all to that one purpose which is in God, readily, through∣ly, zealously.

1. Readily. They are spirits of life, and as for their life, they go about Gods will with so speedy pace,* 1.1420 that they are said to have wings: And hath God said,* 1.1421 to day harden not your hearts? or, break off thy sins by repentance? Say not, to morrow, with Pharaoh, but in this thy day,* 1.1422 say, thy face, O Lord, I seek.

We read, that an Angel of God spake to Hagar out of Heaven, in which History, we have what he was,* 1.1423 an Angel: 2. Whose he was, of the Lord; and should we, from some mens pronity to wickedness and vice, con∣clude the certainty of their subjection to a higher power, we could not rationally give any other designation, then messengers of Satan;

and if we should demand, whence comest thou? (a question never asked of the good Angels,* 1.1424 their wayes are so well known) it might be replied, from compassing the earth, they are so ready to perform the Devils pleasure, and the fulfilling of their own lusts, by which they are,* 1.1425 as it were, alwayes in the dark, the eye of Gods approbation being never upon them, which the good Spirits, and good men ha∣ving, they are said to be continually before him.

2. Throughly. They are so serious in the doing and executing of the Lords purpose,* 1.1426 that to half it, or quarter it, is none of their ease; whence they are said to do his pleasure, that is, in all their actions perfect; all his thought their complacency, being that where∣in his soul delighteth, abhorring to behold men repudiat, and abandon one vice, to espouse themselves to another; it may be to them more beautiful, profitable or easie, for though an horse be restrained by the bridle, yet man is to be inwardly transformed by the word, to the will of God, and not to be like the gods in the Egyptian Temples, dec∣ked with Gold and Silver, or vailed with Purple-royal, that is, shadowed before men with gorgeous formality, which being once, like fair Hangings,* 1.1427 drawn aside, or pryed into, filthy Apes of impure notions are visible; and the dustinesse,* 1.1428 nastinesse, or lustfulnesse of their inward parts, recte scio, maketh them justly accounted the more abominable,* 1.1429 that they only studied to seem good, it being an uni∣form

devotion and conversation, that maketh men Angel-like, adapting them for those eter∣nal mansions these blessed Spirits abide in, for otherwise the Devil sometimes covering his cloven hoof, could not in equity but be reputed Saint, and accordingly associated withall.

It hath been disputed what that particular sin was,* 1.1430 for which the Devils fell from Hea∣ven, whether stubbornnesse against the fore∣known Incarnation, envy or pride; some who are for the last, respect man, in envying Adams dignity, and God, in affecting against him Do∣mination and Authority? Admit this, How humble are the good Angels?* 1.1431 let God com∣mand, they will stand in a Lane as a Guard, untill a poor Iacob passe through; they will enter into dark Prisons for a condemned Da∣niel, or liberat a captivat Peter: Let men learn of the Angels,* 1.1432 and not put the Almighty to his wishes, as once to say, O that there were such a heart in them,* 1.1433 that they would fear me, and keep all my Commandments.

The Lacedemonians had good Laws touch∣ing education,* 1.1434 especially of Children, yet had orders again, encouraging them to steal, and an honor drium for a cleanly conveyance, provided they observed the Laws wherein there was something excepted: Such Mungrels are too many Christians, though not in the same Commandment, accounting it too base to steal, yet holding it a degree of honour to swear, and being afraid or ashamed to deli∣ver up themselves to all kinds of ill, embrace

what is more convenient for their place and station; but this Petition dischargeth such bartery,* 1.1435 as sacrilegious, enjoyning perfect, be∣cause conscionable obedience, and sueth for the gifts and graces required thereunto.

3. Zealously. The heart giving life to eve∣ry commanded duty, hath such impressions on the Angels spirits,* 1.1436 in their missions, that they are said to be flaming fire, their strength to be Chariots of fire, and their swiftnesse horses of fire;* 1.1437 he maketh, (saith the Psalmist) his Angels Spirits, his Ministers flaming fire,* 1.1438 denoting Agility, Ardency, Penetrability, Dex∣terity, and the Fervency, with which they go about his will.

They are called Angels, because they de∣liver his message;* 1.1439 Cherubims, because they know his purpose; and Seraphims, because they burn with a holy zeal to confesse and glo∣rifie God;* 1.1440 it was one of these that flew with a live coal, to purge away the pollution from the Prophets lips and life.

What hath been said of the Angels, might be truly said of the Saints departed, but they not being imployed about earthly affairs, as Angels are, let us distinctly search into their doing of the will of God, and without much scrutiny, we shall see them do it conjunctly, continually, and sincerely.

1. Conjunctly.* 1.1441 All the glorified number unites in this one thing, of giving honour, power and glory to the Lord, because of all his wondrous works; and such who desire to

be of that Quire, must to that Hymn in joynt devotion give••n their Amen.

Israel must joyn with Egypt and Assyria, avoiding neither,* 1.1442 because he is a Iew, but beholding the Spirit of God breathing upon them, must celebrate with them as Brethren, though formerly aliens, and with binding re∣solution, each precede another by affection, and in imitation of that glorified number (though probably before different in opini∣on) combine in this judgment, to practise and do the will of the Lord for ever, saying to dividing principles, Abide here with the Asse,* 1.1443 and I will go yonder and worship, &c.

2. Continually. Their eternal Sabbath is spent with unwearied ceasing in their serious attending his Throne;* 1.1444 we ought to be ear∣nest, and with David, keep the way of his sta∣tutes unto the end, (i. e.) sine impedimento incedam, giving defiance unto the keenest temptation, I shall gracefully persevere, and imitably walk in the road and path of thy Com∣mandments, observing them in all my under∣takings; not putting on the royal apparel of Faith, Righteousness, and Obedience, for the Throne or Temple, but make them my daily garment, yea, my night-cloaths, for at mid∣night will I arise and give thanks unto thee.* 1.1445

3. Sincerely. There is in Heavenly Saints a concord betwixt heart and harp,* 1.1446 being like the Sun, transparent, every cavity within them exceeding the Christal in purity, evi∣denceth no disingenuity, but perfect harmo∣ny in love, in voice, in desire, in moving, and in doing.

Abfuit ergo,* 1.1447 as true disciples of Christ, let us hate dissimulation, or willing to feign, but let us do, as well as sing, I love the Lord, otherwise,* 1.1448 as the devils, we may speak much truth, and with the reprobat, do much good, but neither being hearty, it is not our own, and the sooner shall we be accursed, if we call out,* 1.1449 the Truth, the Truth, and not walk ac∣cordingly.

Not to separat what God hath joyned to∣gether, both Saints and Angels in Heaven do the will of our Father, joyfully, humbly.

1. Ioyfully. Great content have they to be employed, and great satisfaction have they all,* 1.1450 in doing the will and work of God. Hail, thou art highly favoured, said Gabriel; be it according to thy word, said Mary; to be sorrowing with the covetous young man for the sale of lust, and discharging of thy sin, or passionat or carelesse,* 1.1451 as was Pharaoh, and Pon∣tius Pilate, is to contradict the spirit of God, prompting thee to pray after this man∣ner, Thy will be done.

2. Humbly. Christ is represented to the Divine,* 1.1452 sitting at the right hand of the Fa∣ther, but the Angels and Saints about the Throne, and sometimes falling down be∣fore it; and then are men obedient, when the precept not being delayed, is heard by the ear, saying, Now, the tongue saying, arise, the feet,* 1.1453 run, and the hands saying, all that thou commandest we will do. That his will be done, Reader, in thy soul, and in thy body, in the hea∣ven of thy soul, and in the earth of thy flesh,

that as the Angels, who are spirits, thou spiri∣tualized, may live, and do on earth his will, as it is in Heaven.

The Popish Franciscus,* 1.1454 being demanded who was to be judged truly obedient? ordered the exhuming of a dead body, who would not be discontent, how ever placed; nor puft up, though throned; nor clamorous, if dispised; nor beauti∣full, though gorgeously arrayed. Such is the obedient doing, giving, suffering, where word or providence gives order, without wresting it, or strutting it before the Lord.

This word As, either the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Germain Als, importing similitude, here denots a likenesse only, not an equality, we by it desiring amidst such encumbrances as the soul groans under, to live inculpat, as inof∣fensively as the Angels;* 1.1455 but to reach them in the large extent of perpetual conformity, is a task beyond mortality, for during our abode in houses of clay, Ignorance, malice, weaknesse, wantonnesse, and wickednesse, will affect us, yet as children, we may regard our copy,* 1.1456 and scorn luxury, and all exorbitancy, and lay aside superfluity of naughtinesse, being perswaded, that albeit the Character of our lives and actions be unproportioned, we shall at length write fair; and draw good Text Hand,* 1.1457 when in heaven we come to be perfect men in Christ Iesus.

For, however obedience be here mixed with frailty and imperfection, yet as a tender son, endeavouring to execute his fathers will, is approven, so is it with God, he requiring

and blessing the will or desire for doing, when the work it self may be defective, so that though we arrive not at the perfection of the first or second Adam, in doing Gods will, which is to be found in the holy Angels, yet we may acquire in obedience, the perfection of Zacharias and Elizabeth,* 1.1458 which consists in the sincerity of our service.

We cannot,* 1.1459 and do not the will of God with the Angels speedily; for, like Lot, we lin∣ger to go out of Sodom; nor cheerfully, for like Israel, we murmure in the way; nor ful∣ly, for the good we would do, we do not; nor sincerely, for our hearts are far from him; nor perfectly, for we know but in part, and see but in part; yet we are to strive after all this, there being a time to come wherein all shall be obtained;* 1.1460 though now with Israel, we compasse Iericho, and with Sampson, groan under blindnesse, at length the siedge shall be ended in conquest, and we revenged upon all Philistines that tormented us; and all that we do shall be very good.

Therefore study for an enlarged soul,* 1.1461 that largely the will of the Lord be done, for it is thy will, not our own; not every where, but on earth; not every way, but as it is in Hea∣ven, that is, doing it out of love and affection: And so pray ye.

From all this we infer these four particu∣lars.

1. A necessity of doing. Men came not in∣to the world to stand idle, or gaze about, but to work; and though sin and Satan put ma∣ny

to miserable drudgery, it is still sloath, ex∣cept the work of God be done: The heathen beheld and scorn'd the consumption of time in the inutile pursuits,* 1.1462 of the ordering, plait∣ing, and curling of hair of some phantasticks in his time; and how with us such vanities are priveledged to inhabit the souls of too many, is scandalously evident? the saying of the prophecie of this book, this prayer, be∣ing kept neither in memory, nor manners; nei∣ther in heard nor heart, &c.

2. Timidity for failing. The vitiousnesse of the age, in spending the greatest part, if not all time upon things ••innical, ought to creat a fear both for our selves and others, having for the doing of this will,* 1.1463 a patent, not for one minut, yet filling two times so nearly placed, that there is scarce an Asper to lengthen the phrase,* 1.1464 viz, a time to be born, and a time to die, with rioting and drunken∣nesse, chambering and wantonnesse, strife and envy, and accounting it a magnificum, to reite∣rat such impieties, that becoming expert in sin, we gradually advance in the prophane le∣gion, and pointed at for eminent fighters against Heaven.

How severe therefore must our punishment be, when untomb'd of our carnal security, we stand naked of all excuse, and accused as infrin∣gers of the Laws of the omnipotent God; this, if really reflected upon in the privat sanctuary of our own breasts, would in tears make us cry, Thy will be done; the house of Nathan apart,* 1.1465 and their wives apart, as did

Monicha, for her son Augustin, because of his lewdnesse, and had this answer, a son of so ma∣ny tears could not perish,* 1.1466 as he did not: But what shall become of so sinful a world, of so few, yea, of no tears, but a fearful expectati∣on? &c. For prevention whereof, implore mercy,* 1.1467 deprecate wrath, in Thy will be done; for, a world, a kingdom, of so few prayers, so few tears, is not far from destruction.

3. Ardency for perfecting. It is evident by this, that the byass of all our contrivements ought to be for a more closs,* 1.1468 full, and pro∣ximat conformity with the holy Angels; and if by heedlesnesse we rub, that is, mistake, or be impeded in this grand scope, we are to cast our eye upward, that by his Omnipotent arm, we may again be reduced to this ultimat of Angelical perfection,* 1.1469 being afterward the more warry that formerly we were in Jeopardy.

4. Fervency for knowing.* 1.1470 A holy hand can never be directed, but by a sanctified head and heart; and in order for the accomplishing the will of God, we are to improve our know∣ledge in, and of that will, a due management thereof depending upon the right apprehen∣sion of the same, otherwise a pursuit of such heavenly exactnesse is but vain, it making us but almost Christians, that is, altogether mi∣serable, since eternal life consists in knowledge,* 1.1471 and in that we are commanded to increase; yea, in that the Angels desire more and more to have inspection,* 1.1472 stooping down, as it were, to have a clearer, and more naked sight of the ground of that salvation shown to man.

If it be here objected, that the will of God being powerful and irresistible,* 1.1473 cannot be frustrate, or obstructed by creatures, and therefore this Petition, as redundant, in re∣gard of Gods alsufficiency, to effectuat any undertakings, might have been spared.

Besides what hath already been said;* 1.1474 it is replyed, that the will of God in the Scrip∣tures revealed here, chiefly understood, hath ever for its end, obedience, trial, or conviction, and hath alwayes, in all, a powerfull effect, but not in all alike; in some it works obedi∣ence, as that of the circumsion, the Sab∣bath, &c. Others it puts to a search, whe∣ther the existence of that or this grace be with them, as that command to Abraham, about sacrificing his Son,* 1.1475 the event whereof shewed, that Gods end was but to try Abra∣ham, in others it mounts no higher, then meerly to convince them, as was the com∣mandments to Pharaoh.

His secret purpose we are not therefore to pry into,* 1.1476 but accept the duties of the Gospel, as precepts propounded unto us for obedi∣ence, that to our power they be performed, and where that fails, to our utmost they be bewailed, wishing or doing the fulfilling of his will,* 1.1477 as it is in Heaven, that is, cheerfully, not by constraint, as did Pharaoh, that is, lov∣ingly, not by haughtiness,* 1.1478 as did Senacherib. For God expects to have,* 1.1479 and loves to see, voluntary service, and he hath it from the glorified Saints, and Angels, whose practice man as••••duously must follow.

Restat ergo,* 1.1480 it is necessary therefore dili∣gently to regard this will, making it our guide, in all our actings and undertakings, and the impossibility of obstructing it, ought somewhat to move us for coming under its protection, for bearing patiently its Laws, with a willing heart and mind.

Let Jesuits follow Ignatius,* 1.1481 and his way of living; the Franciscans, Francis, and his way of mortifying; the humorist his Patriarch, and his way of opinionating; Let us aspect Heaven, for a Peter upon earth, by dissimula∣tion may ensnare us,* 1.1482 that Elect vessel being but an earthen vessel, is not perfect enough for discovering the infallible rule we ought to walk by; and in this sense, call no man father upon earth.

Let it not seem strange that our Father is not here our example, but our fellow-crea∣tures, since other Scriptures presse our ho∣liness and perfection,* 1.1483 from his perfection, and his holiness; for this Prayer eyes chiefly obe∣dience, and God having no superiour,* 1.1484 is not within the verge of this request: In holiness God is above the Angels, and in that He, not They, is to be our pattern, but in service, the Angels are above us, and They, not Men, to be our pattern,* 1.1485 is here intended; for as in Heaven, is to be expounded as the Angels, that is, sine dolo & in charitate, without Hy∣pocrisie, in servent charity,* 1.1486 and holy purity.

Hitherto of the matter of this Petition, the order is most excellent. Obedience to his will in this Petition being the means of

attaining his Kingdom, prayed for in the se∣cond, as if we should say, Thy Kingdom come, that is, to our comfort, for which effect, Thy will be done.

In the first Petition, we aim at the hallow∣ing of Gods Name,* 1.1487 which to accomplish, we pray in the second for the enlargement and establishment of his Kingdom, and in this we pray for our own subjection to it.

Again,* 1.1488 in the first Petition we are assured of Eternity; by the second, of a Kingdom; by the third, to be like the Angels: Or by the first, we are informed what we shall be, that is, as the Angels; by the second what we shall have, that is, a Kingdom; by this third what we shall do, that is, the will of God. And after this manner pray ye,* 1.1489 that God may be glorified by us, as in the first; that Satan may not rule over us, as in the second; and that we rule not over our selves,* 1.1490 as in this Pe∣tition, but that by us, with us, about us, and in us, the will of the Lord be done, as it is in Heaven.

CHAP. V.

Give us this day our daily bread.

THIS is a Petition offered by the soul, for sustenance for the belly, and that in the throng of those sublime supplications for propagation of the Gospel,

and imitation of holy Angels, Gods goodness, stooping to mans pinching necessity, knowing that the belly hath no ears to receive counsel,* 1.1491 when it is empty, to perswade it to patience; and that it hath a mouth, which will open and bawl, to the souls disturbance, untill it be filled with bread,* 1.1492 which indeed is its due, bread being made for the belly, and the belly for bread; yet it is considerable, that it is pla∣ced after all the Petitions that concern God, insinuating that his work and glory is first to be done, and then we may cause lay the cloath, and put on bread.

We find that in times of Famine there have fallen showres of Wheat,* 1.1493 for the refreshing of the hunger-bitten; and here we are directed without a prodigy, to respect Heaven, and not the Fields for Grain, or the Mill for Meal, but both sexes to imitate the vertuous wo∣man, and bring their food from afar:* 1.1494 For so pray ye, Our Father which art in Heaven, Give us this day our daily bread.

From the naked face of which words, we discover a Law commanding care for, and ab∣stinence while we are in the body.

1. Our care for the body. For beauty, pro∣portion, strength, the body is so stately and curious a structure,* 1.1495 that it were impiety a∣gainst nature to suffer or design delapidation, the least hair whereof being allowed a place in Gods Note Book,* 1.1496 we may conclude its bowels to be more intensly regarded.

It is the souls Cabinet, therefore not to be broke; Christ died for it, and therefore

it is not to be slighted; the earth is to con∣ceal it, and therefore is not to be strip'd; yea, Heaven is ordained for it, and therefore it is to be honoured.

The soul indeed is to be the main, not our only care; but the body hath here Gods I∣mage, and shall, if we be wise, walk up and down in his inheritance above:* 1.1497 As Ioseph by faith, gave charge to bury his bones, we by the same grace, may give charge concerning our bodies, and order to set on bread.

The charge against shedding the blood of man,* 1.1498 is from this Argument, For in the image of God made he man, that image being in the blood, tanquam in copula; in the body, tan∣quam in organo;* 1.1499 in the soul, tanquam in pro∣prio subjecto, in its proper place; the vital spirits are carried by the blood, and upon them also depend all the senses, and upon the senses depends the rational soul, in which the image of God principally resides; now, take away bread, the blood fails, and by that the spirits fail, and by them the senses fail, and by that the soubremoves, and by that the image of God.

We offer this to the consideration of the malicious, who shedding the blood of man, desaceth that goodly workmanship, for whose preservation he is bound to pray, it not being preceptive, give me, but give us our daily bread:* 1.1500 For quid est conservare humanitatem? what other is the preservation of humanity, then the loving of man, because he is a man, and the same that we our selves are? and who

doth it not, dispoyls himself of the appella∣tion, man, as not worthy to be so termed.

The superstitious also rivetting this request upon his own thoughts,* 1.1501 will be self-condem∣ned, his cutting, tearing, whipping, and lash∣ing himself, making him Fellon de se, in a sort, a self-murtherer,* 1.1502 in renting the back, or tor∣turing the skin of that belly he prayes for, &c.

The covetous also must not plead immunity from the mulct appended unto the breach of this Divine Law of cherishing the body, as the fruit of his prayer; for in his fordid base∣ness; withdrawing from the flesh what God hath sent it,* 1.1503 and keeping from the belly its just modicum which it craves, yet to his own annihilation, it remains empty, he in the mean time cramming, even to nauseating, the hollow bowels of a wooden box, makes him culpable of self-hostility, and impeding him in his spiritual traffick, his cash but serves him to buy damnation;* 1.1504 For quid prodest? what is the profit of concealed hoards? and who knows not that by doing good, and shewing mercy, men shall find mercy, and reap good? but what shall he gather, who is merciless to his own self?

It is good and comely for one to eat and drink,* 1.1505 yea, deck his house, and to enjoy the good of all his labour,* 1.1506 which God hath given him,* 1.1507 in neglecting whereof, he becomes guil∣ty of Idolatry in St. Pauls meaning, and of Adultery,* 1.1508 in the sense of an holy Interpreter; and abundantes temporalium, inopes aeterno∣rum, being rich in this world, is yet poor,

and yet more poor, when it is considered he hath no treasure in Heaven.

If any object, that we are not to take thought what we shall eat, and the required zeal in the duty of prayer will certainly suffer intermission,* 1.1509 in enlarging upon dayly bread. It is to be adverted,* 1.1510 that there is no repug∣nancy between give us bread, and take no thought what ye shall eat, &c. The latter condemning distrustsulnesse and ••infull di∣straction, not a prudential foresight of com∣petent provision, for Parents are to lay up for Children,* 1.1511 and a Master must provide for his Family, and a man for himself.

2. Our abstinence while in the body. Absti∣nence, in the judgment of the Orator,* 1.1512 did much conduce for conciliating People and Prince, but in our Saviours Doctrine it is the sole medium for keeping Heaven and earth in concord, so clearly, that the great Amphiaraus, who in life was accounted a great Prophet, and after his death a reputed god among the Grecians, advised their Priests be∣fore their consulting at the Altar, to abstain one day from bread, and three from wine. Plato made his greatest seasts to consist in Salt,* 1.1513 Olives, Chease, and Herbs, and he was called the Divine. The Egyptians tyed their Kings by Law to a certain portion of wine and meat, and they were accounted Sacred. Yea, bread, water and salt, velut exquisitis ob∣soniis, as great delicats, did the Persians give to their Children. And we read, that Martha after our Saviours Ascension, did neither eat

flesh, nor drink wine, untill she saw him whom her soul loved above; BREAD? the poorest boon that nature can ask, and the least a Father can deny, and yet the only great thing we are to entreat for.* 1.1514 Our Lord re∣straining the Petitioners hungering for luxu∣rious fare, and conjuring against riches, deli∣cates, and gaudy Raiment, the Pedissequae or handmaids of which, are Wrath, Intempe∣rance, Anger, Arrogancy, Injustice, Pride, and every evil work. Becoming (by joyning din∣ner to supper, and drowning the body with drink, oppressing the belly with meat) a lu∣dibrious spectacle to their own attendants,* 1.1515 who must convey the vomited carcase to a dormitory, out of which its possible, the besot∣ted cometh more surious then before, sleep procuring neither health, nor ease, to the in∣inflamed body.

All which courses to prevent, or temptati∣ons to avoid, we are only directed to pray for our dayly bread, as Agur prayed for his con∣venient food, unto which prayer, it is thought our Saviour hath reference,* 1.1516 in wording this Petition, and dissect food convenient, or open dayly bread, in our practice, we shall find so∣briety to be hominis prima medicina,* 1.1517 the chief Physician of man,* 1.1518 as one Father calls it, and the Mother of health, as another, and so good for soul and body.

To these we might add a third, viz, Gods goodnesse to the body. At the giving of the Law, he gave man six dayes to work, for its upholding, and at the ordering of prayer, you

see he allowes one Petition for the same end; the Ravens brought Elisha bread and flesh to eat,* 1.1519 and the brook did afford him water in a drought; here lest natural strength should sail, and the body languish by immoderat fast∣ing, we are advised to pray for all these in this one word, bread, notwithstanding our atten∣dance about Heavenly doctrine.* 1.1520

To these three, might be added a fourth, that is, our charity to all in the body. We say not Me, but Vs, and Our bread; which phrase is as wide as the sea, and as large as the earth, and commands us to pray for bread to all in the flesh, or in the Lord, our glory and honour not consisting in our wealth,* 1.1521 strength, youth, beauty, nor in nothing of the worlds product; but he that gloryeth, let him glory in this, that he knoweth, and seeketh after God, and releaseth his poor servants, laying up in them a good foundation against the time to come: For charity is omnium Artium quae∣stuosissima, the most enriching trade,* 1.1522 delivering us from the power of death, providing us oyl for our lamps, fitting us for the great wedding, and building for us everlasting habitations. And in this case,* 1.1523 the words of Pius the second Pope, may be applied to an officious Cham∣bersain, hindering true information of affairs, Knowest thou not I have the Papacy for others, rather then for my self? Let the Reader put in Wealth, Riches, Power, Honour, in place of Papacy, and he may learn his duty.

Prepare your appetites for receiving, as God shall direct us to distribute this bread

in our old method, by shewing first the matter and next the order of this Petition; the for∣mer we lay before you in four pieces, 1. The thing asked, that is, bread: 2. The manner it is askad by, and that is imperative, give us: 3. What kind of bread we ask, and that is, our own, our bread? 4. The time wherein we ask this our own bread, which is, this day. If there remain any fragments, we shall gather them together, putting them in the basket of the word, dayly; which shewes the exten∣sion how long we would have this bread given us, which is dayly, or day by day.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bread,* 1.1524 so called from its fitnesse for us, it being fit as a staff for an old man; or from its perfectnesse, as having all other things under the crust thereof, so eminently, that it is conceived the Roman word Panis, is from the Greek word Pan, as if it had eve∣ry thing in it, or all things understood by it, it may be deduced from the word Pascendo, as if it alone sed men, or were his proper, be∣cause chief food. Our Saxon Ancestors called it Brood, the Germains now Brot whence pro∣bably comes now the word Bread, and all from the Greek Brotus, that is, Meat, in a most emphatick sense, all meats, yea the least of meats, being generally unwholesome, if not loathsome, without bread: so that bread, by interpretation,* 1.1525 is all things necessary for the being, or well-being of man, and a sufficiency of them in that, which is most necessary and most excellent,* 1.1526 which is, BREAD, and here dayly to be demanded, and having it, to con∣clude

we have sufficiency of food.

Ordo petitionum cogit me,* 1.1527 saith a great Car∣dinal, the method of the Prayer enforceth me, by bread, to understand, not that of the body, but of the soul, as the Gospel, and the Sacraments, &c. to which sense many of the Ancients do adhere,* 1.1528 and many Romish Inter∣preters, but he erred not that undestood it, de utroque, of them both. But to the Car∣dinals ordo, I oppose a Jesuites existimatio, existimamus nihilominus, for all that, saith he, we conclude that here we are to understand corporal or bodily bread.

It is observed, that where bread hath a mystical signification,* 1.1529 there is added some word to discover its mytaphysick sense, as the bread of God, bread from Heaven, bread of life, &c. which insorceth a spiritual sense; but as it stands here, there is no circumstance in∣sringing its literal interpretation, all things divine or spiritual being couched in the other Petitions, thy Kingdom come, and thy will be done; and yet in a remote sense, soul-bread may be an orthodox glasse,* 1.1530 relating to Christ, and the blessed Sacrament of the Eucharist, but in its proximat signification, we shall un∣derstand it vulgarly, for the ordinary staff of life, with the consent of reformed Interpre∣ters.

Take then, Reader, thy bill, and for bread, and in bread, and with bread, write down meat, drink, raiment, strong house, wholsome air, upright friends, good neighbours, honest ser∣vants, dutiful children, and a vertuous wife;

understand also,* 1.1531 prudent Magistrates, wise Counsellours, a fruitful Soyl, and a peaceable Countrey,* 1.1532 for all these are good and profi∣table to men;* 1.1533 for these the best of men have prayed,* 1.1534 and these also hath God promised to his people.

The Pilgrim may have bread in his Budget, yet perish on the top of Snowy Mountains: the Mariner his Bisket and his Bottle, yet be swallowed up by insulting waves: the diseased may have the learned'st Medicinal receipts,* 1.1535 yet be Bedrid: None of which things being congruously reducible to the other Petitions, they relating immediatly to God, ought in equity, if not in necessity, to be brought to this Petition,* 1.1536 as their proper continent: All of them being necessary for life, comfortable for life, helpers to a godly life, and enjoyed and prayed for by the godly in this life.

1. Necessary for life. This is so natural a truth, that though the Scripture shew'd not famine to be a Judgment, we were able by the light of Nature to read punishment in the looks of the very bruit:* 1.1537 Bread is called the staff of life, and that is sometimes broke, implying by its breaking,* 1.1538 either the want of all corn provision, or withdrawing from the grain its natural strength and vigour, whereby it having nourishment,* 1.1539 men ••aint; for it is bread that strengthens mans heart.

Consult man in his highest attainments, and the miseries in which he is envalp'd, maketh his condition deplorable,* 1.1540 and to individuat the same in prayer, would make devotion, and his

other affairs incompatible: wherefore by an holy Synecdoche we here have part for the whole, God our Father knowing how to apply our sense of desiring bread, to the present or soreseen exigence we are, or shall be under. The Sea-man senseth it calm winds, the eye of providence discerns a necessity of baiting a leak. The Traveller means it good accom∣modation, the Father graciously adds libera∣tion from Robbers; one may want sleep in a soft, and another cannot get it in a hard bed, thus mans calamities cumulat themselves; and multiplied against him, he is taught to en∣counter all, prevent all, to pray against all, in this unite, bread.

Zenodochus was seen to weep frequently at Table, and gave this reason, that being a rea∣sonable creature, he should feed upon unrea∣sonable bruits, was shameful, (and was it not more dashing to gnaw insensible Beings) be∣ing designed for the delights of Paradise; what a pinch was here?* 1.1541 He cryed, because he eat, and eat in his crying; and had he not eat, he could not have cryed, and the want of these things would have forced him to cry, each mi∣sery becoming a doleful Nurse to subside ano∣ther, yet all shewing meats, that is, breads necessity.

2. They are comfortable during life.* 1.1542 Pesti∣lence, Blasting, Mildew, Locusts, Caterpillers, are prayed against by Solomon;* 1.1543 Nehemiah pray∣ed for savour of the King;* 1.1544 Ezra for direction in the way; Abrahams servant for a wi••e to his Masters Son, and Isaac prayed for children;

all these suggaring the tart potions wherewith this life treateth her enjoyers, the affections of the holy are more inflamed with an exhile∣rating zeal in their addresses unto God their Father.

3. These are helps to a godly life.* 1.1545 Warrs, crosses, vexations, tumults, are Remora's to devotion, whereas peace, tranquility, plen∣ty, sufficiency, cause it make way; they like the purest Oyl, making the Lamps both of Soul and Sanctuary to give the brighter shine, and make the heart for Gods service many pounds lighter.* 1.1546 Sampson's thirst, and Abra∣ham's being childless,* 1.1547 made some, heaving in their otherwise becalmed souls.

4. These are craved and enjoyed by godly men,* 1.1548 even in this life. Hezekiah prayed, and health was restored, and a son given him, the sick is to call the Elder, and he is to pray, and health and salvation is the return:* 1.1549 the Dis∣ciples prayed against shipwrack, and were safely landed. Our life is the only season we have to manure our hearts, to do good to others,* 1.1550 and what may conduce to that great end in a natural way, may be reduced to this head, BREAD; whether in prosperi∣ty or adversity.

Once more slice this bread, and in its per∣ceptible, we are to pray against poverty, idle∣ness, apostacy and verbosity.

1. Against poverty. Let the belly want its due supply, the ears will hear from all quar∣ters ill tidings of certain dissolution, and when the shadow of death is drawn upon the eye∣lids,

the nose will soon scent the turff,* 1.1551 the Ra∣ven hath an inauspicat voice, and though by no Law, save that of Nature, it calls for food, yet when it cryes, it gets meat out of the earth. Give us bread, is, give us not po∣verty, lest we sin, or be ensnared, but a suffi∣ciency for encouragement, O Lord, in thy ser∣vice.

Were every man righteous, wealth would be profitable,* 1.1552 and riches were truly goods, conciliating to our selves friends by that mam∣mon, to receive us to everlasting habitations; they would ballast the soul, which otherwise like a light Ship, is in danger of over-setting; they would be Bladders, facilitating our swim∣ing through the Sea of this wearisome world;* 1.1553 yea, they would make that Sea pacifick, our pillows would be so••ter to sleep upon, our cares would be less, and our other enjoyments more comfortable.

It is not easie to find out that competency at which we might lay down our staff, travel∣ling no further, asking no accrument to our Fortune,* 1.1554 but only a peaceable possession and continuation thereof, yet Plato came near it, who being asked, what wealth was sufficient? answered, so much as did not ensnare a soul by abundance, nor angust or straiten it in the want of necessaries. But let God carve or cut out thy quantum, let convenient food terminat thy desires, and thy prayer is sinless.

2. Against idleness.* 1.1555 This Prayer supposeth work, and work done, it not teaching us to call for bread simply, but for OVR BREAD,

that which we have already by us, in our Cup∣boards, in our surrows, give it us, that is, sanctifie it unto us.

Our Saviour dischargeth taking thought for to morrow what ye shall eat, but forbids us not, yea rather commands us to work (but not to take thought) against to morow, that we may eat,* 1.1556 for from labour, Adam in ino∣cency was not exempted. Hence Gamesters, Dicers, Lotterers, &c. dare not behold their gains, and beg Sanctification in a give us our daily bread, there being nothing in a holy sense, to justifie any possession, but prayer and labour, labour and prayer.

Love not sleep,* 1.1557 Reader, least thou come to poverty, open thy eyes, and thou shalt be sa∣tisfied with bread:* 1.1558 What! Love not sleep? is it not a necessary act of Nature, and an hu∣mane passion? Yes, Sleep is, but the love of it is a vice,* 1.1559 and cometh of evil, Nurse of idl∣ness, and that the mother of theft,* 1.1560 drunken∣ness, tale-bearing and uncleanness, and the predominancy of these sins in our dayes,* 1.1561 as they are palpably known to be the cursed daughters of sinfull idlness;* 1.1562 it is as evident they issue from the matrix of our shamefull belov∣ed, Sloath, &c.

To exclame against the perpetual poverty sworn at Rome, or against the boasted-of osci∣tancy of many in the monastick life,* 1.1563 is not my purpose; but to either of the Perswasions, let me offer what I find recorded was from hea∣ven charged upon an Hermite, when in perple∣xity about many thoughts, he saw one in the

habite of a Monck, sometimes working, and sometime praying, at last heard a voice, saying; & tu fac similiter, do thou the like. The ap∣plication whereof to persons of both, or of any Religion, is so easy, that there needs no descant upon the Story,* 1.1564 save this, O man, pray and worke, that with quietness thou may eat thy own bread.

3. Against apostacy; This is cast in out of respect to the ancient Fathers of the Church, Christ being named the bread of life, and in a Scripture trope,* 1.1565 he being our necessary food, our damnation being a consequence of reced∣ing from him, they make the dayly bread in the Text, to signify not that which enters in∣to the body, but that which nutriats the sub∣stance of the soul, as Christ in the Gospel, by saith in the Sacraments, which daily profiting, ought to be daily received, whereas we onely annually communicat.

It is the Gospel of God, by which men lives,* 1.1566 and ought to be received by continual meditation, growing sat by the good things of the world to come, which becometh ours by acceptation, applying Christ himself to us, being that seed that was grinded in, and under the Law,* 1.1567 knead in his Cross and Passi∣on, leavened in the great mystery of godliness, viz. the flesh, baked in the oven of his se∣pulchre, made ready, and drawn forth in his refurrection, set on upon the Table of the Church, and daily broken in the remission of sins,* 1.1568 nourishing the eaters to eternal life: For, by a daily asking, we demonstrate our

willingness to be alwayes in Christ, and united to him.

And indeed both Christ,* 1.1569 and bread, may be truly called bread, and our bread. Not that it is not God's; for, even when he hath given both soul-bread and corporall bread unto us, it is still his; but ours, that is, which is designed for us, So is Christ; ours, that is, necessary for us, So is Christ; ours, that is, that which is fitted for us, and suitable to our condition, So is Christ; lastly, ours, that is, such as thou useth to give us, that is Christ, daily offered in the Gospel.

Give us our daily bread,* 1.1570 is, Feed us Lord continually with that bread came down from Heaven, that Word that was made flesh, the food both of Angels and Men, that was made known in breaking of bread, that is, in re∣vealing the great mystery of thy two Natures, and give it us day by day, that our faith lan∣guish not, our souls weary not, and that wee faint not before wee reach our home; Yea, give it us daily: for, thy day, O Lord, hath no night, nor shaddow of darkness.

4. Against verbosity. To stretch out a pray∣er, by enumerating particulars, possibly ridi∣culous, is against this form, the word being so narrow and short, that it passeth in the twinkling of an eye,* 1.1571 yet so immensly broad, that only our lives shall measure it: for, though day, or daily be in it, yet this day hath no night, and if it have, it is by intepreta∣tion, rest in sleep,* 1.1572 security of goods, freedom from sinful dreams, visions, terrours, or what

ever can interrupt our sweet and natural re∣pose.

It considers the man, and allows him bread, raiment, and rest; the Souldier, and allocats to him fair and good quarter,* 1.1573 provides ap∣proved Armour, competent Ammunition, with a strong line of Circumvallation; It be∣holds the Prince, and gives him Majesty and Honour, with competency of wisdom, to his Officers and Counsellours, Prudence and Faith∣fulness, and to his Throne Honourable succes∣sion from his own loynes,* 1.1574 the express prayer of the primitive Church: and in a word, like a well drawn Picture, it takes inspection upon all that enter the chamber of this world, giv∣ing milk to babes, meat to the strong, a book to the Scholler, a goad to the driver, skill to the Pilot, and all to each of those in all things wherein their earthly ••elicity doth competent∣ly subsist, or which it any way respects.

Absit ergo,* 1.1575 Avoid therefore in prayer much talking, or wording, contrary to this man∣ner, for long speaking, and true praying, are different; have thou, Reader, servency and love, and thy prayer (if not so designed or wished for, as we have said before) cannot be short, groans and tears, sincerity and repen∣tance being infinitly more efficacious then breathing and bawling.

I say, bawling, for because of that and some other vices which we have heard to fall from the mouths of many in prayer, if de∣manded what we liked best, we might reply with Theocritus, when interrogat by an inept

Poet, which of his works most pleased him; smartly answered, the works thou hast omitted: And the truth is,* 1.1576 some delighted to be in publick so particular, that the service was te∣dious (which yet was the least fault) and the expression base, their language scurril, smel∣ling of Kitchin-stuff, or fat of the Pot, to the reproach of the blessed Ordinances of Prayer and Fasting,* 1.1577 and causing them to beget De∣vils in many, to my own knowledge, but cast∣ing out very few, &c.

What a Father said of Constantius, may be said of such,* 1.1578 and therefore let not their sin be imitated; that under pretence of honouring the Gospel, they disgraced it, and slew Religi∣on, under the notion of healing it, Leaving themselves without all excuse, and became the most guilty amongst sinners, in resusing this prayer, both as to its words, and mean∣ing, the brevity thirof being one of three things,* 1.1579 wherein our Saviour shewed his wis∣dom in its composing, unto which, with the other two, viz, of adoring only God, secret∣ly expressed in Father; of Modesty in our ask∣ing, throughout the whole prayer he hath as∣fixed this command, Pray after this manner.

Which precept, brought to dayly bread, orders that in prayer, we learn duties of opennesse, submissivenesse, diligence and con∣tentednesse.

1. Oppennesse. It was, and is, strange to hear how some will torture their invention,* 1.1580 for abstruse words to expresse themselves in prayer, beyond the rule of all ordinary Gram∣mar,

whereas in prayer every word ought to be as plain as bread; give me, said one, to a Garagantum-talker,* 1.1581 the lives of the Ancients, but our own countrey-mens words, God says the same to thee in all prayer, and commands the rejectment of words obsolete, that men may speak to be understood, not gazed at, and pray to edifie, not stupifie their hearers, in these words, Pray after this manner.

2. Submissivenesse. Bread we ask, but how much,* 1.1582 or of what kind, we determine not? Non carnes, non pisces, we ask no flesh, no fish, nor any superfluous thing, but food convenient; if we have therefore bread, though course; cloathing, though plain, convenient for our station, apposite for our degree, we ought to acquiesce in the providence, having no warrant to ask more; neither is it fit for all to wear silk, nor for every Israelite to wear a crown with David,* 1.1583 or guide an army with Ioab, but every one to move within his own sphear, keeping his calling, for purchasing dayly bread.

3. Diligence. Give us our bread, shews there is a store within doors, procured by prayer and work,* 1.1584 from the hand of God, which we are not sloathfully to lavish, but prudent∣ly to manage, for his honour, whose it is, even while it is between our teeth: Yea, is it not one character of a good man, to watch the house, lest the thief break in? and not to be a prey to the ••••athen,* 1.1585 but to dwell safely, is a blessing from the Lord; yet, hark, keep it not too closs from the poor and indigent, rememb••ing that the Manna•• did stink, when

too greedily gathered, though it fell from Heaven.

Expell therefore avarice,* 1.1586 as an enemy to thy family, and be not diligent over much, lest thou come to rags, avoid covetousnesse, love righteousnesse, be beneficent, the conse∣quences whereof, is here liberty, and hereafter glory.

4. Contendednesse. Bread we ask, and pass forward to other necessaries, as pardon of sin, freedom from temptation,* 1.1587 &c. Being in all affairs, to study the retention of these two eminent vertues, innocency and patience, with which we shall never want. The crums re∣fused to Lazarus, was bread, and the rich mans sumptuous fare,* 1.1588 was but bread, Daniels pulse and water, was bread, and the Kings roy∣al fare, was but bread, the husks of the swine, was bread to the Prodigal, and his Fathers feast and satted calf, was but bread, so that contendednesse is in all conditions to be ex∣ercised,* 1.1589 lest in the multitude of temptations leannesse befall our souls.

Certainly, the skillfull gluttony of our times, our great and daily sacrifices to the belly, offered up with as much alienation of mind,* 1.1590 from the decency that our natures, professions, and Religion ought to be adorned with, as were the profligat and heathnish bac∣hanalia, this making the ballance of our ini∣quity more ponderous, that wee celebrat our Victimes daily against the express Law of that God whom wee pretend to worship;* 1.1591 I say, pretend: for, really he hath little service, our

hands being defiled with blood, our eyes full of adultery;* 1.1592 and as it is in the Satyre, wee delight so much about the dressing-board, and like the nourishment upon it so well, that God's Altar is not minded; and when ap∣proached unto, it is to be feared our breath favours of the Kitchin, and our cloaths of the Cellar, and our heart panting after a strange woman.

All which, I say, will certainly have direful effects, and cast our body politick into some formidable, and dreadful distemper, for: sear••h the Scriptures,* 1.1593 we shall find desolation and sicknesse coupled together in a threat, sent to chastise a stuborn and perverse generation; and for crying in a sensual sense, Our bowels, our bowels,* 1.1594 it may be suggested, that for pu∣nishment hereof, we shall be made in a dis∣pairing temptation,* 1.1595 to roar, Our head, our head, when Christ our head shall depart from us,* 1.1596 because of pride, uncleannesse, unchari∣tablenesse, idlenesse, and fulnesse of bread.

Give us this day our daily bread.

THe mood in which this prayer is offered in order, offers it self for contemplati∣on, which, (for the avoiding of presumption) we shall examine in common, with the pro∣perty the bread hath we ask for, and that is, our bread, which properly presseth humility, and dependance.

We say, Give us, so that here is no barter∣ing, no selling, nor indeed no returning, save that of praise and glory in the conclusion. It is, give us our bread,* 1.1597 unto which we may add that of Rachel in her suit for children, give it us, or else we die.

The Church once complained, that she got her bread with the peril of her life;* 1.1598 yet here she gets it for asking: for asking? nay, for commanding, give us our bread. But re∣membring a Father may condescend to, but children ought not to be irreverent to a fa∣ther, especially knowing he is such an one, that if we ask for bread,* 1.1599 will not give us a stone, nor a serpent, when we demand a fish.

Give us. If this eye God, we see his readi∣nesse to hear our complaint at first, needing neither preface, nor argument, if pinched with necessity, to adorn our request;* 1.1600 Christ in earth had compassion on an hungry multi∣tude, so he hath in Heaven, and such as com∣plain, shall have.

Give us; if it eye man, shews our confi∣dence in coming with so humble boldnesse to the Throne of his Grace,* 1.1601 wanting hesitation and doubts, which to be intimated in this plain request, is as conspicuous as the bread we desire; and he that runs to God when hungry, shall have a spiritual demonstration of the truth of this observe.

But to be more particular, and reach the ground upon which this Petition is framed, that is, the proper arguments of our asking from God our dayly bread, which are such as these;

1. Because be bequeaths the means by which we purchase bread.* 1.1602 He is the Father of rain, and of the dew, by wh•••• the earth is virtuat∣ed for production of necessary fruit; we liv∣ing, moving, and having our being from him, as the efficient cause of our animal life,* 1.1603 of our rational life, by which he is nearer to us then we are unto our selves, uniting the very ••••••insick principles of our essence,* 1.1604 and by them ••••using us to move our joynts, and change our places, for convenient subsistance.

Yet this must not cause sloath, but he that would have bread, must manure his ground,* 1.1605 observe the season, applying himself di∣ligently and skilfully, to the several parts thereof, all which are gifts of God, and be∣ing apt mediums, for obtaining of food, the most ••aborious may be said to have not from himself, but of God, his daily bread.

2. Because he gives the blessing, even nou∣rishment with bread. The co•••• may be good, the meal ••••ne, the loaf great, yet may not be bread to the eater;* 1.1606 Thou shalt eat, saith the Prophet, but not be satisfied; which, though applyed to lea••nesse, not withstanding of knowledge in the Scripture,* 1.1607 yet it is better to understand, that Caninus appetitus, greedy appetite, when either the digestive faculty is destroyed in us, or the nutritive power ta∣ken from the grain, which may be that, which is called the staff of bread, and is ordinarily ••elt in wet years, or dayes of famine.

As David was covered with cloaths,* 1.1608 yet could get no beat; so we may have bread, yet want

food; a medicinal potion, yet no ease, unless he give a blessing: wherefore his goodnesse, and co-operating,* 1.1609 being that right side of the ship, out of which we must cast our pray∣ers, as nets; let us do as he commands, other∣wise we may toyl all day, and catch nothing; yea, not only so, but for bread we shall find a stone,* 1.1610 and swallow a serpent in stead of a fish.

3. Because undeservedly he presents us with bread. The very style of this Petition deba••s our thoughts of buying, or meriting, ac∣counted extravagant by this word Give.* 1.1611 A father will both lodge and sup his son, though both wantonly and tru••ntly he consume the day; and God even our Father presents us with comfortable morsels, notwithstanding of our lusciousnesse in, and lasciviousnesse since, excluded Paradise, untill our readmit∣ting into the heavenly Garden of God,* 1.1612 and to the impaled Tree of Life.

He gave Adam and Evah coats, and to both their sons, and daughters, hath he given change of raiment, and many loaves of bread, when nothing but stripes might have been dispensed;* 1.1613 and as he proves himself to be God, by giving rain, so we may infer him a good God, by our breaking of his bread, his bounty in which,* 1.1614 being one of those footsteps wherein we ought to trace him, love him, and follow him.

Though our comment and text only mention bread, yet our sense, and gratitude ought to know that this bread is multiplicated, Gods liberality with it giving us a large portion of

other good things, yea Patrimonies of ample possessions, not like that Roman, who would not give (or endeavoured to hinder the giv∣ing) wine to the Citizens,* 1.1615 because with that they would expect more delicate sare, as Fowls, Geese, &c. Whereas we from the inexhaustible treasure of his overflowing goodnesse, are invited, commanded, yea, in∣couraged to go to the Wine-presse, for our stomacks sake,* 1.1616 and many infirmities: the sweet∣nesse of which care, and condescendence of such a God, from the mouth of such an Apostle as Paul, from the cheeks of such a trumpeter as the Apostle of the Gentils, a song set by the hands of such a heavenly Musi∣cian, as heard the musick of the third heaven, ought to cause reflection upon that,* 1.1617 No good thing will be withhold.

4. Because of that necessity we stand in to have bread. Buy it, we cannot; steal it, we dare not,* 1.1618 and yet it must be had; I say, must, for that which by some Interpreters, is called panem quotidianum, dayly bread, super-sub∣stantialem, or heavenly bread, or victum ali∣mentarium, our nourishing bread, is trans∣lated by some, panem necessitatis, the bread of our necessity; there being such inseparable connexion betwixt bread and life, (especially in wholesome constitutions) that without the first, the latter should expire; and David's let my soul live,* 1.1619 and it shall praise thee, when re∣duced to this prayer, may be expounded, give me bread, and I will blesse thee.

Trees, plants, rooted in the earth, must

have nourishment from the same, for their up∣holding, their enlarging, so our bodies being earthy, must have from thence competency of nourishment, or they perish, were it but bread and water;* 1.1620 hence God is said to water the hills from his chambers, that he may bring forth food out of the earth.

Cyrus that great King, when demanded what he would have dressed for dinner, reply∣ed, Bread: for, I hope, (said he) to sup at a River, deferring the deliciousness of water, in quenching his thirst, by the hopes of future tasting. Great temperance in a heathen, yet heighten'd, when we consider his custome was never to dine or sup, untill by some exercise he was brought to a gentle sweat.* 1.1621 And that Fathers advice was also sound, who advising a fitness for continual fasting for God, recom∣mends the accustoming of a mans self,* 1.1622 paucis non gloriosis, i. e. neither unto many, nor luscious dishes. And indeed it is noted as a crime in the rich glutton, that he fared deli∣ciously every day, which is discharged in this phrase, dayly bread; things necessary, God accounting only profitable, superfluities not relieving, but destroying nature and reason also, in so grosse a way,* 1.1623 that rioting and drun∣kennesse, the usher of chambering and wanton∣nesse, makes them not to appear so much men, quam feras & belluas, as Boars and Bulls.

