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. ...

A BREIFE AND HEAVENLY EXPOSITION ON the LORDS PRAYER.

MATH. VI. IX. &c.

After this manner therefore pray yee: Our Father which art in heaven, Hallowed bee thy Name;

Thy Kingdome come; Thy will be done in earth as it is in heaven;

Giue us this day our daily bread;

And forgiue us our debts, as we forgiue our debtors;

And lead us not into temptation; But deliver us from evill; For, thine is the Kingdome, the Po∣wer, and the Glory, for ever. Amen.

OUr blessed Saviour in that most excellent Sermon of his upon the Mount, having taught and delive∣red many excellent things unto those Multitudes which then fol∣lowed him: at length knowing how usefull a

thing fervent and frequent prayer is for our safe and comfortable passage through this world to our heavenly home: commeth to informe them of divers things touching this so spirituall and heavenly Dutie. Having therefore in the begin∣ning of this Chapter given divers instructions touching Almes: in the next place, he comes to Prayer.

• 1. Giving generall directions touching it.
• 2. Teaching the forme and ground thereof.

In generall he sheweth them, 1. what they should shunne and avoid, [Hypocrisie] in divers instan∣ces: Praying, standing in the streetes and Syna∣gogues, to be seene of men: and then, to shunne vaine repetitions. 2. Like unto a good Physici∣an or Surgeon, he not onely sheweth the disease what it is; with the danger thereof: Verely I say unto you they have their reward: But also he pre∣scribeth them the remedie; quite contrary to the disease: 1. To enter into their Closet: 2. To shut the doore, in secret. 3. To flie all likenesse unto these Hypocrites: (which indeed is a sure reme∣die to shunne the first occasions of evill) where∣unto he addes a strong moving reason: For your Father knoweth what things yee have need of be∣fore you aske him.

Now when our Saviour had thus made way, in preparing them for this so heavenly, spirituall and necessary a dutie: he in the next place tea∣cheth them the right forme and ground of true Prayer; answering unto all our necessities for

soule and for body, and that in a substantiall briefe manner. ver. 9. &c.

After this manner therefore pray yee: Our Fa∣ther which art in heaven: Hallowed be thy Name, &c. wherein we haue set downe;

• 1. A preface to the Prayer: After this man∣ner therefore pray yee: Our Father, &c.
• 2. The forme of Prayer it selfe, in 6. peti∣tions.
• 3. The conclusion of the Prayer, shewing strong reasons for granting of these: For thine is the Kingdome, the Power, and the Glorie, &c.

First, In the Preface; we haue 1. A discoverie of our Saviours intention: viz. to set downe the ground and foundation of Prayer, After this manner therefore pray yee. 2. A direction how to begin aright. 1. Not to goe unto Saints or Angels, but unto our heavenly Father: 2. Not to be full of selfe-loue as to goe alone, but to take in others with our selues.

Secondly, In the forme of Prayer it selfe, we are prescribed to aske. 1. In the three first peti∣tions, such things as concerne the glory of God: 2. In the three last, such things as concerne our good.

Thirdly, In the Conclusion: we haue the reasons enforced for speeding of these Petitions, very strong ones: because, all Dominion, Power, and Glorie is his for ever. All which is knit up with the assurance of Faiths certaintie of

speeding well (having thus prayed) in the word, Amen.

But more particularly in the Preface we haue set [Summe.] downe, a most absolute preparation unto faithfull Prayer and Thankesgiving, wherein our blessed Saviour sheweth, (if we would aright call upon the name of the Lord, so as we and our petitions may be accepted of him, and blessed by him) first, how we must stand affected towards men, in [ 1] this word [Our] which giveth us to understand that when we put up our supplications unto the Lord our God; we must not onely intreat him, to bestow good things upon us, but also speake a good word for the rest of his elect, that he would vouch∣safe to be gracious unto them, even as unto our selues.

Secondly, how we must be perswaded of God, [ 2] viz: first, that hee is our Father, that is, such a God as pittieth us, and hath a tender regard of us, who is readie and willing to helpe us in our distresses, relieue us in all our miseries, and every way els, able to shew forth the bowels of a Father towards us: whereof, untill wee be in some measure assured; wee may well utter the words of prayer, but we can never bring a true faithfull prayer indeed before the Lord.

And where it is said in the next words, that God is in Heaven, the meaning thereof is not, that God is shut up in that one place, more then in any other: for as Ieremie witnesseth, Hee filles heaven and earth with his presence, the whole* 1.1 world cannot containe him, but he containes it.

