A plaine and familiar exposition on the Lords prayer first preached in divers sermons, the substance whereof, is now published for the benefit of the church / by I.D. ...

Father, which art in Heaven.

First, for the word Father, It implyeth thus much. That;

Vntill we be assured that God is become our Fa∣ther

in Christ, wee haue nothing to doe with any petition in the Lords Prayer.

In plainer termes it is thus much; We cannot pray at all in acceptable sort, so as wee may please the Lord, and gaine any true comfort and peace unto our soules, till this perswasion be setled in our hearts, viz. That we are Gods chil∣dren, and that he is our Father. Therefore it is that the Saints doe usually (as we may obserue in the Scriptures) lay this as the foundation of their prayers, That the Lord is their God, that he is their portion, the God of their salvation, their mercifull God, &c.

And againe, the Church useth the very words of this prayer, But now O Lord thou art our Fa∣ther, &c. Neither is it without cause, that the Lord would haue us in assurance of faith to call him Father; for indeed he is such a one, not onely in name, but also in nature. Nay, he hath all the properties of a Father, in a farre more ex∣cellent manner and measure, then any man in the world hath or possibly can haue.

For, first of all, Hee taketh knowledge of all the [ 1] wants, grievances, and miseries of his children. As appeareth in that argument which Christ Ie∣sus useth to disswade men from carking and ve∣xing cares for the things of this life: For, your heavenly Father (saith he) knoweth that yee haue need of all these things. And so the Lord telleth Moses concerning his afflicted Church in Egypt, I haue seene, I haue seene the troubles of my people

which are in Egypt, and haue heard their cry, be∣cause of their taske-masters: for I know their sor∣rowes. From which places it is evident, that there is not one of Gods familie, but he takes no∣tice what his necessities, and what his sorrowes and sufferings are; There is none that wanteth money, food, apparell, or sleepe in the night, or any earthly thing whatsoever, but he is fully acquainted with it, and throughly considereth of it. There is no temptation, doubt, or feare in their mindes: no discomfort or heavinesse in their hearts: no mischiefe intended by Sathan, or by men against their persons or estates, but the Lord is privie unto all: whereas earthly Fa∣thers are ignorant of sundry of their Childrens wants and griefes, as well in the night when they are sleeping, as in the day when they are absent from them. Yea, when they are present with them, they are utterly unacquainted with many inward matters that are amisse in their soules: as also with divers plots and practises of malicious enemies, for the endangering of their bodies, or the endammaging of their estates. So that in this regard, the Lord goeth infinitely beyond them.

Secondly, As he knoweth their needes, so hee pittieth them therein; as a Father doth his child whom he loveth, nay, he hath a more tender re∣spect of them, then any mother can haue of the fruit of their owne wombe: for so sayth the Pro∣phet Isaiah: Can a woman forget her child, and not haue compassion on the sonne of her wombe:

though they should forget, yet will I not forget thee.

Thirdly, for his loue unto his Children, our [ 3] Saviour declareth what it is, where he sayth, Thou hast loved them, as thou hast loved me. Nei∣ther doth Christ Iesus envie, that they should be so highly in Gods favour, but prayeth in the next verse: Father I will that they which thou hast gi∣ven me may bee with me where I am, that they may behold the glory that thou hast given mee. A man would thinke it strange, that he should bring such base and vile creatures as we are, unto such exceeding great glory; but it is stranger that he should deale so with his owne Sonne: nay, we thinke that but equall and right. And why then should we make question of the other, seeing that he loveth us as hee doth his owne sonne? which loving affection of his is further expres∣sed unto us, where he is called, the Father of mer∣cies, and God of all consolations. Whence it ap∣peareth, that all the mercie and kindnesse that is in any creature, is derived from him, as from a fountaine, and therefore is in his owne Maje∣stie infinitely more absolute and perfect.

From this which hath beene spoken, it is cleere, that he is a Father indeed, as well as in Name.