5. Because,* 1.1624 but by him we have no heart to eat our own bread. The earth by its primeve, and first blessing, of sertility, bringeth forth

fruits, and by a natural appetite in man, some of these fruits must be received; yet there are Misers, whose hearts grudge their own craving stomack, to that degree, that their tongue is disposed to curse their hand, for conveying a morsel to their own mouth, which is not on∣ly vanity, but an evil disease.

There is a man (saith Solomon) to whom God hath given riches,* 1.1625 that is artificial, as store of Coyn and Wealth,* 1.1626 that is, natural riches, as abundance of Wine, &c. and Ho∣nour, that is, put him in an honourable estate, so that he wanteth nothing that is pertaining to a pleasant life,* 1.1627 yet God giveth him not power to eat thereof, because the churl himself will not, suffering his belly, his body, the fruit of his body, his children, the walls of the house that containeth his body, and the companion of his body, his wife, to want that which God sent to them; but diverted to a by end, I mean, to fill his eye, or ear, thereby giving all occasion to curse,* 1.1628 and cursed he is, for God abhorreth him.

This is magna miseria,* 1.1629 an inexpressible mi∣sery, the Nabal cruciating and vexing him∣self, nimia parcitate, by his sordid detaining from his own soul, in selfishnesse what he ought to give it; to be mute of the Laws of Ju∣stice, Prudence, and Religion, which com∣mands sustentation of himself, to himself, having this alwayes like the sting of the Scor∣pion, biting him to death, that he painfully gathers up wealth,* 1.1630 by wayes none knoweth how, that they may be spent by, he knoweth not whom.

Was it not base in the Cardinal Angeloctus,* 1.1631 by secret wayes to enter his Stable, and from the Manger to steal the allowed Provender from his own Horses, until the Groom after watching, gave him Stock-fish-oyl, anointing his shoulders with the Strapado, apprehending him at first to have been a forraign thief. What heaps of Authors can shew the Readers, that the sordid covetousness of the Empe∣rour Mauricius, cast himself, his children and his wife, into the barbarous hands of the Usur∣per Phocas, their murtherer? and Phocas a∣gain upon the same selfish account, to be par∣ted limb from limb by Heraclius? Though I dare not say the last was undeserved, yet I close, that these, and all such as these, were poorer then the poor, and they being poor in the judgment of one,* 1.1632 rich both in grace and honour, who being rich, are not bountiful to the indigent, nor helpful to the maimed, nor pitiful to the oppressed: How superlatively miserable is that Dives, who withholds not only from these, but from his own loins, their proper aliment?

Diogenes asking something from such a wretch,* 1.1633 and perceiving him to Fall into a brown study, and suggesting denial, he called, O homo, O man, I am asking thee for some bread, not commanding thee ad sepul∣chrum, to a sepulchre: To this man may all such men be compared; the sight of their own food, or their childrens coats, frighting them like Executioners.

••ll which to prevent in our selves, we say, Give us bread, give us our bread, that is, our own bread, that is, in this sense, a heart, a hand,* 1.1634 a power, a will, to eat, enjoy a suffici∣ency of those good things, thy bounty, in our labours, hath bequeathed, for thy glory, our own comfort, credit, and content, that we our selves,* 1.1635 not strangers, may possesse our wealth.

It was sordid in Lewis the eleventh French King,* 1.1636 to imploy his Barbour Oliver in Em∣bassy, through covetousnesse, and was like to prove satal to that Stateless State-officer, (notwithstanding of National agreements for immunity) he having been like to be wash'd, I cannot say trim'd (but for his heels) in the River Guant. And the rich City Florence, for sending Merchants Ambassadours to Rome,* 1.1637 (when besiedged by Charles the fifth) who being found to have Gold Threed for sale, to save charge, was put to greater charge, when their Ambassadours were-rejected with scorn, and sent home with shame; this is registrated to be as a monitor to all,* 1.1638 that high and low be excited in their several ranks, to under∣stand this Petition, as desiring an enlarged soul, for the splendid, honourable, as well as gracious and proportionable elargition of their goods, otherwise another shall be their Almoner,* 1.1639 and because their Cash wants a Ma∣ster, it shall elect one to it self, who of thy money, and by thy wealth, shall eat his own bread,* 1.1640 and be thankful to God, be blessed by the poor; in the interim, thou have neither

praise nor comfort, but shame and grief with men, and in thy self, and a vomiting up be∣fore God, through remorse, or sting of Con∣science, what ever thou hast greedily de∣voured.

It would be discovered, when our bread is our own, since it is that we here call for, and may be so called, 1.* 1.1641 When by our industry and labour we procure it, having it by us, prepa∣red by, and in, the exercise of our Calling. 2. When by piety and devotion we are thankful: It is ours when sanctified unto us, by the Word of God and Prayer, and not only our bread, but our board, our bed, are not ours untill they be blessed in the Name of the Lord,* 1.1642 as Boaz did his Reapers in the Harvest Field.

Hence may be defended that pious practice of blessing the table before and after meat, a duty among many others thrust from the houses of some impiously, a practice put to attend too base services in the Chambers, and Halls of others ridiculously, yet used Apostoli∣cally, is a soveraign sawce to help concocti∣on, and prevent crudities in the Conscience, and belchings arising from an oppressed soul.

To leave such whose hateful acts in this kind, denominant them either Swine, arising from sleep, and eats, and from eating, goes to sleep again; or which is more troublesome, Rats, their whole time being consumed in running up and down the world, making a hideous noise, tearing cloaths, and eating victuals: I say, to leave them condemned

by the old Jews, our blessed Saviour, our Re∣ligious primitive Predecessors,* 1.1643 let others do it with the sign of the Crosse, let us blesse our meat as did our Saviour, with lifted up eyes, and a Father, we thank thee, remem∣bring that it is his bread by gift, and ours only by acceptance, and only then received, when we are blessed.

1. By owning him the giver of all our bread. 2. In receiving it soberly, not as wanton chil∣dren, crumbling it down, for it is bread. 3. In dividing it charitably, for there are at thy door who want bread. 4. In admiring his wisdom, in fitting thee with bread. As meat, it is nomen officii,▪ and imports similitude to the eater, otherwise it is not meat; hence it is said,* 1.1644 that mans bread, is a Hawks poyson. 5. In not binding our affections to earthly bread. Of all Petitions relating unto man, this is first and immediately before that, for remit∣ting sin, shewing, saith one, it is the first sinners care f••••, yet following all those which relates to Heaven, it being the least that Saints regard.

It is said of a holy man, that he saw four sorts of men glorified in Heaven, one was the obedient man;* 1.1645 another was the self-denied man; and the fourth was the thankful: whether this sight was seen or not, I dispute not, but this from the Scriptures may be seen, that the thankful man shall be glorified.

An Hosaunah in the Hall,* 1.1646 or Temple, for the bread sent us, a moderat use and eating of the bread before us, it being just to say of

it,* 1.1647 as the Apostle orders of wine, a little, for we are to eat for our infirmity, and not for our lust, and walking to the glory of God, in and by the strength of our bread, and sending a portion to the hungry, of the bread left us, in regard our Lord Iesus Christ must not be put away without a quantum,* 1.1648 for if we be not nigards, our Lord will not be far from us, yea, so near us, that we shall know him in the naked, in the blind, in the hungry, or in the crying man; and of their sadness thou art bound to say, as did Socrates of Aristar∣chus melancholy,* 1.1649 What aileth thee, make this trouble known to us thy friends, it may be we can relieve thee? All this being thus done, maketh all thy other enjoyments, as well as thy bread, thy OWN.

Yet further, and for caution, Our bread it must be, not anothers; our Prayer being li∣mited to our own portion, as well in our af∣fection, as in the Petition:* 1.1650 Take heed and be∣ware of covetousnesse, by expounding our bread to be that upon our Table, when by oppres∣sion, stealth or plunder, it hath been taken by force, or fraud, from another. Knowing that good men, with Socrates, hold him the richest, who is most contented with his own just gotten goods, and purchased bread, though sruall, which is implied in the word bread; in which he is rich in the judgment of the same Philosopher,* 1.1651 who hath a competency for himself, and a modicum left for others, implied in the word, our bread; another mans bread being one of those many things,

whereby this world, this life, is accounted miserable, comfortlesse, despicable, and angust.

Liberius being banished under Constantius,* 1.1652 from his Episcopal Chair of Rome, when of∣fered money for supplying his necessaries, by Eusebius the Eunuch, Tu Ecclesias orbis ter∣rae expilasti, &c. thou lives by robbing of the Churches of Christ, and dost thou think, I, though condemned, shall prove thy Beads∣man? Say the like to thine own soul, when rape becometh thy husbandry, and work to eat thy own bread.

Give us this day our daily bread.

THis day, denoting the time wherein this Petition is offered, and the term unto which it is limited, is this hour, cum Deo, to be opened; and for our entry, know, that though day and night be set opposite in Ge∣nesis, yet not in Matthew,* 1.1653 day in the Hebrew hath its name from stirr and business, or mo∣tion and flying, in the Greek, from its light and shining, and in it we must labour for our bread, that we may have food for our bellies: the English Saxon expressing it Dag, as is thought from Dego, to live, as if in nights darkness, our spirits being lock'd, vitality may be questioned: this is clear, that meat for our bellies, cloaths for our backs, bed for our bodies, drink for our throats, whether day or night, are even pleasant to think upon, and

in the light,* 1.1654 as the light, delectable to be∣hold.

Let us see the import of the word day, and its influence on Prayer, as it respects the rule, so pray ye.

In the light of DAY, we by this Sun of Righteousnesse can clearly read these four following particulars.

1. Contentednesse with our enjoyments,* 1.1655 though little; we ask not store for years, months or weeks, neither are our bellies as in∣satiable as the grave, but satisfied if we have for it, this day, that is, in the Proverbs Lan∣guage, from hand to mouth, so that at first dash, that improbitatis metropolin,* 1.1656 that elementa malorum, that fountain of wickednesse, that ground-stone of all evil, covetousnesse, either in desiring more then enough, or retaining what is left of enough, is here dam'd up and removed.

We may be cold,* 1.1657 hungry, and sick, yet we are still to be content with the cloaths, meat, or portion God gives, he best knowing what, when, or how much is best for us, and most for our good. Here are, saith one, six words (eying the Roman tongue) all speaking (in grosse) content:* 1.1658 Let us be more particular then he, and shew how in the English, here are seven words including that vertue parti∣cularly.

GIVE, by this we shew our content to be begging: VS, by this we shew our content to be sharing: THIS DAY, by this we shew content with our living, and if he please,

with our removing: OVR, by this we shew content to be working: DAYLY, by this we shew content upon his providence to be depending;* 1.1659 Lake calls it, Day by day, which is the same: BREAD, this shews us to be content though he be sparing. Content, in∣deed content, is that great rock that strength∣ens the house of the soul of man,* 1.1660 securing it from tottering, against outward storms, from 〈◊〉〈◊〉, by desponding suggestions.

2. A necessity if we enjoy our selves to have that little. It is clear, that in this request we pray as for our lives, if we want it (here we may understand air) but for a day, we are bod••••y ••ndone, and flyeth away as fast as day.

Forget not what here hath been said touch∣ing necessity, for bread here imports the sup∣plying of the ••eeblenesse of some, and sup∣porting the honour of another,* 1.1661 Elisha must have bread and water, which serves him; Abra∣ham must have bread in the head of his Army, and a great deal will but serve him, yet both must have sufficiency; and here stands their necessity, the poorest Israelite must have bread, or dye; but Solomon must keep a roy∣al Table,* 1.1662 or be desamed, and in that must not be thought pêccant, because it is necessary for his honour.

3. The excellency that is in that, (when enjoyed) little bread being precious,* 1.1663 our f••ther will not have it mould, or turn into a stone, by us, but will have us accounted by our selves, rich enough, if stored for a day, or in a day. Thus in a holy sense it is not un∣wholesome

to eat new bread each morning, by the heat of piety to have it sanctified for thy use all day, which will operate upon all thy enjoyments,* 1.1664 giving occasion to say, non talis fit tibi vanus, that Prayer shall be pro∣fitable for all things, yea, for bread, which must have some intrinsick value, no larger commis∣sion being sealed for its acquisition, by our great Master, then for a day.

4. Dependency on him, to enjoy that little.* 1.1665 It is but bread, and yet we must not eat it, untill we go to his cup-board each day for it,* 1.1666 as for our set allowance, and ordinary rate, trusting upon his care and power for to mor∣row, providing our selves by labour and pray∣er, but for this day, and having that with life and health, say, when thou beholds ano∣ther feasting his heart, and eye, with variety, as that Philosopher, beholding the various cu∣riosities in a Mercat,* 1.1667 quam multis ego non egen, how many dishes can I live without? with this thought superadded,* 1.1668 he can never be poor who is in friendship with God, possessing all things. By this Day, our saith is tried, whe∣ther we will trust him for our bodies, as well as we do for our souls, and make our lives like that of venerable Beda,* 1.1669 norma Religio∣nis, & honesti, both Religious and honest, con∣siding not for security upon personal abilities, but providence, being intelligent in this, that by grace God taketh care for all, but chiefly of them, who are united to him by saith, and therefore hush temptations,* 1.1670 of subtile deal∣ing, cirecumventing, or cheating stratagems, for

thy maintenance, but clear up the preface, that God is thy Father, and fear not want of the substance of this Petition, thy dayly bread.

Yet reflect that this being but a temporal request, and for a small pittance, there must be submission to providence, though bread be wanting, and his will must be done, in sub∣mitting to yeeld up the ghost for hunger;* 1.1671 man living not only by bread, but upon some other food, which an Expositor hath present∣ed before us in five slices, and when we wants let us be eager for another cut.

The first is, bread requisite for this present life:* 1.1672 The next is, the understanding of the holy Scriptures: The third is, the blessed Sa∣arament of the Lords Supper: and the fifth is the firmnesse of our obedience; and all these in their courses and turns are to be prayed for; and if the first be wanting, pray for the last, and the fourth shall not be wanting, which is the refreshings of grace,* 1.1673 which as daily bread shall strengthen thee in thy journey to the Mount of God.

This day may occasion this question, whe∣ther a Christian may lawfully beg to be rich, and for store for time to come, since he is only here directed to call for bread,* 1.1674 and that day by day? It is denyed, and that he ought not so to pray, is evident▪

For, 1. There is no example for it in holy S••ripture. The whole Book of God is a ge∣neral rule for direction in the affairs relating to Prayer,* 1.1675 and in all that, there is not one instance of the thing questioned, but contray

Laws and Prayers against it, and this Prayer an exact pattern in special and parti∣cular, doth apparently exclude such a request from its studious imitator.

2. We are commanded not to be careful a∣bout the end of riches.* 1.1676 Wealth but seems to answer these questions in a gaudy manner, what shall we eat? What shall we drink? What shall we put on? Problems about which we are not so much as anxiously to dream, being bound in carefulness to nothing, but oblidged in every thing to make request unto God:* 1.1677 for, by This day, we are discharged to ask riches, and in our bread, not to think upon delicates.

This day being Gods day,* 1.1678 must be known to have no night, and yet consider, Quis tibi pauper videtur, whom thinkest thou to be poor, he that is content with his own, or he that coveteth anothers? O dives! nescis quam pauper sis, know, he who is so rich is mise∣rably impoverished,* 1.1679 this being fatal to riches, that they set him upon desiring of them, who most plentifully possesseth them, contrary to the by God decreed desires, or ends of man, which was sedulity in acquiring holinesse and wisdome.

3. It holds forth a distrust of the providence of God: To wish and call for store of provisi∣on for many years, is to suggest that either God cannot keep thee long at a set rate, or that he will put thee off in a distressed time;* 1.1680 whereas the birds sow not, yet are continual∣ly provided for;* 1.1681 to passe by Hagar who got

water, Moses wanted food fourty dayes, yet was not pale.

Tell me, carping Fool, Art thou not al∣wayes in Gods hand? Hast thou not forgot∣ten thy self, but he provided for thee in the womb, I say, he whom thou now distrusts; shake off such sinful surmising,* 1.1682 and say not to gold thou art my confidence, for to doubt of thy Father,* 1.1683 is to confide in a creature.

4. It suits not with that humility we ought to have before God. To stand before his Throne asking for Riches,* 1.1684 many Houses, large Barns, much Gold, fine Hangings, curious Carpets, gilded Cabinets, delicious Scents, change of Garments, store of Plate, and variety of Pur∣slain, to pass the sweet meats, fruits, and gustful drink therein; were improper for us, and hateful for him to hear, thy breath being in his hand,* 1.1685 and thy years passing as a tale that is told.

He said much,* 1.1686 who affirmed of Gordianus Emperour, Moribus ita moderatus, he was so moderate, that none could say he did any thing excessively, covetously, immodestly, or unbeseemingly. But that was true of Peter, Lord we have left all and followed thee,* 1.1687 lest all in possession, left all in affection; and it is con∣jectured, that the loving of the things of this world is more hurtful then enjoying of them; all which speaks against earnestnesse for super∣fluities, since covetousnesse is not so much as to be named among Saints.* 1.1688

5. From the inconveniency, or no good they bring to man. The abundance of earthly things,

evidenceth no more a good man,* 1.1689 then a silk Stocking argues a sound leg, yea, it were well it they did not harm him more, leading, tempting, causing and multiplying in the soul, treasons, deceits, falshood, perjury, restlessness, and hard-heartedness.

It is observed, that most ordinarily Spe∣ctrums, Devils,* 1.1690 or Ghosts, are seen it Pits, or Mines of Mettal, and there to work, as other labourers, after the Vein, to carry O••r, winde the Wheel, &c. and see we not in the hearts of avaritious Pioneers, hellish haunters, work∣ing in them all manner of ungodlinesse; for what will they not do, and whither will they not go for gain.* 1.1691 gain, gain? Septimulius took the head from his friend, confident, and ac∣quaintance Graccus, and carried it through Rome fixed upon a Pole, because Opimius Con∣sul promised him Gold; It was therefore said of him, Ante omnes, &c. he was the most cove∣tous of men, yet had he been in our Christi∣an world, this attrocious crime had but num∣bred him among offenders.

Riches pierce the soul through with many sor∣rows,* 1.1692 saith St. Paul; Care in getting, fear in possessing,* 1.1693 grief in departing, saith an Expo∣sitor. Videamus, Mark it, saith one, if men as they grow wealthy, grow not hasty, sawcy, haughty, angry, iniquity wrapping them about as fat;* 1.1694 which fat, when melting from them by the heat of some sad disaster, must needs overwhelm them in despair.

As appeared in a French Boor, who hoord∣ing corn for a dearth, entring his Garner,

was so inchanted with the Devil, or blinded with vengeance, that he could perceive no grain, though heaps of it before him, for the supposed stealth of which, he incontinently hang'd himself. But what thought that other Hound,* 1.1695 who in dearth refusing to sell his Vic∣tual, when ordered by Authority, denying he had any to spare, and what he had was scarce fit for Hoggs; when his wife was brought to bed of seven young Piggs, which were seen, saith my Author, á multis fide dignis viris, by many honest men?

Yet this argueth not so much against the having,* 1.1696 as the abusing of riches, for the rich in their abundance,* 1.1697 and the poor in their scarcity, possunt salvari, may both be happy, since they that be sat upon earth shall worship and eat, and such as go down to the dust shall bow unto him: Neither read we of rich A∣brahams being excluded Heaven, or of poor Lazarus his being depressed to Hell.

Neither is this against an holy prudence,* 1.1698 a foreseeing evil to come, for Ioseph laid up Corn, and our Saviour had a treasure for ordinary expence: In short, as Harvesters make provision for the Winter,* 1.1699 and do store up grain, yet causing their care to extend on∣ly to the time present, so our doctrine oppo∣seth only a care of distrust, about what shall be had hereafter, not a wise providing, or competent provision,* 1.1700 for a mans self, family, or relations; it being often seen, that riches and glory, are possessed sine culpa, without

hurt, because used in humility. The influ∣ence this hath upon Prayer, is evident.

1. Perseverance in Prayer. Bread here, is health, life, safety, security, and the daily bread insinuats a daily attending before the Throne. Davids soul had ordinary (as may be suppo∣sed) three meals a day,* 1.1701 but in extrordinary dayes,* 1.1702 as Sabbaths, New Moons, it had seven; teaching us not to permit our souls to lan∣guish, for want of its due support, but as we call daily for bread, for bodily strength, so for grace, for spiritual vigour.

2. Reverence in thy getting. Be humble, not arrogant in thy deportment, by eating not wasting thy bread,* 1.1703 being it is the fruit of thy prayers, use it for thy self, for it is thine own, and what is left is anothers; for charity here is reciprocal, we call upon God for our bread,* 1.1704 and he calls again in his poor for his bread; so that on all hands we are not to be prodigal, or abusers of it.

Hath not? doth not? this impious age, in its stupendious prodigality, consume wast∣fully what it is indebted to wife, family, and children, exceeding the Israelites,* 1.1705 who gave but a boy for an harlot, and sold a girle that they might drink; for they give their Honour, their Wife, their Children, for Wine, Wantons, Silk and Ale. Dorotheus abhorring idlenesse and intemperance,* 1.1706 did yearly gather stones from the Sea, and build a little house for the distressed; did eat by weight every day, and subdued his body so by labouring and watching, that he was demanded why he kil∣led

it? but he replying said, otherwise it will kill me: And, believe it, Reader, the pampering the belly in this generation will be the death of many, and may in time get em∣pty intrails for a due reward of too gorgeous feeding.

Anacharsis the Scythian was wont to write about the Pictures of Princes, this little, yet worthy lesson, Rule Lust, temper the Tongue, bridle the Belly: if this be not authority suf∣ficient, sure, be not filled with wine, wherein is excess,* 1.1707 might be nervously pungent to com∣mand sobriety in all ranks.

And if adultery,* 1.1708 prodigality, stoathfulnesse, talk ativenesse, inhumanity, gluttony, unchasti∣ty, stubornnesse, loosenesse, covetousnesse, lasci∣viousnesse, and seekers after vain and unpro∣fitable things, be the sins for which in Scrip∣ture poverty is threatned, as they are, this age hath reason to expect a famine.

3. Preparednesse for our removing: This day is all we are to care for, and how soon our Sun will set,* 1.1709 is unknown, yet its setting ought to creat an earnestnesse in us, to have our sins forgiven, for it is This day, and This day hath mortality, frailty, and death contain∣ed in it. Therefore are our lives and all things inconstant here,* 1.1710 that we should be in∣flamed with a holy servour to love and desire the fixt and immoveable things above, in which sense our dayly bread, that is, strength and life by the blood of Jesus, is industrious∣ly to be pursued after.

4. Respect for all the 〈◊〉〈◊〉. In prayer re∣member

thy five, thy seven brethren: Give us our bread,* 1.1711 includes all men, especially our friends and neighbours, yea, our oxen that they may be strong to labour. Pray good, and do good therefore unto all, it being our good, that is, our charitable works, which keeps our faith,* 1.1712 that is, our hopes of salvation alive. Yea, as the Devil is delighted with the errors, and superstitions of some, he is afflict∣ed with the bounty and liberality of others, were it but for which, we ought to sow more bountifully, yet God promising mercy to the mercisul, excites eminently enlarged devotion for our brethren.

5. Piety in all our acting. To pursue our own lusts,* 1.1713 and go a whoring after our own in∣ventions all day, is to do the Devils work; and to call, give us our bread, is to crave our supper and lodging from God at night, which argueth impudent presumption: Are we children, servants, or heirs of God, expecting to eat at his table?* 1.1714 we are to execute his will, attend upon his work, serve in his house, then verily we shall be fed, and dwell in the land, feeding upon the finest of the wheat, the hidden Manna,* 1.1715 the bread that came down from heaven.

Matth. 6. 11.

Give us this day our dayly bread.

Luke 11. 3.

Give us day by day our dayly bread.

WE are now arived at the utmost bor∣der, viz. the extension of this pe∣tition, intended in our design to be viewed, as it relates to bread, yet before we launch forth towards the other shoar of the succeed∣ing words, we shall look about the country, or at least the ground we eat our bread upon, and gathering up the fragments, cast them in∣to the basket of this word, dayly, before which its necessary to speak of that diversity, these two Evangelists relate this prayer in.

Originally the word translated,* 1.1716 bread, is alike in both, yet the vulgar Interpreter translates it in Matth. supersubstantial bread, which occasioned the ancients, and causeth many of the romish Writers generally to un∣derstand it by Christ.* 1.1717 But in St Luke he expounds it, Quotidian, or dayly bread, though originally the word be the same in both, and for the difference of the translati∣on, we have this reason given: That the Translater spake in Matth. to the capacity of the learned,* 1.1718 and in Luke to the understanding of the unletter'd, dayly, being a word more familiar to the vulgar; or saith another, Matthew eying only the bread of the soul, it is called super substantial, but in Luke, eying

both soul and body, it is rendred dayly, both being dayly, (i. e.) necessary to be had.

This ariseth from the ambiguity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying,* 1.1719 as it may be derived, either substance, as being fit for our substance, or acceding, as if bread must continually be coming to us: and in this sense, Ierom shews, he found in a certain edition,* 1.1720 the word Ma∣char, signifying to morrow, or the time to come; but it is best to understand it in the former sense, bread that must come to us; which sufficeth not, having once received it, but in the intercourse of changing times,* 1.1721 must come unto us ever, and anone, dayly, or day by day, continually.

The reason given for its spiritual sense, be∣ing nimis profana, too grosse, as if Christ in prayer,* 1.1722 (saith Calvin) would not have us mind bodyly things, whereas his goodnesse is conspicuous in giving us, and allowing us the things of this life,* 1.1723 as a reward of godli∣nesse: Unto which sense agreeth, and to which verdict, assents the whole Jury of reformed Interpreters.

For the other difference in our Transl••ti∣on,* 1.1724 conform to the Original,* 1.1725 we must note, that in the judgment of a learned person, this prayer in St. Matthew was a part of our Savi∣ours first and famous Sermon the second year after this Baptism; but as Luke records it, our Lord did repeat it in a privat place,* 1.1726 upon another occasion, in the third year, and tyed not himself to the reiteration of the same words, but gave it to his Disciples more com∣pendiously

as to the number of the words, omitting the Doxology, For thine is the King∣dom, and more elucidly, as to the sense of the words, as in this Petition, day by day, that is, sufficient for each day.

So that this day,* 1.1727 in Matthew, or day by day, in Luke, reacheth the present condition we shall at any time be in, we not needing the same kind of bread at all times; the times of adversity, travel, sicknesse, requiring other mercies, then those of prosperity, rest, or health do, which Luke, in his day by day, may have a holy regard unto, enlarging only, not contradicting Matthew in his, this day, they being both (as all the sayings of the Holy Ghost) at peace between themselves,* 1.1728 yet Matthew, as more large, is generally used in our Churches, in the word dayly, avoiding such thundering words in prayer, as supersub∣stantial. But to leave this, we may gather from the whole Petition,

1. That possessions ought not to restrain pray∣er. Though we have a portion,* 1.1729 a Barn-full, a Shop-full, a House-full, a Buttry-full, yet day by day, and every day, is the Throne, the face of our Father importunatly to be inquired ••••••er for a blessing;* 1.1730 and in this sense it is the rich mans prayer.

Bread may be had, and the stomack be away;* 1.1731 Beds may be had, yet sleep may be away; cloaths may be had, yet heat may be away; much may be had, and but little used; This day, or day by day, as trouble ariseth, still implores •• prosperous usage of good things,

I say, implores, for he who confides in his pro∣sperity,* 1.1732 and fixes himself in his abundance, or in the transient comforts he here apprehends, Iustus non est, cannot be holy. Yea, conceit o•• our selves, as we please, pauperes tamen omnes in universum sumus,* 1.1733 we are all poor, and stand in need of the mercy of God; and therefore ought continually to crave it.

It is recorded to the honour of Pacilla, wise to Theodosius Emperour, that she would visite the sick, and with her own hands, succour the maimed, and give bread to the famished, and would say often to her Husband,* 1.1734 oportet te semper, alwayes remember what formerly thou was, and what futurly thou shalt be; discovering the truth now under search, that no greatnesse should obstruct piety.* 1.1735 He as Father, or tender Mother, having bread al∣wayes by him, (of which thou hast need) that in all emergency thou mayest as a son be supplyed. For prayer preserveth, increaseth, the treasure of man, upon a three-sold ac∣count.

It blesseth all for us. It enters the very pith of any undertaking, and so virtuats it, that our very eating and drinking,* 1.1736 talking, yea, our sleeping, is acceptable to God; whereby what was said of Erasmus, may be of the Christian, he purchasing a good report, and wheresoever he turneth, finding friends.

It preserveth all to us.* 1.1737 Sin transports both our bread and water to another country; Moab had bread, when Canaan that fruitful soil had none; yea, not bread only, but birds

also it forceth from us,* 1.1738 robbing us at once both of profite and pleasure; of a tune for the ear, and a dish for the mouth.

It keepeth both God and them with us.* 1.1739 When our care hath done its utmost, we must own this, That the blessing of the Lord maketh rich, and he addeth no sorrow with it. World∣ly goods may be east, as a Master doth a sat bone to his Dog, or as a Physitian beholding faciem Hypocraticam, on his patient, a deadly countenance, orders him to be pleased in all things, there being no hopes of recovery; so riches may be given even to fatnesse, untill the man have collops of fat upon his flanks,* 1.1740 yet wanting Gods presence, they have no bles∣sing, which prayer procureth, yea, impor∣tuneth.

Behold Davids Throne, Endors Air, Na∣bals Mutton, Ehuds Parlour, Araunahs Barn, and Tyres Ships,* 1.1741 if they want God, are un∣happy; where contrarily, Iacobs stone, Iobs Dung hill, Ieremiahs Pit, Daniels Den, Pauls Prison, Silas Stocks, having God, are com∣fortable retirements.

It is a good observe of our Royal Interpre∣ter,* 1.1742 that though we abound in all kinds of flesh or sowl, yet cheap or dear years are so accounted from the abundance or scarcety of Corn, that being called victual, à victu, be∣cause we feed upon it, as if all other dishes were but as sawce to this, and yet even that, without our Fathers favour and good liking, is but a killing portion.

Holy Augustin,* 1.1743 opening the miracle of the

Loaves, calleth the five loaves the old Law, or the five Books of Moses,* 1.1744 and the two fishes, either the Doctrine of the Prophets, and the Baptist, or both the Old and New Te∣staments; the grasse upon which the multi∣tude sat, signifies the slighting of all things earthly: It is to be wondered, that our Sa∣viours giving of thanks was not heeded, yet that may be included in the two Testaments, for without an allegory, it is a character of the blessed man,* 1.1745 that be meditates in the Law of God, the blessed consequence whereof is, that what soever he doth shall prosper.

2. That poverty ought to provoke prayer. The young Ravens,* 1.1746 when forsaken, either through the negligence, sorgetfulnesse, or foolishnesse of the old, because of their whitenesse, cry unto God for food, and hath it, whether by creating vermine for them out of their own dung, I know not; but it is sure they receive meat, and shall man despond, the needy man conceit himself forsaken? For in this sense this is the poor mans prayer.

The Monkish vow of poverty is against the Law of Nature (though they should keep it) and also of Religion,* 1.1747 both allowing us, with Ionathan, to taste honey, lest we faint, and with Isaac, to dig wells, to procure water; and seing to eat grasse like the Oxe,* 1.1748 is not our bread, but our curse, we may, and ought with Abel, to plow against hunger, and here to pray for a dayes sufficiency of bread.

Besides Oeconomick,* 1.1749 there is a Politick or natural poverty, as blindnesse, lamenesse,

sicknesse, madnesse, against all which, intens∣nesse in Prayer is necessary; But particularly (to keep more closs to our Text) against po∣verty and want, or scarcety of bread. For,

1. It is to the best of men a great temptation to evil.* 1.1750 Agur praying against it, urgeth two arguments, 1. Least he should steal, an ordi∣nary effect of want. 2. Lest he should take the Name of God in vain, an effect of theft in the Jewish Law; for, in want of clear proba∣tion, the suspected, purged himself by oath, and was acquitted from restitution. Therefore, as in want of bread our Saviour was tempted to distrust,* 1.1751 so in Agur it might occasion per∣jury and theft, as in the Levit it did arro∣gancy and idolatry, so every way is it to be prayed against.

2. It is oft trod upon by men, and this breeds ill blood. The former note produced ill thoughts against Gods Law, this eyes ungod∣ly speeches against man.

When David is become like an Owl, it may cause much mischief to whoot at him,* 1.1752 as is evident in his design against Nabal; and when Daniel the Prince is called Daniel of the capti∣vity (upbraiding him with his thraldome) he is a Daniel who can sustain the affront,* 1.1753 and bridle his tongue, not answering the taunt.

Quid enim paupertas? for what is poverty, but a certain deformed leannesse? or plenty,* 1.1754 but a certain f••••nesse? and how hard is it for the fat, not to point at, and shame the poor? and the lean again (since a worm will wriggle when trod upon) to envy, malign, and to

his power bite the very nose from the face of him whom Parasites or Smell-feasts call beau∣tifull?

Yet,* 1.1755 noli flere, weep not, poor man, if God hath given thee this gift, (for poverty is his donation) he will, if it be imbraced, give many blessings: A father, a mother, will dandle most their blind, their lame, their dis∣eased child. The three Children fed on Pulse, and drank Water, yet were not sindged in the fiery furnace, when those, who it may be, did eat of the Kings meat, were immediatly con∣sumed: Grata paupertas,* 1.1756 patient poverty is so acceptable to God, that chooseth ra∣ther to be at course fare, then to counte∣nance Herods (i. e.) the oppressours bloody banquet: And his company shall make thy quarter-loaf of the nature of the Tarentines feast, Quod jejunium appellabant, for they, when besiedged, were by the Rhegians sup∣ported, and supplied by food, which by pub∣lick Edict was spared in fasting each tenth day; and this succour was so happy, as to cause the Romanes raise their siedge;* 1.1757 in grateful memo∣ry whereof, the Tarentines kept a feast, which they called a Fast; and such a feast doth the holy poor continually celebrat, having fellow∣ship with the Father and the Son; which Son, our Iesus, undertaking to deliver man, ab∣horred not a poor Virgins womb, choosing not the belly of a rich, great, or full sed Queen; and when born,* 1.1758 slighted the Pallice, the Downy Bed, the fine Linnen of Egypt, and imbraced the Manger; yea, in life, had

poor Fisher-men his attendants, and after his ascension appointed them, not grandees, to be his Ambassadours to reconcile the greatest to their God, who are commanded to be poor in spirit, so highly doth the contempt of this world please him? True riches being neither Gold, Silver, nor p••eciou•• Jewels, but Ver∣tue, and the peace of a good Conscience, which rich men often wanting, occasioned this Pro∣vech, viz The rich is either a wicked man, or a wicked mans heir.

Thou art not yet so poor as thou was born,* 1.1759 being then in greater indigency then ever po∣veity it self can redact thee unto, yet then God supplied thee with food convenient, which did make firm thy flesh, though slubbry, and consolidat thy bones, though brittle; and see we not the poor to have generally sounder bodies comlier faces, fairer children then the rich? accommodat thy self therefore to thy necessity (as the Philosopher advised) and be wise,* 1.1760 knowing there is a providence in all things, and a blessing for the true observer.

Heliogabulus caused mens flesh to be sacri∣ficed upon his altars,* 1.1761 to his heathen gods, and the beholding of the treats of some, might make the poor man conjecture his own sa∣mished table, to be a curse unto his house, but if he reflect upon the lives of them, who by oppression, gripping, and crushing is put out, to make up these culinary offerings, with the blood, tears and sighs of the widows, or∣phans wherewith the other delicats receive a hough-gough, he shall rejoyce in his penury,

and say of their plenty,* 1.1762 let me not eat of their dainties.

The Lacedemonians regarded not wealth, pleasure,* 1.1763 delicates nor abundance, but made it their care to have strong sound bodies, which Portion is evidently seen to be entail∣ed to that Family where scantnesse is at board, and the reason is known to the Scripturist,* 1.1764 the Lord preserving the stranger, he relieving the father lesse and widow, though not so well to the heathen,* 1.1765 who yet knew (but I know not what way) that goodnesse and poverty were sisters.

I have seen the Scelet of a famous Queen,* 1.1766 and really it appeared not so lovely as the bones and sculls in ordinary Charnel-houses, on such as adorn the Frontispiece of common Graves; so that even of bones, we might an∣swer with him, who being asked why the poor had generally more thriving children then the rich? answered,* 1.1767 The rich was at their own keeping, the poor at Gods, that is, trusts more to it, riches oft causing forgetfulnesse of God: Hence one speaking of them whose prayers God principally heareth, mentioneth the Pe∣nitent, the faithful, the afflicted, but maketh the prayer of the poor to begin his roll.* 1.1768 De∣monax the Philosopher, never travelled with Coyn, but when hungry, step'd in at the first open door, and got supply, yet dying in his hundred year, was honourably buried upon the publick charge. And if this be thought stale or antick, let the Water Poet be re∣flected upon, who travelled from London to Edinburgh, and from that to many places, and

from that to London again, entertaind with the best,* 1.1769 drank of the best, and eat most times of the best, yet never spent penny, borrowed never penny, and begged never a penny, and chearfully wrot his travels, for his own mirth, the Readers wonder, and this Kingdoms fame, and particularly, this Cities honour, neither dare I exclude Gods glory, the Poet having religious a••imad versions.

We never read that either Christ of his Apostles begged, yet they had no lands; our Saviour made no Testament,* 1.1770 yet got both a Tomb and a Winding-sheet. Remember, poor man, that seven loaves did seed many thousands,* 1.1771 bread multiplying bread, either upon the table, the Apostles hands, or in the eaters mouth. Pray for a blessing, thy piece of b••ead, thy quarter loaf, may be comman∣ded to 〈◊〉〈◊〉, in thy mouth, thy stomack, and in thy bowels, for strengthening of thy body a higher degree then they who have their co••••••y ••iands, their flately chynes; yea, if thou want it,* 1.1772 say; My ••on▪ God will provide us one, and depend.

It was a strange, yet true prodigy and won∣der of love,* 1.1773 that in a great death in England, Anno Dom: 1555. there grew about Orford in Suffolk, upon hard and solid Rocks, where grasse or earth was never seen to grow with∣out tillage or sowing, a rich crop of Pease, and there was in August gathered above one hundred quarters, saith my Author (that is, two hundred bolls) and in blossoming re∣mained as many more growing immediately

still from the hard Rock. Meditate upon this in the night season, and consider, the wi∣dows oly enlarged untill her debt was payed,* 1.1774 and Hagars empty bottle was at last filled, for the keeping alive her Son.

Once more observe,

Conveniency of food ought to be all our prayer;* 1.1775 our daily bread, nec amplius vult, he will have us to ask that, but no more, such as follow us, to abate the edge of hunger in our travelling through this vale of Bacha, and the sufficiency not to be required for it self, but propter salutem corporis, for the health of the body, which possessing, in praying for daily bread, the continuance of it is desired, but if it be wanting, the obtaining of it is sued for, in Give us this day our daily bread.

It is well said of an holy man,* 1.1776 that semper Dives est Christiana paupert as, the poor Chri∣stian hath greater and larger possessions then the rich, having more good things about him, having God, and in him a sufficiency, yea, an overflowing of all delectable things, for if a Cup of cold water be rewarded,* 1.1777 and the widows mite be praised, there shall be always some to shew mercy to such who have been merciful to others.

From all which we inferr this threesold duty:

1. Look backward upon your life, and praise him, Noah builded an Altar after his deliverance from the stood;* 1.1778 and David composed a Psalm alter victory: we have out-lived the sword, the pestilence, and famine, and shall there be

no song of triumph? have we purchased our daily bread, by a da nobis, our prayers, and shall there be no tuum est Regnum? no Ho∣sannah to our Father which art in Heaven,* 1.1779 for praise?

2. Look forward, supposing life, and depend upon him. Should the poorest of us all cast up our yearly expences, they would amount to a pretty sum.* 1.1780 He is hearty at fourscore years, and it may be never had so many farthings free together; if his bounty hath flowed un∣till now, trust his beneficence, and distrust not though thy strength fail.

Let the worst be suggested, and blessed are the religious poor,* 1.1781 for they only possesse their souls under arrest or confiscation, in the keep∣ing of which, they cannot want their bread, an omnipotent and invisible arm affording out of an immense Treasury sufficient to keep his servants soul alive.

Young Cyrus at a richly furnished Table, begged liberty to do what he pleased,* 1.1782 gave one to this, and another dish to that man, and to a third another, for teaching him to ride, &c. as thinking it against health to seed upon variety: if God, a greater King then Cy∣rus,* 1.1783 give this rich qu••ntum to one, and that to another, and give the strength, health, sound sleep, and a cheery heart with thy pit∣tance, thou hast enough, yea, abundance.

3. Look present on passing life, and be con∣tent The richest of us all can have but a belly-full, and what they have more is not theirs; if the poors bowels be not empty,

they may be said to be both rich alike. The multitude had their fare,* 1.1784 but we read not that they got the fragments; and without them, having sufficient for the day, we ought to be grateful.

Bread being a help to life, not the end of life, pleads at our hands industry, for its ac∣quisition. It was poverty after high prodi∣gality,* 1.1785 that made Aristotle both wise and sa∣mous; and pinches ought to make us impor∣tunatly presse God for bread, for food and raiment, as the very words of this Prayer im∣ports, curbing our mouths, girthing our bel∣lies,* 1.1786 composing all disputes about what shall we eat? in commanding us to call, and allow∣ing us but to call, for our daily bread this day.

The matter of this Petition being discuss'd, the order is to be next viewed, and it is easie to behold, that the Petitions relating to the Kingdom or glory of God, are three; such as relate to mans salvation are also three:* 1.1787 this respecting the body, being but one, de∣monstrats upon what the vehemency of our affections should be fixed. And if any con∣trary to this rule, hath minded their body with a three-••old more zeal then their souls, let them know, that God, and not bread, is to be the Alpha and Omega of all their duties; but more especially at this du∣ty to Prayer, and say with Isaeus, whose pallat had been a touch-stone for tastes, when de∣manded what fish or sowl was sweetest,* 1.1788 reply∣ed, de hisee cur are desii, it is long since I left

off such foolish doings, because unprofitable and sinful.

As the Sun shineth, and enlighteneth the Orbs above, as well as those under, so it is thought this Petition hath an aspect upon these precedent and subsequent requests, in the whole body of this Prayer, sensing the Prayer thus,

Hallowed be thy Name this day: Thy King∣dom come this day, &c. Forgive us our debts this day, &c. which is the Petition in our Sa∣viours holy method we are next indebted unto for explication, and shall, cum Deo, en∣deavour to discharge the same.

CHAP. VI.

Matth. 6. 12.

And forgive us our debts, as we forgive our debters.

Luke 11. 4.

And forgive us our sins, for we also forgive every one that is indebted to us.

HItherto we have been begging from our Father, and in that hath attain∣ed to such degrees of familiarity, that in an humble confidence, we sinlesly pre∣scribe directions for him to walk and act by; for what other is this Petition, forgive us as we forgive; or, Forgive us, for we forgive? This Petition making a Jubilee in the soul, and inviting every one that is in debt to run

to God, as they did to David,* 1.1789 for security, pardon, and a discharge; we offer our selves to open it, for purchasing a release, in your application of the same unto your lives, of all former delinquencies, transgressions, and enormities.

In this form of Prayer we shall keep our old set form of method, and see the matter, and next the order of this Petition.

The first relating to debt, a word borrow∣ed from the French debte, and that from the Roman debitum, to owe or be engaged to any thing, or person; being varied by two Evan∣gelists, sheweth how to expound the phrase; the one calling debts what the other calleth sins; discovering, that our sins being debts, we pray, that what we owe may not be exact∣ed, (i. e.) for forgiveness, as we forgive, or for we forgive;* 1.1790 both concurring to this In∣terpretation, that sin is debt, yet not proper∣ly, but by similitude; and by similitude, nos sumus debitores, we, because sinners, are debters,* 1.1791 and owned such in the parables of the Gospel, yea, and condemned to pay the utmost farthing,* 1.1792 if we stand to a reckoning.

For clearing of which, the word debt is first to be explain'd; next, the extent of this term forgive. After that the necessity and equity of the condition, as we forgive. And lastly resolve some questions about forgive∣nesse.

Forgive us.* 1.1793 ne quis sibi quasi innocensf let no man conceit himself free, or exalt him∣self in that fancy, lest by contracting more,

in denying just debt, he perish more severely, and be surprized more suddenly.* 1.1794 Solida vitae puritas, it being madnesse, to fancy a Church pure from ••in, since this Law is given to the Church, pray after this manner, forgive us our sins, which are as debts, being contract∣ed, booked, and must be cleared.

1. They are contracted.* 1.1795 Our meat, lodg∣ing, washing, dwelling, cloathing, we receive from the Lord Paramount, the great Land∣lord of Heaven and earth, and all is noted down with the returns we make unto him;* 1.1796 the highest of us all being but Tenant Parravail, Sub-sub-tenants. What we owe may be gues∣sed at,* 1.1797 by the justs mans falling seven times a day, by which we may understand sin, which is as debt, and riseth again, which we may interpret mercy, and that also expects a dis∣charge, and must by us be accounted for.

Two wayes men contract debt, by pover∣ty, by prodigality; the poor must live, and therefore must borrow, and our wantonesse compelleth us to take up more then we need. Adam was not hunger-starved,* 1.1798 but had great store, yet that morsel of the forbidden fruit must go down. David had many Lambs yet that one in the house of Vriah,* 1.1799 as fairer, fat∣ter, goodlier, then any in the royal flocks, must be dressed for that stranger of carnal lust, which visited his Palace.

How unnecessary eating, abundant drinking, rash swearing, intemperat living, enlargeth the scores of many, is matter of no great difficulty, seeing men hourly swallowing by

hand-fulls, mouth-fulls, cup-fulls, what with∣out calling for forgivenesse, shall take eterni∣ty to de••ray.

To passe the curtains of the womb, where our poverty was excessively great, were we not met in this world with clouts, and milk, in our infancy, which our being men will make us to repay? And though we came naked into this world, yet in ordinary gracious provi∣dence, we go not out so naked, as to want a burial-place, and winding-sheet; which ex∣ected kindnesse, is good debt, and with thankfulnesse remembred, if we know it was given to our relations. But wastfully, and in prodigious debauchery, to borrow from our creditor, for entertainment of insatiable lusts, or unbridled vanity, may justly cause him, im∣mediately to demand, discharging of the Bill, without giving us a day (not to pay, but) to pray for a remittment.

2. They are booked. My transgressions, say∣eth Iob thou-hast sealed up in a bag.* 1.1800 For, nisi Poenitentia interveniente, without a hearty Forgive us,* 1.1801 and sorrow for the debt, the sins publickly committed, are concealed in the secret judgment of God, untill (as Clarks do Charges or Processes) they be brought forth into open Court.* 1.1802 And hence that of Moses, Is not this laid up in store with me, and sealed up among my Treasures?* 1.1803 to wit, for a just pu∣nishment. That though as a thief may gal∣lop away with a stollen horse, the wicked may conceit himself secure, and gallantly mount∣ed, yet he shall be found, and a Court fenced,

and his charge before him, unto him, and against him, read, for his thieving, vapouring, and sinful revelling.

To passe also the Book of life,* 1.1804 there shall be two Bookes used in the sinners condemna∣tion, that of the Law, which shews the duties to be done upon the receiving of the mercy; and that of the Conscience, which discovers vices done under that mercy: and as Peters Cock, it will make the most secure to think upon all that ever he did, and cause the dryest eye weep.* 1.1805 All Raps, Fornications, Oppressions, Adulteries, being therein written, and not vanished as the profligat may suppose.

A Phythagorean taking shoes upon his cre∣dit, came to make payment some few dayes after, but understanding of his creditors death,* 1.1806 concluded a discharge within himself, yet his conscience gave him such a summonds, that he went to the dead mans house, and, threw in the price, saying, Ille tibi vivit, tu redde quod debes, though he be dead to the world, yet being alive to me, I am bound to pay what I owe. In the greatest there is some∣thing of an accusing conscience,* 1.1807 when doing evil, and except the hand of the Gospel offer the mercy of the book, and nail sin to the Crosse of Christ, it shall be in his breast as a hand-writing to condemn him that goes not to discharge his Bill, by repentance.

3. They must be cleared. Poor honesty will, as it can, be crossing scores, more or lesse at times, sooner, or later, so must our sins.

But it must be with good and upright mo∣ney,

not washed,* 1.1808 nor counterfeit coyn. This prayer dayly and heartily said, viz, Forgive, &c. Will wash away our dayly sins, and we shall know them no more. Achab indeed gave light gold, and God took it,* 1.1809 for so much as it was worth (as he will do copper) and for his tem∣porary, or day repentance, God gave him a temporary deliverance, and lengthned his tran∣quility a few dayes.

It must be also our own money; to pay one debt with what we borrow from another, is no release from the burthen, and here is a pinch,* 1.1810 that we can give God nothing but what we have from himself, for our selves being not our own, how shall we pay our debts: Observe, we say Forgive us our trespasses, for except these, nothing is our own, and our own indeed, none but our selves being concerned in them. Yet here is liberty, that this For∣give us, is accounted so full a discharge, that we are assoiled for ever from future pleas.

It must be also proportionable to our debts; two pence pays not six peny worth of ware.* 1.1811 Is sin a wound? the plaister must be as broad as the sore; is it a debt? It must be ballanced, and the sum deposited, equivalent thereunto; we have sinned from the heart, and our grief for so doing must have the same rise, and yet herein we fail, the infinity as it were of sin, being beyond the reach of our finit, and interrupted sorrow, which stil hightens the debt, causing an impossibility in its defraying, and in us an ardency for its ut∣ter discharging. Yea, freeing us from that

guilt, which even in asking we sadly con∣tract.