For in him we liue, and moue, and haue our being.* 1.2 Therefore when he is called, Our Father in hea∣ven,* 1.3 it is as much in effect as if he had beene ter∣med, Our heavenly Father, (as else where he is) Math. 6. 32. that is, such an one, as is infinite in Power, Wisedome, Mercie, and of All-suffici∣encie in every respect to doe us good, so that both of these, viz. that he is a Father, and an heavenly Father, are very necessary to be known and beleeved: For, if we be not perswaded that he is our Father, we shall not dare with boldnesse to approach unto him: and if we beleeue not that he is an heavenly Father, we shall thinke it bootelesse to depend upon him, and to expect blessings from him.

After this manner therefore pray yee. Our Father, &c.

In that our blessed Saviour here setting down a most absolute and perfect platforme of pray∣er, according to which patterne, the supplica∣tions of all Gods servants are to be formed and framed, doth strictly enjoyne us to come unto our heavenly Father, and to none other but to him alone, whence we learne;* 1.4

That none is to be prayed unto but God alone.

For howsoever we be not precisely bound un∣to* 1.5 the words of this prayer, yet we are tyed to obserue the substance of it: because no petition or thankesgiving can be allowable or accepta∣ble, unlesse it haue ground and warrant from the

Lords prayer; And therfore in as much as there is no one word contained therein, that may giue the least shew of allowance, to put up our petitions unto any beside the Lord himselfe. it hence evidently appeareth, that this service is to be consecrated and offered unto him alone, be∣ing that high honor which alone hee himselfe challengeth, saying, Call upon mee in the day of* 1.6 trouble, and I will heare thee, and thou shalt glo∣rifie* 1.7 me. He sends us to no other: for it is his honor (which hee will not depute unto any Creature) to be the immediate hearer of all suites. And therefore the Prophet Isaiah giveth* 1.8 this exhortation, Seeke the Lord, while hee may be found, call upon him while he is neere, &c. (not to heape together many proofes in a point so cleare.) The Sonne of God himselfe, who is best acquainted with his Fathers will saith, (ap∣plying it against the Devill,) Thou shalt worship* 1.9 the Lord thy God, and him onely shalt thou serue.

If then Prayer be a part of Gods worshippe, (which none will deny) it must necessarily fol∣low, that it is to be appropriated unto him a∣lone.

First, because (as Salomon testifieth in his* 1.10 prayer)* 1.11 The Lord onely knoweth the hearts of the children of men: whether they pray faithfully, or hypocritically, whether they come for cu∣stome, with bare words of prayer, to serue their owne turnes: or of conscience, with sighes and groanes to magnifie Gods name, in asking that which may tend to his glory. If wee were to

make requests unto men or Angels, that cannot search into our thoughts and affections, a false hypocrite might speed as well as a true hearted Christian: Iudas might finde as good successe as Peter, nay many times farre better: for di∣vers of them present their suites with a more glorious flourish of words, and those uttered in a more vehement and earnest manner in out∣ward appearance, than sundry or almost any of Gods deare children can attaine unto. Which stands with good reason: for the Hypocrite lookes onely to the outside, even to the forme and order of his words and sentences, that ther∣by he may please others, or himselfe: whereas a Christian hath a principall respect unto the in∣side, and lookes chiefly upon his soule and con∣science; that he may draw his heart into Gods presence, and keep it there when it is there, from the beginning to the end of that holy ser∣vice: striving withall for faith, reverence, and willingnesse to submit himselfe to Gods pleasure concerning the things hee asketh, and for the time of obtaining them, and the like: which in∣ward strife being that which God doth princi∣pally looke after, maketh a faithfull man to be in a sort regardlesse of that which carnall men doe most respect. Whence it would come to passe, that if any but the Lord had the hearing of their prayers, false hearted dissemblers should carrie away the reward from sound hearted Christians: But seeing that is his office, who re∣spects not the words of the lips, but the affecti∣on

of the heart, they shall speede best that are best. For He giveth unto every one, as hee know∣eth* 1.12 his heart. This then is the first reason, why God onely is to be invocated of us.* 1.13

A second is; That Prayer must be made to such a one, as is of absolute power, and sufficiency to heare and helpe all men, in all places, at all times, and in all needes: (for otherwise with what con∣fidence or comfort can we become petitioners unto him,) now it is sure that no Saint, Angell, or any other Creature in heaven or earth is able to doe, (for they are all of a circumscribed nature, and of a finite power) onely the Al∣mightie and All-sufficient Lord of heaven and earth can performe this, whose essence filleth* 1.14 all the whole world, whose power is sufficient* 1.15 to doe whatsoever he will, whose hand none can resist, and whose goodnesse never faileth* 1.16 those that seeke unto him. Whence it may firmely be concluded, that in our prayers wee must haue recourse unto him, and none other.