Now it remaineth that we shew what necessi∣tie there is, for us to beleeue and to be perswa∣ded that he is our Father, to the intent, that we may more faithfully and comfortably call upon his name. Which will be plaine and evident if we well consider;

• 1. How miserable our case is without this.
• 2. How happie and blessed it is, when wee haue attained hereunto.

First, our case is very woefull and hard, whe∣ther [Reason 1] we looke;

• 1. Vnto God: or,
• 2. Vnto our selues.

First for God, he is in himselfe a just Iudge, and [ 1] such an one as can indure no iniquitie, nor beare with the least blemish and imperfection, unlesse satisfaction bee made unto his Iustice for the same. And then for our selues, both our per∣sons and our best services are stained with mani∣fold corruptions; and therefore cannot possibly find any acceptance with so holy and so just a God as the Lord is. Nay, indeed they are an a∣bomination unto his Majesty, and in themselues must needes procure punishment, rather then a blessing from him. Which being considered; we may plainely perceiue that it much concer∣neth us, before we approach unto the throne of Grace, earnestly to seeke to haue our persons reconciled unto the Lord, and to be assured that he is become our mercifull Father in Christ Ie∣sus, that so through him our sacrifices may bee accepted and rewarded of the Lord.

Now as the necessitie of the assurance of Gods favour appeareth by this, that we are very mise∣rable [ 2] without it, so doth it also by this, that we are exceeding happie when we haue the fruiti∣on of it: according to that of the Psalmist, Bles∣sed are the people, whose God is the Lord. Which

happinesse consisteth of sundry particulars, as namely;

First, That whosoever hath this assurance, this person hath all the Attributes of God set a-worke for his good, the perswasion whereof must needs be a great strengthning unto his faith in prayer. [ 1] He hath the power of God to assist and uphold him, to protect and defend him, and to over∣throw all adverse power that comes against him. He hath the wisedome of God to watch o∣ver [ 2] him, to fore-see dangers, to prevent them, to find out meanes of deliverance when crosses are upon him, and in a word, to ridde him out of all doubts and difficulties, and to direct him in all things that do concerne him, either for his present or everlasting estate. Further, he hath the mercie of God, set a-worke for the pardoning [ 3] of his daily offences, and the plentifull supply of all needfull comforts, and (not to instance in all the particular Attributes of the Lord) hee hath him to be an All-sufficient God unto him, for the accomplishing and perfecting of his happinesse.

Secondly, hee hath right to all the merits of [ 2] Christ Iesus, and the saving graces of the Spirit, hee is justified already, and hath all his iniqui∣ties washed away, so that he is without spot in Gods account. Which is the ground of all hap∣pinesse, according as the Prophet speaketh: Blessed is the man, whose iniquitie is forgiven, and whose sinne is covered. Blessed is the man to whom the Lord imputeth no sinne. And as hee is

justified, so is he also sanctified: (for these two are inseparable companions) God takes away the stony heart out of his body, and giveth him in stead thereof an heart of flesh. He putteth his spirit into him, which sanctifieth him through∣out, in his minde, memory, will, in his conscience affections, and in every power and facultie of body and soule.

Thirdly, herevpon ensueth another priviledge [ 3] and that is, That hee hath peace with all the crea∣tures, as it is promised in Hoseah, when the Lord marrieth the people unto himselfe, then he will make a Covenant for them with the wild beastes; and with the fowles of the heaven, &c. So that looke where God favours, there all the creatures shall favour, and procure the benefit and com∣fort of the partie favoured, for they are all Gods servants, & must therfore be at his appointment

Fourthly, whosoever hath gotten this assu∣rance, [ 4] that he is within the Covenant of Grace, and is partaker thereof, he hath freedome from all hurtfull crosses, Hee shall no more beare the reproach of famine, nor feele the sting of any o∣ther judgement, but all shall worke together for the best unto him.