To give the particulars of the debts, is a task impossible, yet a few particulars may put us in mind of many. All owes him,

1. Obedience to his Law;* 1.1812 but this we pay not, because we do not. Adam transgressed, and fell, we in that also being his unhappy posterity, falls and sins shamefully, for all that commanding and exacting obedience from beasts,* 1.1813 as our due, yet not only doubting, but resolving against obsequiousnesse unto that Lord, whose are all things we possesse.

We owe unto God, the keeping of his image in our selves,* 1.1814 undefaced. The ho∣nouring of one another before him; but sunt alia debita, there are other debts, for we have sinned grievously, lived unjustly, and loved iniquity, all which will be accounted for.

The Persians hated, and of sins accounted, a loving to lie, and contracting of debt, the most filthy; And if we say we have no sin, we lie. And if we say we have sin, we shall cer∣tainly die, except we say with grief, forgive us our sin.

2. Exactnesse in his presence, but this we pay not, because of our imperfect doing. The way of the Law being una,* 1.1815 simplex, an∣gusta & ardua, one, pure, strait, and hard, we often leave it, and lean to our own under∣standing, that leading us to a path, open, wide, and easie; so that God, if he have any, hath but his bodily service.* 1.1816 Saint Paul gave

him true service with the mind, but answer thy soul truly when it asks, whom serves thou in thy inward man? and there shall be reason to cry out, who shall deliver me? O forgive me.

3. Of thankfulnesse for his favours, but this we pay not by our abusing the creature. Hath not store been lent us, much been given us,* 1.1817 and where is that peace offering of praise and gratulation, for all his benefits to us, and his wonderful works to the children of men?

As babes, let us be but touched in our toy, house, kindred, or goods, how soon shall we put finger in eye,* 1.1818 and cry, but where is he who not to be accounted ingrate, doth pul∣sare continuis precibus, continually, let God hear him, rejoycing in, and under his love?

To omit education,* 1.1819 instruction, opportu∣nities of doing good, what is his name? who sits down with the relenting Pilgrim, and weeps at the sight of a poysonous Toad, when reflecting upon his long negligence, in not blessing God for making him a man, the not doing of which hath wonderfully, I should say miserably, encreased our debt?

4. Of sufferAnce because of our failings,* 1.1820 in these and all other particulars of his will; but this we can never satisfie, because of our di∣stance. Except each man (pardon the ex∣pression) were indeed God, no man, all men, could not satisfie God, there being an inexpressible distance between the infinit ju∣stice, and the finit limited suffering to be undergone.

Yet when providence calls for justification of the truths of God,* 1.1821 no precious thing ought to deterr from a masculine defending and sealing of the same, under the greatest torture tyranny can invent in externals.

In internals, our right eye, or right hand is not to be valued,* 1.1822 hoc est, vice, though be∣loved, is to be chastised, the heat of lust to be extinguished, lasciviousnesse, though sweet, is to be suppressed, and at all hazards, chasti∣ty to be preserved; by which, in safety we shall be Martyrs, Confessours, for the truth, as it is in Iesus.

Our debts; and the thoughts thereof, will stick the closer, if we think upon Moses, who craves them, and the prison prepared for us, because of them.

They are craved by Moses: His sword is o∣ver our head,* 1.1823 his rod is over our backs, he saith, Thou shalt not covet, not steal, not mur∣ther, not have other gods; but we making eve∣ry lust a god, must fore-cast an arrest and im∣prisonment, he having no power to release, nor authority to accept Cautionry, or Surety for us.

A greatly indebted Roman dying, Augustus the Emperour gave order for buying his bed, his goods being put to Auction, or Ropeing, saying, when others wondred, I must have it, that upon it I may sleep quietly, since he that was so much in debt could quietly rest. Let us mind our own security, notwithstanding our debt to Almighty God, we shall condemn our selves as more senslesse then that admi∣red

Knight;* 1.1824 and stand in awe of sin, for in this, Dormire mori est, to slumber is to die.

There is a prison with Devils. The Parthi∣ans gave a piece of the debters flesh to each Creditor, but the whole man falls under the censure of this terrible Judge.* 1.1825 Rich, vici∣ous, proud, covetous, and dying Crisorius, conceited Devils attending his departure, called, as the foolish Virgins to the wise, upon his religious son, which being ineffectual, roared out to the spirits themselves, Induci∣as, Inducias, O let me alone untill the mor∣ning; this as a Beacon is set up by an holy man, that our lives being more vertuous, our death may be more consolatory.

The death of the prophane is the sadest, be∣ing ill first in leaving the world which they love,* 1.1826 worse in their souls removing from the body, but worst of all, in their being both soul and body adjudged to eternal condem∣nation.

It is observed of Egypt, that after the flou∣rishing of many famous Churches,* 1.1827 the Go∣spel being planted by the Apostles, Alexan∣dria it self having the Evangelist Mark, Ne∣phew to St. Peter for its Pastor or Bishop; yet justo Dei Judici••, by reason of their sin, the inhabitants being exemplarly wicked, full of blasphemy and rape, is now without God, and generally hath a greater hatred to Chri∣stianity then the ordinary Saracens, for which they are destined to eternal plagues. Let this age know, and every man in it fear and stand in awe, for what is it Egypt had of ungodliness,

whereof we have not plentiful examples, with this aggravation, that we have had of old Christianity, and of late great judgments?

Yet there is a Cautioner, a Surety, even Jesus,* 1.1828 who will pay the Creditor, (unto whom it is alike who pay him,) for by Christs stripes we are healed; he entred into bond, yea, into prison for us, and by rising from the dead, the third day, he both declared himself to be the Son of God, and of his giving satis∣faction to the utmost of all that was owing unto him,* 1.1829 making us thereby free from the Law of sin and death.

Yet so miserably are we deluded with self, and self-conceit, that debt is daily contra∣cted, by taking up more mercy, abusing more time, neglecting much grace, thwarting many invitations, quenching many good motions, and by inadvertency falling into numerous temptations, which continually call for fresh suits, for forgivenesse; and consider'd, might cause expostulation with sin,* 1.1830 O peccata; O wickednesse, how easily dost perswade us to commit thee? but with what difficulty do we procure riddance from thee? While thou smiles, we imbrace thee, but while embracing, thou art killing us to death, and in death.

Eye the debter, and he is so unable, that his very soul cannot be full restitution;* 1.1831 eye the Creditor, and he is so inexorable, that he will be payed the utmost farthing by our selves, or by our Cautioner;* 1.1832 and his suretyship is to be humbly intreated for, for they are our debts, and no secret conveyance, no private

contract, can turn them over to another hand; Eye the debt it is deplorable: there are origi∣nal debts, our parents debts, our own debts, of childhood, ignorance, knowledge, debts of presumption, infirmity, against counsel, a∣gainst conscience, and against threats, debts of the Sabbath, of the Week, of our Family, and of our Neighbour-hood, &c. debts of our waking, of our sleeping, of our talking, and of our thinking, &c. offences of the Cham∣ber, sins of the Shop, and iniquities of the Street; so that all of our selves, and each man for his brother,* 1.1833 may cry, Innumerable evils have compassed us about, and no way for deli∣verace but by acquittance, and no way for that but forgivenesse.

Over and above,* 1.1834 reflect upon that magna lenitas, great goodnesse, infinit patience, in∣effable mercy, and long-suffering God hath shown unto us, that we might call for this for∣givenesse, having this comfortable Scripture,* 1.1835 I will not remember thy sins.

Forgive us our debts, &c.

FORGIVE: A short word, but of large and extended sense, much used in Gods promises, and oft pressed in the Saints peti∣tions;* 1.1836 and the word properly signifies a sen∣ding back something to the place whence they came: Sin came from hell, and here the soul

would have it remanded to the same land of darknesse.

As it stands in this Prayer, it denotes some∣what which relates to God, and somewhat re∣lating to our selves, As it respects God, it weighs.

1. His commiseration of us, because of our debts. Goodnesse is an ordinary plea with all the holy,* 1.1837 and they sound that the Lord, as a Father, pitieth them that fear, them that pray:* 1.1838 And the liere who taught us to pray this Prayer▪ hath promised his Fathers mercy; saith a Father, mercy cometh▪ ex bonitate Dei, purely from goddnesse, yet must be drawn from him by innocence, vertue, and obedi∣ence, as did Abraham, Isaac, and Iacob, Io∣seph, Iob, and Moses, saith another.

He discovers love in desiring our salvation,* 1.1839 in euring our wounds, in teaching us prayers, in pardoning our sins, and upbraiding us with our unbelief 〈…〉〈…〉 there not mercy in the word Father, and goodnesse and hope in the word Forgive, Manasseh his Prayer, and Iudas his Confession,* 1.1840 were alike: but he pardoneth iniquity, because he delighteth in mercy.

In a dearth at Corinth,* 1.1841 Theocles and others advised Creditors to remit their debts, for easing of the poor, but being refused, he ac∣quitted his own, and those who contemned the motion, were in invincible rage slain by their debters,* 1.1842 excited to extremity by po∣verty and necessity: we have fair offers, and better conditions, both a remission offered, and a reward for acceptance of that tender,

that as the earth expects showres and light from Heaven, so man is to expect, yea, he is called to look up for truth and mercy.

2. His aversion detected not to exact those debts.* 1.1843 What is man, but dust? what is his birth, but loathsome and shameful to him∣self, and at best so contemptible? that God might say to Justice, Let him alone, non dig∣nus est ira Caesaris, he is not worthy of my wrath.

Iob thought of this when he uttered,* 1.1844 And dost thou open thine eyes upon such an one? and bringest me into Iudgment?

3. His indiminishable possession, though he should remit the debt. Admit our skin could ransome our life,* 1.1845 what would he gain? or if he freely absolve it, what would be his losse? Knowing this, he puts us neither to call for ease nor time, but for a forgiving.

Accept of the precept, by begging a free acquittance, and so much the rather that boun∣ty and liberality is to be shew'd,* 1.1846 quantum po∣test non idoneis, where there is the least hopes of advantage in requital, which in our argu∣ing for Heaven, is an excellent rule.

The Roman and famous Alexander, would exclaim against his shy, yet deserving Cour∣tiers, why do you not ask something from me? do it,* 1.1847 that I neither be your debter, nor com∣plained of, as a slighter of your merit. Yet what he gave, was neither silver nor gold, nor out of his own treasure, but bona punitorum, the goods or wealth of for••eited malefactors, &c. not diminishing thereby his Revenue.

Here is a greater Emperour without merit, giving of his own, requesting of his foes to plead remission of injuries done to himself,* 1.1848 for their good who have done the injury.

4. His dominion or just power to forgive the debt. This Petition hath a peculiar respect to the Preface,* 1.1849 Our Father, because none can forgive but God, it being his Law, his Grace, his Son, his Gospel we sin against.

Hence the Indulgences to be bought at Rome, and the Pardons even for sin, not yet but to be committed, (a greater grace then ever God promised,* 1.1850 two whereof King Iames of blessed memory, upon this Petition, doth protest he saw) are to be detested; this being a more sure word of Prophesie, I, even I am be that blotteth out thy transgressions, for mine own sake;* 1.1851 mark, for mine own sake, neither for Peters, nor the Virgins, &c.

5. His Iustification, though he should make us stand to those debts: They are our debts, and though he delay to acquit us,* 1.1852 his Throne is to be frequented, Petitions to be iterated, and forgive us our debts, importunatly to be demanded, untill the vigorous exaction of the Law be repelled, by the mellifluous sen∣tence of the Gospel, Be of good chear, thy sins are forgiven.

Not intending to pose any with that que∣stion, whether they could be content of dam∣nation, if God so pleased, God putting no such question to us,* 1.1853 but joyning his will and our salvation together, we affirm that in Gods demurring to answer, or delaying the assu∣rance

of remission, notwithstanding of our prayer, he is not to be deemed severe, nor imputed unjust, but in his seeming greatest rejectment of thy petitions,* 1.1854 let Enter not in∣to judgment with thy servant, O Lord, be the burden of thy devotion.

Forgive: As it eyes our selves, in this Prayer is not limited to the strict sense of the word forgive, but hath a greater latitude, evincing sorrow, confession, inability.

1. Sorrow for our wantonnesse.* 1.1855 The debts our fathers left us, are great and many, but how prodigiously prodigal have we been in spending that little, nature by them gave us; defacing Gods Image so much the more ear∣nestly,* 1.1856 by how much we have acted against the principles and light of a natural consci∣ence?

This Petition saith,* 1.1857 Woe is me my mother, thou hast born me a man of strife, of a hard heart, yet harder by custome; of loose prin∣ciples, yet more loose by obstinance; distant from God, yet further off by rebellion; de∣formed by sin, but more monstruous by de∣lighting in ungodlinesse. Woe is me, calls the Prophet; Be merciful to me, calls the Psal∣mist; O Lord hear, O Lord forgive,* 1.1858 calls the relenting penitent.

They say a man is once miserable, if twice rich, and all of us had once enough, and most of us had more then we have; Adam and we also by receiving from the devil that which was not necessary,* 1.1859 became a debter, but Christ hath made us free, Abstulit debitum, reddidit li∣bertatem,

bertatem, by paying the debt, restored our priviledges, with the price of his own blood, for which expence, the soul in a holy ingenui∣ty is angry at sin, and sorrowful for its own miscarriage.

2. Confession of our own loosnesse. By this, Forgive us our debts, we acknowledge our de∣linquency; for,* 1.1860 qui petit veniam, delictum con∣fitetur, Petition for, implyes confession, and that includes action of sin: and mark this, it is not debt, but debts, insin••ating long Bills of Account, for which the word Pardon is used, as if we should say, do it, or fogive them throughly, sensed by per and dona; the Ger∣mains say, Ver••geven, the word Ver incom∣position, very much hightning the sense, and the word Forgive, flowing thence, shews how far, that is, how infinitly we desire the remis∣sion to be extended.

Man hath a five-fold act about sin, I mean the impenitent man,* 1.1861 comprehended in this verse, Laetatur, silet, extenuat, tremitatque laborat.

For doth he not delight in it, or boast of it, as did Doeg; or hides and conceals it, as Cain; or lessens and extenuats it, as Saul; or st••rtles and desp••irs because of it,* 1.1862 as did Iudas; or (though in vain) labours in some unprofi∣table work, to be rid of it, as did the Iews? but the Saint takes a far better course, which is this of confession, complicated with that other superadded grace of forsaking sin, as did the Prodigal;* 1.1863 true confession in prayer, being ever accompanied with mortification of heart.

In relation to the progresse or ingresse of sin, it is observed that it enter'd man pep saggestionem Diaboli,* 1.1864 & nostram liber am ad∣missionem, by the Devils sugestion, and our own consent; so for sins egresse or removing, there must be the spirits compunction, with our own assent, that the guilt of it be not impu∣ted by a cordial rejectment, which cannot be without an open acknowledgment of its ini∣quity, and our folly; not only when called upon by Authority,* 1.1865 as was Achan, but when goaded unto it by Conscience,* 1.1866 meditation, Scripture, or the Spirit, as Peter.

In this word Forgive, there is a general im∣plicit confession of all our sins, and so pray ye, preventing Satan, who will with a hellish noise, bawl them out before God, except we our selves say,* 1.1867 thus and thus have I done, which will remove a thousand sins, yea, milli∣ons, God never refusing the humble soul, how criminous soever; confessing of sin being an exalting of his Name.

3. Inability for our own release. If a man have Cash, it were both sin and shame to beg ei∣ther for composition, or remission; but poor Adam having nothing, involved in desperate difficulties by ommitting good, committing evil, is introduced by Jesus, and by him so placed before the Father, that forgivenesse is promised, yea, sworn.

The great Lucifer fell from Heaven,* 1.1868 but could not for all his Angelick nature, recover himself again; he is very subtile, yet never could invent a proper mean to discharge that

debt his sin contracted. Arrest the dead man, yet cannot he redeem himself; we as dead in sin, yet alive to suffer, are taught to plead in forma pauperis,* 1.1869 or sue out a billa bono∣rum, being poor, blind, and naked.

What can we do?* 1.1870 can we either obtain the Spirit of God, to sin no more? can we be∣lieve in his Son, and fear no more? can we keep our selves from Gods hand, and procure some time more,* 1.1871 to shelter us from his wrath? or can we say unto death, we will not be ar∣rested, to the grave, we will not be impri∣soned? For know that death is in this Peti∣tion, and where is there a Pent-house or To-fall untill he passe by?

Verily, verily, it is as if a man should flee from a Lyon,* 1.1872 and a Bear met him; or went into the house, and leaned on the wall, and a serpent bit him, being one degree beyond the misery of that monster Nero,* 1.1873 who in despe∣rat rage cryed out at his death, nec amicum nec inimicum habes, have I no friend to help me, nor enemy to kill me, for of ••oes we shall have legions;* 1.1874 and though we strugle from one or two, solvi in Gaehenna necesse est, we must begin payment of our debts in hell. And quid boni operari potest perditus, what can the damned wretch do?

All which should make us eye Heaven, there being an Advocat and a Cautioner, that cares for us both, for debts contracted, and sin we shall be tempted unto, or may fall in, repre∣sented in the parable of the good Samaritan,* 1.1875 who promised to repay what was to be dis∣bursed

for the cure of the wounded Travel∣ler, the very inclinations and tendencies to∣ward sin, being by his mediation oft imped∣ed; and to the penitent by the same for∣given.

Forgive us our debts,* 1.1876 that is above in Court, or then there is no faith; remission of sin is one Article of our Creed, and we be∣lieve it to be done above in the Signet-office of the great King first, and then passing the Seals,* 1.1877 of the Sacraments in the Church, we lock it up in the Charter-chest,* 1.1878 or Archives of our own conscience, or then there is no joy,* 1.1879 by applying the fiducial certainty of our sealed pardon, through the Spirits testimony within us, giving so clear light, that the soul sayeth,* 1.1880 O Lord, by these things men live, and in all these things, is the life of my spirit, thou hast in love to my soul, delivered it from the pit of corruption, for thou hast cast all my sins behind thy back.

Yet because of those gloomy foggs,* 1.1881 which may arise from the lower ground, or doubt∣ing part of the soul, dimming our sight of such a delectable prospect, as serene and hea∣venly love; so bountiful is God, that in le∣gible Characters of our own writing, he leading our hand, we may have the certainty of his pardon, and his seal affixed unto it in our own bosome,* 1.1882 and by the prospect or spectacle of our sincerity in pardoning the petty debts or trespasses against us, we do clearly observe they are blotted out which we have done against him; for thus it is writ∣ten,

Forgive us, as we forgive, or for we for∣give others, giving us thereby Potestas veniae, a power to pardon,* 1.1883 and cloathing us with authority, as it were to absolve our selves.

Forgive us our debts as we forgive our debters.

THE necessity of the ••ondition of par∣doning offences done against Vs, if we would have such forgiven done by us against God, is next to be considered; for we doing the one, God assureth us he shall do the other,* 1.1884 making our measure of charity, the Standart of his bounty; and the power of li∣miting or enlarging it, is in our own hands, as we forgive; so that si duri, if we be hard∣hearted, harsh,* 1.1885 or but half-way charitable, or through pac'd charitable, God is still ••tinted by our prayer, to our tallies, to our crossings:

As we forgive our debters,* 1.1886 is not added here as a reason, forgivenesse in him being an act of mercy, and his forgivenesse in Scrip∣ture is proposed as a rule to us.* 1.1887 It is here only certa conditione contingens, a certain condition on our part, without which God will not seal the counter-part: And though the particle be illative in Luke,* 1.1888 for we forgive, yet it amounts not to a formal reason, but beggs the happy conclusion of forgivenesse from one,* 1.1889 that is naturelly good, because, man

genuinely morose, can yet forgive his bro∣ther.

Neither is it added as a measure, our for∣givenesse being finit, whereas his must be in∣••nit; neither is it to be understood proper∣ly,* 1.1890 as if we were to forgive pecuniary, or mo∣ney-matters, for then the shortest cut to Chri∣stianity were to contract debt, and infallible assurance a concomitant to not craving, which were a whip of knotted cords, once more to drive buyers and sellers from the Temple.

It is added as an auxiliary band, to help our weaknesse, being one of the clearest pro∣mises, a writing in Text-hand of holy writ,* 1.1891 the easiest to be read in all Scripture, no∣thing being clearer then Forgive, and you shall be forgiven, which in the darkest night of grossest ignorance is fairly legible.

It points also at the verity and quality of our forgivenesse, and intimats our desire to be, that God would as heartily and speedily forgive us, as we do others, a duty necessary to be done upon many accounts: meditat upon these ••ew,

1. From the iteration of it,* 1.1892 for it is pressed and doubled. This relating to forgivenesse, is the only Petition our Saviour takes a review of, after he hath closed this prayer, en••orcing afresh the duties of amity and concord, un∣der the penalty of divine displeasure; there∣fore as Pharaohs dream,* 1.1893 this is doubled, shew∣ing the necessity of our forgiving, or the cer∣tainty that he will not.

As at the creation, there was a survey of all

works,* 1.1894 and in that were found to be good, so here there is a reflection upon all the parts of prayer, and this petition urged, and re∣peated chiefly, because of wickednesse and surlinesse; it is said by such as are conversan•• about children, that they are longest in learn∣ing and pronouncing this part of prayer; and is it not evident that morally men can hard∣ly, yea, not without great difficulty learn it, and therefore here pressed again and again? And sure, where God sets up candles, it is for some work, & when he calls us to double our guards, it is to prevent some dangerous surprise.

This pray•••• knocking down the surious bulls of enruged lust, thirsting after revenge in brawny, yea, horny madnesse, commands us in slanders,* 1.1895 in injuries, to remember Stephens charity, Davids sasting, and our Lords (to his Father) call for mercy, and fight against evil suggestions, oppose sinful desires, and cru∣cifie the lusts of the flesh, that the soul of man may live quietly at home.* 1.1896

Teleclus a King in Laconia, being com∣plained unto by his Brother, concerning the peoples disrespect of him, though a Prince, causa est inquit Rex, it is because (said the King) thou canst not put up an injury;* 1.1897 and if stinging men complain to God or man, for neglect, intending revenge, wise men, as God, will advise to forgivenesse, upon which honour shall attend him at the long run.

2. From the opposite vice which is condem∣ned and judged; morosity, doggednesse, snar∣ling and scowling, is already condemned, in

the rever••ing of that Decreet given by the Lord in the Parable of the Talents,* 1.1898 where the cruel Creditor that had no mercy on his debter, ••ound no compassion, but more se∣vere condemnation from his justly incensed Master.

Should God challenge to a duell or com∣bat, all who give him the lie, there should be no man to tell truth? Should he in thun∣der-bolts smite him upon the cheek-bone, who flouts and jeers at his preceptive will,* 1.1899 the fairest face would be bruised? Should he kick the ranting Belshazzers ou•• of the world, or spurn a churlish Nabal, when calumniat for his laws of temperance, and bounty, where would there be men? &c. But since the Cow of the wicked calveth,* 1.1900 and casteth not her Calf, and the Sun shines, and the rain falls up∣on their houses and fields, he is more then blind, who perceiveth not Gods abhorrency of rendring evil for evil, yea, of not for evil good.

Christianity is so denominat from Christ,* 1.1901 and the Christian being oblidged to walk as he walked, he is to go about doing good, heal∣ing the very ear of a Malchus,* 1.1902 and though reviled, answered not again; as he is called a Ciceronian, who imitats a Cicero in his style, not otherwise, so he is not to be termed Chri∣stian, who giveth his tongue to evil speaking, his heart or hand to revengeful re-acting, that being contrary both to the practice and com∣mand of Jesus.* 1.1903

Behold nature her self, and this hare-brain'd

f••llow is condemned; should the pile of grass wither when trod upon, or every excessive heat creat a fever in the body? or should the heavens thunder at every overclouding, what ••••ights would be in the world? As Chirur∣gions have unguentum Basilicon to cause mat∣ter,* 1.1904 so they have Apostolicum to cleanse the wound, Album to expel the heat, and Desi••••••∣tiu••m rubrum to dry and skin it: As there are provocations to choller, so there are Go∣spel documents, which as spiritual Artists we must have ever in readinesse, to apply to the place affected for curing, as proper medica∣ments, for the souls ease.

That advice of one Philosopher is good, that when* 1.1905 any reports thee to have been sl••n∣dred, say thy adversary knew not all th••y vices, or then he had not spoke ••o little; and though the world talk of honour and courage, magni animi est injurius despicere. It is the symp∣tome of a large and noble soul, to despise con∣tempt,* 1.1906 or disdain revenge, said another Phi∣losopher, albeit he knew not, (at least pro∣sessed not) the Gospel, nor perchance ever saw that of the wise King, he that is slow to anger,* 1.1907 is better then the mighty, and he that ru∣leth his spirit, then he that taketh a city▪ for he sub dueth himself, and possesseth himself, the greatest vertue among morals.* 1.1908

It was among the Scythians a mark of insa∣my,* 1.1909 and dishonesty, if any man had not killed some man, where this b••dge was put upon in∣nocency among Barbarians; how mutually would they go about, and prey upon one ano∣ther,

to purchase reputation; but good men, detesting the procurements of such honour, entails same upon themselves and their suc∣cessors, by their warrinesse of goring their conscience, imputing it grandour, to be af∣fraid of sin, and reputation, to walk without offending God.

In that Dialogue betwixt Philosophy and her Beloved,* 1.1910 it was held as a sound advice in point of calmnesse of spirit, of one Canius, who being informed of a conspiracy against himself, answered, if I had known it, I had not told it you: Not to presse this on all four, or every way, Christianity dischargeth credulity to slanderous reports, orders a check and no more to be owing the relater.

Moses the meekest man of the earth, could bear personal calumny, and before him Isaac only pleaded, but scolded not for his wells; and after them Paul wished no more hurt to his ••oes,* 1.1911 but that they were as himself in eve∣ry thing, his bonds excepted.

It is true these Diamonds had their flaws, these Pomgranats their rotten kernels; David curses,* 1.1912 and Sampson prays for the ruine of the Philistines, yet these Prophetick impulses are not to be the ordinary Standart of our con∣verse with men; for Paul, though sharp to Ely∣mas, prayed over the Jaylor, as though he had never scourged him; he gave place to wrath, and adviseth like a good Preacher, a good pra∣ctitioner, to be followers of him, as he follows Christ,* 1.1913 who is maximè imitabilis, most to be

followed, 1. For piety: 2. For zeal: 3. For humility: 4. For patient suffering.

3. From the obstruction the contrary vice bears to goodness, that being by it hindered. Sullenness and rancour impeding prayer from having entrance into the ear•• of Heaven, the Laws whereof requiring prayer to be ma••e every where without wrath,* 1.1914 implying frequen∣cy in that duty, and composednesse of mind at it, evidenceth this conclusion, bottomed upon infallible verity; for if Family-conten∣tions prove obstacles to Family-duty, sh••ll not that particular Petition be doomed by men, to be condemned by God, whose flames are excited by the billows of fury,* 1.1915 envy, hatred and passion, and not by those of the Sanctuary charity, love and concord?

The same is to be said of Sacraments, spleen hindering thereby spiritual influx, 〈◊〉〈◊〉 how can they be beneficial to him,* 1.1916 who not only is not injured, but himself by ill-wishing is in∣jurious to his brother? Not to reflect, it is to be feared many of our supplications,* 1.1917 be∣cause of this vanisheth into air, and Sermons become unprofitable because of this unfruit∣full work of darknesse: malice, for 〈◊〉〈◊〉 home,* 1.1918 understand Reader, the Basis, or Ground∣stone of Gods forgivenesse is fixed only on the ground of thy brotherly forgiving.

And in spiritural conflicts allow hatred to plead its old supposed plea,* 1.1919 viz, Love not him who walk's contrary to thee, who derogats fr••m thee, who complains of thee, and insults over

thee? Let love reply, That the love of Christ constrains me,* 1.1920 and that quam diu, so long as I keep at distance from man, in point of cha∣rity, so long detain I from my self the good of all my sacrifices, and make my prayers, yea, the praying of this Prayer do me more hurt then good, so much the more as this command is easie.* 1.1921

I am prone to conjecture, should Christ have said, Fast, pray, read, fight, kill, burn, and lie, and be forgiven, there are in this age had embraced the doctrine; but to for∣give, is durus sermo, an hard saying, and can∣not be digested.

It were some excuse if any lived and trans∣gressed not,* 1.1922 for in many things we offend all; and as a stone cast into the water creats a circle, and that another, and a broader; so anger, if tolerat, will naturally kindle a fire in one mans breast, which shall blow up ano∣thers into a flame, which may endanger an house, and that a street, and that a town, and therefore happy is he first stifles it in the hearth of his own bosome,* 1.1923 lest by its heating, the flesh of another be scorched, in his re-of∣fending, or tart replying.

There was a breach made of the Kings peace in the Kings own house, after the cruel servant had imprisoned his fellow for an hun∣dred pence, that is, in our coyn, three pound two shillings sterling,* 1.1924 when his Lord had for∣given him ten thousand talents, which in our vulgar account is eighteen thousand seven hun∣dred and fifty pounds sterling, six thousand times

more then was owing him; yet charged upon him afresh, though poor, for not having mer∣cy upon his debter, when humble.

The stormiest man in his age it seems was Celius, who was so testy, though an Orator, that at his own Table he avoided peace, and there meeting one for patience, was offended, checking his guest,* 1.1925 with an aliquid contradict, oppose me in something, that we may dis∣course, as if quietnesse and calmnesse in con∣ferring, had made his Table solitary; yet there are who give better rules about con∣verse, recommending, if our company be better then our selves, to learn; if inferiour, to be modest and learn them; if our equals, to assent to all proposals that relate to good, which eminently will keep alive charity in Fa∣milies and Corporations, without which ver∣tue, neither of them can even in the brain of a learned States-man,* 1.1926 be fancied to subsist, so great is the power even of a fancied Amnestia, or brotherly forgivenesse.

It was the wonder of a Father, writing to an holy man from Mount Sinai,* 1.1927 that he was not moved, irritated, perplexed, or any way afflicted with the reproaches of men; and forgive Vs, is not meant Vs here, but Vs all, wheresoever we be, whatsoever we are; Us predicats of all people, kinds, nations, sexes, languages, and proclaiming every soul to be a sinner, all should be tender, and make, as God, the scarlet- offences of their brother,* 1.1928 to be∣come by their forgivenesse white as wool, that God by his, may make their crimson-sins become as snow.

Revenge flows from a conceit of some abu∣sed excellency which we conjecture to be in our selves, and though it were, yet know that self, and self-opinion is to be mortified: In order to which, let me impresse a story printed by a Modern, expounding this Petiti∣on, wherein he shews, he was once demanded by one who was troubled in his mind for this,* 1.1929 viz. he suspected himself guilty of not for∣giving injuries and affronts, and was desirous to know of this clause, as we forgive our debt∣ers, might be ommitted in daily prayer, for he trembled to think of it. I answered him, saith that reverend and learned Doctor, with St. Chrysostoms answer: (The work was of old thought his, but now generally known by the name of Author Imperfect.* 1.1930 in Matth. he not ending his Comments upon Matthew, as Chry∣sostome doth.) 1. Qui non sic orat ut Christus docuit, non est Christi Discipulus, he who pray∣eth not after Christs manner, is none of Christs Disciples. 2. Non exaudit Pater orationem nisi quam Filius dictaverit, the Father heareth not that Prayer which the Son hath not com∣manded: Which answer was somewhat more refined then that supposed Father his Author gave it; for it is prefaced with this word stulti, O fools, accounting them such who will not say, as I forgive; yea, such do say in their heart either that there is no God, or that they have no sin, which if they thought they had,* 1.1931 Nullam rationem habes, there is no reason to complain of mans rising up against

thee, when thou hast exalted thy horn against God.

It is not with the soul of man as it is with the setting of the Sun, that prognosticating a fair morning if there be a red cloud; for he that would arise and wake in mercy, (and who knows how soon he may fall asleep) must not ly down with execration, for so did not Christ, whose doctrine, as well as profession or name, thou must take upon thee, or then in vain are all thy pretences to Religion, and thy usurping the empty title, without the sub∣stance of it,* 1.1932 Love, evidenceth that not the be∣ing, but being thought a Christian, is all thy care.

Death and sicknesse humble us, and at that time chiefly we are to ask,* 1.1933 what an Ex∣positor says we here beg, that is, Spiritum sci∣entiae, wisdom to know our offences against God, which when acquired, the offences a∣gainst our selves shall never be weighed in the ballance.* 1.1934 It is said the scobs or powder of a mans scull, is soveraign for curing the Epilepsie, a disease strongly vitiating, and impeding the sense and understanding; sure it is, as when Bees fight, the throwing dust among them, causeth a truce, so the thoughts of death is a season for the absolute crossing the day-book of our re∣membrance, and quitting to our brother, whatever upon the account of injury he is indebted to us, suddenly, heartily, freely, which shall so clear the soul, in beholding his own remission therein, that without tergiver∣sation or lingring, he may confidently say, Lord,

forgive me my debts, as, or, for I forgive my debters.

As the tree falls so it lies, whether to the south, the warm gates of mercy, or to the north, the freezing blasts of provoked indig∣nation; to ly down in wrath, anger, spite, is to begin a fire, yea, wilde fire, that shall never consume, yet burn, and make thee feel what Guntherus Chancellour to Henry the third Emperour saw and heard,* 1.1935 when beholding mi∣raculously the Heavens opened, and God in his Majesty extending his Arm, wherein was brandished a sword, and saying, I will render vengeance to my enemies, and will reward them that hate me; after which many Princes of the Empire dying, he saw God again, the sword sheathed, and heard a fire is kindled in mine anger, and shall burn unto the lowest hell; here∣by we know we love God, if we keep this com∣mand of forgiveness, but if we as enemies kindle a fire in our wrath, there is a sad conclusion to be deduced, which is, that God shall kindle another in his.

And forgive us our debts, as we for∣give our debters.

MAny are the inferences might be drawn from this Doctrine and Text of forgive∣ness, so principal a point, and so material, that it is the only Petition in this Prayer ob∣served by St. Mark in his Gospel, he, suo more

comprehendit, abridging, after his usuall way of writing,* 1.1936 the whole Prayer into this one, in regard whoso hath it granted, hath not much more to demand, save grace for perseverance in the consolations which by that he hath attained:* 1.1937 so that this may be reckoned inter preces armatas, among commanding prayers, by it asking forgivenesse, but with this bur∣den, that we forgive first: The advice being King-like, enforcing the thing advised.

Our meditations shall eye such as go to Law; towards Magistrats that put malefactors to death; towards Creditors that do trust and lend; and touching dying Malefactors, who do ordinarily forgive.

Concerning the first, it may be questioned whether such as pursue by legal decreets or executions,* 1.1938 the reparation of damnages, losses, hurt they have received from the frowardness or untowardness of their neighbours, can say in such pursuits and claims, Forgive us as we forgive, or, for we forgive; the whole process bearing a contradiction to this Petition; hence it is, that Anabaptists and other Here∣ticks, revived this old condemned Doctrine in our dayes, that no Christian ought to go to Law, and that none ought to be a Magi∣strat.

To which it may both truly and briefly be replyed,* 1.1939 that it is not only lawful, but abso∣lutely necessary (since the fall) for the pre∣serving of mankind in orderly society, for to have Laws and Government, whereunto the oppressed may run for shelter and protection.

As for those abused Texts, Iudge not that you be not judged: Resist not evil: My King∣dom is not of this world, &c. They strike not in the least against Magistracy,* 1.1940 but privat re∣venge, malice, ambition, which were sins also under the Law, under which they approve of Magistracy, and now under the Gospel there is a necessity of Officers and Judges, the old abominations, enormities, disorders through natural corruption, being even under the Gospel daily breaking forth.

Christ himself payed tribute to Cesar, and Paul appealed to him, and complained to Ly∣sias of a conspiracy against him,* 1.1941 yea, pleaded his cause and innocency without reflecting or exclaiming against Courts of Judicature. Good Kings in the Old Testament are famed for their Judgment, and our Saviour in the New, mentioneth of Judges, Officers, and of Prisons,* 1.1942 even while he is establishing the Do∣ctrine of the Gospel, and gives no hint to their abolishing under it.

In short, the Magistrat being appointed to punish evil doers,* 1.1943 prevent consusion, and maintain good works, we may complain to him of theft, murther, &c. and yet say this prayer. Alwayes distinguishing betwixt the Offence and the Damage, the offence we are called to pardon,* 1.1944 but not the losse, which may be a mans whole substance; again diffe∣rencing the publick from my privat capacity, a personal contumely I am to answer with si∣lence, or a soft reply; but if my friend be

murthered,* 1.1945 or maimed, the malefactor is to be accused, that wickednesse be restrained, that if possible all the world may see that calm,* 1.1946 which Helvetia, both really and prover∣bially heard of, and had in it, viz, that if any man had wedges of gold hanging at his staffes end over his shoulder, huic licere tuto per Hel∣vetiam iter facere, he might travel in security throughout the country. This being the end of the Law, it may be repaired unto, obser∣ving these few rules,

1. If it be the last refuge, this checks the Baratour.* 1.1947 It is here as in Church-disci∣pline, tell it not the judge at first: a plaister of Cantarides is not to be applied for every small it ching of the blood,* 1.1948 nor the Bar to be run unto for every trifle, least the remedy be worse then the disease.

From the clamours of others, of this law∣ing it may be attested, what Solomon says of the strange woman, go not first to it, least strangers be filled with thy wealth.* 1.1949 Which Ghilon the wise reflected upon, in his pre∣cepts written afterward in letters of gold, at Delphos Oracle; they being. 1. Know thy self. 2. Covet not much: The 3. was Aeris alieni; shun debt and the law.

All which, how applicable to this Text, is easie to apprehend, and profitable to observe; adding to it that of Artimidorus,* 1.1950 that the ve∣ry dreaming of Judges, of Attourneys, signi∣fies trouble and anger.

2. If it be done in all simplicity, this re∣proves the cheater, plain-dealing becomes a

court of judgment,* 1.1951 as holinesse doth Gods house, to enter thy processe with salse evi∣dences, fly conveyances, whereby an unjust suite is bumbasted (as Taylors do the gar∣ments of crooked Customers,) and made to appear straight and good, may cause the pursuer to seed with Pharaohs fat Kine in a meadow;* 1.1952 but God the avenger of all defraud∣ed, shall have them so consumed, that their riches shall not be seen or known, and illegi∣timat in his own way such tricks, such forged evidences,* 1.1953 such extorted and cunning inter∣pretations of the Law.

3. If it be done in all charity; this blameth the hater. To stand at the bar without bowels of mercy, and with teeth and nails to destroy and tear, is toto Coelo different from that paciflck disposition, required in this prayer,* 1.1954 and that little is done among us in charity, is evident from our numerous suits; Iosephs brethren hated him without a cause, so we ours, and power failing us, to parallel the Patriarchs, we sell our brother to a pettey-fogger.

4. If it be done out of necessity,* 1.1955 this is to shame the trifler. Some are like the bees, bumming at the first approach of the term or Session, and thrusting out their stings if men but over-shadow them.* 1.1956 Henry the sixth Em∣perour, for his tawing nature, was surnamed Asper, and wanted but one degree of a tyrant; these men are so nettly, that a sew grains more of perversnesse would rob them of the name man, having already laid aside so much

humanity, as makes them to act, meerly to please themselves, without pity or com∣passion towards others;* 1.1957 and like Ishmael, be∣coming wild men, irritats themselves by them∣selves (as the Lyon is said to anger himself before fight, by beating his sides with his tail,) are brought unto that unhappinesse, as to be incapacitate to enquire any thing touching the for givenesse of their sins, being convinced in themselves, that they remit not the enormities, or supposed transgressions of others.

5. If it be done in all humility,* 1.1958 this disco∣vers the murmurer. The Law is a Lottery, and he who hath the sentence of it against him, is to acquiesce in the judgment, even though oppressed, committing his cause to him who judgeth rightously; and who will sometimes blind the eyes of a judge, to pu∣nish by an unjust sentence, him, who hath for∣merly been consenting to an unjust act, &c.

Socrates being kicked and spurned at by a profligat and impure youth,* 1.1959 was in indignati∣on by the beholders desired to accuse him publickly, but what, said he? should I, if an Asse strick me, fling at the Asse again? No: yet this was not all the ranter had, for being houted at by the people for such an unworthy deed, and nick-namaed Calcitronem, the kicker, for grief he hanged himself.

Let it be below thy spirit, to accost a judge, or salute the bar for every disingenuous act, and remembring (as one said of Philosophy) in all things that thou art a Christian,* 1.1960 and then

shall Christ the Judge reward thee, by recti∣fying the abuse, when thou art patient, but if with Patacion thou make a gain of quarrels of thy own raising, or with Eurymnus thou strive to seperat even Castor and Pollux (i. e.)* 1.1961 dear Brethren, or with Euristenes and Procles two Brothers, thou only fight and law it thy self contentiously, but at death recommend the contest to thy heirs, thou shalt have a reward, but not of glory, that being the Bravium of the patient sufferer, the very hopes of which shall do thy Honour and thy Estate good; but however, thy conscience shall be benefited thereby: for as that King was no fool, who highly applauded that answer of the Augur,* 1.1962 when demanded what was best for the eye∣sight? which was, seldom to see a Lawyer; so to thy experience, shalt thou perceive good to attend thy not attending at the Courts, but if compulsion give thee a call, observing the fore-mentioned rules, thou mayest enter thy suite, and say, forgive us, as we for∣give, &c.

In the next place, if it be demanded whe∣ther Magistrats,* 1.1963 in punishing delinquents by death, Confiscation, Mulct, or Mutilation, can with a safe conscience offer up this Petiti∣on; it is answered in the affirmative, they can.

The word shews his duty, being compound∣ed of magis & ter, having a three-fold duty over and among the people, he being to go∣vern them, to pray for them, and to correct them when offending; for which end God

appointed swords, burning, scourging, accor∣ding to the merit of the cause:* 1.1964 and the Jews have a rule, when the Scripture saith of an offender, morte plectitur, he shall die, or be put to death, without mentioning the parti∣cular kind, strangling is to be understood, judging that to be the easiest, so that a Magi∣strat being tender in executing the sinner, he doth but his duty, and transgresseth not this rule of prayer.

Were authority of this nature revoked,* 1.1965 why▪ soth the Gospel mention of bearing a sword, without reproos, for having that, he would be no more feared by evil doers, if he durst not strick, then is a George on horse∣back upon a half-crown; the sword, the Ma∣gistrats bearing, is no Romantick,* 1.1966 or Pagean∣try, but really to shed blood, which is accor∣ding to Divine Law in the Old Testament in infinit places, according to the New; yea, from the very Law of nature, (which appoint∣ed death for criminals, and particularly death was by heathens thought deserved for adul∣tery) might be made application to Magi∣stracy.* 1.1967

And though there be many instances, of Wor∣thies, who have declined authority and power, from its difficulty, molestation, yet it can∣not be found of any, who threw it off as sin∣ful; and though ease plead for exemption,* 1.1968 yet God hath appointed ut sit vindex, Magistracy to be a terrour against, and a punisher of evil works, and the want of it is a plague and judgment to a Nation: Imo sine imperio, and

without government, nec domus, nec gens, nei∣ther house nor kingdom could subfist.

But it would be ruminated, lthat he punish∣ing by vertue of authority and place, ought not to expectorat, rancour, choler, or upbraid his prisoner with any misdemeanour personally committed against himself, for that would bear the impresse of revenge, not justice, and creat contest in the sentenced, being doubt∣fully carried, whether to defend his sin, or patiently submitt;* 1.1969 since not the Law, but splean becometh his accuser: and parcere afflictis, to pity the miserable, is required in a judge. Hence the last clause of the condem∣ning speech of the British judges is, and the Lord have mercy upon your souls.

Justice, according to the Heralds Art, bea∣reth in a Field Iupiter a pair of ballances, Luna intimating vigilancy in service,* 1.1970 and cour∣tesie with discretion, but the religious pra∣ctice of Nicias the Heathen, would also be re∣flected upon, and prayer daily made to God for the good of the Common-wealth,* 1.1971 and that his prayers may prosper who punisheth the wicked, discreet, courteous and religious, must his behaviour be, there being three things in the opinion of a Statist,* 1.1972 deterring from vice, viz. Religio, Pudor, & Paena, Re∣ligion, Shame, and Smart; this last, as more felt, is caetoris duabus firmius, more binding then the other tow, and therefore to be ap∣plied; but where Religion and modesty at∣tends the Judge, it will certainly be more pungent, and the offender the more ashamed

of his misdeeds, and the Magistrat better qua∣lified to say, Forgive us, for we forgive; and though he be rewarded with calumny and hatred (as who can be high but he shall be blown upon) yet this being the general re∣ward of unstained integrity, land hardly pos∣sible to be avoided,* 1.1973 since Subditi sine severitate malitia eorum ita exigente, it is severity, best rules, land keeps most in order in the judgment of another skill'd in politicks. As God, whose place he beareth, let him be fixed in his own vertuous intentions, persevering in ruling though wickednesse shew its teeth, confide∣ring that as it is written, (not to say dream'd) that to dream of being Provost or Bailiff, Mayor or Alderman, betokeneth suture An∣ger and trouble: so to be either of them may make this a Prophetick Revelation; yet since God himself pleaseth not all, nor Solo∣mon escaped not the censure of oppression, nor Iesus the name of a Devil:* 1.1974 be patient under the greatest obloquy, and faithful in dispensing the authority intrusted; for care, the conscientious shall habe a Crown; and for trouble,* 1.1975 rest in glory. Yet with Venerius a Duke of Venice,* 1.1976 to study by goodnesse to conciliat love, may creat even honour and respect on earth with all ingenuous.

How Creditors should behave towards their debtors, is next to be considered, and without much scrutiny, it may be declared that they may pray this Petition, yet crave their debts: The good Samaritan in the Pa∣rable,

payed the Reckoning for his Guef••••nd the Prophet in the Story,* 1.1977 gave no order to the Widow to pray, but shew'd her the means how to pay her Creditor.

A•• there are diversity of debts, so there are great difference in and among Creditors, one may be able and unwilling, the Law may be pressed upon him; another is willing, but unable, he hath oft promised upon hopes, but cannot pay it through want; the breach of that pronise,* 1.1978 in the judgment of a Father must be forgiven, for Peccat namque in te, he wrongs thee in promising; forgive him that wrong, or then this prayer cannot be of∣fered.

A poor and honest Debter, who hath it not to pay, though he should be sold lto satisfie thy lent favour, puzleth and perplexeth the merciful and humane; for what shall be done? he cannot give it, nor get it for thee; it is at this point, because thou hast lost thy mo∣ney, he a servant of the great God, and of our Lord Jesus Christ, must die, or as the phrase is, rot in prison, which is but poor pay∣ment, beggerly satisfaction, and nothing in∣creasing thy substance.

But what shall be sone? I do not say his debts are to be forgiven, but this from Scri∣pture may be said, that he is not to be thus straitned, but the other ot wait the bettering of his fortune, and turn his, He will never be able to pay me,* 1.1979 unto a May be he will, or to a May be God shall, who sheweth mercy to the merciful, who hath in relation to the

〈◊〉〈◊〉 made but two exceptions,* 1.1980 either when he was a forraingner, or able to pay; for if he were poor, and of Israel, he was to be suppli∣ed; and doubtlesse the bond of Christianity is as near a tye to us, las kindred was unto the Iew. To close this, it may be added, we are to do good, and lend, hoping for no∣thing again, that is, saith one, forgive our debters;* 1.1981 that is, say I, when they have nothing to pay.

But since no man can forgive sins but God, how is it that this Petiton insinuats man to have the authority so to do,* 1.1982 in so high a mea∣sure, that he makes it his argument, for God to forgive him his sins, because he hath for∣given those against himself? It is evident to give a short reply, that this duty of forgive∣ness, as relating to man,* 1.1983 is frequently pressed in holy Scripture, and commanded, and there∣fore he hath both power to do it, and it is just so to do.

In every trespasse there are two offences, and consequently two offended,* 1.1984 God and Man: As it eyes God, it is called a sin, which he can only forgive; as it eyes Man, it is called an injury; and in that sense men may, must, and ought to forgive it. Ita si spolietur homo, a man is robbed, here is theft, a sin against God; a loss sustained, here is a trespasse against man; the first, God only can pardon; man the o∣ther. Trespasse is thought to come from Trans & passus, as if to offend were to go over the hedge of the Law, which when done, Er∣go pro me, & proximus pro se, I for my self,

and my neighobour for his self, lcan forgive, and Preachers of the Gospel can forgive that is, Ministerially, but to do it Authoritatively, is proper only to God, and to do it charitably, common to all, and required of all.

Phocion that famous Greek,* 1.1985 being unjustly, and by execrable ingratitude, condemned to die by poyson, was demanded if he had any fa∣therly advice to leave his son, gave this, that his death should never be revenged by him upon the Athenians: here is a Heathen, shewing us how to pardon, and how to distinguish Gods act and mans, in this vertue of remitting. Yet have a care that they be they own debts which thou remittest, not acting the part of a busie∣body in other mens matters, whereunto thou art not called,* 1.1986 or related: Paul (who had much charity) yet did not give, but beg for∣giveness of Philemon for his run-away-servant.

The last reflection is touching Malefa∣ctors, of whom it may be enquired, whether when at the place of Execution, we hear them forgive their Judges, Accusers, Appre∣henders, we may conclude Gods remitting unto them the sin for which they die?

Most certain it is, that these words are ad∣ded as a rule, and afterwards added as a pre∣cept, and here urged as a reason why God should forgive us;* 1.1987 implying in all,* 1.1988 that for∣givenesse is blessed with forgivenesse, and God will never be wanting to the execution, im∣poletion, or fulfilling of his own promise. It is true, forgiving in a perfunctory, heedlesse, or

heartless way, or for some friend whom we love or respect, or for hope of some advantage, or fear of greater mischief, or out of a lumpish, dedolent, and stupid way, it cannot have much weight.

But contrary, if it flow from a fruit of that Spirit which worketh repentance for his sin against God, and dewed with the tears of contrition for the same, and pardoning man thereupon, for his concurrence in apprehen∣ding for condign punishment.* 1.1989 Let me see such a thief, and to die to day, saith one, and I dare say, that this night he shall be with Christ in Paradise.