Thirdly, because there is not in the whole* 1.17 Scripture any Commandement or example of any one godly man or woman, that may giue us warrant to use the invocation of any, but of [ 1] God alone: neither is there any promise of good successe if we should use it. And therefore such [ 2] prayers of ours could not be faithfull prayers, as wanting a ground from the word, but sinfull* 1.18 and consequently abhominable before the [ 3] Lord. Nay, we are so farre from having any example, or promise, or Commandement for

it, that we in this place haue a direct Comman∣dement to the contrary. When yee pray (sayth our Saviour) pray thus, Our Father &c. For thereby is implyed, that we must keepe our selues within the bounds of this prayer, which tyeth us to make our requests knowne unto God alone, so that hee that goes beyond the limits that Christ doth prescribe here, goes beyond a prayer of faith, and so makes a prayer of sinne, which the Lord cannot choose but hate and ab∣horre. Which serues.

First, for the confutation and overthrow of that [Ʋse 1] sacrilegious doctrine of Poperie, that teacheth men to pray unto the Angels, and Saints depar∣ted, which prayers can yeelde them no more comfort, then this prescript forme here set downe by our Saviour Christ, will yeeld them warrant for that which they doe.

But they object, that they acknowledge their [Object.] prayers must be presented to God alone, but they may use the Saints and Angels as Mediators be∣twixt God and them.

All this is but meere dissembling and cloa∣king [Answ. 1] of their sinne, for (to say nothing of that point) that there is but one Mediator betweene God and man, even the man Christ Iesus, who by* 1.19 the incense of righteousnesse perfumeth the prayers of the Saints, that they may be pleasing* 1.20 in the nostrels of the Lord of hoasts, though in themselues they savor strongly of the flesh: they doe giue them that divine worship, which is due unto God alone: which that we may the more

cleerely discerne, let us hearken what the Apo∣stle saith. How shall they call on him, in whom they* 1.21 haue not beleeved, &c. If then they professe that they invocate Saints and Angels, they must likewise graunt they beleeue in them, which, what is it, but to giue unto them divine wor∣ship?

Againe, when they pray unto them, they in [ 2] effect acknowledge thus much, that they are a∣ble to heare them, and to relieue them alwayes, every where, and in every one of their needes: And what is this, but to giue unto them divine worship?

Lastly, doe they not attribute that unto Ma∣ry, [ 3] and Peter, and to the rest of the Saints and Angels, which is the peculiar prerogatiue of God himselfe, namely, to be able to enter into mens hearts, and to discerne of their affections when they are praying unto them? What is this but to ascribe unto them divine honour, and to set them as it were in Gods Chaire of estate? Therefore be they never so full of damnable hipocrisie and cunning, to colour over this their fowle sin, with goodly and glorious pre∣tences; It is sufficiently knowne unto God, and unto all godly men, that they commit grosse Idolatrie in that worship which they performe, for which they are esteemed Idolaters, and Sa∣crilegious persons, that robbe the Lord of his due honor, and shall receiue at the hands of God justice, a proportionable measure of punish∣ment according to their sinne.

Secondly, It is for Instruction, sith God will [Ʋse 2] haue the hearing of all suites, immediately in his owne person, and sets none as substitutes under him in that office, this should teach us to be in league with him, and to cast off all manner of corruptions, that will bring us out of favour with him, for he is a God of pure eyes that cannot endure iniquitie, intertained and maintained, for if we regard wickednesse in our hearts, he will not* 1.22 heare us. Whence it comes to passe, that unbe∣leeving Papists, and other sinfull persons, haue so little heart and courage to goe unto the Lord in his owne person, because their owne con∣sciences testifie against them, that they haue beene and are, and still purpose to bee notable Rebels against his Majestie.

Let Christians therefore before they pray,* 1.23 throughly consider with themselues, that they are to enter into his presence that is a God of perfect holinesse, and absolute puritie, and with∣all, that unlesse they can haue free and comfor∣table accesse unto the throne of Grace, they neither haue title unto, nor can possibly haue the comfortable use of any blessing spirituall or corporall. And this they shall finde to be an excellent meanes to awe and terrifie them from offending him, on whom all their happinesse and prosperitie doth depend.