Lastly, every such person may rest confident∣ly perswaded of his finall perseverance, and [ 5] continuance in well doing unto the end, and so of his everlasting salvation in the heavens, for that is a part of Gods Covenant, That hee will put his feare into his servants hearts, so that they shall never depart from him. Slip and fall they

may, and will, but fall quite away they cannot possibly. None can take them out of Gods hands, for he is stronger then all. And will preserue them while they liue, and raise them up at the last day, to haue full communion with himselfe. And to inherite the kingdome prepared for them, from the beginning of the world. To which pur∣pose our Saviour saith unto his Disciples, Feare not little flocke, for it is your Fathers pleasure to giue you a Kingdome. If once the Lord become a Father unto any, he needes not to be terrifi∣ed and amazed at any thing that shall fall out, for howsoever it goes with others, he shall not faile of that celestiall happinesse, which God of his owne good pleasure hath provided for his Children. All which reasons laid together, should bee as so many forcible arguments to convince us of the point in hand: that it is a thing absolutely needfull in our prayers, and supplications to be in some good measure assu∣red that God is our Father.

Which being so, maketh first of all for the [Vse 1] utter overthrow of that opinion, and most un∣comfortable doctrine of the Papists, and of all hypocrites, that count it hainous presumption for any one to say, That he is assured of his electi∣on, and that God is become his Father in Christ: for by that which hath beene said, it is apparant that none without this assurance can make a faithfull and acceptable prayer before the Lord, there∣fore how requisite it is, let any indifferent man judge. And here let us note (by the way) what

small cause the Papists haue to boast of the mul∣titude of their prayers: for they professe that they are not sure of that which is here required, viz. that God is their Father, without which (as we haue heard) every prayer that we make is a meanes to provoke the Lord to plague us, rather then any way to procure his blessings upon us, and therefore they can haue small comfort in the petitions which they haue & doe put up be∣fore him; nay, looke how many prayers they make, so many sinnes they commit, in that they take his holy name in vaine, all their crying is but as the howling of dogges, and contenteth the Lords eares no more than that doth ours.

Let us in this case marke what the Author to the Hebrewes saith, Hee that commeth to God must be∣leeve that God is, and that he is a rewarder of those that diligently seeke him. It is not sufficient for him that prayeth, to know that hee is a God, (for so farre the Divells goe) but that he is his God, and will shew himselfe to be his God, by recompencing him according to his faithfulnes in seeking of him. Otherwise, if we be not per∣swaded that he is full of power, wisedome, full of goodnesse and of truth, and that he will ma∣nifest these his heavenly properties for our re∣liefe and comfort when we call upon him, wee shall rather runne unto any in our need, then un∣to him, or if we doe come unto him, wee shall not be fervent in our suites, or if we be earnest for a fit (in a passion) yet we shall not be able to hold out therein. In which regard it is very ne∣cessary,

that we beleeue that he is a rewarder of such as are suitors unto him, and consequently that he is our Father, that wee are in favour with him, and hee bound by Covenant unto us.

Therefore (in the second place) This should [Ʋse 2] cause us to use our best endevours to get this assu∣rance firmely grounded in our hearts, viz. that God is our Father, and that we are his childen: which that we may attaine unto, let us labour to haue in us these notes thereof, which follow.

It is out of question, that none is the child of God by nature, but every one the child of wrath; And therefore whosoever would deriue his pe∣digree from God, must be able to shew that he hath beene begotten againe by the word of truth: for except a man be regenerated, he hath no place in the kingdome of heaven, and there∣fore no portion in God himselfe. Let us exa∣mine then whether the word hath at any time wrought effectually upon our soules or not, which wee may discerne by sundry effects (a∣mong the rest) by these that follow.

First, If it hath enlightned our mindes and gi∣ven [ 1] us an understanding heart, and a particular distinct and directing knowledge concerning hea∣venly matters. For this is a part of the new Co∣venant expressed in Ieremie (sayth the Lord) This is the Covenant that I will make with the house of Israel, After these dayes (sayth the Lord) I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they

shall be my people: And they shall all know me from the least of them to the greatest of them. Not that all should haue the same measure of knowledge, but every one so much as should bee sufficient for his direction unto everlasting life.