Reader,* 1.1990 suffer a word of exhortation: And, 1. Smooth not thy debts. It were a foolish thing to extenuat and conceal them, when forgiving will pay them all: Hell cannot be washed with Spanish white,* 1.1991 neither will God suffer sin to go apparell'd in Silver Cloath; say with David, pardon mine iniquity for it is great.

Praying here for the imputation of Christs righteousnesse, and against the imputation of our own offences,* 1.1992 both quoad culpam & paoe∣nam, as to their guilt and punishment, it were an improsperous course, to sue a pardon from their paucity, or smalnesse, from him especi∣ally who accepts us most heartily, when we conclude our condition most desperat.

2. Clear not thy debts. Notwithstanding of asking, crosse not presently thy conscience, as if thy businesse were immediatly done;* 1.1993 who hath a suit at Court, must wait untill his Pe∣tition

be signed, and by the Master of Re∣quests returned.

3. Curse not thy self. There is in this Pray∣er a mercy said to be given to thy brother, if there be a lie, here is a fearful execration a∣gainst thy self, saith thou not, Forgive as I forgive? Now beware and take heed,* 1.1994 for eti∣am per quod orat accusat, thou art accusing thy self, saying, Lord, as I purpose never to forget this injury, to revenge this losse, so revenge thy self upon me for ever, and for∣give me as I forgive others:* 1.1995 therefore quan∣tum velis, or quaris, as much mercy as thou wishes or desires to thy self, shew to thy bro∣ther: For, mark, here is one word copulative, not in the Prayer before; and after which followeth,* 1.1996 Forgive us as we forgive, shewing that with the same earnestnesse wherewith we are carried to seek after the things of this life as daily bread, or that other, as remission of sin, we have already pardoned our brother;* 1.1997 I say, already, for God will trust neither our promises, nor our charity, but will have us be reconciled to our Brother before we come to him for reconciliation, otherwise our sup∣plications are so much the more damnable, as the condition upon which they stand is the more feasable;* 1.1998 for, scio sane & sine difficultate, said a Father, pressing charity, that command may without difficulty be obeyed, where no∣thing is commanded but what is within the possibility of the party enjoyned.

The reciprocal offices of Husband and Wife,* 1.1999 Parents and Children, Master and Servant,

Neighbour and Kins-man, can hardly be per∣formed without flaws and ruptures, quarrels, debates and breaches, which by amity must be filled, and ended again by a proceeding in the duties, and making progress in the offices answering those relations, where the trespass at least destroyes not the relation, as that of Adultery in the case of Marriage. In all which si dimiseris,* 1.2000 if thou forgive the injuries com∣mitted against thee, it is comely, and it doth become thy Father in Heaven; to forgive thee thy sins committed against him.

Thy sins, though as was Davids, they be great,* 1.2001 that is, in number more then the sand, in weight as a heavy burden,* 1.2002 great in cry, reaching up to Heaven in continuance, for they have endured since thy mother conceived thee in her womb;* 1.2003 yet he can scatter them as a cloud,* 1.2004 and cause them to flee away.

To flee away, but in his own due time, he may be angry at the prayers of his people, yea, at our prayers, and may order this dropping Summer to lay our Feathers, wash our Paint, and make our strength to fail, yet continue saying, Forgive us our debts, and be assured to hear, Thine inlquity is done away, &c.

Let this suffice for the matter of this Peti∣tion, the method and order thereof followeth, which is this,

We have this, and another next, that for our daily bread, indicating that bread ought not to be so delicious, or any natural deli∣cate to be so zealously sought for, as those

Celestial refreshings, assurance of pardon, and guidance from, and in, temptation. Moreover, tis apparent that all worldly wealth contain∣ed in the word bread, are frustraneous, & in∣effectual for procuring, or interpreting us to have blessings from God, if unto these remis∣sion of our sin be not annexed, here pleaded for by arguments from the lesse to the greater, that our bread, may indeed be bread, and give us strength in our bodies, and marrow in our bones.

And to close, the sinner is called upon to be humble, he is commanded to forgive, that he may cleanse his conscience, and promised forgivenesse, that he may live in hope,* 1.2005 and with reverence be it said, made, as it were, a god unto himself, his own conditions being left unto the penitent, to discern what he pleaseth, God purposing to do the same, and decree to him, what he appointed to be done to others.* 1.2006 Put on therefore as the elect of God, bowels of mercies, kindnesse, humble∣nesse of mind, meeknesse, long-suffering, forbear∣ing one another, even as Christ forgave you, &c.

CHAP. VII.

And lead us not into temptation.

THE Doctrine taught in this Chap∣ter, and in this part of this exact plat-form of pertinent Prayer, is with pathetick reasons urged by our Saviour upon his Triumvirat, the chief three Dis∣ciples, Peter, Iames, and Iohn, beholders (as of his Transfiguration) of his Passion, while in the Garden, where they are roused in the sense of this Petition, Watch and pray, that ye enter not into temptation:* 1.2007 what was there disallowed, viz. slumbring and sleeping, is here provided against, viz. not being led in∣to temptation. For the attempting the dis∣covery of the equity of the counsel, and ne∣cessity of the duty, we shall speak of the Mat∣ter, then of the Order of this Petition.

In the Matter, these things are manifestly necessary to be discussed, 1. The nature, kinds, and degrees of temptation. 2. What it is to be led into temptation. 3. The great evils of being so led. 4. Resolve some questions, con∣cerning Gods leading men into temptation.

Temptations are either inward, as natural lusts within us,* 1.2008 or outward, as tryals brought upon us; and these are either, of probation, for to prove us, as God is said to tempt Abraham, that is, to try him; or of Seducti∣on,* 1.2009 to deceive us, as the Serpent tempted Evah; and are either from the Devil, as in

the same case, or from the Flesh, as was the adultery of David, or from the world, as was the covetousnesse of Achab,* 1.2010 in the case of Naboths vineyard.

They are said again, to be either on the right hand, when in a ••awning way we are flat∣tered our of obedience, in hopes of some comfortable reward,* 1.2011 as our Saviour was offer∣ed the world; and in story, Moses the crown of Egypt: or on the left, when like the north∣wind in the Fable, there is hard blowing, and danger presented in case of refusal, as was the temptation of Iob,* 1.2012 and of Paul, who by buffetings of Satan, was frighted (had it been possible, for it may be literaly under∣stood) from being zealous in the Gospel.

Now we praying in the third Petition, that the will of our Father be done in earth, as it is in Heaven, temptations from him are not absolutly here prayed against, but with sub∣mission to his will,* 1.2013 as our Saviour pleads, the removal of the bitternesse of his passion; but such as lead to deceive, seduce, cheat, or de∣stroys us, are here deprecated against, as lead∣ing to evil, as David did against covetous∣nesse.

It would be remembred,* 1.2014 that properly God tempts no man, but he is said in Scripture to tempt,* 1.2015 as he is said to be angry, quia operatur instar irati, when he appears unto man as if he were angry, thus he led Israel fourty years in the wildernesse to prove him, and know what was in his heart; an expression after the manner of man, putting men to tryal, to the

touch-stone, to know their friendship or their kindnesse: But of this afterward.

Lead us not into temptation,* 1.2016 that is, of the flesh, lest we be swallowed up by pleasure; of the world, lest we be burned by lust; of the Devil, lest with him we be damned for our iniquity; and this prayed for after, the great concernments of Heaven, in which our confi∣dence is inwrapt; but in this, our natural in∣firmity and weaknesse is acknowledged; our in∣ability to support our selves being involved, in lead us not in temptation,* 1.2017 Satan not daring to assault us, though he unjustly desire it, but when God for just causes doth allow him; I say, Satan, quia proprium est ejus officium ten∣tare,* 1.2018 it being his property, nature, and pra∣ctice to tempt, and seduce to evil, wicked men but as the serpent, being his instruments.

The word is Peirasmon, whence, it is thought, cometh the word Pirat, in regard tempters do try, whether by force or fraud, by guns or false colours, to search and betray the party designed into their own power and management, which is so eminent in Satan, that he is called the Tempter, by all wayes and subtility, as a pirat searching for mans de∣struction.

So that temptation in its just latitude,* 1.2019 is a searching, or trying after something yet to us unknown, for the commendation or destruction of the party tempted. Here it is to be under∣stood ad aliquid illicitum, to some unlawful act,* 1.2020 that we may be freed therefrom, or from any snare laid by the Devil, world, or lust,

against us: Temptation being that hand∣maid, in all our habitations appointed and hired by the Devil, for to open the door of our hearts, when he knocks, to give us a visit in our quarters.

To detect particularly how each of our enemies,* 1.2021 hath his own Art, and peculiar Stra∣tagems adapted for his slie purpose in court∣ing us to affect unlawful pleasure, or the con∣trived methods, or each Anvil he hath to compell us into, yea frame us for debauch'd, and illegal actings, were too intricat for the quickest apprehension: The world hath gold for an Achan,* 1.2022 a Sacrifice for Cain, the Flesh can give an argument for the Stoick, and both Flesh and the World hath a Damsel for Peter, and a Bathsheba for David,* 1.2023 and for Evah a goodly apple, in all which the hand of the Devil (as of a Ioab) is evidently seen.

Temptation hath generally in it Vision, At∣traction, Inescation, the first stirs up to watch∣sulnesse, the other discovers weaknesse, the last excites to repentance.

1. Vision stirring us up to watchfulnesse. It presents usually man with something that is pleasant,* 1.2024 like Rachel, fair to look upon; Evah saw that the tree was good for food, Iu∣dah saw her, and thought she had been an Har∣lot, Sampson went to Gaza and saw there an Harlot,* 1.2025 and Schechem saw her, and he took her, and lay with her. Let experience be in∣terrogat, and there is scarce any imaginable distance between looking upon,* 1.2026 and liking of sin. Hence Iob made a covenant with his

eyes, sin being as fatal as the serpent Aspedi∣gargon, causing the immediat death of him who turneth unto it, which to prevent, in lead us not into temptation, we pray with Da∣vid,* 1.2027 turn away our eyes from beholding va∣nity.

We are commanded to flee fornication. Let it be affixed to each sin,* 1.2028 or trespasse of this age, and let us say, flee wantonness, flee drunk∣nesse, flee swearing, flee cursing, flee back-bit∣ting,* 1.2029 flee heart-burning, flee oppressing; for by the eye as by a window, temptation suffers Satan to enter, and then he finds no difficult task to pick the lock of the most secret Ca∣binet, I mean the remotest faculty of the soul, which was known to that (as to a sword) undaunted,* 1.2030 (though young) Alexander, he refusing to give frequent visits to Darius daughters, then his Prisoners, alleading that Persice Puellae, the Persian Ladies made his eyes sore.

2. Attraction, this discovers weaknesse. A fish smoothly glyding down the River, is in safety, but beholding the bait, and turning aside after it, is ensnared by the hook: Let the Painter Paint as he pleaseth, I am prone to suppose, that Evah both went unto the tree, and pluckd the fruit her self: The foolish youth having seen,* 1.2031 followed after the strange woman, whereas if that evil one wound us, by a sinsul thought, we are not to yeeld, but to fight against that little, to keep our selves from danger by a greater, which shall besal us, when sinful thinking grows to sinful

doing; which we have not force sufficient to evite, except we bruise its head as soon as it is conceived.

As children,* 1.2032 having no strength to oppose, runs from what may endanger them, so let us flee at first sight; yea, the sweeter its voice be, let us make the greater speed, and it shall be spiritually and morally found, what proverbially is received,* 1.2033 a fleeing man valu∣eth not the Lute: and this Petition beareth wit∣nesse of our inability for self-defence; yea, experience proveth very few (Iesus Christ excepted) to have entred into the field of temptation, but came off with losse: Abra∣ham held out in Mount Moriah,* 1.2034 yet could lye in Egypt: hence a Father affirmeth, there are temptations which we cannot bear; and what are they? Omnes, all: and in truth, without God we can bear none.

3. Inescation;* 1.2035 this ought to stir us to re∣pentance, We will eat of the fruit, and swal∣low the broath, though poyson be in the one, and death in the other; and sell our birth∣right for a dish of either.* 1.2036 The soul ought, as a mirrour or glasse, to be kept clean, that in it might perfectly be viewed the Image of God; but alas! sin hath dusted and darkned the same, and yet we are not sorry, and yet we are not warry, though we say, lead us not into temptation, that is, given us wisdom to know those evils we are encompassed with, and not be so sordid as to prefer our lusts to God, a Concubine to our Saviour, or our Catamite to our Heavenly Paradise.

King Lysimachus, besiedged in Thracia, quitted his Army,* 1.2037 his Honour, his Liberty and Kingdom to Dromichata, for a draught of puddle-water, to quench his thirst, whereof when he tasted, his sad Fate he thus sadly lamented, O how for how small a plea∣sure, have I a King, made my self a servant! The voice of Hell may be imagined to have something in it like this O for how small a pleasure, having to aggrege their hellish dis∣pair, this, that their was no such necessity for their drinking stoln waters.* 1.2038

To these three, you may add Occasion, awaking us to prayer; neither Devil, world, nor flesh,* 1.2039 dare assault the most Abject among men, if occasion do not fairly invite. The works of the flesh, though manifest, as Adul∣tery, Murther, Witch-craft, are more or lesse brought to the birth, as occasion, the Midwife, is sooner or later in coming:* 1.2040 that incitamen∣tum ad malum, in us, corruption, being fear∣ful even to peep where opportunity is want∣ing, which that wanton knew, who to assure the simple youth of all security, told him that the Good-man was not at home,* 1.2041 but was gone a long journey.

An ancient writing to Secundine, whose life was privat and solitary, among other Items of Satans subtilty,* 1.2042 is warned of this, that in the souls privat retirements, there shall be, as it were, visits made by the tem∣pter, and things brought to his mind, and laid before his eyes, and all to seduce him, in his

thinking of, he cannot get him to perpetrat, ungodlinesse.

It is written that Ioseph was held by the Garment by his Mistriss,* 1.2043 when none of the men were within, it is said, they were all a∣broad at a feast, she having counterfeited sicknesse, to procure an occasion to satishe her intemperance;* 1.2044 hence one calls temptation an instruction how, and when to sin, we say, Oc∣casio facit furem, Occasion maketh the Thief; it maketh also the Murtherer, the Wencher, and the Tipler. Simulque animadvertendum, let it be remembred,* 1.2045 that untill our Saviour was hungry, Satan had no occasion to assault him, or at least most strongly then did attempt him.

I have, said David, remembred they Name,* 1.2046 O Lord, in the night: Tempus tentationum, I think (saith a Father) he means in the time of temptation,* 1.2047 when he is encompassed with darknesse; take it either way, it intimats in solitude, God is to be remembred, and con∣trary thoughts to be expelled from the soul, imitating Pyrrhus, who being alone, was asked what he was about? I am, said he, studying to be good.

There is Fabled of a suit commenced be∣twixt the heart and eye, which were the causers of sin; and thus it was decided, Cordi causam imputans, occasionem oculi, the heart was the cause,* 1.2048 but the eye gave the occasion of sin: In short, occasion hath so great a hand in evil, that it is a temptation to evil.

Saint Iames giving us the degrees of tem∣ptation,

gives them thus,* 1.2049 Every man is tem∣pted when he is drawn aside of his own lust, and enticed; then when lust bath conceived, it bringeth forth sin, which when finished, it bring∣eth forth death. Concupiscence then being the Mother, Sin the Daughter, and Death the Grand-daughter, all issuing from the strength of temptation, set on by Satan, as he finds our complexions, inclinations pliable to receive the impression, ought to excite us, and in an holy servour, to draw from us, Lead us not into temptation.

It is observed,* 1.2050 that our Saviour had three strong temptations in the Wildernesse; that there were three which refused to come to the Supper of the Kings Son; and that there are three which in the world bear up enmity a∣gainst God,* 1.2051 and in them all, the sight of the eye bears a great stroak,* 1.2052 therefore to be lookt after in resisting temptations, against which, to highten your zeal, consider their unweariednesse, nearnesse, imperiousnesse, ap∣positnesse, and their closnesse.

1. Their unweariednesse. The Devil is still going about,* 1.2053 and temptation is never quiet, Et ideo Deus meus, therefore, O God, we ery for security, (cryed one) because whether we sleep or wake, eat or drink, by force or fraud, secretly or openly, is our watchful enemy directing his poysoned darts for our destruction;* 1.2054 which made another cry, that our life was but one temptation; and another adds, that it is not so one way, but multipliciter illudat, many; here it affirms,

there denies, there it changeth its voice, and is ashamed of neither.

2. Their nearnesse. The greatest engine wherewith Satan endeavours mans ruine, is mans own heart. It is thought Iobs wife gave him the sharpest and sorest temptation to despair,* 1.2055 because of her proximity, being indeed (as wives are said to be) his second self: But what pangs of horrour shall he feel? and to what strange extravagancy may he be tempted unto, whose inbred corruption al∣lures to sinful exploits, and then to despair∣ing attempts, because of which there is still temptation, or fear of temptation (which yet must not be differenced from a tem∣ptation) in the soul?

Apollodorus dreaming of captivity among the Scythians, fancied, that they flayed off his skin, and chop'd him in pieccs, and then boyling him in a Caldron, imagined his heart, ex ipso lebete, out of the furnace cryed unto him, O Apollodours, I am the cause of all this pain and misery thou endureth; A Iudas, a Cain may be conjectured to say the like words in torment.* 1.2056 There is within us, putrid matter, apt tinder, which the Devil is still striving to fire, and carrying it about us in our very bo∣dies, we have no reason to confide in our selves, but pray, Lead us not into temptation.

3. Their imperiousnesse. Annanias sacrile∣gious thoughts, and Iudas covetous desires, with the Jews malicious contrivings, say un∣to them,* 1.2057 what thou dost do quickly; and then it may be, to do good is present with thee, but

such an usurped dominion hath lust got, that the good we would do,* 1.2058 cannot be done, being be∣sooled, besotted, and enraged, by the fleshes soft things, the worlds vain things, and Beel∣zebubs bitter things; our own hearts joyning withall forcing upon us the acceptance of things corrupt, from each, as occasion shall prompt us with convenient opportunity, to that degree, that we might observe and write of all the world, and of our selves in parti∣cular, what one did of Cyprus, for there the Turks despise their Alcharon, the Iews smileth at their Religion, and the Christian derideth the Scripture, and all men and people make a mock of purity and sanctifying graces,* 1.2059 or the true way to salvation, so that I am weary of this prophane Countrey, and desire nothing more then the blessedness of our own, &c. yours in the midst of temptation.

4. Their appositnesse. Temptations, like David,* 1.2060 take our own sword, and cut off our head, our own dagger, and wound us; the Melancholian shall have horrour, trouble, and vexations, yea, the pleasantest song in providence shall be represented in the tune of the Lamentati••ns, making even mercy and long-suffering an argument of Gods stupendi∣ous wrath, that being but delayed untill meeting in the other world. Contrary to a ranting Belshazzer,* 1.2061 it will renew the thoughts of (it may be) forgotten victories, and hold no Goblet fit to drink his Concubines health in, but the Lords Chalice, no ground proper for his dance than that which is holy, nor no

sporting-jest so frisking, as that which moves by the wyer of sacred Scripture.* 1.2062 When He∣rod swears out of Madnesse, Drunkennesse, or Vanity, to grant the request of that galloping Wench Herodias, it answers, and is set to the Tune of her Malice, and off the head of the Baptist goeth.

They will give the furious man occasion of broils,* 1.2063 the phlegmatick both wine and wan∣tons, and the proud shall be presented with a Boorish Clown,* 1.2064 an inadvertent Swain, on pur∣pose to make him swear and roar: or with some Colloguing Gnatho, to cause him huff, swell, and vapour; all which keeps the soul like the sea, in so restlesse a motion, that ex∣cept we anchor within the vail, how easily shall all make ship-wrack of faith and a good conscience?* 1.2065

5. Their closnesse. Did temptation speak out its mind, there would be no great dan∣ger to debate the cause with it? Iudas did look for something beside a Halter; and who can perswade that Dapper Youth in the Pro∣verbs,* 1.2066 that he is going to the house where a dart is prepared for his liver (the very seat of love,) which if temptation told, he would avoid it as death and hell?

The malicious Iews averr that their blood∣thirstinesse comes from a zeal to God,* 1.2067 and their spleen against the Apostles to be a voice from Heaven: and Saul before he was called Paul,* 1.2068 thought (in his conscience, no doubt) that he ought to do many things contrary to the Name of Iesus Christ.

Neither doth temptation come all at once, but by degrees,* 1.2069 as we listen and attend unto it, and indeed as we are able to bear it: It told not David at first of Vriahs murther, for then it is possible he had started from a∣dultery;* 1.2070 so it told not Iudas at first, he should hang himself, but set him on coveting, then to stealing, then to murmuring, so lu∣ring him, and trolling him to her hand, untill she slew him.

There is one who wittily shews how tem∣ptation passeth through,* 1.2071 and advanceth for∣ward in the dominion of the soul, make the heart a Countrey, and then temptation hath six Posts, six dayes march, and thus her Gests lye••l••; the first day, she provoketh lust to the first motions of sin; then the second day, or the second Stage, she turneth the heart to∣ward it; the third Stage is, when the heart in a high trot (that is, earnestly) cometh up to it;* 1.2072 in the fourth Stage, she hovers, is cir∣cumspect; and dwells upon the way and man∣ner of doing that evil; in the fifth, she be∣gins to assent and to dally, embrace and do the projected sin; in the sixth, the evil is done, finished and accomplished: Temptati∣on is then entered the head City, the Fort∣royal is taken, and the soul says unto it, Take thy ease, and indeed it may, for its work is done, and the errant it came for is already fi∣nished: It can do no more, and leaves it un∣to sin to bring forth death,* 1.2073 the proper work thereof.

Temptations then having no other end

then to cast us under the wrath of God,* 1.2074 to bring and draw innumerable evils from him, and at∣last to have us hear the sentence of final extir∣pation to be pronounced by him: Let us mind our deliverance, and study its avoidance; and if thou, Reader, hath yeelded formerly unto its flatterings, to prevent killing by its hellish blandishments, imitat that Sophist Isaeus, once wilde, but at last sober, who when questioned if he knew that beauty, or if that woman were fair, modestly replied, desii laborare ab oculis, I have given over gazing.* 1.2075 It being a sure rule that sin is best overcome by flying, that is, by flying from it.

Lead us not into temptation.

THE wonders which God performed, and the difficulties wherein he led his peo∣ple of old,* 1.2076 are called great temptations, and in that same wildernesse wherein Israel saw the works of God,* 1.2077 did our Saviour hear the temptings of the Devil, but having strength within him, he held out, and was not tempted, (i. e.) did not yeeld, we wanting ability to op∣pose when he embatles, against us, pray here, for security against those formidable forces we ap∣prehend shall attaque us in the hour of tryal, in the day of temptation.

Let us enquire what it is to be led into tem∣ptation, and why God will lead any.

In general, we are led into temptation, when

we are suffered to commit the sin we are tem∣pted unto,* 1.2078 as David was, when he did not de∣sign, but actually did adulterat Vriah's wife; his leading being a not liberating from the evil thereof,* 1.2079 but a suffering us to fall, and to be hurt in the falling.

The house builded on the sand,* 1.2080 was over∣thrown by the rains and floods, which are no other then temptations, and ordinarily they are expressed by waters, and the metaphor serveth to explain the sense of this Petition, he that is led into temptation, is upon the brink of some jeopardy, he who is led in temptation,* 1.2081 is in the water, but in no danger of drowning; he that is led into temptation, is the deep; but he who is led out of tem∣ptation, was in, but yet drawn out of the water.

He who saith,* 1.2082 Lead us not into temptation, saith, quod amissum est exquire, Lord, seek what is lost, and strengthen what is weak; but the Energy of the words are, and they reach unto, Lead us from temptation; Keep us far off from the waters,* 1.2083 quam ferre non possumus, for we are not able to resist their violence. But to be more particular, then are men led,

1. When God relinquisheth them, and leaveth them to themselves, suffering them to com∣bat with Satan, as Saul did David and Goliah, he being only a beholder; Ioab drew back from Vriah, and he died; God left Hezeki∣ah to himself,* 1.2084 and he was wounded; exposing, that is, suffering the tinder of mans corrup∣ted, rotten, and black heart, to be open for,

and under the flint and steel of Satan, and Temptation, without interposing of his power to allay,* 1.2085 or command to cause Satan avoid; for no otherwise doth he lead, then to leave men in it, by withdrawing the assistance of his grace, suffering them to be led, or fall, for causes best known unto himself.

When he stands beholding mans natural inclination inducing to sin, is in Scri∣pture a giving men up to their own lusts, a hardning of their heart,* 1.2086 the wind of tem∣ptation, blowing away the very leaves of for∣mality, or withering them by the heat and strength thereof, thus he gave up Iudas to his covetous mind,* 1.2087 Cain to his envious heart, which had been so long beaten upon by tem∣ptation, that like an Anvil, it made wholsome admonitions for amendment to recoyl.

He brought Auxiliary grace to Paul under Satans buffettings;* 1.2088 and though he was tem∣pted, yet was he not led into temptation; Ioseph was brought in mind of Gods severity against sin,* 1.2089 and preserved his chastity: so was not David, and sell with the Wise of Vriah, God suffering him to be led into, yet suffered him not to perish, but drew him, by his love, through the waters of temptation, God suf∣fering sometimes the best of his Saints to be tempted, hurt and wounded. And the Pro∣phet secing Ioshua,* 1.2090 and Satan standing at his right hand to accuse him, palpably discovers (from the circumstance of place) that the ac∣cusation was both true in it self, and vehe∣mently urged, Ioshua having at that time fil∣thy

thy garments, all having sinned; God takes glory to bring his own to himself, in suffering that Accuser to be accusing,* 1.2091 that they by con∣viction may see mercy; that Lion to be scratching, that they dreading, may cry for help; that Serpent to be stinging, that they smarting, may learn to avoid sin, for that wic∣ked one toucheth them not, that is, tactu qua∣litativo,* 1.2092 non corrumpit eum, the poyson doth notso invenome the heart, as to kill it, nor dif∣fuse it self so far into the soul, as to destroy, God applying proper antidots against the ma∣lignity thereof in them, leaving others to their own skill, so that Lead us not into tem∣ptation,* 1.2093 is, Let not temptation overcome us, neither Lord suffer us to be taken in its snares.

2. When he delivers them up to the enemy, or commissionats their adversary with power a∣gainst them. As a Judge delivers his obsti∣nat Malefactor to the hands of the Jaylor, or E••ecutioner, so will God commissionat his Hellish Officers to dispose of refractory de∣linquents in such or such a way; thus he au∣thorized a lying spirit to seduce an Ahab,* 1.2094 that he might fall, and by him was led in, and into, temptation, perishing in the floods (as did Saul;) of sin and ungodlinesse, as did they who receiving not the truth, were de∣livered up to strong delusions,* 1.2095 to believe lies, that they might be damned, being over∣whelmed in temptation.

All which causeth application to God, it being only his property and prerogative to

deliver,* 1.2096 quid potest educere de tentatione, not only because he can, but because others can∣not deliver me; nay, not the Saints, but the Father only, he being in all places, filling all places, knowing all straits, which without the defending of Vbiquity to every glorified Saint, is argument sufficiently valid to convince any infected with Romes Doctrine, touching pray∣er to Saints: for when I am tempted, and prays for my deliverance, both the Virgin, and Peter, and Paul, and Gabriel, may be out of my hearing, but God never.

If it be demanded why our Father will suf∣fer the workmanship of his own hands, to be led into temptation, that is, to fall, or be hurt, in it, or by it. It is, I trust, no para∣dox to affirm that strictly we are not to search into the nature, that is, causes of his doings; of which,* 1.2097 as one said of his nature, we are not worthy so much as to think: yet to satisfie the truly doubtful, we offer these considerations. It is done,

1. For the discovery of Gods power. He led a Iob in, and into, and through a temptation, that by inextricable providences, the proce∣dure of sad, and issue of hard, harsh, and al∣most despairing difficulties, might cause Sa∣tan, being baffled, to be ashamed, and the be∣liever, being upheld (as by the chin) to glo∣rifie God so much the more ardently,* 1.2098 as he was delivered the more miraculously. What a beautiful exit, had Iosephs selling? yea, Da∣vids Adultery, how, did it occasion his Harp

the more melodiously to twang, and gave life to seven, that is to many holy songs.

2. For honouring of Gods servants. No Ge∣neral but will try a stout Officer, and will give,* 1.2099 or occasion to produce something wor∣thy of that valour he knows to be in him. The Lord boasted of a Iob, and because Satan would not credit the report, all that Iob had was put into his hand; and though for a while he was in the dust, and under contempt, yet what would his friends, his mockers, his wife, yea, his enemy the Devil say? and how would he be lookt upon by all, for holding fast his in∣tegrity, at the time of his restauration, where∣by Iob was not only more confirmed in the confidence and power of God,* 1.2100 but as Abra∣ham had his faith, so Iob hath his fortitude, courage, and patience spoke of, and known to all the world:* 1.2101 and for this cause temptati∣ons are, because without them there is no Crown.

Cesars Souldiers fought (as became them) best in C••••••ris conspectu,* 1.2102 while Cesar was be∣holding, ••hat something might be done by each, worthy of his praise and commendati∣on. An Abraham in the Mount, a Paul in the Sea, a Stephen at the Bar, God beholding, will do great matters to be accounted faith∣ful, which will make them to be esteemed ho∣nourable.

Temptation affords to the godly a two••old good;* 1.2103 in purging, as by fire, the heart from its rust; in cleansing, as by Betony, the wounds of the soul, and curing the bones bro∣ken

by fleshly pleasure, or wordly pomp; for sine tentationum experimentis, without the thorn of temptation,* 1.2104 there were no excite∣ment to vertue; and without perturbing cares, no faith; and without an enemy, no contest; nor without fighting, would there be a victory. When he hath tryed me, saith Iob, I shall come forth as gold, and tryed he was, being made, neither father, nor master, nor healthful, nor honourable, and yet made all repente,* 1.2105 on a sudden, yea, nothing was left him but the tongue, that by that he might blaspheme God, but he was still like gold, shining in the fire, and spreading in the water of affliction.

3. For the humbling of conceited persons, where the flesh is proud, corrhoding Medicines, by the Judicious Chirurgeon are applied as proper for a cure; when Peter is lofty, and David is haughty, a wench, a Doeg, a Saul shall be imployed as instruments, to bring them to acknowledge they are no better then their fathers,* 1.2106 and after the sacrifice of humility, by reminding of their infirmity, thereby to increase in the exercise, and habit of all ver∣tue, by seeking God in their affliction early, that making him to be the more regarded.

This doctrine giving ground to the proud∣est to confesse his basenesse,* 1.2107 that he may be exalted, and by his not being pussed up with a conceited glory, either of suffering for, or confessing of God, may escape these bruises, wounds, griefs, which the most upright hath to their sorrow felt, in imagined security:

And mark,* 1.2108 that temptations in themselves are here not so much prayed against, as strength to resist them, expressed in the word into: for when a Martyr is to die for bearing witnesse to the truth of Iesus, he is thereby tempted, but unlesse he deny the Lord that bought him, he is not led into the temptation.

Eleutherius, Bishop of Illyricum, was un∣der, and by, Adrian the heathen Emperour, first laid upon an Iron-grate, having fire under it,* 1.2109 then put into a Fat, or Caldron of boyl∣ing Oyl, and after placed in a fiery furnace; but God strengthening even his body to en∣dure all, and confirming his ••aith, that he denyed nothing; he was tyed to wild horses, but vi divina, though they pulled thither and thither, God was yet supporting his servant, and he escaped that, after was cast unto wild beasts, but they not offering to tear, he was slain by two souldiers, where the temptation ended,* 1.2110 he never being led into it. It is also recorded (for no Historian hath all circum∣stances in every thing) that after he had layen an hour upon the grate, being thought dead, he was untyed, and afterward lifting up his arm, he cryed, Magnus est Christianorum Deus, &c. Great is the God of the Christi∣ans, whom Peter and Paul preached in this city, and by whom was done many miracles and won∣ders in this city; for it was at Rome; none can can say but the snare was broken, and this holy Saint and Martyr, was (though tempt∣ed) delivered from temptation.

4. For discovery of men both in, and unto, themselves. In the temptations laid before the reprobate, it is made manifest to them∣selves, that they are unworthy of the King∣dom of God, in their so easie parting from the promises thereof, for the enjoyment of a ticklish, transitory, and galling lust, rejecting the honourable, permanent, and comfortable offers of immortality and life, as touching the Elect; as the Israelites were led through the wildernesse, for discovering to themselves the soundnesse of their mettal, so he led He∣zekiah, Peter, and David, that they might know what was in themselves; I will, said David, keep thy Testimonies: but, meminisse debemus, it is to be remembred, that by temptation, we may be induced to a despi∣sing,* 1.2111 neglecting, and denying of them; there∣fore there follows, O forsake me not utterly.

Temptation is an Alarum seldom false; and it is a fann, to separat the chaff from the wheat; it is a cloud predicting a storm, and causeth the conscionable observer, to hasten to an harbour; it is an assault, shewing the disparity betwixt true and counterfeit ar∣mour; it is a shour, detecting the soundnesse of our roose; it is a sea, and shews if the ship be sound; it is a rod, to know if we be pa∣tient under severest dispensations; by it Paul discovers his love to Christ, and Demas his love unto the world. It being a blast blow∣ing upon the heap of professours,* 1.2112 separating the chaff from the wheat, for the endure tem∣ptation, makes not a man patient, or stedfast,

but only discovers them so to be; Gods end in tempting Iob, or David, or Abraham, not being ut perimatur,* 1.2113 that he should be destroy∣ed, but tryed.

5. For punishing of men, for their own pre∣sumptuous sins done against the light within themselves.* 1.2114 The Gentiles knowing God, but not glorifying him according to that know∣ledge, were given over to a reprobat mind, Saul to an evil, and Achab to a lying spirit; vides igitur, by this it is easie to perceive, that God alloweth temptations,* 1.2115 to awaken his Disciples, rouse his followers, and make them watchful to resist temptations, when they come, that they be proportionat to our strength, and also we liberat from their fraud, or force; both which are hinted at, in lead us not into temptation.

Lead us not. The old rule of charity is here again to be reflected upon, and presseth brotherly-love upon all undertaking to pray; we are all subject to temptation, and all is to be prayed for,* 1.2116 that we all may be strong in the Lord, and in the power of his might. The Mahumitans, will stand together, the Indians pray for one another, yet it is with Christians, as it was in the Orators complaint, with the Romans,* 1.2117 (a small allowance being given me to alter,) for with shaddows, idlenesse, plea∣sure, opinions, and wicked works, are we de∣stroyed, destroying each other, in our cursings, heart-burnings, railings, and sin∣ful reproachings of our neighbours, in stead

of earnest, servent, and religious solicitati∣ons for them.

To inveigh against such in this age, who, it may be feared, put themselves into tempta∣tion, and when their wayes are by themselves Barricado'd, demands strength from Christ to support them,* 1.2118 is not my design, yet it is a du∣ty to shew such, that to run into temptation, ought not to be our practice, but quietly to rest in our calling, and patiently endure the time of tryal, not opening a door of tempta∣tion to our selves;* 1.2119 the presumptuous being fearlesse, heedlesse, are evermore in hazard, whereas the intelligent, in the perfection of Christian stayedness, say in a sound sense with Ahaz,* 1.2120 I will not sin, nor tempt the Lord. And he gave one golden sentence among hundreds, to the Church,* 1.2121 who uttered, tentationes decli∣na, flee from temptations like a child, but if they come, shew manhood, and endure them patient∣ly.

Lead us not into temptation.

THe danger or great evil of being led into temptation, couched in this Petition, offers it self, Reader, unto consideration; the Iews tempted Christ,* 1.2122 and were destroyed of serpents, tu igitur cave, believe and tremble.

Naturalists speak of a little,* 1.2123 but bold Bird, that will sall upon the biggest Goat, and suck her, leaving as a reward, drynesse, and blind∣nesse

to her feeder for ever; to this (Capri∣mulgus or Pfassus, that being the Birds vulgar name) may temptation be compared, which falls upon us in our wandring, tickling our breasts with complacency and sinful delight, yet we are made empty of the sincere milk of the Word of God in one sense;* 1.2124 and by it is picked up the good seed of the Word in ano∣ther; and being blinded in our understand∣ings, we become as hooded Hawks, and car∣ried whither temptation pleaseth.

This Petition hath fear for its rise, as all the rest hath necessity and love. A wise man will decline the food, that disposes the hu∣mours for that disease unto which he natural∣ly inclineth, and avoids the house, infected with that malady of which he is apprehensive; and all being subject,* 1.2125 mille modis more then ten thousand wayes unto it, w••shall, to creat warrinesse, 1. Discover the danger which is here feared: 2. How we shall be delivered from it, the thing here desired.

The first shall appear from the Coherence, from the Exigesis, it follows immediatly af∣ter the Petition, for pardon of sin, forgive us our trespasses, because relapses are dangerous, sin is compared to broken bones, sores, dis∣eases, wounds; the relapsing into which is a prognostick of direful sufferings: David sell by a woman, Lot by wine, Peter by a wench, but we do not read they turned back into those sins after the washing, not loving these iniquities in their practice again,* 1.2126 which once by repentance they had vomited up, or re∣acting

that folly,* 1.2127 for which lately before God they pretended to be sorry.

Let one example of a relapsed sinner throughout the whole Bible be sound, that after conviction, supplication, pardon and abso∣lution went back to his former irregularity, and redintegrated for all that into favour with God again; and something may be said, but since it cannot be had,* 1.2128 let the pardoned sinner fear the snare, and pray against tempta∣tion.

The Exigesis (as it is called) clears this, for after, Lead us not into temptation, follow∣eth, Deliver us from evil; as if temptation and the Devil, temptation and ill, temptati∣on and evil, were so joyned, as hardly to ad∣mit a separation. And in earnest, we read of sew assaulted, but were either killed, wounded, or skarred: Iob, it is true, cursed not God, yet he cursed the day of his birth,* 1.2129 which God made, and uttered some words which God did not relish. It is an excellent observe, that the fall of the two wisest, Adam and So∣lomon,* 1.2130 was so great, that (though upon little ground) their salvation is questioned, which is a punishment their fall deserved.

The strongest Peter, that is, the most rocky Christian,* 1.2131 being but an earthen vessel, may get a crack by temptation, which in our cir∣cuit through the world, should obsequiously make us listen to our Saviours direction, and pray after this manner,* 1.2132 for the way of man is not in himself, neither is it in man that walk∣eth to direct his steps.

A poor man in Leipzick, having murthered and robbed the Master, Mistriss, and Children of a Family,* 1.2133 declared, when attaqued and ap∣prehended, that he had lyen hungry three days under a stair, studying how, yet abhoring to do the deed; and in deliberating whether to do it, it was whispered by an unknown voice, Fac fac, do it, do it; upon which being en∣couraged, he attempted and executed that bloody crime.* 1.2134 Tempting to sin is usually attended with sin, if not with the sin design∣ed, yet a sinful way may be forged to elude the design, which maketh temptations to be dangerous, and so much the more are they portentuous, as there is used a five-fold pol∣licy to ensnare the most Cautelous.

1. Temptation beautifieth the sin. The wine is sweet and pleasant to the gust of Noah;* 1.2135 Ahab rejoiced no doubt in the conceited plea∣sure of the not yet possessed Garden of herbs; and how did Iudas hugg his thirty pieces of silver, when represented unto him, in the fairest colours that the Devil or the World could possibly draw, to overballance the blou∣dinesse of that crime nature it self detests, and without the fascination of money would not commit? Hence one calleth temptation a deceitful glosse set upon vice,* 1.2136 to make it look amiable.

Pirats at Sea will put out the Kings Co∣lours,* 1.2137 promising peace, and assuring friend∣ship; so temptation will put forth the vexil∣lum of Profit, Security, Quiet, Rest, Satisfa∣ction, and Content, and thus Wolf-like (cloath∣ed

with the Sheeps Coat) prey upon the cre∣dulous, inadvertent, and the carelesse soul. Avoid therefore, Reader, first the pleasure of sin,* 1.2138 and next the sorrow of sin, in a withdraw∣ing from temptation; yea, when omnia pro∣spera sunt, time, all things thrives, live thou in fear.

2. It maketh them frequently to commit the sin.* 1.2139 Peters love made him follow his master, but fear of himself made him do it afar off, and at last overcame his love, and made him be plunged in the gulf of temptation: And as the Fishes in Iordan, glides smoothly down the River, and sports in the Sea of Tiberias, and then hopefully advancing, as they think,* 1.2140 they suddenly fall into the dead and stinking Sea of Sodom: So had Peter been by the stream carried to perdition, if our Saviour had not turned, which made Peter be (though wet) safely landed upon the shore.

God stood by,* 1.2141 and suffered Noah to drink, but sent Noah's own son to mock him for his intemperance, which occasioned the Father to curse his Son, which for his insobriety was a punishment to himself: Sampson saw an Harlot and went in unto her;* 1.2142 and Delilah at last made that Nazarite be shaven, and the Judge of Israel to be derided of the Phili∣stines justly; he had put out the eyes of his soul by gazing upon the face of a daughter of the uncircumcised, and they uncircumcised, put out the eyes of his body, that he cir∣cumcised, should gaze upon no other.

3. It may benumme the conscience under sin.

How soon did David's heart smite him for cut∣ing the lap of Sauls garment?* 1.2143 but untill the Child was born by Bathsheba, he never re∣flected upon his adultery, and cutting off a Worthy from Israels Camp. A hand by long working, contracts hardnesse, to that degree, that a Thorn will not penetrat, nor a Nettle raise a blister. What more? by frequent as∣saults of evil thoughts,* 1.2144 crowds and throngs of unclean desires, the soul becometh stupid (as men are said to do by touching, though with a pole, the Torpedo) and its hoo•• being hardened by trotting in the way of the wicked, it is not disturbed, but eased in the seat of the scornful,* 1.2145 the Conscience being seared as with an hot iron.

4. It may cause black suppositions because of sin:* 1.2146 What sad and dark expressions flowed from the mouth of patient Iob? choosed he not strangling and death rather then life? &c. What man can reveal the inward actings of Asaph's soul,* 1.2147 when he roared under the rod, Hath God forgotten to be gracious?

Such a cloud of witnesses affrighting from temptation, ought to inspire us to pray a∣gainst it, in the words of a holy man, Rector meus,* 1.2148 O my God, remove from me vanity of soul, unconstancy of mind, wandring of affecti∣on, impurity of speech, loftinesse of eyes, glut∣tonny of the belly, back-biting of my neighbour, the desire of riches, hunting for worldly glory, the evil of hypocrisie, the poyson of flattery, the contempt of poverty, for these are temptati∣ons, and if they overcome, our reckoning will

not be so insignificant as our licentiousnesse makes them now to be accounted.

5. It may end in desperation.* 1.2149 A Father speaking of the temptations of the righteous, asserts, that pene ad lapsum, it almost creats utter despair, as it did of late to that York∣shire Minister,* 1.2150 who going down to the Water∣side to drown himself, opened the New Testa∣ment, and in a glorious providence first fell upon that of St. Matthew, Come unto me all ye that are weary and heavy laden, and I will give you rest. Doth Christ say so, said the good man? then I will not drown my self. The soul here was bouy'd up by a miraculous and invisible hand, or then he had sunk in the mighty waters:* 1.2151 the man might have sung, If it had not been the Lord who was on my side, when temptation rose up against me, then the waters had overwhelmed me, the stream had gone over my soul, then the proud waters had gone over my soul; blessed be the Lord who hath not given me as a prey to their teeth.

But what a dolefull ditty would the soul of a Iudas,* 1.2152 a Saul make, when dislodged the body, by the force of temptation? O I am eternally doomed to be the Devils slave, cried a convicted soul, and in so saying, impetuous∣ly threw himself out of a window and broke his bowels. Alas, alas, cried another some∣where to one, in a vision, woe is me, woe be to me: all which to prevent, keep from the brink of the Well,* 1.2153 the edge of the Hill, the mouth of the Pit, the way to the Den, and avoid the path of death, by declining the ve∣ry

occasion of temptation. And pray, 1. That they come not. 2. That they conquer not.

That our eyes may behold no Delilah,* 1.2154 nor ears hear the voice of Ionadab, nor our hands handle Iudas silver, nor our backs that it wear nothing of Achans garment, our ta∣sting none of the rich gluttons sare, our noses smell-nothing of the blood with Nimrods hounds.* 1.2155 I knew and heard a Malefactor affirm she smelt the blood of the murthered then in his cloaths, and at a great distance, certain dayes after the fact.

Pray, Reader, against such devices, I say, pray,* 1.2156 for it was not rowing, but Lord save us, or we perish, brought the Disciples safe to land.

Palladius consulting with Macarius about his temptations, was advised to tell them, that he kept the walls of his Cell for God. And indeed we ought to keep both the walls and furniture of the house for God, temptation being so daring, that if the door be not open, it will creep in at the windows,* 1.2157 yea, uncover the roof, and take possession. It is pugna contra malignos spiritus, a fighting against evil spirits, and they will not be said nay, hav∣ing a three-fold stratagem to conquer and o∣vercome:* 1.2158 1. Suggestione. 2. Delectatione & Consensu, suggesting or prompting the mind to ill, then alluring the affections to betroth it, then commanding the will to con∣sent to it.

Or first,* 1.2159 bewitching the sense, then inflam∣ing the appetite, and lastly, causeth the action,

& ut hoc non hoc fiat, that it be not done, that God suffer us not to answer the desire of tem∣ptation, nihil enim fit, nothing being done, but when he either doth it,* 1.2160 or permits it; this Petition is offered up, the Saints there∣by begging perseverence in sanctity and holi∣nesse in the whole man, which as it is Gods Temple, ought to be kept clean for him.

I can find no convincing argument perswa∣ding,* 1.2161 that Manuel under the title of the Te∣stament of the twelve Patriarchs, to be a real History, yet it seems the Treatise is ancient, and touching the case in hand, Benjamin is personated, to speak pertinently, thus, My children, shun the naughtinesse of Belial, for at the first he delighteth those that obey him, but in the end he is a sword, and father of many mischiefs, for the mind having once conceiv∣ed by him, it bringeth forth envy, then de∣spair, then sorrow, then bondage, then needi∣nesse, then troublesomnesse, and then desola∣tion: for which cause Cain was tormented with these seven punishments by God, and in seven years had still a new plague, &c.

Lead us not into temptation, shews, we re∣gard and notice their force, and would have it dissipated and overcome,* 1.2162 which shall be, we using against it the Word of God, and faith in God, and prayer to God.

It was by Scripture that Christ the Se∣cond Adam overcame the tempter,* 1.2163 not that he had no other weapon, but he would use no other, to teach us to depend

and trust to its edge, when tempted to glut∣tony, as he was in the first temptation; to vain∣glory, as he was in the second; or covetous∣nesse, as he was in the third; all which he O∣vercame by the Psalms, and Moses, when the first Adam tempted to the same sins,* 1.2164 was foyl∣ed in the first assault: In both which it is ob∣served, that Adam yeelded to be as God, when Christ left it doubtful, whether he was the Son of God; by humility destroying the first Adams loftinesse.

Therefore omnes Scripturas, let thy mind and heart be upon the Law, and believing that word, Resist the Devil, and he will flee from you;* 1.2165 answer all temptations, as Agesilaus answered that question, What benefit the Spar∣tans reaped by his Laws? answered, The con∣tempt of pleasure; or if you will take a more understanding Teacher, Are you tempted to Covetousnesse? think of Paul's bonds: To Concupiscence? ruminat upon Paul's prison: To Distrustfulnesse? remember of Paul's chain:* 1.2166 To Gaudinesse? meditate upon Paul's palenesse: To Delicacy? reflect upon Paul's tears, his hungring, his fasting, &c. do this, and praesentia ridebimus omnia,* 1.2167 we shall over∣come all tryals. Or if you will yet go higher, Art thou tempted by diseases, by death, by losses, in thoughts, of distrust, &c. or per∣secutions? remember Christ his scriptum est: It is written, eye the Law and Scriptures, ob∣serve the Saints,* 1.2168 remember Jesus, and that the Word of the Lord endureth for ever: Imi∣tate what is good, consider what is holy,

build a Solomon's Temple in thy self, let light be in the holy of holies of thy soul, set an watch at the door of thy mouth, give not thy self over to temptation, and he who keepeth thee shall not sleep.

Yet our life being so sull of temptations, that non immerito,* 1.2169 it might be called a temptati∣on it self; we are both to be watchful of them, and pray against them, that we may be protected by the shield of God, unto which, prayer must either be effectual, or we are in vain taught to pray in this Scripture after this manner, Lead us not into temptation; and that we be fitted to pray, we are exhort∣ed to watch, that temptations may be taken at first, while young. In that just now cited suspicious Manuel,* 1.2170 Ioseph is represented ad∣vising his sons to chastity, giving them an ac∣count of the slienesse of Memphitica his Mi∣striss, who came to him, sometimes to learn the Word of God, sometimes to pray, that he would pray God might give her a son, which he did, not knowing her meaning, &c. Temptations are generally wary, which should make us chary,* 1.2171 and when intricat, to call for deliverance.

Moreover, in dealing with temptations, the King of Syria his policy will be useful to fight against the King of Israel himself,* 1.2172 thy master-sin; David declareth he was upright, and kept himself from his own iniquity, that which is nearest, inmost: And it is happy, as one saith,* 1.2173 and well, when the soul is ac∣quainted with temptation, as Rhoda was with

Peter;* 1.2174 It is Peters voice, said she: It is Sa∣tans voice, it is the fleshes voice, say thou, and flee from it, not for joy, but abhorrency. When David was tempted to number the people,* 1.2175 he saw not the drift of the tempta∣tion, but Ioab did; yet all his rhetorick could not perswade that King to desist from following the temptation, untill he smarted for his folly.