If all the Subjects in the Land, were bound [Simile.] in all matters of weight, to preferre their seve∣rall suites unto the Kings Majestie himselfe, that so he might giue sentence in his owne royall

person, either for them, or against them, accor∣ding to their demerites; would it not make them circumspect in their carriage and course of life, that it might be altogether such as should ex∣presse their loyaltie and due subjection unto their Soveraigne? So stands the case with all Christians, the great King of heaven, who is their Lord and Governour, will haue the hea∣ring of all our causes himselfe, and will trust no deputie under him, that might be bribed, flat∣tered, or feared, or in any sort corrupted, and his eye is fixed not onely upon their outward behaviour, (which is as much as earthly Kings can looke into) but also upon their inward man, he being the searcher and tryer of the heart and of the raines: which should cause us with all due care and circumspection to looke unto our hearts, and to our wayes, that he may espie no∣thing therein, which will provoke the eyes of his glory, and breake off our peace and com∣munion with him. If they of Tyrus and Sidon* 1.24 thought it a point of good policie (as indeed it was) to come with one accord, and to per∣swade Blastus, Herods Chamberlaine, by this [Simile.] meanes to desire peace, when Herod intended to make warre against them, because their Coun∣trey was nourished by the Kings Land. How much more should we account it Christian wis∣dome to prevent warres that might arise be∣twixt the God of heaven and us? Especially, considering, that not onely the maintenance of our Countrey and estate, but the welfare of our

bodies and soules, and all the happinesse and comforts that we enjoy here, yea our salvation it selfe, and that felicitie which we expect here∣after, doth depend upon, and proceed from his meere bountie and free liberalitie.

Thirdly, this serveth for the comfort of all Gods [Vse 3] servants, that they are to put up their suites and requests unto the Lord onely and immediately, without the intercession of any Creature, and need not become Petitioners unto any other, either Saints or Angels, of whose continuall presence and readinesse, and abilitie to helpe and succour them all, wheresoever, and in what extremitie soever they shall be, they must needs be utterly uncertaine, and so haue their afflicted soules much turmoiled and perplexed within them: This (I say) is a marvellous great com∣fort unto them, that they may haue free accesse (without any further adoe) unto the throne of his mercy, who is neere unto all them that call up∣on* 1.25 him in truth, though in much weakenesse, and* 1.26 is an helpe in trouble readie to be found. Who can* 1.27 doe whatsoever he will, in heaven, and in earth,* 1.28 and commandeth us to call upon him in time of di∣stresse, with a certaine and undoubted promise, that he will deliver us, that so we may glorifie him, and will not impart this honor unto any other, but reserue it to himselfe as a speciall preroga∣tiue royall (as it were) to be sued unto alone, of all such as professe themselues to bee servants and subjects unto his Majestie.

Certainely, in as much as wee haue such a

worthy priviledge as this is, that we may come unto the Kings own person and presence, when∣soever we haue occasion, our sinne must needes be very great and grievous if we choose rather to haue recourse unto his Iustices, Constables, or under-officers whomsoever, (who neither will nor can undertake to heare us,) than unto his owne Majestie, leaving the fountaine of li∣ving waters, and making to our selues broken* 1.29 cisternes that will hold no water.

Our Father, &c.

THIS word [Our] implyeth what af∣fection wee must beare towards men; namely, that when we bring our sacrifi∣ces of prayer and prayse before the Lord, wee should be so farre in loue and charitie with men, that we should wish them as well as our selues, and pray and prayse God for them, as well as for our selues: So that hence we learne;

That when we are to call upon the name of the Lord, we must so deale for our selues and our owne [Observat. 2] matters, as that we be also mindfull of others.

All Christians should haue such a fellow-fee∣ling each of others necessities, as that they should make others case to be their owne, and become

sutors for them, and with thankefulnesse ac∣knowledge their graces before their heavenly Father, who requireth this dutie at their hands. As we see, where the Apostle exhorteth Timo∣thie,* 1.30 That first of all supplications, prayers, and gi∣ving of thankes bee made for all men. And so in Iames, acknowledge your faults one to another, and* 1.31 pray one for another. Yea, not onely so; but we are enjoyned that which doth more crosse our wicked flesh, viz. to pray for our enemies. Now* 1.32 if it be a dutie to pray for them, that doe hate, maligne, hurt and persecute us, and that when there is little or no appearance of grace and re∣ligion in them; Then how much more are we tyed to become Petitioners for those that are friends to us, to Gods Church, and faithfull ser∣vants unto the Lord himselfe? And as this is commanded, so was it practised, as by other of the holy men of God, so especially, by the Apostle Paul, who did without ceasing night and day remember in his prayers the Churches* 1.33 which he himselfe and others had planted: as al∣so divers particular persons, which were of spe∣ciall* 1.34 note and imployment in the Churches, and in establishing and propagating the Gospel* 1.35 of Christ: yea, he did not onely make continu∣all mention of them in his prayers, but he was also mindfull of them in his thankesgivings. As he sayth, I thanke my God (sayth he) having you* 1.36 in perfect memorie, because of the fellowship which you haue in the Gospel from the first day untill now. And the like is done by the converted Iewes (as