Secondly, If it hath wrought in us an holy in∣dignation [ 2] against our selues in regard of those sins which haue been formerly committed, and are now pardoned. This marke the Prophet Ezekiel sets downe, where speaking of those that were wa∣shed from all their filthinesse, and enriched with the saving graces of Gods Spirit, he sayth, Then shall yee remember your owne wicked wayes, and your deeds that were not good, and shall judge your selues worthy to haue beene destroyed, for your ini∣quitie, and for your abominations. Before their re∣generation, Gods servants are readie to fall out with others, and to imagine that all is well with themselues: but after their conversion, their greatest quarrell is against their owne soules. And howsoever they know and beleeue that the Lord hath freely and fully forgiven them, yet will not they forgiue themselues for their evill thoughts, words, and workes.

Thirdly, Wee must examine whether the word [ 3] hath brought us unto constant and generall obedi∣ence: for, that effect it produceth in all such as are indeed begotten againe thereby: according to that which is further promised in the Cove∣nant. I will cause you to walke in my statutes, and you shall keepe my Iudgements, and doe them. If once we be Gods Schollers, he will certainely

teach us this lesson, viz. not onely to under∣stand what his will is, but to practise it accor∣dingly. Other Schoole masters, though they [Simile.] be never so skilfull and industrious, yet they may meete with such untowardly and untracta∣ble Schollers, that they can doe them little good, either for learning or for manners. But the Lord is such a teacher, that he never under∣takes to instruct any, but hee both informeth his judgement, and reformeth his practise: so that such shall not need to say, this is my nature, and I cannot amend such and such faults, nor per∣forme these and these duties: But when God beginneth to teach them by his spirit, they may confidently tell their owne hearts, that through Gods grace they shall be inabled to doe both the one and the other, in some good and competent measure.

The last note is, If it haue stirred up in our hearts an unfained loue towards Gods people, even because they are his people, so that we honour those that feare the Lord, and delight in the Saints that are excellent, rejoycing to see Gods Image shining forth in any, even in such as haue beene no way beneficiall, but rather some way injurious unto us.

These notes may giue us some light to discern whether the word hath regenerated us, yea or no: which will appeare wheresoever they are, though at some times more evidently then at some other: by these therefore let us try our e∣state, in which case if we find them in our selues

upon a due search made. Then;

Thirdly, here is matter of very great consola∣tion [Ʋse 3] for us, howsoever the waues of adversitie flow in upon us on every side, and we be tossed too and fro with sundry and sore temptations, yet so long as we can hold this, that God is our gracious Father, in and through Christ, we haue a sure refuge to flie unto, and a God All-suffici∣ent, to whom we may make knowne all our di∣stresses, and from whom we shall receiue reliefe according to our severall needes and necessities. David at Ziklag, was in a great strait, being be∣reft of his wife and children, goods and sub∣stance and in danger to be stoned by the people, and thereupon was exceedingly cast downe, so that, hee wept till hee could weepe no more, but af∣ter the flesh had had about, and playd the first part, he recovered his spirits, and comforted himselfe in the Lord his God, knowing that though all other comforts were gone, yet God remained still, who was able to restore unto him his losse (as after it fell out) and to pacific the hearts of the people that were causlesly enra∣ged against him. The like course should we take in all our extremities, namely, betake our selues to our heavenly Father, by faithfull and fervent prayer, and so long as wee may haue recourse unto the fresh spring of all sound joy and con∣tentment, never vexe our selues with unnecessa∣ry thoughts and cares, so long as he takes not himselfe from us, let us never be dismayed, though we be cut short of other things, for God

is our exceeding great reward. And they who∣soever they be, that doe not so esteeme him, are utterly unworthy and unfit to receiue blessing from him.

But this will more fully appeare in the next point, which ariseth from hence, that God is said to be a Father in heaven, that is (as it was be∣fore interpreted) an heavenly Father, such a one as is of perfect sufficiencie to helpe and re∣lieue every one that repaires unto him for suc∣cour. Whence we may obserue; That,

They that will pray well and speed well, must be∣leeve that God is an heavenly Father.