It is a difficult task to distinguish the voice of Satan from that of the flesh; yet touch∣ing the first, I have read a twofold rule, as∣suring they are immediatly from Hell, and from the Devil: 1. When they are sudden, un∣expected, drawn from no premisses, but like a flash of lightning (not for its going) but for its coming. 2. When they are out of the road of natural corruption, when horrible, destru∣ctive, and contrary to the very principles of carnal self, like that story of a certain Wi∣dow, who being delivered of a child, could not get it baptized untill she discovered the father, which she resolving to conceal, first killed her child, and then hang'd her self, and this coming to the ears of a Scholler who was the father, he stob'd himself to death; which related to the ears of him who refused bap∣tism, made him hang himself also. Now (saith my most worthy Author) who can doubt but all this was done by the instigation of the Devil,* 1.2176 lying so far from the high-way of Hu∣mane frailty, that they are not to be seen in it, say I? to which may be added, drenches for destroying births, murthering of infants,

committing incest, bestiality, Sodomitical embracements, or the like.

Satan,* 1.2177 after a foyl, may depart for a season, watching a fitter opportunity to tempt; he is called Beelzebub, that is, a Prince of flies; either as the learned think, his image was in that likenesse,* 1.2178 or worshipped among the Ekro∣nites, when molested by that creature; this is sure, that like a fly, if he be beat off, he will come on again, and by some enticing way, may be not yet urged, fetch the soul from its for∣mer stedfastnesse, to follow him; which he can do with more skill then Calisto the Cur∣tizan did,* 1.2179 who told Socrates the Philosopher, he could draw none of her followers away, but when she pleased she could draw away all his: No wonder, said he, for I draw them to vertue, and that is up hill, a difficult ascent, but thou draws them down a Precipice, thrusts them down a hill, which is easie. We are by natu∣ral corruption still travelling upon the edge, and Satan hath, and will, try many wayes to give a thrust; and we accounting our passage easie, are delighted with the change, and love not to return back again.

Temptations may be compared to that raging sea, conceited to flow upon a poor Traveller, who saw moreover a raging Lyon coming towards him; and at the same instant, an ugly serpent creeping into his breast; all which made him cry, miserere, for a remission of sin, and delivery from death, for which, by a voice, he was advised, saying, fuge, sperne, contere, corono, flee from the Sea, defend thy

self from the Lyon, bruise the Serpents head, and I shall crown thee with glory and victory; the issue of every religious resister, and wrest∣ler against temptation, there being a Crown for the victorious.

Lead us not into temptation.

THe danger of temptation being so great, it is time to appear for caveating against harsh conceits of God, and touching that, it is fit to inquire whether he be the Author, or cause of the sin committed, since he is the leader to temptation; the ground of which surmise is founded upon those Scriptures ex∣pressing his hardning of Pharaohs heart,* 1.2180 giv∣ing up the Gentiles to a reprobat mind: For answer to which, we shall clear, 1. That God is not the Author of sin. 2. What may be the true cause of it.

As introductory to which, we distinguish betwixt Gods willing, nilling, and permitting sin; It is unquestionable that he wills not sin, that is,* 1.2181 commands it not to be, it being nei∣ther among his works, nor in his Law: It is as evident, that if he willed not the same, it should not be, he being able to reduce both Devils and men to order, that he permitts sin,* 1.2182 is by few denyed; and its permission is consistent with his Law, he beholding it, as a Prince might do a thief. In short, to say he commanded sin, were to deny his holinesse, to

affirm he could not stop it, were to infringe his omnipotence;* 1.2183 and to attest he permitted it not, were to deny his providence, and some∣what to exist that gives Check-mate unto his power, with which also he hath nothing to do: for if we err not,* 1.2184 Iosephs selling, as well as Iosephs dreaming, is to be referred to provi∣dence over-ruling.

He saw Cains envy,* 1.2185 which cannot properly be said his willing, or nilling, having a pro∣ductive will which worketh on things, as the cause on the effect, but by a permissive will he is a spectator and beholder, as in that case of the Babylonish Ambassadors,* 1.2186 and Hezekiah, whereas he withheld Abraham from sacrificing Isaac, by a contrary precept, leaving the other to himself for discovery of himself.

This is excellently figured under that pa∣rable of King Iames,* 1.2187 of a Nurse having a child, but beginning to go, who may be said justly to make the child fall, if she leave it alone knowing it hath no strength without help for self-supportance, so God Almightly, as be∣fore is said, is said to lead us into, when he leaves us in temptation; and though he can say little or nothing that cometh after that King, yet for the case in hand it may be said, though the Nurse may be shent, yet God is not to be blamed for his relinquishing: For, 1. He is not oblidged to hold us up. 2. We oft conceit our selves to be strong. 3. We had once strength, and he is not bound to repair broken sinews. 4. He can cure us, and make us better. And, 5. Such as falls, blame themselves, ne∣ver

God. Iudas, an Achab, go not without their own heart charging themselves with the production of sin.

And it may be attested also from reason,* 1.2188 that God is not the Author of sin, there be∣ing no evil work, without the precedency of an evil will, which floweth not from him, as is apparent from the nature of God, the Law of God,* 1.2189 the nature of sin, and the bitter∣nesse of the death of Christ.

The nature of God, being once known, darknesse may be thought to flow from the Sun, as soon, as clearly, as sin can be suggested to originat from him, when the root of all sweetnesse shall be embittered, and the Suns darknesse in his Eclipse be defended, as pro∣ceeding from its self; then, and not before, can sin in reason be thought to proceed from God, he tempting no man, that is, to evil.

The Sun-beams light on a Carrion, and al∣so on a flower, that the one is sweet, the other not, proceeds not from the Planets influence, but from the delicacy or rottennesse of the thing scented. The Musician stricketh on an ill-tuned instrument; that it soundeth, in∣deed he is cause, but that it soundeth ill, emergeth from the vitiosity of the instru∣ment: yea, what though our shallow judg∣ments sathom not the Abysse of Gods inno∣cency, rather let us charge our selves of ig∣norance, then him of injustice, for to use the words of our Royal Expositor,* 1.2190 and a Father, in so high a point, it is fit for every man, sa∣pere ad sobrietatem, to be wise unto sobrie∣ty.

Respect the expresse will of God, or his Scriptures, and their aim, scope, design, ener∣gy, and end is, to bind, curb, and destroy sin: It was in mans redemption said to mankind,* 1.2191 sin no more, and the Apostles praying, preach∣ing, amounted to this,* 1.2192 dearly beloved, abstain from fleshly lusts. Behold also the nature of sin, and it is a departing from God, it is cal∣led a work of darknesse,* 1.2193 and by it the flesh striveth against the Spirit, evidencing, that the wise God gave no consent to its being; for, who would appoint a power to check and restrict himself? and though none of these might, yet the bloudinesse of the death of Iesus, the strong cryes he put up, the bloody sweat he suffered,* 1.2194 the shamefull and painfull death he under-went for the expiating its guilt, the destroying of its work, cleareth his detestation thereof; to all which add, that in the highest accusations of an awakened con∣science,* 1.2195 the sinner roareth against himself for yeelding, not God for leading him into tem∣ptation.

Once more consider,* 1.2196 there is in sin two things, First, the Act, and next, the Deformity or obliquity in that Act.* 1.2197 The strength by which the Murtherer puts forth his hand, is from God: but that he doth it to kill, is from another efficient. The rider causeth his horse to go, but if he halt, it proceds from some debility in the beasts nerves. Iudas eyes saw the money which was from God, his fingers told the money from him also, but the sin for

which he had it, he chargeth solely and whole∣ly upon himself.

Gods giving up the Gentiles to vile affecti∣ons,* 1.2198 to a reprobat mind, implyeth not his Agen∣cy therein, but the Retaining of his grace, and leaving them to themselves, being other∣wise not bound to do, as was the Nurse in the above-mentioned similitude.

And the same serves to answer,* 1.2199 if the Lord be said to be the cause of the defection of the ten Tribes from the house of David, with this addition, that when it is said to be of him, it is understood of the disposing the pro∣per causes thereof, for the punishment of Re∣hoboam, and fulfilling the Prophecy made against Solomon,* 1.2200 quoniam qui providenter atque omni∣potenter, he in his wisdom being able to rule all things, whether good or evil, for his own purpose. The cause of Iudas selling Christ, was Covetousnesse; Pilats crucifying him, was for Fear;* 1.2201 all was of God, that is, the ordering of these things, for production of the great end of mans redemption.

Fore note, his permitting sin is not otiosa, a bare looking on, to behold it, and no more; neither is it Tyrannica,* 1.2202 as to command its actions, or approve its workings; neither is it libera, as if sin were not under his providence, and had liberty to run and come where and how far it pleased his permission, being deter∣minativa, determinative, he appointing how far it shall go; and further then his Law, nei∣the Iews, nor Pilat, nor Iudas, nor sin, nor the Devil can go: Iesus may be put to death,

but who can hinder his assuming life again, it being so determined by God?

A Hermite oft deluded by the Devil,* 1.2203 being taught, and having heard many things from him, supposing he had been an Angel of light, was at last advised by his Familiar, to slay his son, who abode in the Cell with him, for procuring to himself equality of glory and dignity with Abraham, for which glory, de∣lirus iste senex dementatus, the deluded old man attempted the act of murther; but the boy by flight and nimblenesse escaped for, and with, his life. Here was temptation yeelded unto,* 1.2204 but the sin of the temptation, as to its term, viz. as it ended or designed the boyes life, God frustrated and bound it up, that sin could not do it.

It was for this, viz. lest God should be con∣cluded the Author of sin, that some of late read or said these words, Suffer us not to be led into temptation, in stead of lead us not: To detect which solly at large, were to be like them who said it: But this may be said, that these indeed were wise and holy in their own conceit, that thought the Gospel wanted their pertinency, or the Lords Prayer their correction; as if Jesus did not know how to teach apposite devotion, without their dire∣ctory; why was not Moses refined? and that ordinary expression expunged,* 1.2205 God hardened the heart of Pharaoh? but where was the be∣nefit of the change? For if God suffer a Da∣vid to be led into temptation, having more power, wisdom, and strength, then David had,

he is by that known rule, qui non prohibet pec∣catum, he who can hinder sin, and doth it not, commits the sin, equally as guilty of the sin, as he should appear to be, had it been said, Lead us not into temptation; which yet is a more Scripture-like expression then the o∣ther: For who in Scripture is said to harden Pharaohs heart? It is answered, God. Who stirred up David to number the people? It is replied, God, he permitting Satan. Who mingled among the Princes of Zoan the spirit of errour?* 1.2206 It is said, the Lord. Who gave up the Gentiles to vile affections? it is at∣tested, God. In these and such-like expressi∣ons he is not said to suffer it to be done, but to do it; and if it be demanded, who leads men into temptation? I answer truly, be∣cause Evangelically, Our Father which is in Heaven, &c.

It is true indeed, Cyprian reads the words, Et ne nos patiaris, suffer us not to be led, be∣ing constrained, as some others also, so to speak, because of the Manichean Doctrine, of two supream beings, one of God, whence all good:* 1.2207 and another of the Devil, whence all ill; but, who knows not that the Fathers must in many places, as light Gold, have their al∣lowance, and in feeding upon them, they must have salt? and enquiring only of such, whe∣ther their changing lead us not,* 1.2208 to suffer us not, was to confute heresie, or to broach no∣velty, I go forward, knowing it may be a good Commentary, as with Augustine.

In Lead us not, there is no harm; for be∣sides

our Saviours authority, there is this in reason may be said for its innocency, that Gods leading is not a dragging;* 1.2209 man is not forced, though led into the field: for being led into, imports, consenting to; hence that Precept, Resist the Devil:* 1.2210 neither is it determining, Fiunt tentationes enim per Satanam, tempta∣tions not flowing from Satans power, but Gods sufferance, and Lead us not, imports a confinement of Satan, a binding of him up, that though he desire to, yet he never may devour us. Our fear not being primarly of the Devil,* 1.2211 but in God, his sorsaking us, nothing being able to hurt without his permission.

He led Cain into the field, and he died, but succoured Peter, and though wounded, yet he was not killed by his foe;* 1.2212 he so ordered Cains sin, that he became a terrour to himself; he so disposed of Peters fall, that he is a notable ex∣ample, of mans frailty, and Gods compassion; he orders the fair, and so he doth the foul weather; and for the one, or removal of the other, he is still to be addressed unto.

If we search into the true cause of sin, and speak properly, we shall perceive it hath no cause, yet since it is, it must hav a principle, an Author,* 1.2213 an Origin, and fountain; and to lay the sadle on the right horse, the cause of sin, is either without us, which is the Devil, or with∣in us, which is our own corruption.

Against the first in this Petition, we pray, and for his chaining, he oft holding up the wrong end of the Perspective,* 1.2214 making sin ei∣ther not visible, or so little, that it may be

attempted, saith corruption, without danger, or contrary by a magnifying mirrour, he makes sin to appear of a despairing bignesse, that it cannot, that there is no hope of pardon (saith both he and corruption) he is that spiritual murderer that wounded our first parents, that contrived the death of the Son of God,* 1.2215 Iudas covetousnesse, and the Iews malice concur∣ring. He is still tempting us, in visions, dreams, by ill example, alluring the old to covet, the young to lust, the rich to pride, the poor to despair; and in short, had it not been for this tempter,* 1.2216 it is probable sin had never been in man: by the inordinat desire of know∣ledge, he cha••••'d the Virgin Wax of Adams innocency, with such Art, that it received his own image of insanctity, who transmitted the same, as well as his nature, to his unhappy posterity; but since God had mercy, and sav∣ed Adam, we here recurr to the same com∣passion for deliverance from the old tempter.

At Friburg he appeared in Ministerial habits,* 1.2217 to a good old man dying, with Paper, Pen and Ink, to write down all the sins committed in his life; and after much importunity, he was ordered to write down, first, The seed of the woman shall bruise the head of the Serpent; at which words, throwing paper and all on the ground, the spirit disappeared, and the old man died comfortably, God not leaving corruption to it self, though Satan attempted excitation.

To scan the length, or discover the vari∣ous ways by which the Devil suggests or

tempts to evil,* 1.2218 is a darker mystery of iniqui∣ty then man can clear; and the darknesse that is in our nature (where he usually keeps) is so grosse, that we cannot trace him: Yet as the Countrey of Hamsem,* 1.2219 though covered with so obscure a darknesse, that no neigh∣bouring Province dare either enter in, or can see any thing in it, and yet by the voice of Men, crowing of Cocks, neighing of Horses, which is heard, it is concluded inhabited: so by the noise,* 1.2220 roaring, fightings Satan makes in the heart, it is evident he is there; and being it is not in our power, we have recourse to our Father, to be delivered from him, yea, secured from our hearts, a Province in the Kingdom of Man (as the other in Armenia) so dark, that it exceeds Cimmerian darknesse (a proverb thought to rise from the above-mentioned Countrey) that our selves cannot see into it, untill the glorious face of God, as the Sun, shine in upon us;* 1.2221 and when that is done, its intricacies and slienesse, still enfor∣ceth this to be said, Lead us not into tempta∣tion.

As the case is now, natural pravity, hard∣nesse of heart, infidelity,* 1.2222 and all other vices arising from the soul, as sparks from the fire, tempteth Satan himself to tempt us, and gives occasion by supine sloath, for him to work us easily to his mould:* 1.2223 God is generally so for∣gotten, his Son is ordinarily so slighted, and the Spirit so oft despited, that we expose our naked breasts to the tempters shafts, as if their poyson and heat should be cooled, and

deaded, before they reach our hearts. It is said of one, reading those words of St. Iohn, The Word was made flesh, and not reverend enough in his behaviour, a Spirit gave him a blow on the face, saying, If the Word had been made a Devil, the Devils never forgetting that mercy, had eternally been reverently thankful: But since this was not, how respectfull and mindful should man be? yea, how vigilant against himself? and how watchfull against temptation? that by them God be not pro∣voked,* 1.2224 imitating him who was so warry, that he knew not if ever the Devil had beguiled him twice in any one thing. Temptation not be∣ing the cause of our falling, but our inadver∣tence,* 1.2225 dulnesse, and instability, whereby we shall even without outward violence, (as that house builded on the sand, which) will sink, though neither winds nor flouds should rise.

Satan that old Serpent being the father of sin, and our own lust its mother, adultery, for∣nication, uncleannesse, &c. its progeny; Moses rod and an evil conscience, its attendants; diseases of the body, consumptions of estate, and destruction of the soul being consequences thereof, we are to pray against it, and tem∣ptations to it, which shall suffice for the mat∣ter, and follows now the order of this Petition.

It followeth, Forgive us our debts, that re∣lating to sin past, whereas, Lead us not, insi∣nuats our desire to be redeemed from sin to come, and in both imports the sad and per∣plexed estate of poor mortals, who can no sooner have sin remitted, but must expect

from hell to be freshly assaulted, and led into temptation, which generally is an Usher to signal, great, and sad evils prayed against in the next Petition.

CHAP. VIII.

But deliver us from evil.

THis is a Petition calling for the effe∣ctual accomplishment of that pro∣mise made by the Holy Ghost to the fearer of the Lord,* 1.2226 viz. that he should not be visited with evil: And with an Ancient is oft reckoned a distinct Petition,* 1.2227 being septima & ultima, the seventh and the last. Yet again the same Author hath a modest videtur, a pro∣bability only that it may be so.* 1.2228 Many of the modern Authors beholding this but as an ex∣plication of Lead us not into temptation, will have this not to be differenced, so much as to sense one Petition. We are clear for his judgment who asserts parum refert,* 1.2229 it is no great matter whether we hold this to be so, or no; and he is pertinent among reformed Writers, who concludes they may be reduced into one,* 1.2230 yet are not so one, but they may be divided into two Petitions, that is, in the general and implicitly, they are one, in parti∣cular, expresly and actually they are two.

And considering that every evil is not tem∣ptation,* 1.2231 and that in Lead us not, &c. we pray

that no evil may be done, whereas here we pray that no evil may be suffered;* 1.2232 we shall handle them as a distinct Petition, which is approved not only as most ancient, but as most rational,* 1.2233 clear and edifying: and as na∣tures motion is more swift the nearer it ap∣proach to the Center, so shall we make the more speed to arrive at our place of rest, this Prayers signaculum, Amen.

It is to be adverted, the Vulgar Transla∣tion hath in Luke curtail'd this Prayer, by ommission of these words, holding it con∣tained in Lead us not into temptation; but be∣ing originally in both the Evangelists, man is not to be wise above what is written, especial∣ly when the matter written,* 1.2234 continet tantum, hath as much in it as the retained part, which here it doth, for pray we not, for the doing of Gods will, for the coming of his Kingdom, only that we may be delivered from evil, whether visible or invisible.

In this last as in all the other Petitions, we shall make enquiry into the matter, and next the order of this, the first hath deliverance in its mouth, and evil in its eye, à malo, so sin may be called from its blacknesse,* 1.2235 and there∣fore as evil it defileth, or from its cause (say others) for it came by an apple, and there∣fore it is evill, it causeth deadnesse? This is certain there is both natural and moral evil.

There is natural evil in, but least in this Petition,* 1.2236 blindnesse, deafnesse, bruises, defor∣mity, or any casualty marring the beauty of man, is herein deprecated in this, the child

prayes against cuts, hurts, before he play, that Mephibosheths misfortune happen not un∣to him in his sports.* 1.2237

There is moral evil in, and most in this Pe∣tition, against sin, our prayers here ascend, our heart continually as the sea,* 1.2238 casting forth the dirt and mire of adulteries, and all lascivous∣nesse in their acts, or fumes,* 1.2239 and falling down by either in shours of vengeance, except scat∣ter'd by the beames and rayes of mercy, we say with the Psalmist,* 1.2240 Incline not our hearts to any evil thing, to practise wicked works. Really performing what was thought Hypo∣pocritically written, by a vain-glorious Brag∣gadochi, over the door of his house, the Friend or Son of God liveth here,* 1.2241 let no evil enter: when as Diogenes questioned how the Inhabitant himself should enter! he being ex∣cessively vitious, of which extream, there are so many imitators, that were Timon the Man∣hater alive, he would encounter with multi∣tudes, naturally so torrid, so rough, so scorch∣ing, contentious, that his once admired dand∣ling, young Alcibiades, for nothing, but be∣cause he saw in him fair symptomes, or rather shrew'd signs of much future mischief to be done by him, towards his Countrey; I say, this act of his should be razed from Authentick record,* 1.2242 as wonderful, his confederats should be so numero••s, evil having so universally in∣fected nature, mankind, and man.

There is also political evil in, but last in this Petition. Sin and punishment, drunkennesse and poverty, are not many leagues distant;

not many,* 1.2243 say I; yea, not one, each sinner, as a Muscovia servant, carrying a Curbatch at his girdle, wherewith he is to be beaten when found offending; the Delinquents breast, not to say his belt, having Scorpions tyed unto it, wherewith he is to be scourged,* 1.2244 and shall be tortured when doing a misse.

But generals not being pungent, the evils we pray against are more particularly these, from evil, that is, from an evil conscience, which followeth evil doing.* 1.2245 When Adam sin∣ned, he was first ashamed, then afraid, consci∣ence under guilt, may, as a dog in the warm Sun of worldly affluence,* 1.2246 sleep in, or at the door of the benummed, but in the gloomy weather of ••ading pleasure, will in defyance of all resistance, fright and tear the sinner, either out of his rest, or out of his sin.

Pestilence and Famine attending evil acti∣ons,* 1.2247 with evil beasts; the sword, with terrify∣ing diseases, are with evil interwoven, and lest our cities be depopulat,* 1.2248 our families scattered, our beauty blasted, we beg delive∣rance from evil.

From evil, that is, from Satan, the tempter to all evil;* 1.2249 he is here so understood, that some will have no other evil thought upon: that he is understood, is certain, but that other evils are not likewise included, seems grosse; there being no circumstance of re∣straint, we are bound to take the word in its largest extension, though he,* 1.2250 as more emi∣nent then others, propter excessum malitiae, for his abounding wickednesse may be princi∣pally

eyed, who having nothing to say against us, yet irreconciliably pursueth us for hurt. Against which wickednesse of his,* 1.2251 even of his, we are here commanded to pray, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Masculine, signifying properly Satan,* 1.2252 and in the Neuter, hurts and dangers, it may be sensed: the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being some∣time demonstrative, pointing at a special one, and other times indefinit for any one,* 1.2253 and in such a summary, as our Lord here intended, we may comprehend its meaning, to be deli∣verance from all evil in the bulk, and Satan as the chief.

A Spanish Gentleman, and noctivagant, or a night-walker,* 1.2254 rising in his sleep through ex∣cessive heat, intending to wash in the River, was met by one pretending the same busi∣nesse, but tempted him to cast himself from a high bridge into a very deep place, into which the tempter was already vapouring, the Dons seet no sooner touched the water; then he awoke, and calling upon the other for help, was frustrat; perceiving it an evil spi∣rit, after prayer to God shifted as he could, avoided the danger, and guarded for the fu∣ture against such extravagancies;* 1.2255 and the Devils going about to devour, hath made the Religious of old, urgent and vigilant to escape captivity, and we in this age have no reason to be too secure, though upon beds of Down.

From evil, that is hell, the place of evil. in Heaven all is good, on earth there is some good,* 1.2256 but in hell no good. Iudas is said to go

to his own place, that ••is, to which he was ad∣judged, his merits worthily casting him from the Apostolat, of which, in, and by, his hypo∣crisie, he only keep'd possession; from which place,* 1.2257 worse then that wherein he died (which yet (as is said) was so stinking, that men were forced to stop their noses, through un∣wholesome scents,) we beg here freedom from our Father, setting him, viz. Our Fa∣ther, in the preface, in opposition to that evil one here,* 1.2258 begging his good, against the others evil, opposing person to person, things to things, a Father to a Foe.

Behold this evil, through the prospect of Scriptural threats and exhortation, and an evil example, and an evil death, is easily per∣ceptible; all the Law and Prophets, by a Fa∣ther, is summed up in this,* 1.2259 viz to eschew evil, and do good, but Drunkards, Blasphemers, Idolaters, Iews, Turks, seeking still to de∣bauch, there is strength to resist their solici∣tations, violence, their frauds, and their en∣ticements, here prayed for, that though men accept favour from such, (which yet ought not to be done,* 1.2260 saith some) yet certainly no kindnesse ought to lure us unto, encouraging them in unholy performances.

There is a people near unto Armenia, cal∣led the Curdi, whose Barbarous cruelty, espe∣cially to Christians,* 1.2261 hath circumcised their country, and made it be called terra Diaboli Devils land, and it is to be lamented that so much of the European continent, or indeed so many of its Islands,* 1.2262 may be thought to be

governed by the same Soveraign; yet how prevalent soever that Fiend be, to prevent the spreading of his dominion, as well as re∣stricting the exorbitancies thereof,* 1.2263 yea, for repelling its force, and nullifying its being, we pray, in deliverance from evil.

Not only this, but a peaceable departure and removeal is here beseeched; the death of the uncircumcised, or to die by the hands of a stranger,* 1.2264 being a curse; yea, not to die the common death of all men, or a mans own death, being both sad and dangerous, is by all men (except inconsiderat) deprecated under the notion of evil,* 1.2265 fire, water, and sudden death being comprehended therein, in the judge∣ment of a learned Interpreter.

A Scholler quarrelling with one of his com∣panions over night, in the night in his sleep, entered the others Chamber and slew him, returning still asleep into his own bed,* 1.2266 decla∣ring next day he dreamed he had slain his Comrade: Here was temptation and evil both done, and suffered; yet such, Reader, as may befall both me and thee, which should make us pray against evil, whether in its causes, or in its occasions, whether for our selves, or others.

It not being deliver me,* 1.2267 but Vs, from evil, without which charity, neque multa, neque magna, the doing many things, the doing great things, being not good things, availeth nothing; but let it be still remembred, that the greatest Evil, viz. the evil of sin, is to be guarded against, sicknesse, poverty, death, hav∣ing

no such bitter influences on the Consci∣ence, or on the Soul, as transgression hath: for how pleasant soever it seem to flesh, it shall be toylsome,* 1.2268 burdensome, and tormen∣ting: we read even of sowre honey, such is sin, of heavy sand, but evil is heavier, for that will rest at Earths Center, but the other presse to Hells bottomlesse bottom,* 1.2269 there∣fore most to be prayed against and feared upon our Earth, that from it by the power of our Father in Heaven we may be delivered and made watchful against it; I say watchful, for to pray against evil,* 1.2270 yet study to do evil, is bold impiety, and shall end in mischief.

It is 〈◊〉〈◊〉 ••he Iesuits have a Law secluding women from their Colledges, and if any, through the Porters inadvertence enter, the dust upon which she trod is to be gathered,* 1.2271 and extruded the gates, lest they be defiled; to preserve chastity is good, and to fear evil is happy; but to avoid sin, the Heart more then the Earth is to be heeded, and the soul of man rather then the sole of the shoe, is to be respected, and praying, rather then such fooling,* 1.2272 is to be used as a proper antidot and remedy against sin, or evil.

But deliver us from evill.

THE pernicious consequences of sin and evil, are so numerous, that nature it self prompts natural men to endeavour an escape;* 1.2273 but freedom from the tincture and stain of vice, is more earnestly pressed by the

spiritually intelligent;* 1.2274 yea, in fear, or in case of sloath, the Doctrine is feelingly urged upon all Saints, by the Lord of glory, in many Scri∣ptures, particularly in this Petition, deliver us from evil,* 1.2275 that is, from the Devil, the Au∣thor and prompter to evil, being old in wic∣kednesse, so skilfull in allurements,* 1.2276 that man with his carnal weapons, cannot defeat him in his invisible assaults, and therefore cry for deliverance: which Petition that we may learn, let us examine into the extent of the word deliver, and next the use thereof.

It is as broad as evil, as long as the day; it is not à tali vel tali,* 1.2277 deliverance from this or that evil,* 1.2278 as Peter from drowning, Sampson from thirsting, but absolutely from all, from any evil, whether of temporal, spiritual, or of eternal concernment. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sig∣nifying two things,* 1.2279 1. That we be preserved from falling into evil; next, that we be liberat out of the evil wherein we have fallen, he trusted in God, said the Jews, let him deliver him;* 1.2280 and this deliverance our Father doth command four wayes,

1. By renewing our natures through grace,* 1.2281 he washeth us by the blood of his Son, which purgeth us from our innate pollution, delivers us from the evil of a defiled soul, hard heart, dead conscience, darkned understanding, and from the guilt of impure thoughts, by send∣ing in the nick of temptation fresh supplies of reserved grace,* 1.2282 as a General will do to a stout and overpowered Officer.

Divines mention often of Restraining grace,

by which the sinner meets with obstructions in his clossest-contrived projects,* 1.2283 as Laban did in the ease of Iacob, which, though a singular mercy, yet superlatively amounted by this renewing grace,* 1.2284 it consisting in a transmenting of the soul, and drawing out from its remot∣est ventricle, the very wishes of doing evil, destroying enmity to the Law, and seminating the love of God,* 1.2285 whereby it is more desire∣able, and is indeed a delivering from, or draw∣ing out of that dark hole, which a Gentile Learned Critick thinks is implyed in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deliver us.

2. By securing our persons from evil in his providence.* 1.2286 In falls, slips, Sea-voyages, Land-journeys, if his holy Angels had not suppor∣ted, we had been like them that go down into the pit? Hath not some in their readings, dreamings, had warnings to prepare for the Crosse?* 1.2287 And that Book found in the belly of a Fish in the Mercat of the famous University of Cambridge, a little before these late troubles, which being in writ, and teaching preparation for the Crosse, at a publick Com∣mencement or Laureation, was certainly a providential, if not a miraculous warning∣piece of future disasters, hardly to be believ∣ed in future ages. And that was strange in that old History, of a lascivious Souldier, who attempting the chastity of a Virgin,* 1.2288 was won∣derfully struck blind, whereby with her ho∣nour the Maid escap'd intact,* 1.2289 and untouch'd.

3. By restraining our adversaries through his power. Satans wisdom God hath made, and

will still make foolishness, and his power weak∣nesse, and the poysoned Arrows, which contra∣ry to the Law of Arms,* 1.2290 he shoots (called in Scripture fiery darts) become ineffectual, as touching the execution of his designed end, for delivering of his adopted from their ap∣prehended evil: Saying to them as to the Sea, Hitherto have you gone, but you shall go no fur∣ther.* 1.2291 Hence it is, Deliver us from evil, not evils; that we should not be revenged at one another, but united against Satan, he be∣ing the head in which evil is most desperatly plotted.

4. By detecting the world, in shewing it in its native dresse. That often by the golden Apple of some gaudy and finical pleasure, interrupts us in our course to the New Ierusalem; in go∣ing aside with Iudah;* 1.2292 in falling back with the Galatians;* 1.2293 in embracing this present world with Demas; with those hypocritical painted countenance, strong men have perished; but the deformity thereof in the withdrawing its mask, being viewed, creats in place of love, a detestation of its blandishments, and a derision of her wheynings.

To conceit a purgatory in this prayer,* 1.2294 is to bring strange fire into the Sanctuary; for unlesse it can be proved, that Christ hath not compleatly suffered for our sins, or that his bloud cleanseth us not from all sin,* 1.2295 we cannot fancy any suffering of our own, to be either just, or profitable: And when the Apostle teacheth that righteous men,* 1.2296 naming himself, is present with the Lord, when absent from

the body;* 1.2297 and that when this earthly Taber∣nacle is dissolved, they have one eternal in the Heavens. It is wondered how Rome entertains the Doctrine of purging souls, in a distinct locality from either;* 1.2298 and where is that bles∣sed rest they possesse that die in the Lord, if there be a burning Purgatory?

Deliver us from evil,* 1.2299 that is, from the De∣vil, World, and sin, and in all spiritual con∣flicts, God having a City of resuge from the inticer to evil, and in case of seduction, hath the kindnesse to bind up their wounds by the death of the High Priest,* 1.2300 antidoting the souls of the deluded against the poysoned Arrows, which either by force or stratagem, Satan, or any of his complices can throw against them: David and Peter fell, and yet were delivered after they had finned; Ioseph was delivered and he had not sinned, and many of the righ∣teous are delivered by death,* 1.2301 least they should sin; which last, though it be not the lot of every Saint, (for Daniel saw the cap∣tivity) yet it hath been the prayer of the Elect,* 1.2302 as Paul of old desired, to be with Christ, and long after him, it was said of Satyrus, non nobis ereptus es,* 1.2303 sed periculis, thou art not removed from us but from evils, and in the last age, an holy Germain desired remove∣al, for three causes, to behold Christ, enjoy the company of the Saints, and be free ab impla∣cabilibus odiis Theologorum,* 1.2304 from the furious disputes of contentious Scollars and Divines.

Deliverance is that copiosa redemptio, a full redemption from evil, 1. By prevention, that

it come not,* 1.2305 2. By subvention that it conquer not, 3. By plenary liberation that it never come. And it our houies be naunted, by evil spirits, (to passe the proving that we are not oblidged to dwell where Satan is an in∣mate; or to speak to him without special re∣velation) besides that courage,* 1.2306 and faith which is to be exercised, and a gooly life, fast∣ing, prayer, and this prayer, are proper means to be delivered from that annoyance.

In bodily distempers, worldly crosses, not charmes, but prayer is to be made use of, for our deliverance, as did the Christian Army un∣der Bren King of Ierusalem,* 1.2307 besiedging Damia∣ta in Egypt, when provision was brought into their tents by the over-flowing of Nilus, bold fishes swiming throughout the Leagure, to their great terrour and amazement, in that manner, that Souldiers took them up in their hands, but the sawce being more then the meat, by prayer and fasting the river was di∣verted, yea ditched, that it returned no more; by prayer and thanksgiving throughout the army, by open Proclamation. Afterwards the city being taken, great spoyl was found, and by applying the same medicament, great cures have been wrought, and great evils sen∣ced against:* 1.2308 for as it is said of Maro in the hi∣story, it will cure feavers, remove devils, dis∣charge avarice, heal wrath, cool lust, cure sloath, and command intemperance to be gone; the prayers of the penitent be a Catholicon, proper against all diseases.

It is a question well ftarted, and wisely an∣swered,* 1.2309 by a person of learning and honour, why in this prayer we have no Petition for a joy∣ful resurrection, or for eternal life, for to let passe what is contained in Thy Kingdom come, it is sued for also in deliverance from evil, it being the highest step we can attain unto in this life, and by it Christs sayes, Friend, sit up higher; and therefore are we delivered from evil, that we may be delivered unto Heaven: I say, we, for again it is, deliver Vs, not Me; neither ought we to envy or hate our Brethren, how different soever from us, all have not one speech, one accent, nor one opinion,* 1.2310 yet non decet, we are not to quar∣rel with them, nor oppose their good there∣fore; but what can be said, propter peccatum venditi sumus, we are by our sins separated from God, and by judgment he hath divorced us from one another, and not praying against evil, with and for our Brethren, all of us suf∣fer evil from our God,* 1.2311 as from our adversary, because we will not agree with our brother in the way; from which evil, with all other, good Lord deliver us.

And so much for the Matter of this Peti∣tion, the Order hath respect unto the whole prayer; and is briefly this, viz. there is no freedom from evil to be expected, without calling upon the Father, hallowing of his Name, advancing of his Kingdom, doing of his Will, acknowledging of his Providence, craving par∣don for our offences, watching against tem∣ptation;

all which do so secure us, that evil shall not come nigh our dwelling.

CHAP. IX.

For thine is the Kingdom, Power, and Glory, for ever.

IN our entry, this Prayer was compared to Ierusalems Temple, it had an out∣ward Court;* 1.2312 here is a Preface, a goodly Porch like it, having no doors, because re∣presenting Heaven, the words Our Father, being open to all Believers. There was the holy place, here are seven Petitions; there was the most holy place, here is the conclusion, (the comparison running not upon all four) for thine is the Kingdom, Power, and the Glory, &c. Words significant, yet ommit∣ted in the Vulgar Latine, and generally ne∣glected by the Latine Fathers, because, as it is thought, not recorded by St. Luke, from which argument how much of the Go∣spel must be snatched from, and scratched out of St. Iohn,* 1.2313 because not recorded by St. Mat∣thew? yet retained in the writings of the Greek Fathers, Chrysostom, Theophylact, and the Author of Opus imperfectum, which passed for the work of the first named Author, gene∣rally untill the last age, and is yet ordinarily bound up with his works.

The Romish Interpreters put a reproach generally upon this clause,* 1.2314 thinking it hath stole into the Gospel from a custom of the Greek Church, whose Clergy said this, when the people uttered, deliver us from evil. But the dangerous consequence of such con∣clusions explods the very imagination of such base and blasphemous interpretations, and much of the Gospel by it may be adjudged mens conceits, not to rake into Montanus his animadverte; Erasmus his nugae; Barradius his irrepsit; and having spoken of that diffe∣rence betwixt the two Evangelists, and the reasons thereof.

Either this must be a part of the Prayer, or most Greek copies must be suspected, or which is more, this prayer is not perfect, as wanting a sorm of Praise, and Thanksgiving, which makes it so opposit in St. Matthew (who registrats the prayer fully) that it ought not to be extruded,* 1.2315 though not found in some copies, through prejudice or misun∣derstanding, many having it, and learned In∣terpreters paraphrasing upon it;* 1.2316 yea, Aqui∣nas gives it his interpretation, without any reflection upon its being a fondling, but as holy Writ, though in his text, following the Vulgar, it be not inserted, though yet it be retained in more Authentick, and more cor∣rect copies, the Syriack, and the hebrew, which were the Originals.

Being not bound to err with any,* 1.2317 holding this conclusion as part of the holy Canon, and

holy Writ; we shall of it, as of the prayer, consider the matter, and next its influence on prayer. In the first it may be explained, 1. As a reason of our praying: 2. As a reason of our praying to the Father: 3. As a reason of our so praying.

In the first of these, as they are illative, and ••ollowing the particle FOR, they weigh,

1. The Kingdom to ••e his, and therefore as subjects,* 1.2318 the supplicants are to be preserved. It is a Kings duty to guard his coasts, secure his subjects, and protect their goods, they having no power of themselves, except to say,* 1.2319 Deliver us from evil, For thine is the Kingdom.

2. The Power to be his, and therefore the supplicants as unable, ought to be upheld. It is power which makes a King, and the higher power, being God; yea, as in our Creed, being God Almighty, the inhabitants of Earth have recourse to him for bread, for for∣givenesse, for thine is the Power.

3. The Glory to be his, and therefore the supplicants as thankful, ought to be answer'd. The beggar receiving a morsel, renounceth merit, and blesseth his benefactour, the Chri∣stian knowing whose bread he eats, ought not to forget,* 1.2320 but being religiously thankful, bless God for food natural, as bread, or Physick; or spiritual, for mercy and forgivenesse, or poli∣tical,* 1.2321 as freedom of body, credit in report, or conveniency in house, and is retributio divi∣norum,

but all the reward expected for boun∣tiful liberality. For, for hastening of his Kingdom, teaching of his will, and delive∣rance from evil, his shall be, that is, thine is the Glory.

It was said of Gordian the third Emperour,* 1.2322 that he wanted nothing to compleat a Prince, but Age; and it was said by him, miserable is that King from whom truth is concealed; but in the King of this Kingdom, there is no apprehension of de••ect, he clearly know∣ing all distresses the meanest subject can fall under, which is his Glory, and can by omnipo∣tence deliver him out of all, for his is the Power, there being no possibility of avoiding his search and censure, for his is the King∣dom.

Again we pray to him,* 1.2323 not to Saints or An∣gels, the Soveraignty not being theirs; give us deliverance, assistance, say we to the Fa∣ther, For thine is the Kingdom, Peter, Mary, Gabriel, Anna, or St. Barbara, being but Subjects, our Sisters, and our Brethren, nei∣ther is the Power theirs; by grace they are what they are, but he by nature, that is, by himself can discharge all debts, quench the horest fire, restore the dead, stop the mouths of Lions, framed us in the womb, maketh the Heavens as a Canopy above us, and hang∣eth the earth upon nothing under us.* 1.2324 For which power let him have all the Glory, and make our accesse by faith unto him.

It is said, that young Titus (the delight

of mankind, as he is called) after worthy warlike exploits, was so courted, so beloved, that it was rumored he intended to rebel against his father, but he hasted to confute the calumny,* 1.2325 and after a great expedition, unexpectedly accosted Vespasian the Emperour with a veni Pater veni, Father,* 1.2326 here am I, Father, here am I, as if thereby he had shew∣ed him filial faithfulnesse, and bear testimony there was no project of disloyalty against his Syre, the Kingdom being his; and certainly, in the worshipping of Saints, there is trea∣chery against the King of Saints, he having no Master of requests in Heaven but Iesus,* 1.2327 nor no name there whereby we can be saved, but Christ's of Nazareth.

There may be a King without a Kingdom, without Power and Glory, in his Kingdom. The King of Spain,* 1.2328 when all Christian Princes have quit it, styles himself still King of Ieru∣salem, but his authority and royalty in it, is not so great as it is when he enters Biscay,* 1.2329 where yet he must not by Law enter, without a bare leg. But this King having a Kingdom, and in that, Glory and Power, and these in a King who is thy Father,* 1.2330 O thou of little faith, wherefore dost thou doubt? he will by Power, blesse thy small store, command thy handful of meal, by authority, not to decrease, and make thy fleshlesse broath, giving him the Glory,* 1.2331 nourish thee and thy son, more then the dainties of a King do himself or his royal issue.

Yet rembember there are degrees of glo∣ry even upon earth, and though St. Paul can glorifie God in his life, yet if his death can produce more glory, the will of God is, that the lesse cede to the greater; so that indeed thine is the glory, is a boundiary and limitation for submit••ing to his will, in his Kingdom, and giving him the glory in the ut∣most extremity, since his power can extricate us out of the deepest contrivances of men or Devils.

Once more this clause is to be reflected upon,* 1.2332 in each Petition of the Prayer, as Hal∣lowed be thy Name, thy Kingdom come, &c. For thine is the Kingdom, the power, &c.

One will have In Earth as it is in Heaven, joyned to the three first Petitions, as Hallow∣ed be thy Name, &c. In Earth as it is in Hea∣ven: and this last Doxology, For thine is the Kingdom, to have reference to the four last, as Give us our daily bread, forgive us our debts, &c.* 1.2333 For thine is the power, and to do this is for thy glory, in regard he is glorified when the fearers of his Name are aided, defended, ho∣noured, as he was when the house of Obed-E∣dom prospered.

There is visibly in it, Gods soveraignty to make us low: it is not thine are the King∣doms, but the Kingdom, his being but one, and all others but his Vassals, which even beastly Heathenish,* 1.2334 brutish, and destroying Nero knew so well, that at the re-building of Rome (which was suspected to be burnt at his own

order) Sacrifices were offered to Vulcan, and other gods and goddesses, Sybillarumque Li∣bri, the Books of Heathenish Prophetesses were perused also to have all things more prospe∣rous for the future;* 1.2335 this God, this Father, this King, being a King in solidum, (as our learned King doth King-like interpret the words) commanding all and in all, over all, as himself will, and all for himself.

In it there is also Gods eternity to make us fear. A Kingdom which we know is to perish, a Power that will in time fade and grow feeble, would not cause everlasting terrour, were it not to be he••erodox in history, it might be affirmed the Greek Monarchy to be mad∣nesse rather then a reign; and though its first Parent Alexander was dreaded,* 1.2336 and by some adored, yet, was he not at last contem∣ned, scorned, and that by his own Mother, when for want of hands, for want of respect, he lay thirty days unburied, and got earth, but by a stratagem of a friend? sic transit gloria mun∣di, so shall the fashion of this world perish, and the glory of it become as dung, when this everlasting King shall come in power, with ex∣cellent glory, to take an account of the sub∣jects of his Kingdom, in order to reward them for ever.

For thine is the Kingdom, the Power, and the Glory, for ever.

BEholding these words as a portion of the Canon, the testimony against them being negative and humane, and the Latine Fathers rather blame-worthy for ommitting them, because not in Luke, then the Greek Fathers for preserving of them, being found in St. Matthew, and if ommitted in some Greek Copies, or in the Vulgar Latine, the Monkish Amanuensis, to magnifie and uphold the ho∣nour of the same, might cover it, as the second Commandment is from the Law, be∣cause of its boldnesse to discharge Idolatry, so religiously observed in the Cloyster,* 1.2337 though he who speaks most basely, if not blas∣phemously, of this Doxology, acknowledgeth he found it in all Greek Copies; and there∣fore from its adversary we press its reverence: yea,* 1.2338 St. Paul in mentioning the deliverance from evil,* 1.2339 fine intervallo, with the same breath, mentions of a Heavenly Kingdom, and of glo∣ry for ever and ever. Amen.

But controversies being out of our Province, we advance, to behold the influence this Coro∣nida hath upon prayer, and how easie is it to understand its commands for praying, Argu∣mentatively, Confidently, Thankfully, yea, Practically also?

Great things are asked in this Prayer, things not to be scann'd by the measures,

words, or conceptious of creatures; yet it is evident we are not unreasonable in our de∣mands,* 1.2340 Bow down thine ear and hear, O Lord, said the Psalmist, for I am poor and needy: And Christ the Saviour of the world, prays, Father,* 1.2341 I will that they whom thou hast given me be with me where I am: FOR thou lovest me, and will have us still to pray, Thy King∣dom come:* 1.2342 FOR thine is the Kingdom, Power, and the Glory, for ever; Arguments drawn from his Dominion, Authority, Excellency, and Eternity, &c.

But note, the reasons are all brought from himself, we declining any boon from our own eminency, equality, or merit: and if a Saint plead for mercy,* 1.2343 because of poverty, or holi∣nesse, it is not to be dreamed he understands self-worth,* 1.2344 but his pressure under that exi∣gence, unto which God by grace ha••h made promise of support. And moreover it is to be remembred, that the mercy is still suited in our prayers, conform to the condition we stand under, as we are weak, ignorant, or in∣debted, so still we desire proportionable suc∣cour,* 1.2345 Keep me as the apple of the eye, saith David, and that hath first the brow, the pro∣minency of the brow,* 1.2346 hair-brow, the lids, the hair or latches to those lids, then the muscles and membranes of the eye, signifying that di∣vine and secret protection, he then wanted, under his many••old extremities, from which consideration, a judicious Author will have this clause to be esteemed honest, and not as

a thief to enter into this Prayer from any cu∣stom of men (a dangerous conceit,* 1.2347 and may curtail the Bible) but in an holy and devout way, for a seemly close approved by God, and recommended by Christ unto his Church.

By the way, the pertinency of Prayer lyeth in these two,

1. By asking relief from our present neces∣sities by ordinary means.* 1.2348 If a weary Traveller should ask for wind to blow him forward, or an hungry Petitioner for food from Heaven; or a timorous Pilot for the creating of an Har∣bour, the prayer were impiously, ridiculous: Our Saviour would not pray for twelve legi∣ons of Angels;* 1.2349 yet with great fervour he ur∣ged the removing of the cup. Yea, not in these things only, but against Alexanders Fate we may call for a decent gathering into our Fathers.

2. By craving mercy agreeable to our dura∣tion, having everlasting principles. A good man being told that his father was dead, was sharp,* 1.2350 and replyed, define blasphemare, blas∣pheme not my father, he is immortal; and indeed die absolutely we shall not, the soul but removes for a while, and until it return, the body sleeps; our eviternity causeth us to eye eternity, and because we are for ever, to be, its pertinent to deprecat evil for ever.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, throughout ages, for ever; some render it in English, for ever and ever: the first ever expressing Gods ever-being, or

that part of eternity which is past, (pardon the impropriety of the phrase) and the last ever, that which is to come.

Touching the confidence this Conclusion creats in the Temple,* 1.2351 or in the Closet, in the breast and soul of the heavenly Orator, it is pregnantly seen, by applying the several parts thereof unto the several Petitions of the Prayer, thus, viz. Thine is the Kingdom, and therefore God ought, and it is for his honour to regard his good Name,* 1.2352 and there∣fore let it be hallowed; and as a King, he ought to look to the observation of his Laws, therefore let his will be done; and he must, being a King, look to the wealth of his Sub∣jects,* 1.2353 and therefore let them have bread. It is also the glory of a King, to passe by a trans∣gression, let him therefore pardon our tres∣passes; he ought moreover to ••ecure his Sub∣jects, by delivering them from temptation, and ease his Subjects,* 1.2354 by delivering them from evil; the doing whereof can be nothing to him, for his is the power; nay, it shall pro••ure some∣thing to him, for he shall have all the glory for ever.

For ever.* 1.2355 The King of the Ammonites had once a Kingdom and a Crown, but could keep neither: Darius in his first message un∣to Alexander the great,* 1.2356 stiled himself Rex Regum, & Consanguineum Deorum, King of Kings, and Cousin to the Gods, with other expressions thought by the Historian flaunting, but the event shew'd his folly, fear, flight,

poverty, and thirst made him know, he was but (when highest) as the grasse,* 1.2357 the glory of all Kings but being emanations from the glory of this King of whom we treat, and like summer brooks shall be dryed up, as the story of Darius was, his glory alone remaining for ever,* 1.2358 and praise belonging to him, not power to them.

To Kingdom, Power, and Glory here, St. Pe∣ter adds Dominion,* 1.2359 and Iude Majesty, words without multiplication, not being able to expresse Iehovah his greatnesse; yet these two, how eminent soever, are comprized in this breviary, Dominion being to be found in the word Kingdom,* 1.2360 and Majesty, in that of Glory; from which as a fountain, all the rivu∣lets of splendor, refreshing men or Angels, have their first rise, as is cleared in the Pro∣noun THINE,* 1.2361 Thine is the Glory▪ not on∣ly of delivering us from evil, but of bequeath∣ing unto us good; yea, because of his good∣nesse,* 1.2362 being confident of glorious good things for ever: his Name God, being originally from that act called Good, in our Ancestors Dialect.

Thankfulnesse and Gratitude, a constituent of true Prayer, and without which it cannot, nor ought not to be, is so shining in this Epi∣logue of Thine is the Kingdom, &c. that a learned Author concludes it to be added pure∣ly ut Dei laus finiret preces nostras, to evince our Prayers, are to end in Praise; and gene∣rally it is so in these or the like words now,

as of old in refutation of the Arrian Here••ie; the latine Fathers ended their supplications, Through our Lord Iesus Christ, cui cum Patre, to whom with the Father and the Holy Spirit, be honour and glory for ever:* 1.2363 and this not on∣ly to their own conceptions, but to this Pray∣er, taking all means to hammer that he∣retical doctrine of Arrius, which by the Lear∣ned is given as a reason for their ommitting of this, per oration, in their Commentaries and Homilies upon the Gospel. However it may be questioned,* 1.2364 what kind of Prayers these be, which want both Praise in their bo∣dy, and in their close? but leaving them to the censure of the Scriptures,* 1.2365 I must declare it provokes a smile, to hear how imperti∣nently, to say no worse, some even in pub∣lick, end their addresses unto God, where after begging plurality, or multitude of mer∣cies, they end with, In hope whereof we give thee praise, and remaine as mute as Fishes, appending neither Glory, nor Amen, accor∣ding to this manner.

The smell of thy Ointments (saith the Spouse to his Church) is better then all Spices;* 1.2366 there is ointment of Contrition, a falling down before the Throne, in grief for sin commit∣ted, the soul thereby anointing the feet o•• Christ.* 1.2367 Of Devotion, in doing good to all the Saints, whereby the body of Christ is anoin∣ted. And there is also the ointment of Gra∣tulation, acknowledging the receipt of invalu∣able favours, wherewith the soul unguents

the head of Christ, Crowning him King-like, by giving to him Praise, Honour, and Glo∣ry, for all possessions. And in this form of Praise, we render ••••anks, 1. For our Deniza∣tion, being Naturaliz'd, and made Subjects of his Kingdom. 2. For our Information, and knowledge of the blessed Trinity, and that in Unity,* 1.2368 included in the expression, Fa∣ther in Heaven, that his glory be not given to another. 3. For our Expectation, or hopes of the world to come, for ever being added, ut firmius stet,* 1.2369 that we mig•••• be strengthned in the perpetuity and immutability and eterni∣ty of Gods glory and domin••••n. 4. For our Preservation, or deliver••nce from evil, and all evils in which, both in, and from the womb we might have fallen, without his inspection, as was that Countrey Boy, who being ordered to drive home some Oxen from the Field,* 1.2370 was benighted, and storm-stead by a sudden showre of snow, which covering the wayes, and stopping passages, the Child was inclosed in the Mountains, his ••arents seeking him in vain, but after two dayes, designing to find only his body for burial, they found him on a Bank, neither covered nor touched with snow, and told them, he tarried there inten∣ding to return home in the evening;* 1.2371 (cer∣tainly God was both a Sun and a Shield unto him, nay, a Purveyour for) being asked if he had eaten any thing, told them, A man whom I knew not came and gave me Bread and Cheese:* 1.2372 Though all meet not with such

portions of wonderful kindnesse, yet general∣ly we have such Guardian Providences, that if God had not held us by the coat, we had pe∣rished in our folly, in our impiety, which ought to be recorded by us both in thankful remem∣bring of it before the Altar,* 1.2373 and in walking suitably thereunto before men.

For Prayer must be practised,* 1.2374 and in an holy life only can we pray daily, he having the King∣dom, and the Power, we as Subjects ought to be faithful, and loyal, and as Servants, diligent and peaceable, and that alwayes, since he is for ever, a word that man cannot fathom, a note beyond all ordinary rules, a lesson more then our Masters can pierce or construe. I say, since he for ever lives to punish us for ever,* 1.2375 in case of disloyalty, let us for ever be obedient.

Some learned men, during the Council of Basil (a time wherein the world was turned a School, and every soul a learned Disputant) walking in and about a Wood, debating about the questions of that age,* 1.2376 heard and saw an un∣usual, if not prodigious bird, its sweetnesse was so inchanting, that it was suspected and conju∣red, and then it declared it self to be a soul con∣demned in unto that Wood, untill the great day, after which it was to suffer eternal plagues; then taking wing, cryed, saying, O quam diuturna est aeternitas! O how long is eternity! O how im∣mense is eternity! all suddenly sickned, and in few dayes after died, who beheld it. Melanch∣ton judged it to be a Devil inhabiting the place. But whatever it were, the relation may admo∣nish us, in this litigious age (wherein q••estions are started of no weight, yet pursued with

scorching ••eat) to retire from the throng of disputes,* 1.2377 into our selves, and mind eternity; for by well-doing, and upright living, shall we only live happily with our Father which is in Hea∣ven, (an ••pellation in the Preface) settling us in love,* 1.2378 as thine is the Kingdom, Power, and Glo∣ry, fixeth us in confidence, in the Conclusion, For ever.

CHAP. X.

Amen.

IF the structure of this Prayer be like to Solo∣mons Temple,* 1.2379 the Preface as the Porch, the Prayer like the holy place, the Conclusion like the most holy, we shall in it assimulat Amen to the glory of the Lord in a cloud, which being the last breath of this first and perfect Prayer, cometh last to be considered, 1. In its original and nature. 2. In its place and order.

It is signaculum orationis Dominicae,* 1.2380 the seal of this, and of all other prayers; yet forsooth hath the misfortune with its companions to be thrust from the Codex of the Gospel, as being inserted into the Evangelist, not from our Sa∣viours lips, but from the custom of the Church, as if every thing which is not in Luke, or Mark, must be ejected Iohn and Matthew, where Amen is to be sound; this Prayer being sent as an Epistle to our Father, closed by Amen, and gi∣ven to be presented by the graces of Faith and Charity upon command.

It is sometime put before a sentence, and so is a note of confirmation, ordinarily translated ve∣rily;* 1.2381 and in the New Testament imports that expression; As I live, in the Old; but here it is in the close, as in the execrations of the Law, and is doubled by the Psalmist, in blessing the Lord, from everlasting to everlasting, Amen, and Amen,* 1.2382 that is, Amen in the heart, Amen, in the

mouth,* 1.2383 demonstrating the union of these two, in this one duty of blessing God.

It is a Iew by birth, and speaketh Hebrew in the Laconick style, yet its ingenuity and noble converse, its candor and comprehensivenesse, hath procured for it self that freedom to be de∣nized, in all Nations, and all in each Nation, speaking the same Language, saith Amen, and is either imperantis,* 1.2384 of command, or confirman∣tis, of assuring, or precantis, of desiring, and is generally, and was of old annexed to Prayer and Praise, except that it was impiously, because out of scorn, laid aside by Humorists, as though the saying of Amen had not been a Gospel-pre∣cept.

It groweth upon the Hebrew root Aman, which by interpretation signifieth to nourish, and by degrees, as by bearers, blooms on a branch, signifying truth and fixednesse; and the truth is, Amen hath nothing of flatulency or windinesse▪ but nourisheth every soul that by holy discreti∣on▪ prepares a Conscience for its receiving.

It is not interpreted by Expositors here, Nec Grae••us Interpres ausus est,* 1.2385 neither dare they, yea, the verity is, they cannot, there being no Language to expresse its full sense, and in Scri∣pture having different significations; being ta∣ken, 1. Substantively. 2. Assertively. 3. Op∣tatively.

1. Substantively, and then it signifieth Christ himself:* 1.2386 These things saith the Amen, that is the Truth, he being prima veritas, the first and the last; and by Amen he gives a reality to what he hath spoken, because in him all the promises are yea, and Amen. In the word Father, the

Trinity is implyed, the first Person only expres∣sed in Amen, the second is contained, and these are one with the Spirit. Hence one promiseth, I resolve never te leave Amen out of my Prayer,* 1.2387 since it is as much as Christ, which one sound from the heart, is able to procure Gods••blessing on all our askings, importing, For Christs sake have mercy and hear, O Heavenly Father.

2. Assertively, and then it is a note of Atten∣tion,* 1.2388 translated often Verily; for what is in one Text Amen,* 1.2389 or Verily, is in the parallel Text Amen, or of a truth, as if Christ should have said,* 1.2390 I speak it not rashly, but certe, profecto, si fas est dicere, juratio ejus est, it is indeed his Oath, so to speak, As I live, Amen; Verily there be some standing here, which shall not taste of death till they see the Kingdom of God:* 1.2391 And in the Pro∣phet it is said, he who blesseth or sweareth in the earth, shall blesse or swear by the God, Amen, or of truth.

3. Optatively,* 1.2392 and then it is a note of wish∣ing; Blessing; and thanksgiving, and honour, said the Angels, be to our God, for ever and ever, A∣men, and may in this sense be expounded, fiat, or So-be-it, a word short of Amen's extent, and is but a corner of it, yet used by many of late with us, as thought more perfect and significant, though Amen is reverent and gray-headed, and venerable through all ages, under the Law by Moses used in point of jealousie,* 1.2393 and in point of exaction by Nehemiah,* 1.2394 that it like the last stroak of an heavy Bell, might bumme in their ears who had offen∣ded. It ends all the Epistles, the third of Iohn, and that of St. Iames excepted; and is the last

word of the Bible, and one way or other Fifty times used in the New Testament.

It is acutely observed, that the mystery of the Iews conversion is herein touched,* 1.2395 the whole Prayer being Greek, this Amen only Hebrew, hinting, though obscurely, that the Greeks, that is, the Gentiles, shall speak the language of Ca∣naan, and that the Iews shall be conducted un∣to Christ the Amen; these two by our Father being united in him, who is the truth, the way, the life,* 1.2396 and the AMEN.

Let Amen respect Christ, it is nota fiduciae, of affiance, regarding all his offices, expecting with confidence deliverance by him as our King, In∣struction, as our Prophet, and remission of sin as our Priest; yea, indubitanter, it is unquestion∣able he would not have us scruple the obtaining any thing we demand,* 1.2397 because next Amen, he saith, if ye forgive men their trespasses, your hea∣venly Father will also forgive you.

Let it respect the soul, and its nota desiderii, and checks our dulnesse, ro••zing up our ••etha••∣gick spirits, and like the last stroak of a shrill Clock, shews what time we have spent in Prayer, and what heart we have towards God, for the advancement of his honour, or for the remission of sin,* 1.2398 Make haste, my beloved, said the Church of old, Even so, come Lord Iesus, saith the Church now. Amen. The Iews make four kinds of Amen, 1. Pupillum, when the thing to which i•• is said, is not understood. The 2. is surreptum, when it is not heard throughout. The 3. is o••••o∣sum, when it is not thought upon. The last is, when it is pronounced from the heart, and desired, and that is, Amen justorum which they account

their own,* 1.2399 ending still their devotion with it: this sheweth quam difficile, how hard a thing it is to say Amen, saith one; yet Cyprian being sentenced, ut gladio feriatur, to be beheaded with the sword, for being Christian, said, Amen, is somewhere recorded by another.

Let it respect the Preface, and it containeth the mystery of the Trinity, unto which we only ought to pray, all others being only our fel∣low-creatures, and hath not begotten us, or our sisters or brethren, and so not our fathers, which speaketh two things, 1. The fulnesse of the Scri∣ptures, not only Amen, but each Iota in the insti∣tutions of God is mysterious, and of immensi••∣rable sense.* 1.2400 2. Comforts in our failings, for if in Prayer infirmity divert us from a zealous pur∣suit of heavenly objects, we recover our feet, and unites in one Amen.* 1.2401 Now there remains three, said a Father, the Word, Example, and Prayer: yet all the three is here for Prayer, and Amen, and example even in History is not wanting: For,

Basil the Great,* 1.2402 being sick, was attended by one Ioseph a Iew, and his Physician, who had from natural signs shewed him that he should die a∣bout the evening. What, said Basilius, if I live another day? then said Ioseph, I shall become Christian. The holy man for saving a soul, plyes the Throne of God, and about three of the Clock riseth next morning in health, which so astonished the Doctor, that he was the same day baptized in the publick Congregation, by Basil, who returning to his bed, died. Likewise So••inus dying,* 1.2403 called upon his Redeemer, attesting de∣pendence upon providence and mercy, hearing Scriptural exhortations for his souls strengthning,

to every Text sobjoyned his zealous Amen, A∣men.* 1.2404 And what hath not Prayer done through∣ought the world? why then should this three••old cord be broken, having the word Prayer and ex∣ample for Amen in all our supplications.

Let it respect the Petitions, it is worthily com∣pared to a bound or stitched up Book, more portable and lesse bulksome, then when scattered in single sheets; the Law was abreviated in the ten Com∣mandments; the Gospel is abridged in the Creed, and the Lords Prayer; yea, all Prayer in Amen, which speaketh three things;

1. Ordering the studying of Amen. Let the mad world say its list.* 1.2405 it is Divine, and of heavenly sanction, and as Iesus, though Hebrew, is over all the world understood,* 1.2406 and if more closely studied, would prove consolatory and more re∣ver'd, even so Amen, if searched into, should prove significantly helpful for all addresses: It was of old uttered to each curse, and here an∣nexed to each Petition, and once for all uttered, discovering its secret Energy,* 1.2407 but impenitus enim audiens, if he that understands not the prayer cannot say Amen, how shall he say it, who un∣derstandeth not Amen it self.

2. Ordering the saying of Amen. As it is an old, so it is an holy, seemly, and necessary duty in the Church, or at Church-service, for all to say Amen;* 1.2408 by it the Church Militant being mostly Uniform, to that of the Triumphant, the noise of Dogs is harsh, of crying children trouble∣some,* 1.2409 of opening locks unholy, &c. But the noise of Amen is heavenly, we are baptized, said Iustine in his Apology for Christianity, to An∣tonius the heathen Emperour, we communicat,

we gather offerings, we pour forth prayers, we celebrat praise, and the people say, Amen. And if the word lingua, the tongue in its initiatory letters, direct to a six-••old duty, at all times the tongue must express Amen, for it doth as, L. directs, for then, loquitur bene, it speaks good.* 1.2410 I. then Iesus is acknowledged. N. and then the Name of God is invocate. G. then the Grace of God is proclaimed. V. then the Will of God is obeyed. A. and all others about us are edified, instructed, and holily excited.

3. Ordering the affecting of Amen, we have not ended our prayers, if according to this pattern, untill this be Eccho'd from the heart, Christ having said it before us. It is said that the na∣tural heat,* 1.2411 being more and greater in man then in any other creature, doth in a second sense, or as a secondary cause, make his body straight, and his soul when heated by holy zeal, shall more and more being fledged or ••eathered, by the practice of prayer, spiritually go aloft, entering by devo∣tion the Quire of Angels, bearing share in their Antiphonies,* 1.2412 as in the vision, Amen, Allelujd, where obiter, by Amen we learn that God is to be praised, and by Allelujah, that he is to be feared, it is the fi••tieth Greek word in this pray∣er,* 1.2413 and fifty was the Jubilee, and that was the year of rest, and after much plodding, and praying, we rest in Amen, that is in Christ Iesus.

Let it respect the Conclusion, and it sheweth when in prayer the Christian cometh to his concla∣ma••um est, a closs laying his petitions, and his case before the Throne of God, leaving them to the Power, Glory, and Authority of God▪ which speaketh two things,

1. Perseverance in all prayer.* 1.2414 Mind but that precept, Pray without ceasing, and this com∣mand, Pray after this manner, that is, as, and from Our Father, to Amen, and from Amen, to Our Father, in circulo; and it is easie to infer that there is a religious unweariednesse (at least in habit) wrap'd up in this word and work.

2. Confirmation of all good. We here beg, and continue begging, for good and comfort∣able things, untill we say, Amen; there sisting, stedfastly perswaded, that in the Kingdom of our Father,* 1.2415 by his Power, for his Glory, we shall want no portion of the matter craved, heeding this form, as most perfect, which was dayly by the Ancients in Gods House, observed as such, in order for their prosperous and more successful issue in their practical devotion, its vastnesse and perfection, mediating from Heaven, Antidots against the narrownesse, and many failings where∣with their performances, in point of justice were beheld, and because of which, they might have been excluded the ears of God, who certainly is most delighted with the penitents lips and heart, when both are acting in the words his blessed Son and our Saviour hath endited to them.

Not that we are to use no other prayer, for that is contrary to our Lords own practice, in his deprec••ting the Cup,* 1.2416 and his precept in his enjoyning prayer, that our flight might not be in the winter, nor on the Sabbath day: yet both these, and all other Scriptural prayers are ac∣••••••ding to this prayer, as it is in Matthew, pray afte•• this m••nner; and since the command in 〈◊〉〈◊〉, it is to be made a prayer, as it is required in that Evangelist,* 1.2417 When ye pray, say, Our Fa∣ther,

which we are no more to doubt of its being done by the Apostles, then to doubt of their baptizing in the Name of Father, Son, and Holy Ghost,* 1.2418 though we read of neither; the Law for both being evident, and the Law of Amen, is equally Scriptural, as Lead us not into tempta∣tion, though some boldly expunge it the Text, and exclude it their mo••ths,* 1.2419 because its not to be found in St. Luke, though in our Saviours first and famous Sermon in St. Matthew it is clear, and in other Scriptures evident, each Evangelist and Apostle having his own peculiar excellency, and giveth by brevity in some places, and by prolixity in others, light, glory, and beau∣ty to each other.

Before we close, let us give thanks to the me∣mory of that learned Divine, and (in this whereof we are to speak) Anagramatist,* 1.2420 who by a more then ordinary, because religious fancy and judgment, finds in the word, Amen, this word Mane, and clear∣eth hi•• Mane thus: Thereis Mane, the Verb, sig∣nifying to tarry, pressing constancy in prayer, and importuning of God as the importunate Widow did the unjust Judge:* 1.2421 There is Mane, the Ad∣verb, by interpretation, the morning; urging earlinesse at the duty, that at the rising Sun, if not before, we are to be at this exercise of pray∣er and praise: to cle••r which, Reader, accept of a good note, though at a great distance, of •• famous English Iew,* 1.2422 let me go, said the man to Iacob, for the day breaketh, that is, tempus est ut ••antem Dei laudes cum aliis Angelis,* 1.2423 let me go, for it is time I were among my fellow-Angels, glorifying God, as if even to those bles∣••ed Spirits, a new morning, a fresh Sun, a day∣star,

were arguments exciting them to magni∣fie God for his Providence unto us poor and dark mortals.

All this considered, how wise are they, who in the shutting up of their prayers, neglected A∣men? or abused it, in a curtail'd So-be-it, or, this we desire, or, so let it be, or said Mumm? whereas A∣men had even sounded better, and really was bet∣ter,* 1.2424 and ought to have been used, propter reveren∣tiam salvatoris, out of reverence to our Lord, who in this Greek and Syriack prayer, retained the Hebrew word, Amen, that Amen might not be slighted or mocked,* 1.2425 for its poornesse, naked∣nesse, or emptinesse, for which reason the Anci∣ents translated it not, there being in no Lan∣guage able to discover in many words, its ample meaning, in its own one, for which cause the Churches of old, in what language soever they prayed, concluded with it, though Hebrew, & decet sane, verily in supplications it it most seemly for all, Amen, Afferre, to utter Amen, the custom of the Churches, (which if harmless, is good to observe) craving that from us,* 1.2426 who confirmed all that was asked, communi consensu, with one consent, by hearkening, I might say, by tarrying, untill the Preacher in his blessing, said, Amen.

O magnificum & e••••••acissimum verbum,* 1.2427 AMEN, O powerful and wonderful Amen, God is Amen, Christ is Amen, O good, O blessed Saviour the Word, and Amen, cryed one, per∣fect my prayers in Amen; Amen, let it be done, Amen, let it be done, and in my mouth let thy words be fulfilled, thy prayer compleated, and say, Amen, to which I add, the Rabbins pro∣verb,

he who saith Amen in this life, is worthy to say it in the life to come: understand the Christian expression worthily.

It is written in the life of that great light of the reformed Church of France, Beza, that his last Sermon was upon the third Petition of this prayer,* 1.2428 Thy will be done, ceasing here to preach it, that he might go to Heaven for to do it. But God our Father, and our Lord Iesus Christ, hath conducted us through the land, from the Dan, to the Beersheba of this prayer, and hath let us see both the rising and setting of the Sun, of this most perfect plat-form, and two Novem∣bers, betwixt which there were seen many and unusual Funerals, Trains, and Mourners going about the streets, we still surviving: for which and all other his mercies, blessed be his glorious Name, for ever, and let the whole earth be fil∣led with his glory; Amen, and,

AMEN.

Notes

• * 1.1

  Tolboot•• Church, Novem. 17. 1667,
• * 1.2

  Dan. 8. 1••
• * 1.3

  Heb. 13▪ 15.
• * 1.4

  Num. 28. 3.
• * 1.5

  Acts 3. 1
• * 1.6

  Acts 10. 3.
• * 1.7

  Ionah 2. 11.
• * 1.8

  Luke 11. 2.
• * 1.9

  Alsted Theol. Cat. S. 3. c. 13.
• * 1.10

  Gen. 24. 17.
• * 1.11

  Psal. 51. 11.
• * 1.12

  Aquin. 2 2dae Q. 83.
• * 1.13

  Art. 1. & Art. 10.
• * 1.14

  Chrys. de O. rand. lib. 2.
• * 1.15

  Iohn 15 16.
• * 1.16

  Rom, 8. 26.
• * 1.17

  Iona. 3. 8
• * 1.18

  Rom. 12. 1 Chrys. de Orand. lib. 1.
• * 1.19

  Bucan. loc. Com. 35.
• * 1.20

  Luk. 1. 28
• * 1.21

  Greg. Moral. lib. 32. c. 27.
• * 1.22

  Psal. 32. 3.
• * 1.23

  Luk. 13. 4.
• * 1.24

  Mark 7. 3
• * 1.25

  Heb. 10 21
• * 1.26

  Mat. 6. 5
• * 1.27

  Mat. 22 12
• * 1.28

  Iudg. 16 15
• * 1.29

  Ier. 18 12
• * 1.30

  Eph. 6. 6
• * 1.31

  Chrys. Hom. 30 in. Gen.
• * 1.32

  Bucan. loc. Com. 35
• * 1.33

  Are••. loc. Com. 72
• * 1.34

  Lonicer. Theat. Hist. in Exempl. tert.
• * 1.35

  praecep. Hos. 11. 8
• * 1.36

  Psal. 5. 1
• * 1.37

  Gen. 18 ••7
• * 1.38

  Beda.
• * 1.39

  Expos. 1 In Sam. c. 12
• * 1.40

  Mat. 6▪ 6
• * 1.41

  2 〈◊〉〈◊〉 Quaest. 8 Art. 12
• * 1.42

  Psal. 100 10.
• * 1.43

  1 Cor. 6 20
• * 1.44

  Isa. 38 3
• * 1.45

  1 Cor. 11, 1
• * 1.46

  Psal. 46 1.
• * 1.47

  1 Tim. 6 16
• * 1.48

  Mat. 4. 10
• * 1.49

  Mark 4 ••9
• * 1.50

  Val. Max. lib. 7. c. 2. Exter.
• * 1.51

  Brom. Summ: Praed. de orat.
• * 1.52

  Damas. orth. fid. lib. 3. c. 24
• * 1.53

  Psal. 90 12
• * 1.54

  1 Kings 10. 14
• * 1.55

  Hilar. in Psal. 53 enarr.
• * 1.56

  Ib. in Psal. 54
• * 1.57

  Ber. in Quad.
• * 1.58

  Ser. 6
• * 1.59

  Matth. 6 33
• * 1.60

  Hug. Card. in loc.
• * 1.61

  Gen. 41. 20
• * 1.62

  Byerl. Prom. Moral. in Fest. S. Cath.
• * 1.63

  Ioh. 6. 27
• * 1.64

  Cajet. in loc.
• * 1.65

  Matth. 26 39
• * 1.66

  Pro. 23. 1
• * 1.67

  Pro. 23. 3
• * 1.68

  Iam 4. 15
• * 1.69

  Aug. de vera In∣nocen.
• * 1.70

  Sent. 33
• * 1.71

  2 Sam. 15 26
• * 1.72

  Rom. 12 20
• * 1.73

  Matth. •• 44
• * 1.74

  Act. 7. 60
• * 1.75

  1 Tim. 2. 1
• * 1.76

  Phil. 2. 21
• * 1.77

  Rom. 13 8.
• * 1.78

  Gen. 13. 9
• * 1.79

  Chrys. Hom. 30 in 11. Gen.
• * 1.80

  Brom. ut supra.
• * 1.81

  Sect. 29
• * 1.82

  Luk. 6 33
• * 1.83

  Psal. 35 13
• * 1.84

  Chrys.
• * 1.85

  Hom. 1. de Cr•••• 〈…〉〈…〉.
• * 1.86

  Psal. 6. 3
• * 1.87

  Iames 5 14
• * 1.88

  2 Tim. 4 8
• * 1.89

  Rev. 8. 3
• * 1.90

  Gen. 27 27
• * 1.91

  Act. 4. 12
• * 1.92

  Gen. 43. 3
• * 1.93

  Mat. 6. 6
• * 1.94

  Psal. 107 32
• * 1.95

  E••••h. 4. 16
• * 1.96

  Psal. 55 2.
• * 1.97

  1 Tim. 2. 1
• * 1.98

  Psal. 119. 18
• * 1.99

  Acts 12 5
• * 1.100

  2 Tim. 4 16
• * 1.101

  Acts 20 24.
• * 1.102

  2 Tim. 4 8.
• * 1.103

  2 Thes. 3 11
• * 1.104

  2 Pet. 3 18
• * 1.105

  Acts 20 36
• * 1.106

  Psal. 119 5.
• * 1.107

  Phil. 2 12
• * 1.108

  1 Cor. 14 18
• * 1.109

  1 Cor. 12 31
• * 1.110

  Prov. 30 8
• * 1.111

  Heb. 13 5.
• * 1.112

  Act. 9. 33
• * 1.113

  Gen. 27. 3
• * 1.114

  Gen. 27. 3 Phil. 3. 9 Psal. 143 3.
• * 1.115

  Rom. 10. 1
• * 1.116

  Eph 4 32
• * 1.117

  Psal. 69. 5
• * 1.118

  Sam. 25 34
• * 1.119

  Psal 122. 7
• * 1.120

  2 Tim. ••. 26
• * 1.121

  Rev. 20. 2
• * 1.122

  Rom. 7. 15.
• * 1.123

  Prov. 15. 14
• * 1.124

  1 Thess. 4. 17.
• * 1.125

  Alsted Theol. Cate. Sect. 3 c. 13
• * 1.126

  Hug. Cardin. Matth. 6 2 King. 20. 6
• * 1.127

  2 Chron. 20. 16
• * 1.128

  Ier. 4. 19
• * 1.129

  Rom. 7 24
• * 1.130

  Psal. 51. 4
• * 1.131

  2 Sam. 12. 13
• * 1.132

  Isa. 56. 7
• * 1.133

  •• Cor. 12 8.
• * 1.134

  Mat. 6. 6
• * 1.135

  Dan 9. 19
• * 1.136

  Dan, 10. 19
• * 1.137

  Ioel 2 32
• * 1.138

  1 Thes. 5 17
• * 1.139

  Chrys. Hom. 30 in Genes.
• * 1.140

  Theod. in Psal. 4.
• * 1.141

  Eras. Apo. lib. 7. in Pyr. Psal. 119. 62
• * 1.142

  Isa. 1. 1••
• * 1.143

  Ioh. 4. 2••
• * 1.144

  1 Ioh. 5•• 7
• * 1.145

  1 Tim. 3. 16
• * 1.146

  Euseb. Ecc. Hist. L••b. 5. c. 5
• * 1.147

  ••ert. ad Scap.
• * 1.148

  Psal. 18. 6
• * 1.149

  Psal. 65. 1
• * 1.150

  Rev. 12. 9
• * 1.151

  2 King. 13 17
• * 1.152

  Exod. 17. 11
• * 1.153

  Isa. 45. 11
• * 1.154

  Psal. 56. 2
• * 1.155

  Psal. 811 10.
• * 1.156

  Rom. 5. ••
• * 1.157

  Iob. 6. 25
• * 1.158

  Iob. 1. 20
• * 1.159

  1 Sam. 17. 36.
• * 1.160

  Iam. 4. 7▪
• * 1.161

  Coup. Chro. lib. 2
• * 1.162

  Matth 25 ••9
• * 1.163

  B••da lib. in Ezr. c. 10
• * 1.164

  Ier. 32 17
• * 1.165

  2 King 4 31
• * 1.166

  Gen. 32 31
• * 1.167

  Psal. 50 15 Iam. 1. 6
• * 1.168

  Aug. Dom. 15 post Tri∣nit. Ser. 1
• * 1.169

  Psal. 66 18
• * 1.170

  Psal. 32 6
• * 1.171

  Psal. 8. 17
• * 1.172

  Psal. 79 6
• * 1.173

  Ier. 10 25
• * 1.174

  Glos. ord.
• * 1.175

  Psal. 81. 7
• * 1.176

  Glos. In∣terl. & Hug. C••rd. in loc.
• * 1.177

  Mat. 7. 7
• * 1.178

  Lyra,
• * 1.179

  Rev. 2 26
• * 1.180

  Psal. 73 17
• * 1.181

  Luke 19 46
• * 1.182

  Job 28 34
• * 1.183

  Amos 7. 2
• * 1.184

  Mat. 8. 9
• * 1.185

  Psal. 51. 1
• * 1.186

  Gen. 4. 26
• * 1.187

  Luke 22 42
• * 1.188

  Act. 12 15
• * 1.189

  Cajetan.
• * 1.190

  Luke 16 ••8
• * 1.191

  Job 13. 4
• * 1.192

  2 Sam. 21 9
• * 1.193

  1 Tim. 4, 5
• * 1.194

  Aquin. in loc.
• * 1.195

  Psal. 141 2
• * 1.196

  Cant. 4. 6 Greg. Mag.
• * 1.197

  Aquin. in loc.
• * 1.198

  Caus. Holy C. & Diar. 3 Sect.
• * 1.199

  Phil. 4. 6
• * 1.200

  Dan 3. 16
• * 1.201

  Fox Act. & Monn. in Laur. Saunders
• * 1.202

  Dan. 6 23
• * 1.203

  Luke 23 42
• * 1.204

  Chrys.
• * 1.205

  Hom. 79 ad Pop. Antio.
• * 1.206

  Neh. 2. 4
• * 1.207

  Cant. 3. 6
• * 1.208

  Binch.
• * 1.209

  Mel.
• * 1.210

  Theol. loc. 29 c. 8
• * 1.211

  1 Sam. 16. 23
• * 1.212

  Gen. 42. 1
• * 1.213

  Gen. 45 20
• * 1.214

  Ioh. 17 19
• * 1.215

  Luke 6 12
• * 1.216

  Ioh. 17 11
• * 1.217

  Phil. 4. 6
• * 1.218

  Revel. 12 I0
• * 1.219

  Act 16. 16
• * 1.220

  Eph. 6. 18
• * 1.221

  Psal. 14. 4
• * 1.222

  Iob 2. 9
• * 1.223

  Psal. 73. 14.
• * 1.224

  Psal 89 4
• * 1.225

  Theod. in loc.
• * 1.226

  Psa. 145. 9.
• * 1.227

  Sphinx. Theol. Philo. c. 18. de Martin. Ep. Tu∣ron.
• * 1.228

  Lam. 3. 22.
• * 1.229

  Matt. 8. 2.
• * 1.230

  Binch. ut sup. c. 5. Art. 1.
• * 1.231

  Psal. 73. 5.
• * 1.232

  Matt. 10 29.
• * 1.233

  Psal. 22. 9.
• * 1.234

  Matt. 6. 33.
• * 1.235

  1. Tim. 6. 8.
• * 1.236

  Acts▪ 8. 28.
• * 1.237

  Iam. 3. 16.
• * 1.238

  Amos, 6. 6.
• * 1.239

  Matth. •• 44
• * 1.240

  Acts 16 31
• * 1.241

  Psal. 15 3
• * 1.242

  Tert. A∣po. c. 32
• * 1.243

  Caus. Ho∣ly Court Pas. Sec. 13
• * 1.244

  Heb. 13. 1
• * 1.245

  S. Max. Hom. de Sanct. 1.
• * 1.246

  1 Cor. 13 3
• * 1.247

  Mic. 6. 8
• * 1.248

  Luke 21 34
• * 1.249

  Mat. 6. 6
• * 1.250

  Eccl. 5 2
• * 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trap. in Mat. 6 7.
• * 1.252

  Ly••a in loc. Chrys. Hom. 19 in Mat.
• * 1.253

  Gen. 38 14
• * 1.254

  Aug. in Johan. tract. 41
• * 1.255

  Rev. 3 14
• * 1.256

  Rom. 16 17
• * 1.257

  Exod. 9 24.
• * 1.258

  Mat. 6. 9
• * 1.259

  Psal. 90
• * 1.260

  Tert. de oratione
• * 1.261

  Lev. 5. 12
• * 1.262

  1 King. 8 10
• * 1.263

  Cant. 5 11
• * 1.264

  Aug. Hom. 42
• * 1.265

  Hug. Card. in Text.
• * 1.266

  Aug. Ser. in Mon••e Dei. lib. 2
• * 1.267

  Chry. Ser. 67.
• * 1.268

  Iudg. 13. 18
• * 1.269

  Deut. 32. 6.
• * 1.270

  Isa 9. 6
• * 1.271

  Ioh. 3. 5
• * 1.272

  Aquin. sum. 1. Q. 32. A. 3
• * 1.273

  Psa. 57. 1
• * 1.274

  Act. 7. 59
• * 1.275

  Gen. 1. 26
• * 1.276

  Burt. ex∣pos. of L. P.
• * 1.277

  Matth. 6. 26
• * 1.278

  Ioh. 3. 35
• * 1.279

  Cicer. de nat. Deo. lip.
• * 1.280

  Iosh. 22. 22
• * 1.281

  Gen. 17. 1
• * 1.282

  Cyp. de Orat. Dom. S. 8
• * 1.283

  Heb. 1. 2
• * 1.284

  Isa. 1. 2
• * 1.285

  Aug. ut supra.
• * 1.286

  Rom. 8. 15
• * 1.287

  Ioh. 8. 44
• * 1.288

  Eph. 2. 13
• * 1.289

  Ioh. 1. 12
• * 1.290

  Cyp. ut sup.
• * 1.291

  Ioh. 8. 34
• * 1.292

  Ioh. 3. 5
• * 1.293

  Cajet. in loc.
• * 1.294

  Matth. 28. 19.
• * 1.295

  Rom. 8. 16
• * 1.296

  Psal. 2. 7
• * 1.297

  Gal. 4. 6
• * 1.298

  Chrys. hom. 20. in Matth.
• * 1.299

  Byerl. prom. Moral. in Fest. St. Joan.
• * 1.300

  Gal. 6. 16
• * 1.301

  Psal. 10 4
• * 1.302

  ••eb. 16
• * 1.303

  Luk. 18 11
• * 1.304

  Dan. 9. 4
• * 1.305

  Luk. 18 13
• * 1.306

  Mal. 1. 6
• * 1.307

  Gen. 28 17
• * 1.308

  King James Med. on L. P.
• * 1.309

  Byerl. ••t sup. Fest B. Mar∣tyr. 3
• * 1.310

  Psal. 67 7
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eras. Ada. Chil. 2 Cent. 1
• * 1.312