That is, perfectly able to supply all their wants and to comfort them in all their distresses. This perswasion was in Nehemiah, when he made his prayer for himselfe and the whole Church, be∣ginning thus, O Lord God of heaven, the great and terrible God, &c. These were titles that be∣fitted him for his present purpose: for he was to perswade an heathen King to reedifie the Tem∣ple, and to restore the true worship of God, that had beene a long time abolished, to perswade him to be a friend to Religion, that was an ene∣mie both unto God and to all goodnesse: and therefoer he termed the Lord, the God of heaven, that is, the heavenly God; and more particularly, the great and wonderfull God, that is such an one as worketh great and wonderfull things, and therefore able to effect that which he was now

to intreat of him, viz. to make those that wer persecutors of his people to become friends unto them, and become furtherers of them in their good and holy enterprizes. And further, he presses this, that Hee was a God that keepeth Covenant and mercie, and therefore having pro∣mised, that not withstanding they should trans∣gresse, and be therefore scattered abroad among the people, yet if they did turne vnto him, and keepe his Commandements, he would gather them from the uttermost parts of heaven, and bring them againe unto their owne Land. The Lord (I say) having promised them this, hee intreateth him to keepe Covenant with them, and to be as good as his word, and so carries it cleere before him, and obtaines his hearts desire. So likewise Daniel, when he had undertaken to shew Nabu∣cadnezzar his dreame and the interpretation thereof, which was impossible for him or any man to doe by humane wit or skill, he goeth to his house, and intreateth his Companions, Ha∣naniah, Mishael, and Azariah, that they would joyne in prayer with him, to beseech the God of heaven for grace in this secret. Wherein the Lord heard them, and granted them their request. The like is attributed unto God in the Psalmes, where it is said, Our God is in heaven, not that he is more there then in any other place, but the meaning is expressed in the words immediately following (which are these) hee doth whatsoe∣ver he will, that is, he is of such absolute power, so that no creature is able to resist him, in that

which it pleaseth him to doe, and as his power is, such is his wisedome: nothing is so secret but it is well knowne unto him, yea, hee understan∣deth our thoughts long before our selues: Hee [ 4] knowes the matter whence they will arise, hee is so infinitely wise, that he can tell when to giue and what to giue, and how to deale with every one of us, yea such is the unsearchablenesse of his wisedome, that he can draw light out of dark∣nesse, and make us great gainers by our infirmi∣ties and follies, and most dangerous falls. And that which hath beene spoken of his power and wisedome, holdes as true of all other his Attributes: for he is infinitely just, mercifull, gracious, and in a word, an infinite God in every respect: for if we take away any part of his At∣tributes, we take away part of the Godhead it selfe.

Now the reasons why we must be thus per∣swaded of him, before we can faithfully pray unto him, are these:

First, because otherwise we cannot put confidence [Reason 1] in him, according to that of the Psalmist, They that know thy name will trust in thee, for thou ne∣ver failest them that seeke thee. Whence it may evidently be gathered, that till such time as men know that the Lord is infinitely strong, mercifull and just &c. (which is the name of God) they can never truely rest upon him, and till they re∣lie upon him, they cannot possibly in faith make their prayers unto him, and so consequently not obtaine any thing in mercie from him.

Secondly, Till they be firmely perswaded hereof, [ 2] they cannot with reverence worship the Lord; as is cleere by that argument that the wiseman useth when he saith, Be not rash with thy mouth, nor let thy heart be hastie to utter a thing before God. And why? For God is in the heavens, that is, of infi∣nite majestie, and greatnesse, and thou art on earth, that is, full of basenesse and vilenesse. Therefore (saith he) let thy words be few, to ut∣ter no more then thou canst well justifie from the warrant of the Spirit of Grace and of prayer.