  Annot. in Novum Test. ex Critic. London•• ens.
• * 1.313

  Mat. 6. 7
• * 1.314

  Hos. 14. 2
• * 1.315

  Cicer. de Orat. ad Gru.
• * 1.316

  Eccl. 12 9
• * 1.317

  Joh. 7. 46
• * 1.318

  Luk. 15 20
• * 1.319

  Isa. 44. 2••
• * 1.320

  Hos. 4. 1••
• * 1.321

  Hos. 11 12.
• * 1.322

  Aug. in Ser. de Mont. lib. 2
• * 1.323

  Hush. Lect. on L. P.
• * 1.324

  1 Pet. 1 15
• * 1.325

  Lib. 2. de Orat.
• * 1.326

  Lib. 1. de Off.
• * 1.327

  Psal. 119 115
• * 1.328

  Cyp. in Orat. Dom. Plut. in Lacon. Inst.
• * 1.329

  Theod. in Psal. 149 1 Cor. 6 18
• * 1.330

  Psal. 84. 1
• * 1.331

  Psal. 5. 3
• * 1.332

  2 Sam. 12 25
• * 1.333

  Deut. 34 10
• * 1.334

  Psa. 38. 9.
• * 1.335

  Greg. Mor. lib. 5. c. 30.
• * 1.336

  Heb. 4. 16
• * 1.337

  Flug. de Remis. peccat. lib. 1. c. 11
• * 1.338

  Diog. Laert in Arrist▪
• * 1.339

  Tymp. Spec. Mag. Sig. 68
• * 1.340

  Psal. 99 5
• * 1.341

  Psal. 132 7
• * 1.342

  Psal. 102 19
• * 1.343

  Iam. 1. 5
• * 1.344

  Exod. 3 6
• * 1.345

  Exod. 6 3
• * 1.346

  Gen. 18 25
• * 1.347

  Heb. 12 18
• * 1.348

  Barrad. in Orat. Dom. Deut. 32 6
• * 1.349

  Estius in Text.
• * 1.350

  Isai. 63 16
• * 1.351

  Dan. 9. 4
• * 1.352

  Bucan in Orat. Dom.
• * 1.353

  Cant. 1. 4
• * 1.354

  Heb. 7. 19
• * 1.355

  Hug. Card.
• * 1.356

  Iam. 4. 8
• * 1.357

  Lycost. Apoph. de Spe.
• * 1.358

  Iob 19 25
• * 1.359

  Hist. de Spectris lib. 2. 95
• * 1.360

  Cyp. in Orat. Dom.
• * 1.361

  1 Pet. 1 12
• * 1.362

  Iob 38. 7
• * 1.363

  Isai. 45 12
• * 1.364

  Luke 15 12
• * 1.365

  1 Joh. 12 & 18
• * 1.366

  Ruth. 1 17
• * 1.367

  1 Thes. 4 16
• * 1.368

  Cant. 8 14
• * 1.369

  Aquin. Lect. 2. in loc.
• * 1.370

  Lyra.
• * 1.371

  Alsted Theol. Cat. 8. 3. c. 15
• * 1.372

  Ier. 3. 19
• * 1.373

  1 Pet. 1 14
• * 1.374

  Matth. 5 48
• * 1.375

  Bucan. ut supra.
• * 1.376

  Heh. 12. 8
• * 1.377

  Heb. 12 10
• * 1.378

  Eph. 6. 4
• * 1.379

  Rom. 7 12
• * 1.380

  Mag. Hist: Cent. 6. c. 16 apud Fin.
• * 1.381

  Psal. 119 137
• * 1.382

  Lycost. Apoph. de cor∣rect.
• * 1.383

  1 King. 11.
• * 1.384

  Matth•• 26. 39
• * 1.385

  Heb. 5. 7
• * 1.386

  Ioh. 18. 5
• * 1.387

  Luk. 1. 38
• * 1.388

  Luk. 3. 38.
• * 1.389

  Mal. 2. 10
• * 1.390

  Joh. 8. 44
• * 1.391

  Ioh. 20. 27
• * 1.392

  1 Ioh. 12
• * 1.393

  Rom. 8•• 15
• * 1.394

  Burt. exp. of the L. P.
• * 1.395

  Gen. 4. 20
• * 1.396

  Psal. 34. 20
• * 1.397

  Exod. 33. 15.
• * 1.398

  Act. 17. 28
• * 1.399

  Weems Scrip. Exer. Exercit. 15.
• * 1.400

  2 Sam. 15 5
• * 1.401

  Luk. 15. 25.
• * 1.402

  1 Pet. 1. 14
• * 1.403

  Suet in vi••. Oct. Aug.
• * 1.404

  Mat. 23. 9
• * 1.405

  Glos Interl.
• * 1.406

  Eph. 1. 17
• * 1.407

  Iob 38. 28 Pineda.
• * 1.408

  Deut. 32. 6
• * 1.409

  Deut. 38 6
• * 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.411

  Iob 10. 9.
• * 1.412

  Psal. 139 15
• * 1.413

  Chrys. Ser. 70
• * 1.414

  Greg. Mag. lib. 7 Indict. 2. Ep. 53 Ber. de Int. Do∣mo. cap. 67
• * 1.415

  Gen. 2. 7
• * 1.416

  Sen. Ep. 114
• * 1.417

  Gen. 3. 1
• * 1.418

  Isa, 45 9
• * 1.419

  Hos. 2. 9
• * 1.420

  Iob 42 15
• * 1.421

  So base is the world
• * 1.422

  Gen. 23 4
• * 1.423

  Mors •• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.424

  Mors à mersu. Aug. Hy∣pog. con∣tra Pe∣lag. lib. 1 amaritu∣do.
• * 1.425

  Merco.
• * 1.426

  Beda in Prov. lib. 1. c. 3
• * 1.427

  Psal. 23 4, 5, 6.
• * 1.428

  Chrys. ad Pop. An∣rio. Hom. 79
• * 1.429

  Diog. laert in. Anax.
• * 1.430

  Psal. 11. 4
• * 1.431

  Psa. 107. 25
• * 1.432

  Symb. Brixian. Com. in verb. Pat,
• * 1.433

  Bosk. de finis Bo. & Malor. lib, con. 1
• * 1.434

  Mat. 7. 9
• * 1.435

  Sen. de Ira. lib. 2 c. 11
• * 1.436

  Psal. 25 8
• * 1.437

  Bosk, ••t Sup. lib 2 con. 8
• * 1.438

  Pro. 22. 6 T••gur. vers.
• * 1.439

  2 Sam. 12 10
• * 1.440

  Ezek. II 19
• * 1.441

  2 Tim. 3 15
• * 1.442

  1 Sam. 2 11
• * 1.443

  Ca••s. ho∣ly C.
• * 1.444

  Psal. 119 98
• * 1.445

  Fulg. ad pro. c. 2
• * 1.446

  Gen. 48. 22.
• * 1.447

  Iob. 42. 15.
• * 1.448

  Prov. 8. 18
• * 1.449

  Deut. 31 6
• * 1.450

  Luk. 12. 32
• * 1.451

  Iob. 29. 16
• * 1.452

  Gen. 43. 16
• * 1.453

  2 King. 2. 12
• * 1.454

  Isa. 49. 23
• * 1.455

  1 Thes. 2. 7
• * 1.456

  Dan. 7. 9
• * 1.457

  1 Eph. 3. 5
• * 1.458

  Kings expos. 〈◊〉〈◊〉 the L. P.
• * 1.459

  Aug. de Quat. vir∣tur. cha∣ritat.
• * 1.460

  1 Tim. 2. 1
• * 1.461

  Gal. 6. 10
• * 1.462

  Eph. 4. 4
• * 1.463

  Rom. 12 15
• * 1.464

  Gen. 14 16
• * 1.465

  Gen. 12. 5
• * 1.466

  1 Pet. 2. 5
• * 1.467

  Iames 5 16
• * 1.468

  Chrys. Epist. 2. ad Inno.
• * 1.469

  Ioh. 6. 5
• * 1.470

  Luk. 7. 13
• * 1.471

  Ber. de modo bene vi∣ven. Ser. 13
• * 1.472

  Val. Max. lib. 9. 24.
• * 1.473

  2 Tim. 2 23
• * 1.474

  Gal. 3. 27
• * 1.475

  Rom. 6 23
• * 1.476

  Matth. 5. 44
• * 1.477

  Greg. Mor. lib. 34. c. 12
• * 1.478

  Col. 3. 12
• * 1.479

  Stobae Ser. 1. de virtut.
• * 1.480

  Matth. 5. 45
• * 1.481

  Act. 7. 60
• * 1.482

  1 Tim 2 4
• * 1.483

  Iohn 19 19
• * 1.484

  Luke 23 38
• * 1.485

  Acts 2. 4
• * 1.486

  2 Cor. 5 20
• * 1.487

  Ambros. de offic. lib. 2. c. 7
• * 1.488

  1 Sam. 16. 1
• * 1.489

  Gen. 15. 2
• * 1.490

  Hosh. •• Lect. on L. P.
• * 1.491

  Rom. 10 1
• * 1.492

  1 Ioh. 4 20
• * 1.493

  C••p. in O••a••▪ Dom.
• * 1.494

  Dan. 12. 2
• * 1.495

  A••thor imper∣fect Hom. 14. in Matth. Chrys. Hom. 1. Psal. 118
• * 1.496

  1 Ioh. 1. 3
• * 1.497

  Plut. in Lacon. Apo.
• * 1.498

  Isa. 60. 8
• * 1.499

  Primad. ••r. Ac∣c••d. Part 1. c. 30
• * 1.500

  1 Tim. 6 4
• * 1.501

  Gen. 18 32
• * 1.502

  Ambros. Hex. lib. 5. c. 16
• * 1.503

  1 Sam. 16. 1
• * 1.504

  2 Pet. 2. 5
• * 1.505

  Exod. 32 31
• * 1.506

  Luke 19 41
• * 1.507

  1 Sam. 16. 1
• * 1.508

  Matt. 15. 23
• * 1.509

  Bog. Ar∣cha. At∣ticae. lib. 4. c. 7
• * 1.510

  2 Cor. 11 2
• * 1.511

  King Iames Med. on the L. P.
• * 1.512

  Aug. de Temp. Ser. 135
• * 1.513

  Luke 12 47
• * 1.514

  Luke 16 28
• * 1.515

  Iude v. 15
• * 1.516

  Rev. 16. 10
• * 1.517

  Mat. 5. 46
• * 1.518

  1 Pet. 3. 7
• * 1.519

  Act 54
• * 1.520

  Psal. 65. 2
• * 1.521

  Zach. 10 4
• * 1.522

  Ezek. 14 14
• * 1.523

  Psal. 109 16
• * 1.524

  Gros. Hist. Horrib. lib. 1.
• * 1.525

  Natal. Com. Mythol. lib. 2. c. 9
• * 1.526

  Psal. 67. 6
• * 1.527

  Psal. 133 3
• * 1.528

  Psal. 18. 23
• * 1.529

  Isa. 1. 4
• * 1.530

  LeoMag. Ser. 10
• * 1.531

  Phil. 2. 21
• * 1.532

  Lam. 2. 13
• * 1.533

  Acts 23. 9
• * 1.534

  Deut. 6. 5
• * 1.535

  Iud. 16,
• * 1.536

  1 Cor. 1 12
• * 1.537

  Acts 24. 5. and 13
• * 1.538

  Prov. 25 18
• * 1.539

  Aug. Hom. 40.
• * 1.540

  Ber. sup. Cant. ser. 26.
• * 1.541

  Aug. de civit. Dei lib. 10. c. 4
• * 1.542

  B. of Ex••et Rap. sod. lib. 1. mis. 5
• * 1.543

  Gen. 6. 14
• * 1.544

  Luk. 10 13
• * 1.545

  Aug. de vita Chr. c. 11
• * 1.546

  Aug. de salut: docu. e. 18
• * 1.547

  Pro. 15. 8
• * 1.548

  1 Tim. 2. 8
• * 1.549

  Greg. Naz. Orat. 30 in Laud. Basil.
• * 1.550

  Act. 2. 38
• * 1.551

  Act. 8. 37
• * 1.552

  Lycost. Apoph. de con.
• * 1.553

  Act. 4. 32
• * 1.554

  Ier. 4. 14
• * 1.555

  Act. 7. 6••
• * 1.556

  2 Kings 2. 24
• * 1.557

  Matt. 26. 42
• * 1.558

  Gen. 24. 42.
• * 1.559

  Iohn 2•• 28
• * 1.560

  Ier. 1. 19
• * 1.561

  Plut. in ••acon. in∣stit.
• * 1.562

  Aug. de Subs. Dilect. c. 4
• * 1.563

  Bern. de Modo bene viv. Ser. 5.
• * 1.564

  ••ol. 3. 15
• * 1.565

  Schib. Me••ap. lib. 2. c. 3
• * 1.566

  Iames ••. 17
• * 1.567

  Exod. 3•• 14
• * 1.568

  Numb. 18 19
• * 1.569

  Numb. 18 19
• * 1.570

  Luke 10 26
• * 1.571

  Isa. 54. 8
• * 1.572

  Psal. 102 24
• * 1.573

  Rev. 16 5
• * 1.574

  1 Cor. 15 10
• * 1.575

  Zenoph. de Paed. Cyr. lib. 8
• * 1.576

  Psal. 91 1.
• * 1.577

  Symbol Cōmento Brixian. in Verb. Es.
• * 1.578

  Mal. 3. 6
• * 1.579

  Exod. 2•• 4.
• * 1.580

  1 Cor. 1•• 10
• * 1.581

  Psal. 21 12
• * 1.582

  Eccl. 5. ••
• * 1.583

  Iam. 4. 3
• * 1.584

  Mat. 6. 7 Theo∣phil. in l••c.
• * 1.585

  Iam. 1. 6
• * 1.586

  John 16 24
• * 1.587

  Greg. Mag. in Quart. Psal. poenit.
• * 1.588

  Aug. de Salut. doc••. c. 28
• * 1.589

  Plut. A∣po. Alex.
• * 1.590

  Mat. 6. 6
• * 1.591

  Ion. 7. 2
• * 1.592

  Gen. 6. 6
• * 1.593

  Ex. 32. 14 Amos. 7. 3
• * 1.594

  Aug. de Ser. in Mont. Dei. lib. 2 1 Cor. 3. 17
• * 1.595

  Psa. 11. 4
• * 1.596

  Hug. Ca••d. in Matth. 6
• * 1.597

  2 Sam. 22. 3
• * 1.598

  Mark 9. 22
• * 1.599

  Psal. 115 3
• * 1.600

  Psa. 2. 4
• * 1.601

  1 Chr. 17. 16
• * 1.602

  Rev. 22. 1, 2
• * 1.603

  Is. 57. 15
• * 1.604

  Psa. 14 2
• * 1.605

  Psa. 34 15
• * 1.606

  Psa. 121. 1
• * 1.607

  Senec. de vi••a Bea•• c. 20
• * 1.608

  Iam. 4. 8
• * 1.609

  Psa. 5. 3
• * 1.610

  1 Cor. 5. 3
• * 1.611

  Philip. 3 20
• * 1.612

  Psa. 16. 2
• * 1.613

  Col. 3. 1
• * 1.614

  Aug. Ser. de Temp. 135
• * 1.615

  Ambros. lib. 5. de Sacram. c. 4
• * 1.616

  Greg. Naz. O∣rat. 30 in land. Ba••••.
• * 1.617

  Pag. Ex. of the L. P.
• * 1.618

  Mal. 3. 13
• * 1.619

  Ambros. ut sup.
• * 1.620

  Shema∣jim, the Heavens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.621

  Celar, or Coelare.
• * 1.622

  Coelum quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.623

  Numb. 15 20
• * 1.624

  Psa. 79. 2
• * 1.625

  Matth. 6. 26
• * 1.626

  Gen. 1. 8
• * 1.627

  2 Cor. 12 2
• * 1.628

  Dam. de Orth. fid. lib. 2. c. 6
• * 1.629

  Ps. 78. 72
• * 1.630

  Psa. 116 3
• * 1.631

  Psa. 18. 4
• * 1.632

  Rev. 22. 2
• * 1.633

  Deut. 33 2
• * 1.634

  Aug. de Van. sec. c. 1
• * 1.635

  Aelian. variae
• * 1.636

  Hist. lib. 1. c. 29
• * 1.637

  Caes. com. de bel.
• * 1.638

  Gal. lib. 6 c. 4
• * 1.639

  Stella de Cō••temp.
• * 1.640

  Mun. lib. 2. c. 1.
• * 1.641

  Plato in Phoedo.
• * 1.642

  Sphinx Theolog.
• * 1.643

  Philos. c. 19
• * 1.644

  Dempster ant;
• * 1.645

  Rom. lib. 2. c. 19
• * 1.646

  Luke 23 43
• * 1.647

  Psal. 36 8
• * 1.648

  Glos. Ordin.
• * 1.649

  Rom. 8 23
• * 1.650

  Psal, 89 16
• * 1.651

  Iob 3. 25
• * 1.652

  Emblem. Alciat. Emb. 98
• * 1.653

  Est. 2. 21
• * 1.654

  Eras. Chil. 1.
• * 1.655

  Cent. 9 Adag. 2.
• * 1.656

  Isa. 26. 3
• * 1.657

  Ioh. 14 2
• * 1.658

  Matth. 13 43
• * 1.659

  Isa. 40. 31
• * 1.660

  Rev. 21. 7
• * 1.661

  Aquin. Ser. in Fest. S. Marc. Ser. 2
• * 1.662

  2 Cor. 5. 1
• * 1.663

  Psa. 84. •• Chrys. Ser. 68
• * 1.664

  K. Jam. Med. on L. P.
• * 1.665

  Mel. A. dam. in vit. Oecol:
• * 1.666

  Ioh. 2. 21
• * 1.667

  Deut. 4. 12
• * 1.668

  Chrys. Hom. 3. de in∣compre∣hens. Dei naturae.
• * 1.669

  Sphinx. Theol.
• * 1.670

  Phil. c. 1
• * 1.671

  Church Mis. 154
• * 1.672

  Ezek. 33 31
• * 1.673

  Brom. de Oratione
• * 1.674

  Psal 11 4.
• * 1.675

  Cajet. in Mat. 6. 9
• * 1.676

  Heb 4. 13
• * 1.677

  Psal. 50. 10
• * 1.678

  Iohn. 16 23
• * 1.679

  Iud. 6
• * 1.680

  Matth. 14 31
• * 1.681

  Gen. 17. 1
• * 1.682

  Amb. in Psal. 119 Ser. 12.
• * 1.683

  Vita. Ful. Ante o∣pera. c. 2
• * 1.684

  Rom. 1. 18
• * 1.685

  Heb. 4 16
• * 1.686

  Mat. 26 13
• * 1.687

  Agrip. de Oc∣cult. phi. lib. 2, c. 10
• * 1.688

  Gen. 4. 15
• * 1.689

  2 King. 5 14
• * 1.690

  Iosh. 6 15
• * 1.691

  Zech. 4. 7
• * 1.692

  Binchi. Melif. Theol. loc. 29 c. 5. Art. 2.
• * 1.693

  Aug. ad Prob. cap. 12
• * 1.694

  Psa. 67. 3
• * 1.695

  Psal. 80 7
• * 1.696

  Psal. 119 133
• * 1.697

  Prov. 30 8
• * 1.698

  Psal. 7. 4
• * 1.699

  Psal. 43 3
• * 1.700

  Psal. 59. 1
• * 1.701

  Luk. 11. 1
• * 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.703

  Camb. Rem. pag. 45
• * 1.704

  Gen. 1. 5
• * 1.705

  Camb. ut supra.
• * 1.706

  Gen. 25. 25
• * 1.707

  Luk. 1. 59
• * 1.708

  Aret. Prob. Theol. loc: 79
• * 1.709

  Gen. 17. 17
• * 1.710

  Gen. 18. 12
• * 1.711

  Is. 43. 25
• * 1.712

  Ex. 3. 14
• * 1.713

  Ex. 6. 3
• * 1.714

  Tert. Ad. Prox.
• * 1.715

  Ps. 19. 1
• * 1.716

  Ps. 148. 3
• * 1.717

  Ps. 138. 2
• * 1.718

  1 Tim. 6. 1
• * 1.719

  Theod. Quaest. 6. in Deut.
• * 1.720

  Chrys. de sp. Sanct Hom.
• * 1.721

  Rom. •• 24
• * 1.722

  Ps. 31. 7
• * 1.723

  Ps. 109. 31
• * 1.724

  Ber. de Evangel.
• * 1.725

  Sep. Pan. Set. 2.
• * 1.726

  Ps. 32. 1.
• * 1.727

  Ps. 103. 10
• * 1.728

  Is. 30. 18
• * 1.729

  Hab. 2. ••
• * 1.730

  Act. 1. 8
• * 1.731

  1 Chr. 16. 9
• * 1.732

  Euseb. Eccle••.
• * 1.733

  Hist. lib. 5 c. 1.
• * 1.734

  Psal. 105 3
• * 1.735

  Revel. 19 16
• * 1.736

  Rom. 2. 4
• * 1.737

  ••et. ••. 10
• * 1.738

  Ezek. 6. 9
• * 1.739

  I Gen. 3 9
• * 1.740

  2 King. 9 25
• * 1.741

  Eccel. 8. 11
• * 1.742

  Luk. 1 63
• * 1.743

  Rom. 15 5
• * 1.744

  Rev. 1. 9
• * 1.745

  Neh. 9. 5
• * 1.746

  Io••. 11. 40
• * 1.747

  Ex. 28. 36
• * 1.748

  Ps. 25. 10
• * 1.749

  Heb. 6. 18
• * 1.750

  S••ob•• Serm. 9. de Ve••it.
• * 1.751

  Senec. in Epist. 102
• * 1.752

  Isa. 30. 6
• * 1.753

  Gen. 7. 21
• * 1.754

  Mat. 4. 7
• * 1.755

  Theod. in Deut. Quaest. 5••
• * 1.756

  Lemn. Exhort. ad vitam opt. c. 59
• * 1.757

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.758

  Lact. de Instit. lib. 5. c. 1
• * 1.759

  Chrys. in Epist.
• * 1.760

  Colos. Hom. 9.
• * 1.761

  Tristium Historia. lib. 2. in Append.
• * 1.762

  1 Cor. 10. 6
• * 1.763

  Euseb. Eccl.
• * 1.764

  Hist. lib. 5. c. 1. &c
• * 1.765

  Phil. 3. 8
• * 1.766

  Pro. 23. 32
• * 1.767

  Mal. 1. 6
• * 1.768

  Gal. 3. 17
• * 1.769

  Theod. in loc.
• * 1.770

  Aquin. in loc.
• * 1.771

  Caiet. in loc.
• * 1.772

  Iohn 12 28
• * 1.773

  1 King. 8 64
• * 1.774

  Lev. 20. 10
• * 1.775

  Ex. 29. 1
• * 1.776

  Dionys. de divin. Nom. c. 12
• * 1.777

  2. Chr. 36 14
• * 1.778

  Cicer. de nat. deo••. lib. 1
• * 1.779

  Chrys. hom. 20 in Matth Tert. in Or. Dom.
• * 1.780

  Glos. ord in text. Sweton. in vita Jul. Ces.
• * 1.781

  Chrys. hom. 3. in 1 Tim.
• * 1.782

  Theod. in Ezek. 48
• * 1.783

  Matth. 26 15
• * 1.784

  Act. 4. 27
• * 1.785

  Gen. 3. 15
• * 1.786

  Acts 26 12, 13
• * 1.787

  Joh. 8. 49
• * 1.788

  Hug. Card. in Mat. 6.
• * 1.789

  Psal. 111 9
• * 1.790

  Aug. de Ser. Mon. Dei lib. 2
• * 1.791

  Psa. 29. ••
• * 1.792

  1 King. 18 36, 39
• * 1.793

  1 Sam. 5. 4
• * 1.794

  1 Sam. 17 45
• * 1.795

  1 Tim. 6. 4
• * 1.796

  Hab. 1 16
• * 1.797

  1 Chr. 29 16
• * 1.798

  Pl••t. Apoph.
• * 1.799

  Beadl. Diar. of Thankful. c. 8.
• * 1.800

  Theatr. vitae hu∣man. lib. 4.
• * 1.801

  Ib. lib. 19
• * 1.802

  1 Sam. 31 ••
• * 1.803

  Iob. 1. 10
• * 1.804

  Author. imper. Hom. 14. in Mat.
• * 1.805

  1 Cor. 10 31
• * 1.806

  Aquin. in loc.
• * 1.807

  Aquin. 2. 2dae Quaest. 106. Art. 1. Con.
• * 1.808

  Dan. 5. 23
• * 1.809

  Luk. 19. 16
• * 1.810

  Cicer. orat. 31. proplan.
• * 1.811

  Brom. summa Praed. de gratitud.
• * 1.812

  Num. 14 32
• * 1.813

  Plut. in Vit. The∣mist.
• * 1.814

  Binch. Mel. Theol. loc. 15 c. 4. Punct. 3.
• * 1.815

  Psal. 10••. 8
• * 1.816

  Acts 26 18
• * 1.817

  Tit. 3. ••, 6
• * 1.818

  Luk. 2. 14
• * 1.819

  Heb. 1. 14
• * 1.820

  Isa▪ 6. 5
• * 1.821

  Cyp. de Ora••. Dom.
• * 1.822

  Theod. Q••aest. in lib. 3. Reg. 24
• * 1.823

  1 Cor. 6 20
• * 1.824

  Plut. Quaest. Rom. 28
• * 1.825

  Goodw. Moses & Aaron, lib. 6. c. 2.
• * 1.826

  Chrys. Hom. 15. ad Pop. Antioch.
• * 1.827

  Matth. 5 34
• * 1.828

  Rous Archae. A••tic. lib. 6. c. 4
• * 1.829

  Psal. 82 6
• * 1.830

  Shebang.
• * 1.831

  Brom. sum. Praed. de Juram. c. 12.
• * 1.832

  Wille••. in 20. Ex.
• * 1.833

  Chrys. Hom. 5. ad Popul. Antioch.
• * 1.834

  Drex. de vi••. Ling. lib. 2. c. 8
• * 1.835

  Brom. ut sup.
• * 1.836

  Chrys. Hom. 26. ad Popul. Ant.
• * 1.837

  Brom. ut sup.
• * 1.838

  Matth. 5. 34
• * 1.839

  Wille••. in 20. Ex. 7
• * 1.840

  Quast. 2.
• * 1.841

  Iames 5. 12
• * 1.842

  Sphinx. Phil. Theolog. c. 24
• * 1.843

  Ber. de mod▪ be••ne vivend. Ser. 32
• * 1.844

  Sen. Epist. 16
• * 1.845

  Act. 1. 1
• * 1.846

  Landul. Cart. in Orat. Dom.
• * 1.847

  Prov. 7. 22
• * 1.848

  Ang. de Temp. Ser. 135
• * 1.849

  Chry. Ser. 67.
• * 1.850

  Rom. 2. 23
• * 1.851

  Chrys. Hom. 7. in Genes.
• * 1.852

  Petron.
• * 1.853

  1 Tim. 1. 12
• * 1.854

  Plut. in Numae Pom. vit.
• * 1.855

  Val. Max. lib. 1. c. 2
• * 1.856

  Psa. 86. 8
• * 1.857

  Acts. 7. 1
• * 1.858

  Iam. 2. 1
• * 1.859

  1 Pet. 4. 14
• * 1.860

  Isa. 42. 8
• * 1.861

  Athenag Apolog▪ Pro Chr.
• * 1.862

  Camb▪ Rem.
• * 1.863

  Jam. 4. 14
• * 1.864

  Greg. Naz. ad Const.
• * 1.865

  Cas. An∣geliog. lib. 1. c. 11 q. 4
• * 1.866

  Hist. Hor. lib. 1
• * 1.867

  Ib. 161.
• * 1.868

  Mat. 18. 21.
• * 1.869

  Aug. d•• verb. Dom. se••. 15.
• * 1.870

  Eph. 4. 32
• * 1.871

  Orig. Hom. 7. in Mat.
• * 1.872

  Mat. 9. 2
• * 1.873

  Pro. 30. 4
• * 1.874

  Lact. de fals. Re∣lig. lib. 1. c. 6.
• * 1.875

  Neh. 9. 6
• * 1.876

  1 Sam. 2 2.
• * 1.877

  Greg. Mo••••l. lib. 6. c. 3
• * 1.878

  Trap. 1. Mala. 5. ex Hero∣dato.
• * 1.879

  Theod. Eccl. Hist. lib. 3. c. 12.
• * 1.880

  Iob 40. 11
• * 1.881

  Exod. 2 10
• * 1.882

  Ruth 2 13
• * 1.883

  Luk. 1. 48
• * 1.884

  Ier. 13. 18
• * 1.885

  Zenoph. de Paed. Cyr. lib. 8.
• * 1.886

  Isa. 40. 15
• * 1.887

  Is. 41. 22
• * 1.888

  Elias▪ in Greg. Naz. Orat. de Spi. S.
• * 1.889

  Horribil▪ Hist. lib. 1. Pag. 147.
• * 1.890

  Psal. 83. 18
• * 1.891

  Hug. Card. in Acts. 12. 21
• * 1.892

  Act. 12. 24
• * 1.893

  Rev. 19. 13
• * 1.894

  Aug. de Ser. in Mont. Dei lib. ••
• * 1.895

  Iudg. 13. 16
• * 1.896

  Rev. 22▪ 9
• * 1.897

  Off. 〈◊〉〈◊〉 Mar. a•••• Matut. Lect.••.
• * 1.898

  Bedea. Serm. Var. de Revelat. S. Micha∣••lis.
• * 1.899

  Colloss 3. 19
• * 1.900

  He flou∣rished a∣bout the year 700.
• * 1.901

  1 Ioh. 5. 21
• * 1.902

  Coll. 3. 19
• * 1.903

  Isai. 63 16
• * 1.904

  Psa. 19. 2
• * 1.905

  Heyl. Cosmo. lib. 1. Castil.
• * 1.906

  Psa. 95. 4
• * 1.907

  Greg. Mag. Hom. 8. in Eze.
• * 1.908

  Isa. 6. 5
• * 1.909

  Ioh▪ 12 41
• * 1.910

  Matth. 7. 22
• * 1.911

  Neh. 9. 6
• * 1.912

  Psal. 145 10
• * 1.913

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 1.
• * 1.914

  Plut. in vit. Num.
• * 1.915

  L••ct. de fals. Re. lig. lib. 1. c. 11.
• * 1.916

  Socr. Schol. Eccle. Hist. lib. J. c. 42
• * 1.917

  Ezek. 38 ••3
• * 1.918

  Mat. 14▪ 30
• * 1.919

  Matth. 4 10
• * 1.920

  Psal. 50 10
• * 1.921

  Heb. 13 15
• * 1.922

  Aqnin. 2. 2 dae
• * 1.923

  Quaest. 83. Art. 4 Con;
• * 1.924

  •• Tim. 2. 5
• * 1.925

  Mat. 11 29
• * 1.926

  Isa. 6. 33
• * 1.927

  Rom. 10 14
• * 1.928

  Feb. 2.
• * 1.929

  Spots. Hist. lib. 2. An. D. 1653.
• * 1.930

  Wishart Lect. 4. on the L. P.
• * 1.931

  Acts 4 12
• * 1.932

  1 Tim. 1. 17
• * 1.933

  Aquin. 2. 2dae Quaest•• 83. A. 9. con.
• * 1.934

  Hug. Card. in Mat. 6.
• * 1.935

  Bakers Dis. and Med. on Lords P••▪
• * 1.936

  Tert. de Orat.
• * 1.937

  Tert. de Fug. in Pers.
• * 1.938

  Matth. 6 33
• * 1.939

  2 Pet. 1. 20
• * 1.940

  1 Tim. 2. 1
• * 1.941

  Greg. Mor. lib. 20. c. 4▪
• * 1.942

  Hist. Augustae Tom. 2. in vita Alex. Sever.
• * 1.943

  Chrys. Hom. 20 in Mat.
• * 1.944

  Gen. 25 21
• * 1.945

  2 Sam. 18 33
• * 1.946

  Psal. 144 10
• * 1.947

  Mag. Hist. Cent. 5. c. 3.
• * 1.948

  Exod. 321 32
• * 1.949

  Stap. prompt•• Moral. Dom. 1•• p. p.
• * 1.950

  K▪ James▪ Med. on L. P.
• * 1.951

  F••lg. Resp. 3. ad Fer. Inquis. 4
• * 1.952

  Greg. Moral. lib. 15. c. 20.
• * 1.953

  Cal. in Ep. Iac. c. 4. v. 3.
• * 1.954

  Hos. 2. 8
• * 1.955

  Guadalp▪ in loc. cit.
• * 1.956

  Bead. Jour. Ep. Ded▪
• * 1.957

  Zenoph•• de Paed. Cyri. lib. 1.
• * 1.958

  Le•• Mag. Ser. 1.
• * 1.959

  Psal. 136 16
• * 1.960

  Stob. Serm. 8. de Injust.
• * 1.961

  Psal. 103 3, 4
• * 1.962

  Chrys. Hom. 25 ad Pop. Antioch.
• * 1.963

  Psal. 51 4
• * 1.964

  Iosh. 7. 19
• * 1.965

  Mat. 3. 6
• * 1.966

  Bern•• sup. Cant. Ser. 3.
• * 1.967

  Ratio∣nal. upon Com. P.
• * 1.968

  Theod. in Psal. 51
• * 1.969

  Dan. 9. 8 Gloss. Interl.
• * 1.970

  Prov. 28. 13
• * 1.971

  Beadl. Journal. c. 8
• * 1.972

  Chrys. Hom. 79. ad Pop.
• * 1.973

  Chrys▪ Hom. 64. in Genes.
• * 1.974

  Bench. Mel. Theol. loc. 28. c. 2.
• * 1.975

  Sen. C••r. Bon. Vir. Mala •• fiant c. 2.
• * 1.976

  Niceph. Eccle. Hist. lib. 10. c. 20
• * 1.977

  Ambros. Hex. lib. 5. c. 25. 〈◊〉〈◊〉
• * 1.978

  2 Pet. 3. 17
• * 1.979

  Greg. Naz. Orat. 1.
• * 1.980

  Ioh. 15. 8
• * 1.981

  Chrys. Hom. in Orat. Dom.
• * 1.982

  Scnd. Key to Heaven. pag. 143.
• * 1.983

  Isa. 6. 3
• * 1.984

  Ephes. 5. 26
• * 1.985

  Cyp. in Orat. Dom.
• * 1.986

  Acts 4•• 27
• * 1.987

  Chrys. Hom. 26. in Gen.
• * 1.988

  Luk. 12 31
• * 1.989

  Col. 1. 13
• * 1.990

  Mar. 5. 19
• * 1.991

  Glos. Ord.
• * 1.992

  Mat. 4. 8
• * 1.993

  Rev. 10 11
• * 1.994

  Cyp. in Orat. Dom.
• * 1.995

  Breerwood Enqui∣ries. c. 10 Heyl. Cosmo. China.
• * 1.996

  Dan. 4 32
• * 1.997

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.998

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.999

  Smiths Cōmonwealth of Eng∣land. lib. 1. C. 9.
• * 1.1000

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1001

  Exod. 29 24
• * 1.1002

  Psal. 69 2
• * 1.1003

  Luke 17 21
• * 1.1004

  2 Tim. 2 26
• * 1.1005

  Col. 1. 13
• * 1.1006

  Rev. 11 15
• * 1.1007

  Isa. 62. 7
• * 1.1008

  Chry. Ser. 67
• * 1.1009

  Fsa. 80. 3
• * 1.1010

  Weems Ex. Ju∣dic. Law, c. 4
• * 1.1011

  Iohn 20. 11
• * 1.1012

  Luk. 13 24 Lyra.
• * 1.1013

  Brix. Cōment Symb. Coel. 78
• * 1.1014

  Col. 3 ••
• * 1.1015

  Theod. Hist▪ Ec∣cles. lib. 3 c. 7.
• * 1.1016

  Chrys. Hom. 20 in Mat. Rom. 8. 32
• * 1.1017

  Iudg. 5. 28
• * 1.1018

  Iob 3. 25
• * 1.1019

  Rom. 1. 20
• * 1.1020

  Ber. de Consci∣ent. c. 6.
• * 1.1021

  Cyp. E. pist. 2. ad Do∣nat.
• * 1.1022

  Chrys. in 1 Thessal. Hom. 3.
• * 1.1023

  Visio•• Herm. Prim. Mandar••
• * 1.1024

  Ib. Man. dat. sext.
• * 1.1025

  Mat. 24 22
• * 1.1026

  Rom. 10. 1
• * 1.1027

  Rev. 14. 6
• * 1.1028

  Chrys. Hom. 34 de stu∣dio, &c.
• * 1.1029

  Acts 2•• 28
• * 1.1030

  Mal. 1. 6
• * 1.1031

  Isa. ••6 13
• * 1.1032

  Eph. 5. 12
• * 1.1033

  Lev. 21. 20
• * 1.1034

  Greg. Mag.
• * 1.1035

  Hom. 31. in Evan.
• * 1.1036

  Valerian. Hom. 3. de Arcta∣via.
• * 1.1037

  1 Sam. 22
• * 1.1038

  2 Sam. 3 10
• * 1.1039

  Luke 18 38
• * 1.1040

  Iob 38 41
• * 1.1041

  2 Pet. 1. 5
• * 1.1042

  Pro. 28. 22
• * 1.1043

  Gen. 33. 9
• * 1.1044

  Luk. 10. 9
• * 1.1045

  Mat. 24. 34
• * 1.1046

  Cant. 2. 9
• * 1.1047

  Aquin. in loc. lect. 2.
• * 1.1048

  1 Ioh. 3. 2.
• * 1.1049

  Rev. 2••. 22
• * 1.1050

  1 Cor. 11 3.
• * 1.1051

  Gal. 5. 12
• * 1.1052

  Rom. 5. 21
• * 1.1053

  Chrys. Ser. 4.
• * 1.1054

  Epist. ad Rom.
• * 1.1055

  Rom. 7. 24.
• * 1.1056

  Landul. Carth. in Or. Dom.
• * 1.1057

  Greg. in sep. Psa. penitent.
• * 1.1058

  Psal. 143 9
• * 1.1059

  Chry. Ser. 70.
• * 1.1060

  Eph. 5. 8
• * 1.1061

  Iudg. 19. 15.
• * 1.1062

  Psal. 4. 6.
• * 1.1063

  Tert. ad∣vers.
• * 1.1064

  Marc. lib. 5. de Ep. ad Col. Rev. 16.
• * 1.1065

  Glos. or. in text••.
• * 1.1066

  Ang. de vir. Chri∣st••••no. c. 6
• * 1.1067

  Eph. 5. 8.
• * 1.1068

  Mark. 6. 20
• * 1.1069

  2 Cor. 4. 4
• * 1.1070

  Greg•• M••g.
• * 1.1071

  Mor. lib▪ 13. c. 17.
• * 1.1072

  Rev. 20. 2
• * 1.1073

  Author. Imperf. Hom. 29
• * 1.1074

  Rom. 3. 23
• * 1.1075

  Medes works, lib. 4. Ep. 43.
• * 1.1076

  Purchase Pilgri∣mage, lib. 8. c. 10▪
• * 1.1077

  Hist. of West. Jud. 588.
• * 1.1078

  Strength out of weak∣ness &c. Pag. 8.
• * 1.1079

  Ibid. 29••
• * 1.1080

  Ibid. 2.
• * 1.1081

  Ibid. 26.
• * 1.1082

  Rev. 2. 13
• * 1.1083

  Cyp. de Jejun. & Tem∣ptat.
• * 1.1084

  Ibid.
• * 1.1085

  Stell•• de Con∣tempt. Mund. lib. 1. c. 5.
• * 1.1086

  Hab. 2. 3
• * 1.1087

  Ioh. 31
• * 1.1088

  1 Thes. 4 17
• * 1.1089

  Ber. med. 3.
• * 1.1090

  Ber. Sent.
• * 1.1091

  Ambr. in Psal. 118 Ser. 19
• * 1.1092

  Isai. 2. 3
• * 1.1093

  Orig. Hom. 13 in Levit▪
• * 1.1094

  Aug. de Vira Christia∣na, c. 6.
• * 1.1095

  Isa. 60. 8
• * 1.1096

  Isa. 33. 17
• * 1.1097

  Act. 4. 32
• * 1.1098

  Aquin. in 2 Thes. c. 3. lect. 1.
• * 1.1099

  Orig. Hom. 3. in Ps. 36.
• * 1.1100

  Cajet. in Text.
• * 1.1101

  Aug. In Ser. de Mont. Dei, lib. 2
• * 1.1102

  Rev. 21 4
• * 1.1103

  Rev. 6. ••
• * 1.1104

  Val. Max. lib. 8. c. 1••
• * 1.1105

  Rev. 2•• 5
• * 1.1106

  Gen. 15. ••
• * 1.1107

  Cyp. in Orat. Dom.
• * 1.1108

  Baker Dis. on the L. P. P. 86.
• * 1.1109

  Rom. 5. 5
• * 1.1110

  1 Cor. 15 24
• * 1.1111

  Rev. 20 10
• * 1.1112

  Rev. 21 22
• * 1.1113

  Meed. works, lib. 4. Epist. 8.
• * 1.1114

  Ier. 1. 12
• * 1.1115

  Mat. 8. 9
• * 1.1116

  Luk. 3. 4.
• * 1.1117

  Mat. 16. 15
• * 1.1118

  Rom. 7. 25
• * 1.1119

  Jerom. in loc.
• * 1.1120

  Rom. 8. 2
• * 1.1121

  Cant. 6. 10
• * 1.1122

  Iob. 21. 14 Pinted.
• * 1.1123

  Ier. 5. 23
• * 1.1124

  1 Iob. 5. 19.
• * 1.1125

  Luke 4. 13
• * 1.1126

  Mat. 8. 34
• * 1.1127

  Rev. 12. 1
• * 1.1128

  Hug. Card. in loc.
• * 1.1129

  Aug. Epist. ad Sebast. 145. & Epist. ad Victo. 122.
• * 1.1130

  Damas. Ortho. Fid. lib. 2 c. 10.
• * 1.1131

  Gen. 27. 24
• * 1.1132

  Mat. 13. 33
• * 1.1133

  Prov. 9. 1
• * 1.1134

  Aug. de vera Re∣lig. c. 31.
• * 1.1135

  Gal. 1. 4
• * 1.1136

  Heb. 11. 3
• * 1.1137

  Ioh. 5. 17
• * 1.1138

  Carion. Chronic. lib. 1
• * 1.1139

  Luk. 17. 21. Glos. ord.
• * 1.1140

  Chrys. Hom. 8. in. 2 Ep. ad Cor.
• * 1.1141

  1 Ioh. 2 20
• * 1.1142

  Aquin. Domin. 23. p. P.
• * 1.1143

  Ber. de Inter. Dom. c. 7
• * 1.1144

  1 Cor. 5. 4. and 2 Cor. 2. 6
• * 1.1145

  Beda Ec▪ Hist. A••: lib. 3. c. 22
• * 1.1146

  Hist. Hor. rib. lib. 1. 237.
• * 1.1147

  Plut. Ap.
• * 1.1148

  Iudg. 17. 18
• * 1.1149

  1 Cor. 14 25
• * 1.1150

  Diog. Laert. in Lycon.
• * 1.1151

  Rom. 11. 25
• * 1.1152

  Epistola Euseb. de morte Hieron.
• * 1.1153

  Jon. 4. 8
• * 1.1154

  Exod. 32.
• * 1.1155

  Arch B.
• * 1.1156

  Cant.
• * 1.1157

  Fun.
• * 1.1158

  Serm.
• * 1.1159

  Mat. 24. 31
• * 1.1160

  1 Thes. 4 6
• * 1.1161

  Psal. 24 10
• * 1.1162

  Hilar.
• * 1.1163

  contra Constan.
• * 1.1164

  August.
• * 1.1165

  Wishart lect. 6. on the ••. P.
• * 1.1166

  Chrys.
• * 1.1167

  Hom. 41 ad Pop.
• * 1.1168

  Antioch.
• * 1.1169

  Jam. 5. 19
• * 1.1170

  Author. imperf. Hom. 14
• * 1.1171

  Psal. 132 15
• * 1.1172

  Rev. 2••▪ 2
• * 1.1173

  Greg. Naz. O. rat. 9. de pace 1.
• * 1.1174

  Elias in loc. cit.
• * 1.1175

  Rom. 10 2.
• * 1.1176

  Psal. 11•• 139
• * 1.1177

  Binc••••. Mel. the. ol. loc. 15
• * 1.1178

  Jerom in Philip. 3. 13
• * 1.1179

  Val. Max. lib. 1. c. 1
• * 1.1180

  Dyonis. de divin. Nom. c. 4 pars I
• * 1.1181

  Rom. 7. 24
• * 1.1182

  Mic. 7. 5
• * 1.1183

  Matth. 2. 13
• * 1.1184

  Chry. set•• 78
• * 1.1185

  Caes. com. de Bell. Civil. lib. 3. c. 4
• * 1.1186

  Matth. 6. 27
• * 1.1187

  Gen. 6. ••
• * 1.1188

  Eph. 4. 12
• * 1.1189

  Plut.
• * 1.1190

  Tert. ad vers. Ju∣daeos.
• * 1.1191

  1 Cor. 3. 2
• * 1.1192

  Calvin. in Phil. 3. 11
• * 1.1193

  Rev. 2. 17
• * 1.1194

  Acts 17. 23
• * 1.1195

  Lev. 6. 13
• * 1.1196

  Greg. Mor. lib. 25. c. 7.
• * 1.1197

  Psa. 64. 9
• * 1.1198

  Mat. ••. 36
• * 1.1199

  1 King. 20. 17.
• * 1.1200

  Mag∣deb. Hist: Cent. 9. c. 3.
• * 1.1201

  August.
• * 1.1202

  Ideotae. Contem. c. 29
• * 1.1203

  1 Tim. 2. 2
• * 1.1204

  2 Thess. 3. 1.
• * 1.1205

  Cyp. Epist. 8.
• * 1.1206

  Eph. 1. 14
• * 1.1207

  Aug. Epist. 111. ad Fort.
• * 1.1208

  Acts 17. 29
• * 1.1209

  Gen. 49. 10.
• * 1.1210

  Aug. de Morib. Mani∣chaeor. lib. 2. c. 19.
• * 1.1211

  Author. Imperf. in Mat. 6. Hom. 14.
• * 1.1212

  Hug. Card. in Rev. 6. 11
• * 1.1213

  Rom. 8. 22
• * 1.1214

  Chry. Scr. 71.
• * 1.1215

  Caes. Com. lib. 4. de Bel. Gal. c. 5.
• * 1.1216

  Iude 13.
• * 1.1217

  Ioh. 2. 17
• * 1.1218

  Rom. 14 17. Lyra in loc.
• * 1.1219

  Aquin. Lect. 2. in loc. Isai. 6. 7
• * 1.1220

  Isa. 32 18
• * 1.1221

  Isa. 35▪ 10
• * 1.1222

  Ioel 3. 10
• * 1.1223

  Leighs Body of Divinit. lib. 7. c. 26
• * 1.1224

  Isai. 6. 8.
• * 1.1225

  Isai. 31. 33
• * 1.1226

  Psal. 75 8
• * 1.1227

  S. Rich. Bakers Meditat. and dis∣quis. on the L. P.
• * 1.1228

  Rev. 8. 11
• * 1.1229

  Aug. ad prob. c. 11 Chrys. Hom. 19 in 2 Epist. ad Cor.
• * 1.1230

  Baker ut supra.
• * 1.1231

  Psa. 13. 3
• * 1.1232

  Eccl. 1. 14
• * 1.1233

  Orig. Hom. 1. in Cant. Cant.
• * 1.1234

  Psal. 40 17
• * 1.1235

  Diog. Lacrt.
• * 1.1236

  1 Cor. 7. 31
• * 1.1237

  Psal. 2 12
• * 1.1238

  Rev. 4 10
• * 1.1239

  Rev. 19 16
• * 1.1240

  Ames. de Cons. lib. 3. c. 6
• * 1.1241

  2 Cor. 8. 3
• * 1.1242

  Tit. 2. 14
• * 1.1243

  Mat. 23 23
• * 1.1244

  2 Cor. 12 21 Exod. 36 6
• * 1.1245

  Chrys. de Nomin. Abram Hom.
• * 1.1246

  Mat. 12 2
• * 1.1247

  Cambd. Rem. Sect. 1.
• * 1.1248

  1 King. 8. 57
• * 1.1249

  1 Chro. 28. 8
• * 1.1250

  Ps. 72. 11
• * 1.1251

  Greg. Naz. lib. Cyg. Carm. Definit.
• * 1.1252

  Greg. Mag. Moral. lib. 32. c. 23.
• * 1.1253

  Lomb. Sent. lib. 1. Dist. 45.
• * 1.1254

  Ambros•• lib. 4. de Fid. c. 4.
• * 1.1255

  Rom. 〈◊〉〈◊〉 19
• * 1.1256

  Rom. 12•• 2
• * 1.1257

  Exod. 20▪ 7
• * 1.1258

  Deut. 29▪ 29
• * 1.1259

  Mat. 12. 50
• * 1.1260

  Church Miscel. p. 130.
• * 1.1261

  Mal. 1. 6
• * 1.1262

  Hos. 2. 19
• * 1.1263

  Ambros. in Psal. 1 Enar.
• * 1.1264

  Chrys. Hom. Ps. 119. 151
• * 1.1265

  Gen. 12. 1
• * 1.1266

  Gen. 22. 1
• * 1.1267

  Isa. 2. 3.
• * 1.1268

  Ps. 143. 10
• * 1.1269

  Bern. de Praec. & Dispens. c. 10
• * 1.1270

  Aug. lib. 2. de Ser. in Monre Dei.
• * 1.1271

  Mark 14. 36
• * 1.1272

  Cyp. in ••rat. Dom: Psal. 39. 9
• * 1.1273

  Cyp. de ••ono pa∣tient.
• * 1.1274

  Purchass Theat. of Bees Part. 2. p. 340.
• * 1.1275

  Rev. 3. 19
• * 1.1276

  Binch. Mel. Theol. loc. 15. Sect. 8.
• * 1.1277

  Fox. Act. & Mon. An. Dom. 1555.
• * 1.1278

  Act. 5. 41
• * 1.1279

  Exod. 5 3
• * 1.1280

  Prov. 23 4
• * 1.1281

  1 Cor. 10 10
• * 1.1282

  Ber de tribus ordinib. Eccles. Serm.
• * 1.1283

  Calvin.
• * 1.1284

  Bucanin Orat. Domi.
• * 1.1285

  Gen. 48. 13
• * 1.1286

  Luke 12 35
• * 1.1287

  1 Tim. 4. 3
• * 1.1288

  Cant. 5. 3
• * 1.1289

  Ambros. de Vir∣ginib. lib. 3.
• * 1.1290

  Isa. 8. 20
• * 1.1291

  1 Tim. 1 15
• * 1.1292

  Psal. 36 title.
• * 1.1293

  ••it. 3. 8
• * 1.1294

  1 Iohn 3 ••3
• * 1.1295

  Luke 17 ••
• * 1.1296

  Mat. 18 15
• * 1.1297

  Ezek. 33 11
• * 1.1298

  Tett. de Poeni∣tent.
• * 1.1299

  1 Tim. 1. 5
• * 1.1300

  Iames 4 10
• * 1.1301

  Micah 6 8
• * 1.1302

  Caes. Cōment. lib. 6.
• * 1.1303

  Iona. 4 ••
• * 1.1304

  Tacit. Annal. lib. 2.
• * 1.1305

  Acts 10
• * 1.1306

  2 Kings 5. 12
• * 1.1307

  1 Ioh. 3 25
• * 1.1308

  Exod. 23 4. 5
• * 1.1309

  Ennii Frag. Sa∣tyr. lib. 3
• * 1.1310

  Luke 10 30
• * 1.1311

  Isa. 21. 3
• * 1.1312

  Greg. Mag. in Eva••••. Hom. 5.
• * 1.1313

  Plato de Amore in Ph••c∣dri Col∣landat.
• * 1.1314

  Ioh. •• 40
• * 1.1315

  Psal. 16 11
• * 1.1316

  Ior. 18. 12
• * 1.1317

  Cyprian. in Orat. Dom.
• * 1.1318

  Tit. 2. 1
• * 1.1319

  1 Cor. 16. 22
• * 1.1320

  Ioh. 21. 25 Wan. Panari∣on. Pa∣storale. Ser. 16.
• * 1.1321

  1 Sam 15. 20
• * 1.1322

  Chrys. Ser. 20•• in Epist. ••d Rom.
• * 1.1323

  Isa. 28. 21
• * 1.1324

  1 Sam. 16. 1
• * 1.1325

  Tit. 2. 〈◊〉〈◊〉
• * 1.1326

  Luk. 11. 46
• * 1.1327

  Ioh. 21▪ 22
• * 1.1328

  Lycost. Apoph. de Obed.
• * 1.1329

  Rom. 8. 14
• * 1.1330

  Mat. 15. 28
• * 1.1331

  Binch. Mellif. Theol. Ioc. 19. Mat. 8. 2
• * 1.1332

  2 Sam. 15. 25.
• * 1.1333

  Gen. 42. 21
• * 1.1334

  Lactant. de vero cultu. c. 3
• * 1.1335

  Heb. 13 20
• * 1.1336

  Mat. 11. 12
• * 1.1337

  1 Tim. 4 8
• * 1.1338

  Psa. 1. 3, 4
• * 1.1339

  Psa. 67. 2
• * 1.1340

  Aug. de Serm. in Mon••e Dei, lib. 2
• * 1.1341

  Cyp. in Orat. Dom.
• * 1.1342

  Aug. Hom: 42
• * 1.1343

  August. •• Cypri∣an.
• * 1.1344

  Ambros▪ lib. 5. de Sacra c. ••
• * 1.1345

  Aug. Ser. 3. Dom. in Palm.
• * 1.1346

  Chrys. Hom. 20 in Mat.
• * 1.1347

  Author imperf. in Mat. Hom. 1y Gloss. ord.
• * 1.1348

  Chry. Ser. 68
• * 1.1349

  lb. Ser. 70
• * 1.1350

  Chrys. ut supra.
• * 1.1351

  Aug. de vera Re∣lig. c. 11
• * 1.1352

  Josh. 23 14
• * 1.1353

  Aug. ut supra. Gen. 6. 3.
• * 1.1354

  Gen. 1. 2.
• * 1.1355

  Landol∣fus Car∣tusiens. in Orat. Dom.
• * 1.1356

  Chrys. Hom. 23 in Genes.
• * 1.1357

  Acts 2. 9
• * 1.1358

  1 Cor. 15 49
• * 1.1359

  Acts 9. 6
• * 1.1360

  Act. 16. 9
• * 1.1361

  Psa. 61. 2
• * 1.1362

  Hillar. in loc.
• * 1.1363

  1 Cor. 4. 2
• * 1.1364

  Iam. 1. 1
• * 1.1365

  Isidor. de sum. Bon. lib. 2. c. 41.
• * 1.1366

  Zenoph. de dict. & fact. So∣crat. lib. 4
• * 1.1367

  Psal. 50. ••7
• * 1.1368

  Ioh. 4. 23
• * 1.1369

  Ioh. 9. 31
• * 1.1370

  Gouge. on the L. P. Sect. 59.
• * 1.1371

  Ioh. 9. 4
• * 1.1372

  Valer. Max. lib. 9.
• * 1.1373

  Seneca de Bre∣vit. vitae c. 7
• * 1.1374

  Apul. Meta∣morph. lib. 4.
• * 1.1375

  Falgen. de Re∣mis. pec∣cat. lib. 2. c. 22.
• * 1.1376

  Iude 6.
• * 1.1377

  Rev. 22. 11
• * 1.1378

  1 Tim. 6. 5
• * 1.1379

  1 King. 18. 21
• * 1.1380

  Act. 17. 17
• * 1.1381

  Gen. 38. 17
• * 1.1382

  Rev. 12. 12
• * 1.1383

  Ambros▪ de vocat. Gent, c. 3
• * 1.1384

  1 Tim. 2. 14
• * 1.1385

  Mat. 26. 15
• * 1.1386

  Iam. 4. 13
• * 1.1387

  Rev. 18. 17
• * 1.1388

  Lycost. de Curi∣ositat.
• * 1.1389

  Aug. Epist. 65. ad Paul. 〈◊〉〈◊〉.
• * 1.1390

  Brix. Com. Symb.
• * 1.1391

  Rom. 7. 8
• * 1.1392

  Glas. ord. in text.
• * 1.1393

  Ber. Serm. 16. Qui ha∣bit.
• * 1.1394

  2 Sam. 11. 27.
• * 1.1395

  Psal. 73. 2
• * 1.1396

  Iam. 3. 2
• * 1.1397

  Rev. 14. 5
• * 1.1398

  Phil. 3. 20
• * 1.1399

  Aquin. Lect. 3. in loc.
• * 1.1400

  Sen. de Consol. ad Polyb. c. 36
• * 1.1401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1402

  1 Cor. 11. 1
• * 1.1403

  Gen. 9. 21
• * 1.1404

  Acts 20. 37
• * 1.1405

  1 Cor. 11. 27
• * 1.1406

  Rev. 5. 11
• * 1.1407

  2 Sam. 24. 16
• * 1.1408

  Isa. 64. 6
• * 1.1409

  Hush. Lect. 9. on the L. P.
• * 1.1410

  Ioh. 4. 34
• * 1.1411

  1 Ioh. 2. 1
• * 1.1412

  Bern. Ser. 15. super Cant.
• * 1.1413

  Stobae•• de Pru∣dent.
• * 1.1414

  Serm. 3.
• * 1.1415

  1 Pet. 2▪ 21
• * 1.1416

  Chrys. Hom. 74. in Mat.
• * 1.1417

  Dan. 8. 16
• * 1.1418

  Rev. 20. 1
• * 1.1419

  Dionis. de Coe∣lest. Hier. c. 5.
• * 1.1420

  Isa. 6. 2
• * 1.1421

  Ezek. 1. 6
• * 1.1422

  Psa. 27. 8
• * 1.1423

  Hillar. lib. 4. de Trinit.
• * 1.1424

  Greg. Moral. lib. 2. c. ••
• * 1.1425

  Job 1. 7
• * 1.1426

  Psal. 10•• 22
• * 1.1427

  Mell•• Patr.
• * 1.1428

  Clem. Alex.
• * 1.1429

  Poeda∣gog. lib 3.
• * 1.1430

  Cosman de Ange∣liograph. lib. 2. c. 10
• * 1.1431

  Gen. 32. 1
• * 1.1432

  Acts 12 7
• * 1.1433

  Deut. 5 28
• * 1.1434

  Zenoph. de Cyr. Minoris Exped. lib. 4.
• * 1.1435

  Theoph. in Text.
• * 1.1436

  2 King. 6 17
• * 1.1437

  Psal. 104 4
• * 1.1438

  Damas. de Orth. Fid. lib. 2. c. 3
• * 1.1439

  Dionysde Coelest. Hier. c. 7. &c.
• * 1.1440

  Isa. 6. 6
• * 1.1441

  Rev. 4. 10
• * 1.1442

  Is. 19. 23
• * 1.1443

  Gen. 22. 5
• * 1.1444

  Psa. 119. Theod. in loc.
• * 1.1445

  Psa. 119. 62
• * 1.1446

  Rev. 14 2▪
• * 1.1447

  Lact. lib. de Justitia. c. 3.
• * 1.1448

  Psa. 18. 1
• * 1.1449

  Aug. Confess. lib. 3. c. 6.
• * 1.1450

  Luk. 1. 28, 38.
• * 1.1451

  Iohn 18 38
• * 1.1452

  Rev. 3 9.
• * 1.1453

  Chrys. Hom. de Orat. Dom.
• * 1.1454

  Tympii. Specul. Magnum sig. 149.
• * 1.1455

  Jerom. •• textu,
• * 1.1456

  Iam. 1. 21
• * 1.1457

  Eph. 4. 13
• * 1.1458

  Luk. 1. 6.
• * 1.1459

  Wischart. Lect. 9. on the L. P.
• * 1.1460

  Ios. 6. 15
• * 1.1461

  Caiet. in textu.
• * 1.1462

  Seneca. de brevie ••itae. c. 12
• * 1.1463

  Eccl. 3. 2.
• * 1.1464

  Rom. 13. 13
• * 1.1465

  Zach. 12. 12
• * 1.1466

  Aug. lib. Con. 3. c. 12
• * 1.1467

  Psa. 79. 6
• * 1.1468

  Col. 3. 17
• * 1.1469

  Psa. 30. 6
• * 1.1470

  1 Tim. 4 13
• * 1.1471

  Ioh. 17. 3
• * 1.1472

  1 Pet. 1▪ 12
• * 1.1473

  Rom. 9. 19
• * 1.1474

  Elton: Expos. 3. Peti∣tion of the L. P.
• * 1.1475

  Gen. 22. 12
• * 1.1476

  Eph. 4. 25
• * 1.1477

  Exod. 12. 31
• * 1.1478

  Isa. 10. 7
• * 1.1479

  Ambros. in Psal. 119. 108.
• * 1.1480

  Greg. Moral. lib. 6. c. 14
• * 1.1481

  Tit. 1. 10
• * 1.1482

  Gal. 2. 13
• * 1.1483

  1 Pet. 1▪ 16
• * 1.1484

  S. Rich. Baker: Disquis. on the L. P.
• * 1.1485

  Aquin. Ser. Dom. 23:
• * 1.1486

  P. P. K. James medit. on the L. P.
• * 1.1487

  Paget. ex∣pos. of the L. P.
• * 1.1488

  Baker. ut supra.
• * 1.1489

  2 Cor. 1. 12
• * 1.1490

  Act. 21 14
• * 1.1491

  Iudg. 15. 18
• * 1.1492

  1 Cor. 6. 13
• * 1.1493

  Swans Specul. Mund. c. 5.
• * 1.1494

  Prov. 31. 14
• * 1.1495

  Exod. 2. 2
• * 1.1496

  2 Sam. 17 28
• * 1.1497

  Heb. 11 22
• * 1.1498

  Gen. 9. 6
• * 1.1499

  Weems▪ Exercir. on the 6. Com.
• * 1.1500

  Lact. de vero cul∣tu c. 11.
• * 1.1501

  1 King. 18 28
• * 1.1502

  Eph. 5. 2••
• * 1.1503

  Mat. 5. 7.
• * 1.1504

  Valerian. Homil. 8 de mise∣ricord.
• * 1.1505

  Eccles. 5. 18
• * 1.1506

  Jerom in Eph. c. 5.
• * 1.1507

  Leon. Mag.
• * 1.1508

  Serm. 5. de Col∣lect. & Elemos.
• * 1.1509

  Matth. 6. 31
• * 1.1510

  Aug. de Ser. in Monte Dei lib. 2
• * 1.1511

  1 Cor. 12. 14
• * 1.1512

  Cicer. de Offic. lib. 2.
• * 1.1513

  Theatr. vitae Hu∣man. lib. 5.
• * 1.1514

  Hng. Card. in text. Auth. Imperss in Mat.
• * 1.1515

  Chrys. in quod nemo laed. &c. Hom.
• * 1.1516

  Mede. disc. 28,
• * 1.1517

  Chry. Serm. 41. Chrys. de Poeni∣tent.
• * 1.1518

  Hom. 〈◊〉〈◊〉,
• * 1.1519

  1 King. 17. 6
• * 1.1520

  Mat. 15. 32
• * 1.1521

  Greg. Naz. Orat. 27.
• * 1.1522

  Chrys. Hom. 33. ad Po∣pol.
• * 1.1523

  Tympii. Spec. Mag. fig. 23.
• * 1.1524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1525