This serveth for the reproofe of a great cor∣ruption [Vse 1] even in the best of Gods children, in that they doe not beleeue that the Lord is All-suf∣ficient, for if they did, why should they be faint∣hearted when they are in great straits and extre∣mities. This corruption we may obserue in Mo∣ses, (the most holy and worthy man that then lived upon the face of the earth) who when the Lord promised to feed the Israelites with flesh, and that for a whole moneth, being in a barren wildernesse, not neere any market, and the num∣ber of them being so great as it was, even six hundred thousand men, beside women and chil∣dren, made doubt how it could possibly be: but what saith God unto him? Is the Lords hand shortned (saith he) Thou shalt see now whether my word shall come to passe unto thee, or not. Indeed, if he had beene an earthly King, it had beene a matter impossible for him to effect; But seeing he was an heavenly King, it was all one for him

to feed six hundred thousand, as six, yea, as one poore childe: to feed them in a wildernesse, as in a plentifull land: for a moneth together, as for one day. For howsoever with us one thing is ea∣sier, and another harder, yet with God all things are alike easie and possible.

And the like frailtie did Moses and Aaron be∣wray in another place. Heare now yee Rebells (saith Moses) shall we bring you water out of this Rocke? (why not) If God appoint it to be so, he can as easily bring it out of a rocke as out of a River: but hereby they so dishonoured God in the presence of the people, that he excluded them both from the land of Canaan. And yet is there not the same unbeliefe in many of the deare servants of God in these our dayes? yes surely, for if they haue great yeerly revenewes, and a good stocke lying by them, and plentie of all things about them, then they hope God will provide for them and others; but what if they be destitute of all these earthly things? doe they not then imagine, that it will goe hard with them and their children? what is this, but to make flesh our arme, and to with-draw our hearts from the living God, so to pull downe his heavie plagues upon us? Let us therefore be ashamed of our ignorance and infidelitie in this or any other respect, and hereafter cast our cares wholy upon him, who hath said, I will not leaue thee nor forsake thee.

Secondly, Is it so, that the Lord is a Father, [Ʋse 2] and an heavenly Father, of perfect abilitie and

sufficiencie to maintaine, deliver, and saue his children? Then, let us raise up our hearts against all discouragements, and in matters of great dan∣ger and difficultie, goe unto the great God for com∣fort: and when we meete with impossibilities, in regard of any wisedome or strength that is in our selues, or any mortall man, then let us ha∣sten unto the Lord, with whom all things are possible. But withall, take heed that we come in faith, and then, as all things are possible unto God, so shall they be also unto the beleever, as our Saviour witnesseth: Are our iniquities so ma∣ny and so grievous, that we perswade our selues, if men had so provoked us, as we haue provo∣ked the Lord, we could never find in our hearts to be reconciled unto them?

Let us not be dismaied the reat, but sue unto [ 1] our heavenly Father for pardon: and then shall we finde that His thoughts are not our thoughts, nor his wayes as our wayes, but that his mercie is infinitely greater then our offences are or can be, and that he is readie to forgiue the greatest sinne as well as the smallest, and ten thousand sinnes, as well as one.

Againe, are our temptations divers and strange [ 2] and exceeding violent, so as we doe not know which way to turne our selues, nor how to be ridde of them? let us make knowne our case un∣to Almightie God, who hath promised, shortly to tread Sathan under our feete, and can quickly so arme us with the sheild of Faith, that we shall be inabled to quench all the fierie darts of the devill.

And (not to instance in many particulars) but briefly to shut up this Use;

Whatsoever our wants or distresses bee, inward [ 3] or outward, spirituall or corporall, let us make them knowne unto our heavenly Father, who is both willing and able to relieue and support us.

But, wee see no meanes nor likelihoodes how it can [Object. 1] bee done.

What haue we to doe with the meanes, is the [Answ.] Lord All-sufficient or not? if he be, let him a∣lone to find out meanes how to performe his gracious promises.

Oh, but the world is hard, and men are unmer∣cifull, [Object. 2] &c.

What of that, are we at the worlds finding or [Answ.] at Gods? Is not the gold and silver his; And the beastes upon thousand hills; nay, is not the earth the Lords, and the fulnesse thereof? What need haue wee then to care how the world stands af∣fected towards us: so long as we haue a rich Fa∣ther, and a good Father, our case cannot be mise∣rable, unlesse our owne unbeliefe doe make it to bee so: and yet that shall not hinder our happinesse neither, if so be we see it and acknowledge it, and labor for strength against it.

Oh, but my afflictions haue beene very long and [Object.] very tedious.