  Aug. ad Prob. c. 11
• * 1.1526

  Theo∣phil. in text.
• * 1.1527

  Cajet. in Text.
• * 1.1528

  Beda in Evang. Lucae c. 11 Barrad. Concord
• * 1.1529

  Gouge on the L. P. Joh. 6. 35
• * 1.1530

  Lyra in Text.
• * 1.1531

  Gen. 28 20
• * 1.1532

  Prov. 19 14
• * 1.1533

  Exod. 23 25
• * 1.1534

  Prov. 27 10
• * 1.1535

  Mark 5 26
• * 1.1536

  2 Kings 2. 19
• * 1.1537

  Ezek 5 16
• * 1.1538

  Hug. Card. in loc.
• * 1.1539

  Psa. 104 5
• * 1.1540

  2 Sam. 7 20
• * 1.1541

  2 King. 6. 26
• * 1.1542

  •• King. 8. 37
• * 1.1543

  Neh. 1. 11
• * 1.1544

  Ezra. 8. 21
• * 1.1545

  Mat. 24 19
• * 1.1546

  Iudg. 15 18
• * 1.1547

  Gen. 15. 2
• * 1.1548

  Isai. 38 21
• * 1.1549

  Iames 5 14
• * 1.1550

  Psal. 6. 5
• * 1.1551

  Iob 38 41
• * 1.1552

  Plato Dial. 1. de Repub.
• * 1.1553

  2 King. 6 5
• * 1.1554

  Stobaei Serm. 92
• * 1.1555

  Author. Impers. in text.
• * 1.1556

  Author. Impers. ut sup. Hom. 16
• * 1.1557

  Prov. 20 13
• * 1.1558

  Cajet. in loc.
• * 1.1559

  Ephes. 4. 28
• * 1.1560

  Amos 6 1
• * 1.1561

  1 Tim. 513
• * 1.1562

  Ezek. 16 49
• * 1.1563

  Byrel. prom. Mor. in Fest. B. Mar. Text. 2
• * 1.1564

  2 Thes. 3. 12
• * 1.1565

  Cyp. in Orat. Dom. Ambros. lib. 5. de Sacra. c. 4. Chrys. Jerom. Bern. August.
• * 1.1566

  Aug. de Serm. in 〈◊〉〈◊〉 Dei, lib. 2
• * 1.1567

  Chry. Serm. 71
• * 1.1568

  Tert. in ••rat.
• * 1.1569

  Barrad ut supra.
• * 1.1570

  Chrys. Hom. in Orat. Dom?
• * 1.1571

  2 Kings 25. 29
• * 1.1572

  Pro. 3. 24
• * 1.1573

  Neh. 4. 17
• * 1.1574

  Athaeno∣ga. Apo∣log.
• * 1.1575

  Aug: ad Prob. c. 10
• * 1.1576

  Dan. 9. 3.
• * 1.1577

  Mat. 1•• 21
• * 1.1578

  Hilary Cont. Constan. August.
• * 1.1579

  Tert. de Orat.
• * 1.1580

  1 Cor. 1•• 19
• * 1.1581

  2 Pet. 2 18
• * 1.1582

  Landul. Cartus. de Orat. Dom.
• * 1.1583

  2 Sam. 12 30
• * 1.1584

  Author Impers. in Text.
• * 1.1585

  Mat. 24 43
• * 1.1586

  Chrys. Hom. 20 in 2 Ep. ad Cor.
• * 1.1587

  Lact. de Divin. Institut.
• * 1.1588

  Wishart on the L. P. Lect. 10▪
• * 1.1589

  Psal. 106 15
• * 1.1590

  Natal. Comit. Mythol. lib. 5. c. 13
• * 1.1591

  Luk. 21 34
• * 1.1592

  Petroni∣us.
• * 1.1593

  Micah 6 13
• * 1.1594

  Ier. 4. 19
• * 1.1595

  2 King. 4 19
• * 1.1596

  Ezek. 16 49
• * 1.1597

  Gen. 30 1
• * 1.1598

  Lam. 5. ••
• * 1.1599

  Mat. 7. ••
• * 1.1600

  Mar. ••. ••
• * 1.1601

  Heb. 〈◊〉〈◊〉 16
• * 1.1602

  Iob 38. 28
• * 1.1603

  Acts 17. 28
• * 1.1604

  Lyra. & Glos. Interl.
• * 1.1605

  Prov••••. 11
• * 1.1606

  Mic. 6. 14
• * 1.1607

  Jerom•• in loc. Trap. in loc.
• * 1.1608

  1 Kings 1. 1
• * 1.1609

  Ioh. 2••. 6
• * 1.1610

  Mat. 7. 9••
• * 1.1611

  Neh. 8. 10
• * 1.1612

  Rev. 228•• 2
• * 1.1613

  Ier. 14. 22
• * 1.1614

  Greg. Moral. lib. 10. c. 9.
• * 1.1615

  Hist. Aug. Tom. 2. in D. Aurel.
• * 1.1616

  1 Tim. 5. 23 Chrys. Hom. 1. ad Pop. Ant.
• * 1.1617

  Psal. 84. 11
• * 1.1618

  Tig••r. Vers. Vulg. Lar. C••stalio. T••••m.
• * 1.1619

  Psa. 119. 175
• * 1.1620

  Psa. 104. 14
• * 1.1621

  Stobae. Ser. 29.
• * 1.1622

  Tart. Adver. Marc. lib. ••.
• * 1.1623

  Orig. in Epist. ad Rom. lib. 9. c. 13.
• * 1.1624

  Eccl. 6. 2
• * 1.1625

  Eccl. 6. 2
• * 1.1626

  Lyra.
• * 1.1627

  Gloss. Interl••
• * 1.1628

  Psa. 10. 3
• * 1.1629

  Vulg. Latin.
• * 1.1630

  Eccl. 6. 2
• * 1.1631

  Textor. O••••cin. lib. 5. c. 43.
• * 1.1632

  Leo. M••g▪ Set. 5. de Col∣lect. & Elem.
• * 1.1633

  Laer••. lib. 6
• * 1.1634

  Eccl. 8 15
• * 1.1635

  Eccl. 3•• 22
• * 1.1636

  Full. Ho∣ly State, lib. 4. c. 16
• * 1.1637

  Thyns Hist. of Ambas∣sad. c. 3.
• * 1.1638

  Eccl 3. 14
• * 1.1639

  Eccl. 2. 21
• * 1.1640

  1 Sam. 25
• * 1.1641

  Author Impers. Op. in Matth. Hom. 1••
• * 1.1642

  Ruth 1. 6
• * 1.1643

  Tert. A∣polog. ad Gentes, c. 39 Iob. 11. 31
• * 1.1644

  Cajet. in Ioan. Evangel. c. 6. vers. 55
• * 1.1645

  Wan. Pa∣arion, Tom. 1. Serm. 16
• * 1.1646

  Psal. 50 ••23
• * 1.1647

  Ambros. Epist. lib. 10 Epist. 8••
• * 1.1648

  Valerian. Hom. 8. de Mise∣ricord.
• * 1.1649

  Zenoph. de dict. & fact. Socrat. lib. 2.
• * 1.1650

  Luk. 12 15
• * 1.1651

  Zenoph•• ut supra, lib. 4. Greg. Naz.
• * 1.1652

  Theod. Hist. Eccl lib. 2. c. 16
• * 1.1653

  Daag. Daah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1654

  Eccl. 11. 7
• * 1.1655

  2 Kings 4. 13
• * 1.1656

  Aug. Ser. 126•• de Tem.
• * 1.1657

  Heb. 10. 36
• * 1.1658

  Hush Lect. 12. on the Lords Prayer.
• * 1.1659

  Luke. 11. 3
• * 1.1660

  Phil. 4. 〈◊〉〈◊〉
• * 1.1661

  1 Kings 17. 5
• * 1.1662

  1 King. 4, 20
• * 1.1663

  Mark. 7. 27
• * 1.1664

  Schol. Saler. de Pane.
• * 1.1665

  Matth. 6, 34
• * 1.1666

  Isa. 8. 17
• * 1.1667

  Laert. in Socrat.
• * 1.1668

  Psa. 104. 27
• * 1.1669

  Vita. B••dae; Presb. ante opera.
• * 1.1670

  Chrys. de provid. lib. 1.
• * 1.1671

  Iam. 5 10
• * 1.1672

  H••g. Card. in Evang. Luc. c. 11
• * 1.1673

  1 Pet. 1. 7
• * 1.1674

  Mat. 6. 3.
• * 1.1675

  Prov. 30. 8
• * 1.1676

  Mat. ••. 25
• * 1.1677

  Chrys. Hom. 20. in Mat.
• * 1.1678

  Ambros. de Na¦bal. c. ••.
• * 1.1679

  Lact. de Falsa Sapient c. 11.
• * 1.1680

  Gen. 21•• 19
• * 1.1681

  Exod. 24. 30
• * 1.1682

  Iob 31. 24
• * 1.1683

  Greg. Moral. lib. 22. c. 2.
• * 1.1684

  Eccl. 2. 8
• * 1.1685

  Dan. 5. 23
• * 1.1686

  Hist. Augustae in vita Gord.
• * 1.1687

  Bernardi decla∣mat.
• * 1.1688

  Eph. 5. 3
• * 1.1689

  Ambros•• de Pre∣catio ad•• Prepar. ad Mis.
• * 1.1690

  Lav••te•• of spirits lib. 1. c. 16
• * 1.1691

  Valer•• Max. lib. 9. c.••
• * 1.1692

  1 Tim. 6. 9
• * 1.1693

  Aq••in. in loc. Lect. ada.
• * 1.1694

  Chrys. Hom. 54 ad Pop. Antioch.
• * 1.1695

  Histori. Terribi∣lum, l. 1.
• * 1.1696

  Psal. 22. 29
• * 1.1697

  Tarnovi∣us in loc.
• * 1.1698

  Gen. 41 48
• * 1.1699

  Scoder on the L. P.
• * 1.1700

  Greg. Moral. lib 14. c. 8.
• * 1.1701

  Ps. 55 17
• * 1.1702

  Psa. 119 164
• * 1.1703

  Ioh. 6 12
• * 1.1704

  Mat. 25 37
• * 1.1705

  Ioel. 3 3
• * 1.1706

  Niceph. Hist. Eccl. l. 11. c. 35
• * 1.1707

  Eph. 5 18
• * 1.1708

  Binchii Mellifi∣cium Theol. loc. 15.
• * 1.1709

  Ier. 6. 4
• * 1.1710

  Greg. Naz. de Virae iti∣neribus.
• * 1.1711

  Psa. 144. 14
• * 1.1712

  Leonis Mag. Ser. 3. de Col∣lect.
• * 1.1713

  Psa. 106. 39
• * 1.1714

  Isa. 1. 19
• * 1.1715

  Rev. 2 17
• * 1.1716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1717

  King on the L. P. ex Alex. Hales Part. 4. Quest. 10
• * 1.1718

  Barrad. in Con∣cord. Evang. de Orat. Dom.
• * 1.1719

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.1720

  Jerom. 10 textu.
• * 1.1721

  Chem. 〈◊〉〈◊〉 Orat. Dom.
• * 1.1722

  Iostir. l••b. 3. c. 20.
• * 1.1723

  1 Tim. 4. 8
• * 1.1724

  Medes works lib. 1.
• * 1.1725

  Disquisitions. 1.
• * 1.1726

  Luke 11. ••
• * 1.1727

  Down. hame on the L. P.
• * 1.1728

  2 Pet. 1. 20
• * 1.1729

  Iob 15. 4
• * 1.1730

  Iob 1. 5.
• * 1.1731

  Gen. 13▪ 2 and vers. ••
• * 1.1732

  Greg. Moral. lib. 〈◊〉〈◊〉 c. 1. 〈◊〉〈◊〉
• * 1.1733

  Greg. Naz. Orat. 27. de pau∣perum amore.
• * 1.1734

  Hist. Tripart. lib. 9. c. 31.
• * 1.1735

  Stella in Evang. Luc: c. 1••
• * 1.1736

  Epist. lib. 8. Ammo•• Eras.
• * 1.1737

  Ezek. 4. 16.
• * 1.1738

  Ier. 4. 25
• * 1.1739

  Prov. 10. 22
• * 1.1740

  Iob. 15. 27
• * 1.1741

  Psa. 14. 5
• * 1.1742

  King James Medit. on the L•• P.
• * 1.1743

  Matth. 14▪ 17
• * 1.1744

  Aug. S••r. 109. de Temp.
• * 1.1745

  Psal. 1. 2
• * 1.1746

  Pined•• in Iob c. 38. v. 41.
• * 1.1747

  1 Sam. 14 27
• * 1.1748

  Psal. 104 14
• * 1.1749

  Acts 3. 2
• * 1.1750

  Medes works ut supra Disquis. 28.
• * 1.1751

  Iudg. 17. 19
• * 1.1752

  Ps. 102. 6
• * 1.1753

  Dan. 5. 13
• * 1.1754

  Greg. Mor. lib. 12. c. 22.
• * 1.1755

  Pro. 30. 8
• * 1.1756

  Fulgent. de Ioan. Bap:
• * 1.1757

  Aelian. Hist. Var. 1. 5. ••. 20.
• * 1.1758

  Granat. Ducis peccat. 1. 2. c. 5.
• * 1.1759

  Sen. Cur. Bon. Vir. &c. c. 6.
• * 1.1760

  Enchir. Epicteti. c. 78.
• * 1.1761

  Hist. A••g••stae in vita.
• * 1.1762

  Ps. 141. 4
• * 1.1763

  Zenoph•• de Re∣pub. li∣ced.
• * 1.1764

  Ps. 146. ••
• * 1.1765

  Petronious
• * 1.1766

  Q. Ka∣therine (called Mortali∣ty) at West∣mi••ister••
• * 1.1767

  Bucan. Instit. Theol. loc. 35.
• * 1.1768

  Textor officin. l. 2. c. 22.
• * 1.1769

  Taylors penniles•• pilgri∣mage, Anno, Dom. 1618
• * 1.1770

  Luk. 23 53
• * 1.1771

  Hill•• i•• Mat Ca•• non 14
• * 1.1772

  Gen. 22 8
• * 1.1773

  Speeds Mapps of Sof∣folk.
• * 1.1774

  2 Kings 44 Gen. 21 19
• * 1.1775

  Aug. ad Prob. c. 6
• * 1.1776

  Leon. Mag. Ser. 4. 〈◊〉〈◊〉 Quadrag.
• * 1.1777

  Luk. 21 4.
• * 1.1778

  Gen. 8. 20 Psal. 18. 1
• * 1.1779

  Psa. 144 9
• * 1.1780

  Psa. 71. 9
• * 1.1781

  Tert. de 〈◊〉〈◊〉 persecur:
• * 1.1782

  Zenoph de poe. dia Cyri.
• * 1.1783

  Eccles. 2 24
• * 1.1784

  Mark 6 35
• * 1.1785

  Aelian Var. Hist. 1. 5. c. 9.
• * 1.1786

  Eccl. 11 10
• * 1.1787

  Luk 12 23
• * 1.1788

  Eras. A∣poph. 1. 8.
• * 1.1789

  1 Sam. 22 2
• * 1.1790

  Ambros. lib. 5. de. Sacra, c. 4.
• * 1.1791

  Luk. 7▪ 41
• * 1.1792

  Mat 5. 26
• * 1.1793

  Cypr. in Orat. Dom.
• * 1.1794

  Gaspar in Com∣ment. in Mat. c. 6.
• * 1.1795

  Psa. 136. 25
• * 1.1796

  Psa. 50. 10
• * 1.1797

  Prov. 24. 16
• * 1.1798

  Gen. ••. 2
• * 1.1799

  2 Sam: 12. 3
• * 1.1800

  Iob 14. 17
• * 1.1801

  Greg. Moral. lib. 12•• c. 11.
• * 1.1802

  Deut. 32. 34
• * 1.1803

  Trap. in loc.
• * 1.1804

  Rev. 20. 12
• * 1.1805

  Chrys. Hom. in Mat. 77.
• * 1.1806

  Seneca de Benof. lib. 7. c. 21.
• * 1.1807

  Rom. 2. 15
• * 1.1808

  August. Enchir. c. 71
• * 1.1809

  1 Kings 11. 29.
• * 1.1810

  1. Cor. 4. 7
• * 1.1811

  Isa. 1. 6.
• * 1.1812

  Rev. 22. 14
• * 1.1813

  Tert. de Patient.
• * 1.1814

  Chrys. Hom. de Orat. Dom.
• * 1.1815

  Lact. de vero Cult. c. 7
• * 1.1816

  Rom. 7. 25
• * 1.1817

  Psa. 107. 8
• * 1.1818

  Fulgent. ad Prob. c. 7.
• * 1.1819

  Prov. 4. 4
• * 1.1820

  Phil. 1. 29
• * 1.1821

  Acts 21 13
• * 1.1822

  S. Valeri∣ani Hom. 17
• * 1.1823

  Ioh. 5 45
• * 1.1824

  Greg. Hom. in Evangel.
• * 1.1825

  Ib. Dial. l. 4. c. 38.
• * 1.1826

  Bern. Serm. Var. & Par. 41
• * 1.1827

  Charian. Chro∣nic. lib. 4.
• * 1.1828

  Isa. 53. 5
• * 1.1829

  Rom. 8. 2
• * 1.1830

  Aug. de Contri∣tione Cord. c. 4
• * 1.1831

  Mat. 16 26
• * 1.1832

  Iosh. 24 19
• * 1.1833

  Psal. 4•• 12
• * 1.1834

  Aug. de Ovibus, Hom. c. 4
• * 1.1835

  Isa. 43. 25
• * 1.1836

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1837

  Psal. 103 13
• * 1.1838

  Cyp. in Orat. Dom. ••••••••ar. in Psal. 119
• * 1.1839

  Isa. 1. 11.
• * 1.1840

  Micah. 7 18
• * 1.1841

  Aelian Hist. var. l. 14 c. 25
• * 1.1842

  Aug. de Vera. In∣nocent. 195
• * 1.1843

  Ezek. 33 11
• * 1.1844

  Iob 14. 3
• * 1.1845

  Psa. 30. 9
• * 1.1846

  Lact. de vero cul∣tu, c. 11.
• * 1.1847

  Hist. Aug. it vita Se∣veri.
• * 1.1848

  Isa. 50. 1
• * 1.1849

  Mark. 2 7
• * 1.1850

  K. James Medition the L. P.
• * 1.1851

  Isai. 43 25
• * 1.1852

  Psa 80. 4
• * 1.1853

  Psa. 44. 9
• * 1.1854

  Psa. 143 2.
• * 1.1855

  Luk. 15 21
• * 1.1856

  Amos 7. 2
• * 1.1857

  Ier. 15 10
• * 1.1858

  Dan. 9 19
• * 1.1859

  Ambros. lib. 5. de Sacra. c. 4
• * 1.1860

  Tert. de Orat.
• * 1.1861

  Binch. Melli. Theolog. loc. 12 c. 5.
• * 1.1862

  Gal. 2. 16
• * 1.1863

  ••er. Ser. p••r. 60. 〈◊〉〈◊〉
• * 1.1864

  Damasc. Ortho. Fid. lib. 4. c. 2••
• * 1.1865

  Iosh 7 9.
• * 1.1866

  Acts 2. 37
• * 1.1867

  Chrys. Hom. 3. in Mat.
• * 1.1868

  Isa. 14. 12
• * 1.1869

  Eph. 2. 1
• * 1.1870

  1 Ioh. 5•• 18
• * 1.1871

  Psal. 49. 7
• * 1.1872

  Amos 5. 19
• * 1.1873

  Sueton. in vita Nero.
• * 1.1874

  Aug. Ser. 126. de Tem. lb. En∣chirid. ad Laur. c. 30
• * 1.1875

  Luk. 10. 35
• * 1.1876

  Acts 3. 19
• * 1.1877

  Mat. 26. 28
• * 1.1878

  1 Pet. 3. 21
• * 1.1879

  1 Ioh. 5. 20
• * 1.1880

  Isa. 38. 16
• * 1.1881

  1 Ioh. 3. 14
• * 1.1882

  Act. 7. 60
• * 1.1883

  Chry. Ser. 71.
• * 1.1884

  Mat. 18. 35
• * 1.1885

  Caiet in textu
• * 1.1886

  Ep••. 4. 32
• * 1.1887

  Cal. 3. 13
• * 1.1888

  Cyp. in Orat. Dom.
• * 1.1889

  Luk. 11. 4
• * 1.1890

  Aug. lib. 2. de Serm▪ in Monte Dei.
• * 1.1891

  Mat. 6. 14
• * 1.1892

  Mat. 6. 14
• * 1.1893

  Gen. 41. 32
• * 1.1894

  Gen. 1. 31
• * 1.1895

  Luke 32. 34
• * 1.1896

  Chrys. Hom. in Ps. 142
• * 1.1897

  Plutarch Apotheg
• * 1.1898

  Mat. 18. 23
• * 1.1899

  Psal. 3. 7
• * 1.1900

  Iob 21. 10
• * 1.1901

  Acts. 10. 38
• * 1.1902

  Boskier. Terror. Orb. in Concion. 27
• * 1.1903

  Mat. 27. 14
• * 1.1904

  Edwards Analys. of Chi∣rurg:
• * 1.1905

  Epict. E••eh. c. 48
• * 1.1906

  Senec. de Ira. lib. 2. ••. 32••
• * 1.1907

  Prov. 16. 32
• * 1.1908

  Ca••et. in loc.
• * 1.1909

  Floyds Mar••. of Hist. c. 19
• * 1.1910

  Boe••lus de Con∣sol. lib. 1▪ Pros. 4
• * 1.1911

  Act. 26. 29.
• * 1.1912

  Iudg. 16 30
• * 1.1913

  Boskier ut s••pra:
• * 1.1914

  〈…〉〈…〉 Tim. 2. 8
• * 1.1915

  1 Pet. 3. 7
• * 1.1916

  Mat 5. 25
• * 1.1917

  Author Imperf. oper. in Matth. Hom. 14
• * 1.1918

  Chry. Ser. 67
• * 1.1919

  Aug. de Conflict, Virtu••m & vitior. c. 7
• * 1.1920

  Greg. Pastor. lib. Cur. 3••. par•• c. 23 Landuls•• Cart.
• * 1.1921

  Meditat. vitae Christi.
• * 1.1922

  Iam. 3. 2
• * 1.1923

  Prov. 17 14
• * 1.1924

  Bunt. I••••••nerar. Scriptu∣rae.
• * 1.1925

  Senec. de Ira, lib. 3. c. 8.
• * 1.1926

  Moors Utopia, lib. 2. c. 7
• * 1.1927

  Greg. Epist. lib. 8. Epist. 45
• * 1.1928

  Chrys. Hom. 25 ad Pop. Antioch.
• * 1.1929

  Page on the L. P.
• * 1.1930

  Hom. 14
• * 1.1931

  Stella in Luc. c. 6. 37.
• * 1.1932

  Aug. de vita Chri¦stia. c. 1.
• * 1.1933

  Glos. Ord. in Text.
• * 1.1934

  Lemn de oc••ultis nat. l. 2. c. 3.
• * 1.1935

  Mag••i∣burg. Hist. Cent. 11. c. 13
• * 1.1936

  Jerom in Mar. c. 11 25
• * 1.1937

  Eras. Adag. Chil. 5. Cent. 1. 46
• * 1.1938

  1 Cor. 6. 1
• * 1.1939

  Ezra 7 25
• * 1.1940

  Featleys Dippers dipt, pag. 142.
• * 1.1941

  Act. 23. 17
• * 1.1942

  Mat. 5. 25
• * 1.1943

  Rom. 13 4
• * 1.1944

  Pro. 6. 30
• * 1.1945

  Num. 35. 19
• * 1.1946

  Simler. de Re∣pub. Helvet. lib. 2
• * 1.1947

  Mat. 18. 16
• * 1.1948

  Mat. 5. 40
• * 1.1949

  Prov. 5. 10
• * 1.1950

  Of Dreams lib. 2
• * 1.1951

  Psa. 93. 5
• * 1.1952

  Gen. 41. 30
• * 1.1953

  Iob 20. 15
• * 1.1954

  1 Cor. 16. 14
• * 1.1955

  1 Kings 3. 23
• * 1.1956

  Fullers Holy war lib. 3. c. 13.
• * 1.1957

  Gen. 16. 12
• * 1.1958

  2 Sam. 19. 30
• * 1.1959

  Plut. de lib. Edu. cand. lib.
• * 1.1960

  Epictet. Enchir. c. 30
• * 1.1961

  Textor. Officin. lib. 5. c. 29.
• * 1.1962

  Lycost. Apoph. de lite.
• * 1.1963

  Ezra. 7. 25
• * 1.1964

  God win. Moses and Aaron lib. 5. c. 7.
• * 1.1965

  Heb. 13. 4
• * 1.1966

  Gen. 9. 6.
• * 1.1967

  Charion. Chronic. lib. 2
• * 1.1968

  Pars. 1. Janii po∣licar. Quest. 7.
• * 1.1969

  Lips. Civil. Doct. lib. 2. c. 12.
• * 1.1970

  Leigh. Acc••d.
• * 1.1971

  Plut. in vita,
• * 1.1972

  Pascal. Aulic. Politic. Reg. 135
• * 1.1973

  Guicci∣ard. Hy∣pom. Politic. Hypo. 57
• * 1.1974

  1 Kings 12. 4.
• * 1.1975

  Iosh. 24 29
• * 1.1976

  Histor. Marcel. de Vene∣tor du∣cib.
• * 1.1977

  2 kings 4. 2
• * 1.1978

  Aug. lib. 2. de Ser in Monte Dei
• * 1.1979

  Deut. 1. 2
• * 1.1980

  Huish on the L. P. Lect. 15
• * 1.1981

  Luk 6 35
• * 1.1982

  Mark 2 7
• * 1.1983

  Rom. 12 19
• * 1.1984

  Alsted Theol. Carech. Sect. 3. c. 20
• * 1.1985

  Plut. Apopl•• in Pho.
• * 1.1986

  Phil. 10.
• * 1.1987

  Mat. 6. 12.
• * 1.1988

  Mark 6. 4
• * 1.1989

  Harwood on the L. P.
• * 1.1990

  1 Sam. 15. 15.
• * 1.1991

  Psal. 25. 11
• * 1.1992

  Alsted. O•• supra.
• * 1.1993

  Ioh. 16 27
• * 1.1994

  Chry. Ser. 68
• * 1.1995

  ••b. Ser. 7••
• * 1.1996

  Chemn, in Orat, Dom.
• * 1.1997

  Authon Impers. in text▪
• * 1.1998

  Valerian Hom. 9.
• * 1.1999

  Iob 2. 9 and Iob 4••. 13
• * 1.2000

  Ambros. lib. 5. de Sacra, c. 4
• * 1.2001

  Psa. 139 19
• * 1.2002

  Psal. 38 4
• * 1.2003

  Psal. 51 5
• * 1.2004

  B••ker Disquis. on L P.
• * 1.2005

  Hug. Card. in Text.
• * 1.2006

  Col. 3. 12
• * 1.2007

  Mark 14 38
• * 1.2008

  Rom. 7. ••8
• * 1.2009

  Gen. 22. 1 〈…〉〈…〉
• * 1.2010

  1 Kings 21. 16
• * 1.2011

  Mat. 4 9.
• * 1.2012

  2 Cor. 12. 2
• * 1.2013

  Mat. 26. 39
• * 1.2014

  Deut. 8. 2.
• * 1.2015

  Cajen. in loc.
• * 1.2016

  Landuls. Cart. Medit. in vir. Christi.
• * 1.2017

  Greg. Moral. ••ib. 18. c. 1
• * 1.2018

  Cajet. in Epist. 1 Thess. c. 3
• * 1.2019

  Aret. loc. Comm. loc. 115.
• * 1.2020

  Chry. Ser. 72.
• * 1.2021

  1 Cor. 2. 11
• * 1.2022

  Josh 7. 21
• * 1.2023

  2 Sam. 14. 19.
• * 1.2024

  Gen. 3. 6
• * 1.2025

  Gen. 34. 2
• * 1.2026

  Iob. 3••. 1
• * 1.2027

  Psa. 139. 37
• * 1.2028

  1 Cor. 6. 18
• * 1.2029

  1 Tim. 6. 11
• * 1.2030

  Eras. Apoph. lib. 4.
• * 1.2031

  Jerom. in Eccl. 10. v. 4.
• * 1.2032

  Eras. Adag. Chil. 1. Cent. 10
• * 1.2033

  Cyp. in Orat. Dom.
• * 1.2034

  Chrys. Hom. 24. in 1 Cor.
• * 1.2035

  2 Kings 4. 40
• * 1.2036

  Theoph. Cont. Calum∣niat. Christ. Relig. lib. 1. Glos. Ord. in text.
• * 1.2037

  Plutarch. Apoph. in Lysin.
• * 1.2038

  Prov. 9. 17
• * 1.2039

  Rom. 7. 8
• * 1.2040

  Orig. de Princip. lib. 3. c. 4
• * 1.2041

  Prov. 7. 10
• * 1.2042

  Greg. Epist. lib. 7. Epist. 53
• * 1.2043

  Gen. 39 11
• * 1.2044

  Joseph.
• * 1.2045

  Beda in Lucae 4 Evangel. lib. 1. c. 4.
• * 1.2046

  Psal. 119 55
• * 1.2047

  Theod. in loc.
• * 1.2048

  Weems Vol. 1. of ma••, c. 3.
• * 1.2049

  Iames 1. 14
• * 1.2050

  Bed••loe. 〈◊〉〈◊〉.
• * 1.2051

  Luk. 14. 18
• * 1.2052

  1 Ioh. 2 16
• * 1.2053

  Aug. So. lilo, c. 16
• * 1.2054

  Chry. 77 Serm. Bern. de diversis Serm.
• * 1.2055

  Lavater Hom. 11 in Job.
• * 1.2056

  Hill. in Psal. 119
• * 1.2057

  Joh. 13 27
• * 1.2058

  Ber. Med. c. 14.
• * 1.2059

  Secreta∣ries stu∣dy. pag. 278
• * 1.2060

  1 Sam. 17 51
• * 1.2061

  Dan. 5. 2
• * 1.2062

  Mat. 14 8
• * 1.2063

  2 Sam. ••. 8.
• * 1.2064

  2 Kings 18. 27 and 36 2 Sam. 16. 19
• * 1.2065

  1 Tim. 1 19
• * 1.2066

  Pro. 7. 27
• * 1.2067

  Ioh. 16 2
• * 1.2068

  Act. 26 9
• * 1.2069

  2 Sam. 11 8
• * 1.2070

  Ioh. 12. 6
• * 1.2071

  Hatwood on the L. P.
• * 1.2072

  2 Sam. 11 11
• * 1.2073

  Jam. 1. 15
• * 1.2074

  Binch. Mel. Theol. loc. 28.
• * 1.2075

  Sphin•• Theo. c. 18.
• * 1.2076

  Deu. 7. 19
• * 1.2077

  Mat. 4. 1
• * 1.2078

  Pela in Evang. Mat. c. 3.
• * 1.2079

  Glos. Interl.
• * 1.2080

  Chrys. Hom. 2. in Gen.
• * 1.2081

  Hush. 21 Lect. on the L. P.
• * 1.2082

  Greg. Naz. O∣rat. 16
• * 1.2083

  Ambros. lib. 5. de Sacra, c. 4.
• * 1.2084

  2 Chron. 32. 31
• * 1.2085

  Tert. de Orat.
• * 1.2086

  Rom. 1. 26
• * 1.2087

  Gen, 4 6.
• * 1.2088

  2 Cor. 12 9
• * 1.2089

  Gen 39 9.
• * 1.2090

  Zech. 3 1
• * 1.2091

  Psal. 51 14
• * 1.2092

  C••jet. in •• Johan. 5. 18
• * 1.2093

  Jerom. in Mat. 26
• * 1.2094

  1 Kings 22. 22
• * 1.2095

  2 The••. 2 12
• * 1.2096

  Aug Ser. de Temp. 126
• * 1.2097

  Aug. de T••ini••a••. lib. 5. c. 1
• * 1.2098

  Psal. 124 1.
• * 1.2099

  Iob 2. 13
• * 1.2100

  Greg. Mo••al. l. 1. c. 32
• * 1.2101

  Gloss. Ord. in Text.
• * 1.2102

  Caesar. Com. de Bell. Gal. l. 3.
• * 1.2103

  Stella. in Luc. c. 11
• * 1.2104

  Leo. Ser. 1. de Quad.
• * 1.2105

  Jerom. in Psal. 66
• * 1.2106

  Greg. Moral. lib. 23. c. 27.
• * 1.2107

  Cyp. in Orat. Dom.
• * 1.2108

  Beda. in Luc. lib. 6. c. 22.
• * 1.2109

  Niceph. Hist. Eccl. lib. 3. c. 29.
• * 1.2110

  Gallon. de Mart. Cruciat. c. 7.
• * 1.2111

  Psa. 119. 8
• * 1.2112

  Origen. Hom. 26. in Luc.
• * 1.2113

  Aug. Ser. 26. de Temp
• * 1.2114

  Rom. 1. 28
• * 1.2115

  Chrys. Hom. 42. in Act. Apost.
• * 1.2116

  1 Thess. 3. 5
• * 1.2117

  Cicer. Tus. Quaest▪ lib. 5.
• * 1.2118

  Chrys. Hom. 20. in Mat. 6
• * 1.2119

  Tert. de Cultu Foem.
• * 1.2120

  Isa. 7. 12
• * 1.2121

  Sentent. Tropol. B. Nili.
• * 1.2122

  1 Cor. 10. 9
• * 1.2123

  Franz. Hist. Animal lib. 2. c. 24.
• * 1.2124

  Mat. 13. 19
• * 1.2125

  Chry: Ser. 68.
• * 1.2126

  2 Pet. 2. 22
• * 1.2127

  Prov. 26 14
• * 1.2128

  Ioh. 5. 14
• * 1.2129

  Iob 38. 2
• * 1.2130

  Page on the L. P.
• * 1.2131

  2 Cor. 4. 7
• * 1.2132

  Ier. 10 23
• * 1.2133

  Histor. Terribil. lib. 2.
• * 1.2134

  2 Cor. 2 11
• * 1.2135

  1 Kings 21. 2
• * 1.2136

  King on the L. P.
• * 1.2137

  Stella l. 3. de Contem-mond. c. 34
• * 1.2138

  B••rn. de passio. Dom. c. 22.
• * 1.2139

  Luke 22. 61
• * 1.2140

  Mat. 2••. 41
• * 1.2141

  Gen. 9. 22
• * 1.2142

  Iudg. 16. 1
• * 1.2143

  1 Sam. 24. 4
• * 1.2144

  2 Sam. 12. 14
• * 1.2145

  1 Tim. 4. 2
• * 1.2146

  Iob 7. 15
• * 1.2147

  Psa. 77. 9
• * 1.2148

  Anselm. Meditat. lib. 2. c. 2.
• * 1.2149

  Greg. lib. Mo∣ral. 10. c. 20.
• * 1.2150

  Robert•• Key Intro∣duct. c. 2. Mat. 〈◊〉〈◊〉 28
• * 1.2151

  Psa. 124▪ 3
• * 1.2152

  Horrib. Hist. u•• sup. 656
• * 1.2153

  Prov. 5. 8
• * 1.2154

  2 Sam. 13 3
• * 1.2155

  Gen 10. 9
• * 1.2156

  Mat 8. 25
• * 1.2157

  Greg. Moral. l. 8. c. 4.
• * 1.2158

  Ib Hom. 16. in Evangel.
• * 1.2159

  Wishart 19 Lect. on the L. P.
• * 1.2160

  Ang. de bon. persever. l. 2. c. 6
• * 1.2161

  T••stam. Pa••ri∣arch. pag. 144
• * 1.2162

  Eph. 6. ••7
• * 1.2163

  Mat. 4. 4
• * 1.2164

  Jerom. in Mat. 4.
• * 1.2165

  Plut. Apoph. in Agesil.
• * 1.2166

  Chrys. Hom. 12. in Epist. ad Colos.
• * 1.2167

  Author. Imper••. Oper. Hom. 3.
• * 1.2168

  Jerom: Epist 13. a•• Rustie.
• * 1.2169

  Ser. 5. in Psa•• Qui ha∣bitat.
• * 1.2170

  Pag. 137
• * 1.2171

  2 Pet. 2. 9
• * 1.2172

  1 Kings 32. 31
• * 1.2173

  Act. 12 13
• * 1.2174

  Page on the L. P.
• * 1.2175

  2 Sam. 24. 3.
• * 1.2176

  Trap. in Johan. 13
• * 1.2177

  Luk. 4. 13
• * 1.2178

  2 Kings 1. 2.
• * 1.2179

  Aelian, Hist. Var. lib. 13. c. 32.
• * 1.2180

  Rom. 1. 28.
• * 1.2181

  Deut. 25. 16
• * 1.2182

  Iob 1. 10
• * 1.2183

  Gen. 50. 20
• * 1.2184

  Chrys. Hom. 64▪ in Genes.
• * 1.2185

  Gen. 4. 6
• * 1.2186

  2 Chron▪ 32. 31.
• * 1.2187

  King. James Meditat. on the L. P.
• * 1.2188

  Aug. de Civit. lib. 14. ••. 13
• * 1.2189

  Iam. 1. 13
• * 1.2190

  King James ut supra.
• * 1.2191

  Ioh. 5 14
• * 1.2192

  1 Pet. 2. 11
• * 1.2193

  Eph. 5. 11
• * 1.2194

  1 Ioh. 3. 8
• * 1.2195

  Mat. 27. 4
• * 1.2196

  Aquin. 2. 2dae.
• * 1.2197

  Quaest. 79 Art. 2.
• * 1.2198

  Rom. 1. 29
• * 1.2199

  1 Kings 12. 15
• * 1.2200

  Aug. de Civit. Dei. lib. 14. c. 27
• * 1.2201

  Acts 4. 28
• * 1.2202

  Biuch. Mellis. Theol. loc. 12.
• * 1.2203

  Hondo••f. Theat. in Exem. Tertii. Precept.
• * 1.2204

  Gen. 20. 6
• * 1.2205

  Exod. ••. 3
• * 1.2206

  Isa. 9. 14 Rom. 1. 16
• * 1.2207

  Cyp. in Text••.
• * 1.2208

  1 Cor. 11 1.
• * 1.2209

  Iam. 1. 14
• * 1.2210

  Aug. lib. 2 de Ser. in Mont. Dei.
• * 1.2211

  Cyp. in Orat. Dom.
• * 1.2212

  Gen. 4. 14
• * 1.2213

  Joh. 8. 44
• * 1.2214

  Gen. 〈◊〉〈◊〉 21
• * 1.2215

  Ioh. 13 27
• * 1.2216

  Gen. 3. 6
• * 1.2217

  Hist. de Spect. l. 1 Spect. 117
• * 1.2218

  Eph. 6. 11
• * 1.2219

  Purchas Pilgri∣mage, lib. 4. c. 1
• * 1.2220

  Act. 13 10
• * 1.2221

  Ier. 17 9
• * 1.2222

  Act. 7. 51
• * 1.2223

  Psal. 9. ••7
• * 1.2224

  Niceph. Eccles. Hist. lib. 11. c. 43
• * 1.2225

  Chrys. Hom. Quod ••emo, &c.
• * 1.2226

  Prov. 19 23
• * 1.2227

  Aug. de Ser. in Monte Dei.
• * 1.2228

  ••b. En∣chirid. ad La••∣rent. c. 115
• * 1.2229

  B••rrad. in Orat. Dom.
• * 1.2230

  Huish 23 Lect. on the L. P.
• * 1.2231

  Page Ex∣pos. of the L. P.
• * 1.2232

  Chem. de Orat. Dom.
• * 1.2233

  King James Medit. on L. P.
• * 1.2234

  Glos. Ord. in text.
• * 1.2235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 malum.
• * 1.2236

  Io••. 9. 1
• * 1.2237

  2 Sam. 4. 4
• * 1.2238

  Isa. 57. 20
• * 1.2239

  Mat. 15. 19
• * 1.2240

  Psal. 14••. 4
• * 1.2241

  Laert. lib. 6.
• * 1.2242

  Theat. Vitae. Human lib. 1.
• * 1.2243

  Deut. 28. 15
• * 1.2244

  Mark 9. 44
• * 1.2245

  Rom. 2. 15
• * 1.2246

  Gen. 4. 7
• * 1.2247

  Ezek. 5. 16
• * 1.2248

  Psa. 31. 9
• * 1.2249

  Mat. 4. 1
• * 1.2250

  Chrys. Hom. 20. in Mat.
• * 1.2251

  Tert. de Fug. in Pers.
• * 1.2252

  Chem. Orat. Dom.
• * 1.2253

  Gouge. on the L. P.
• * 1.2254

  Goularts Hist. Pag. 204
• * 1.2255

  1 Pet. 5. 8
• * 1.2256

  Act. ••. 25
• * 1.2257

  Pelarg. in Act. Apost. c. 1.
• * 1.2258

  Gaspar. in text.
• * 1.2259

  Bern. in Vigil. Natal. Dom. Ser. 5.
• * 1.2260

  Greg. Naz. in Sent. 48.
• * 1.2261

  P••rchas. Pilgri∣mage ut supra
• * 1.2262

  Hos. 4. 2
• * 1.2263

  2 Cor. 4. 4
• * 1.2264

  Ezek. 28. 10
• * 1.2265

  Stella in Evang. Luc. c. 11
• * 1.2266

  Gow∣larts Hist. ut supra.
• * 1.2267

  Aug. cont. Do∣natist de Baptist. l. 1. c. 9.
• * 1.2268

  P••rchas. Theatre of Bees, c. 32
• * 1.2269

  Deut. 32 22
• * 1.2270

  Prov. 28 14
• * 1.2271

  Hasen∣muler Histo. Je∣suit. c. 6. Sect. 2.
• * 1.2272

  Psal. 119 25.
• * 1.2273

  Acts 28 4.
• * 1.2274

  Mark 13 37
• * 1.2275

  Chry. Serm. 70
• * 1.2276

  Ib. Serm. 71
• * 1.2277

  Matth. 6 34
• * 1.2278

  Cajet. in textu.
• * 1.2279

  Down∣ham Ex∣pos. on the L. P.
• * 1.2280

  Mat. 27 43
• * 1.2281

  Col. 3. 10
• * 1.2282

  2 Cor. 1•• 9
• * 1.2283

  Gen. 20 6
• * 1.2284

  Rom. 12 2
• * 1.2285

  Leigh. Crit. Sa∣cra.
• * 1.2286

  Psal. 127 7
• * 1.2287

  Fish. Book Epist.
• * 1.2288

  Theod. Hist.
• * 1.2289

  Sanctor. Patrum, Hist. 9 Rom. 16 20
• * 1.2290

  Eph. 6. 16
• * 1.2291

  Chrys. Hom. 20 in Mat.
• * 1.2292

  Gen. 38 16
• * 1.2293

  Gal. 5. 7
• * 1.2294

  Hug. Card. in text.
• * 1.2295

  1 Ioh. 1. 7
• * 1.2296

  2 Cor. 5. 8
• * 1.2297

  2 Cor. 5. 1
• * 1.2298

  Rev. 14. 13
• * 1.2299

  Psal. 91. 15
• * 1.2300

  Num. 35. 28
• * 1.2301

  Isa. 57. 1
• * 1.2302

  Phil. 1. 22
• * 1.2303

  Ambros. Funeb: Orat. de Obitu. Satyr.
• * 1.2304

  Mel. Adam. in vit Strigelii.
• * 1.2305

  Pag. Ex. of the L. P.
• * 1.2306

  Lava••er. of sp••r is lib. 3. c. 6
• * 1.2307

  Full. holy war lib 3. c. 25.
• * 1.2308

  Theod. in vita Maron.
• * 1.2309

  S. R. B••ker. Dis. on the L. P.
• * 1.2310

  Tatian. Orat. ad Graecos.
• * 1.2311

  Matth. 5. 25
• * 1.2312

  Lights. on the Temple, c. 13
• * 1.2313

  Ioh. 17. 1
• * 1.2314

  Ca••et. Barrad. &c.
• * 1.2315

  Calvin. Instit. lib. 3. c. 20.
• * 1.2316

  Catena. Aur.
• * 1.2317

  King Ex. of the L. P.
• * 1.2318

  Psa 97. 1
• * 1.2319

  Psa. 57. 1
• * 1.2320

  Ambros. Ser. 42.
• * 1.2321

  Psa. 145. 2
• * 1.2322

  Hist. August. in vita Gord.
• * 1.2323

  Psal 73. 25
• * 1.2324

  Iob 26. 7
• * 1.2325

  Sueton. in vita.
• * 1.2326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2327

  Acts 4. 12
• * 1.2328

  Fullers holy war lib. 5. c. ••9
• * 1.2329

  Heylyn. Cosmo∣graph.
• * 1.2330

  1 Kings 17. 14
• * 1.2331

  Dan. 1. 12
• * 1.2332

  Hirwood Expos. of the L. P.
• * 1.2333

  Author Imper••. in text.
• * 1.2334

  Tacit. Annal. Lib. 15.
• * 1.2335

  King James Medit. on the L. P.
• * 1.2336

  AElian. Hist. Var. lib. 13. c. 30
• * 1.2337

  Eras:
• * 1.2338

  2 Tim. 4 18
• * 1.2339

  Arnold. Lux. in Tenebris
• * 1.2340

  Psal. 86 12
• * 1.2341

  Ioh. 17 24
• * 1.2342

  Psa. 12. 1
• * 1.2343

  Psal. 6. 2
• * 1.2344

  Psal. 50 15
• * 1.2345

  Psal. 17. 8
• * 1.2346

  Theod. & Caiet. in loc.
• * 1.2347

  Calvin. Harm.
• * 1.2348

  Jonah 1. 5
• * 1.2349

  Mat. 26 ••3
• * 1.2350

  Niceph. Eccl. Hist l. 12. c. 64
• * 1.2351

  Psa. 65. 2
• * 1.2352

  2 Sam. 12 29
• * 1.2353

  Gen. 41 55
• * 1.2354

  1 Sam. 11. 6
• * 1.2355

  2 Sam. 12 30
• * 1.2356

  Quint. Curt. l. 2
• * 1.2357

  Psal. 103 15
• * 1.2358

  Psal. 115 1.
• * 1.2359

  1 Pet. 5. 11
• * 1.2360

  Iude 25
• * 1.2361

  Chrys. Hom. 20 in Mat.
• * 1.2362

  Theoph. in Text.
• * 1.2363

  Alsted. Theol. Catech. de Orat. Dom.
• * 1.2364

  1 Tim. 2. 1
• * 1.2365

  Psa. 85. 2
• * 1.2366

  Cant. 4 10
• * 1.2367

  Bern. Set. 10. in Cant. Canti••
• * 1.2368

  Isa. 42, 8
• * 1.2369

  Bucan. in Orat. Dom.
• * 1.2370

  Gowlarts Hist. 241
• * 1.2371

  Psal. 84 11
• * 1.2372

  Hos. 11. 3
• * 1.2373

  Gen. 35. 1, 2
• * 1.2374

  Isa. 1. 15, 16
• * 1.2375

  Isa. 2. 17
• * 1.2376

  Hondors in Exem. secund. Praecept.
• * 1.2377

  Greg. Hom. 11. In Evan.
• * 1.2378

  King James Medit. on L. P.
• * 1.2379

  Tolbooth Church, Nov. 15. 1668.
• * 1.2380

  S. Jerom. in Text.
• * 1.2381

  Chrys. Hom. 1•• in Mar••.
• * 1.2382

  Psal. 4▪ 13
• * 1.2383

  Caje••. in loc.
• * 1.2384

  Ambros. in Psa. 40
• * 1.2385

  Aug 41 Tract. in Ioan.
• * 1.2386

  Rev▪ 3▪ 14 Parae•••• in loc. Wishart 22 Lect. on the L. P.
• * 1.2387

  Harwood
• * 1.2388

  M••t 16. 28
• * 1.2389

  Luke 9. 27
• * 1.2390

  Aug. ut s••pra.
• * 1.2391

  Isa. 65. 16
• * 1.2392

  Rev. 7▪ 12
• * 1.2393

  Num. 15. 22
• * 1.2394

  Neh. 5. 13
• * 1.2395

  Harwood on the ••. P.
• * 1.2396

  Ioh. 14. 6
• * 1.2397

  Cate••. A••rea.
• * 1.2398

  Cant. 8. 14 〈◊〉〈◊〉 Rev. 22. 〈◊〉〈◊〉 ••0
• * 1.2399

  Alsted. loe. 〈◊〉〈◊〉.
• * 1.2400

  Rom 7. 21
• * 1.2401

  Bern. Ep••st. 201
• * 1.2402

  Tymp••u Sp••c••l. Mag. Sig. 200
• * 1.2403

  Melch. ad•••••• •• vita.
• * 1.2404

  Heb. 11. 33
• * 1.2405

  1 Cor. 14. 16▪
• * 1.2406

  Mat. 1. 21
• * 1.2407

  Ambros. in 1 Cor. 14▪
• * 1.2408

  Rev. 19. 4▪
• * 1.2409

  Mell••. patrum▪ he flou∣rished, A. D. 〈◊〉〈◊〉
• * 1.2410

  Binch. Mellif. loc. 12.
• * 1.2411

  Mexi•••• Treasury lib. 1. c. 13
• * 1.2412

  Rev. 1••. 16
• * 1.2413

  ••rix. Com. Symb.
• * 1.2414

  1 Thes. 5. 17
• * 1.2415

  Aug. Hom. 42
• * 1.2416

  Mat. 24▪ ••0
• * 1.2417

  〈◊〉〈◊〉 11. ••
• * 1.2418

  Mat. 28. 19
• * 1.2419

  Critic. Londi∣ne••s. 〈…〉〈…〉
• * 1.2420

  Harwood on the L. P.
• * 1.2421

  Luke 〈◊〉〈◊〉 3
• * 1.2422

  Gen. 32. 26
• * 1.2423

  Lyra. in loc.
• * 1.2424

  L••••dulf. Cart. in Orat. Dom.
• * 1.2425

  Aug. Tract. 41. in Joa••.
• * 1.2426

  Theodor in Psal. 105.
• * 1.2427

  Landulf. ut supra.
• * 1.2428

  Melchi. adam in vita.