Bee patient notwithstanding, for they pro∣ceed [Answ.] from the hand of an heavenly Father, who knoweth best when to deliver his out of temp∣tations. Earthly Fathers for want of discretion

doe many times deliver their children out of miserie, before they be fitted for deliverance, [Simile.] because they feare least by holding them too long in suspence, they should be discouraged, and so grow to take some worse courses then they haue done. But the Lord is an heavenly Fa∣ther, and therefore infinite in wisedome, so that he cannot over-shoote himselfe in that regard. As he will not keepe his children over-long un∣der the rodde, least they should turne unto foolish∣nesse; So neither will he exempt them from the same too speedily, least they should loose the fruit of their sufferings: hence it commeth to passe, that he holdeth them along while in sus∣pence, to the intent that he may haue the more prayers and teares from them, and in the end bestow greater blessings upon them, when they are made capable hereof. Let us therefore qui∣etly submit our selues under his hand, resigning up our wills unto his most holy will, and sub∣jecting our carnall reason unto his heavenly wisedome, assuring our selues that if present helpe were best for us, we should not be disap∣pointed of our hope, and if it be not best, why should not wee keepe silence unto the Lord, and waite upon him, untill he please to haue mercie upon us, and to free us from all our troubles and distresses.

Thus much be said briefly of the Preface un∣to the Lords Prayer, which sheweth how we must be affected towards men, and perswaded of God if we will call upon him in a sanctified manner.

Notes

• Observat. 3.
• Psal. 22. 1.
• Psal. 119.
• Psal. 88.
• Isa. 64. 8.
• God hath in him all the properties of a Father.
• He knowe•• all his childrens wants.
• Math. 6. 32.
• Exod. 37.
• 2. He pitties them.
• Psal. 103. 13.
• Isa. 49. 15.
• He loues them.
• Iohn 17. 23. 24.
• 2 Cor. 1. 3.
• We are mise¦rable without this assurance
• We are bles∣sed if we haue it.
• Psal. 144. 15.
• The benefits of the assu∣rance of Gods favour.
• He hath all the attributes set a worke for him.
• We haue right then to all Christs me∣rits and gra∣ces.
• Ezek. 36.
• Psal. 32. 1. 2.
• Ezek. 36.
• Ierem. 31.
• 1 Thes. 5. 23.
• Then one hath peace with all the Creatures.
• Hos. 2. 18.
• Ezek. 36.
• Rom. 8. 30.
• Such may be assured to persevere in grace to sal∣vation.
• Ier. 32. 40.
• Iohn 10.
• Math. 25.
• Luke 12. 32.
• Hosea 7. 14.
• Heb. 11. 6.
• Iames 2. 19.
• The danger of a mis-per∣swasion or ig¦norance in the nature of God.
• Markes of Gods chil∣dren
• Iames 1. 18.
• Iohn 3. 3.
• A distinct knowledge and inlight∣ning in hea∣venly things.
• Ierem. 31. 33 34.
• An holy in∣dignation a∣gainst our selues.
• Ezek. 36. 31.
• When the word hath wrought us to universall obedience. Ezek. 36. 27.
• That God is the best Tea∣cher.
• 4. A loue to the Saints, as Saints. Psal. 15. Psal. 16. 3.
• 1 Sam.
• 1 Sam.
• Gen. 17. 1.
• Observat. 4 That God is All-sufficient for the helpe of his.
• Nehem. 1. 5.
• Deut. 29. 21.
• Deut. 30. 4.
• Dan. 2. 17. 18
• Psal. 115. 3.
• Psal. 139. 2.
• The wonder∣full provident wisedome of God.
• Psal. 9.
• Exod. 34.
• Eccles. 5. 1.
• Num. 11. 19. 20.
• Num. 20. 10.
• Heb. 13.
• Mark. 9 23.
• Divers com∣forts against divers discou∣ragements.
• Rom. 16.
• Ephe. 6.
• Hosea 2. 8. 9.
• Psal. 50.
• Psal. 24. 1.
• Note.
• Why God suspends mer∣cies to his children.