we may read in the Actes) to whom when Pe∣ter had rendred a reason why he preached unto and conversed with the Gentiles, and shewed them that hee had speciall warrant by a vision from heaven so to doe: It is said, When they had heard these things, they held their peace and* 1.37 glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. And so the Churches of Iudea, when they heard of Paules conversion, that he that had persecuted them in times past, now preached the faith, which be∣fore* 1.38 he destroyed, They glorified God for him, for whom no doubt, they had oftentimes be∣fore instantly prayed unto the Lord.

And it is meete that all the Saints of God, [Reason.] while they are in their pilgrimage should per∣forme this dutie, mutually one for another, be∣cause, they are members of the same head, branches of the same vine, Temples of the same Spirit, chil∣dren of the same Father, and heires of the same Kingdome. In which regard, as they are neere∣ly linked together, so should they haue their hearts as firmely knit together in one; And then it cannot be but there must needs proceede thence, many holy and heavenly requestes, and praises for one another, which will ascend as in∣cense into the nostrels of the Lord of hoastes, and be more pleasing unto him, then the most costly and precious perfumes can be unto us.

With earthly Princes, the fewer petitions we* 1.39 preferre, and the fewer persons we make suite for, the better (commonly) we speed; but it

is otherwise, with the King of Kings, the more* 1.40 in number our supplications are, and the more the persons are for whom we supplicate, the better shall our successe be: And the more wee urge for others, with the greater blessing and peace shall we goe away our selues, according* 1.41 to that in the psalme, Pray for the peace of Ierusa∣lem, let them prosper that loue thee.

Seeing then that the truth of this Doctrine is so cleere, it serveth;

First, to convince divers, and those of Gods own [Ʋse 1] Children to bee very faultie, who notwithstan∣ding they make many prayers, and multiply their petitions before the Lord, yet they are so possessed with selfe-loue, and selfe-respect, that they are wholy taken up with their owne mat∣ters, and are utterly forgetfull of others, either to pray for them, or to praise God in their be∣halfe. If any one haue offended them, he shall haue many ill words, but few good prayers from them. If any one be converted, or bette∣red, they seldome or never fall on their knees, to blesse the name of God for his mercie and goodnesse towards him: this is an evident to∣ken that they haue little loue unto their bre∣thren, or ze••le of Gods glory: He that is a true brother, must shew his brotherly affection by bro∣therly* 1.42 actions. And they that can not afford o∣thers a part and portion in their prayers, can haue little expectation of comfort and benefit from the prayers of others, when they stand in greatest need of them. And further, when the

Lord bestowes a blessing upon any of his peo∣ple, they shall be so farre from being stirred up to joy and thankesgiving therefore, that they will be readie rather to envie and maligne them for the same.

Againe, this is for singular comfort for all such [Ʋse 2] as doe in their hearts feare the Lord: For there is never a Christian throughout the world, that prayeth for himselfe, but he doth more or lesse pray for them, and glorifie God for them, which is an especiall part of the communion of Saints. What then though we be dull and heavie-hear∣ted, so that we cannot powre out our soules be∣fore the Lord as we ought to doe? Was there* 1.43 not a time, when we could (through Gods grace) haue prayed, and did pray, and that earnestly, not onely for our selues, but likewise for others? If our consciences witnesse thus much for us; let us not be dismayed, as if we should be utter∣ly destitute of good things, because we cannot aske them in that manner as wee would: for doubtlesse, at that very time when wee feele greatest inabilitie unto this holy exercise, there are many thousand Christians in the world, on their knees offering up strong cryes unto God, which we haue as good interest in, as them∣selues.

The consideration whereof, should sustaine us, and hold our hearts in hope and expectati∣on of favour from God, when we find our selues most unapt and unfit for this spirituall worke of prayer. When Peter was fast bound in prison,* 1.44

and sleeping betwixt two Souldiers, bound with two chaines, the prayers of the Saints were still ascending for him, which did so peirce the hea∣vens, that they caused the chaines to fall off from his hands, and made the prison doores and the iron Gate, to open unto him of their owne accord, to the great comfort of the Church, and astonishment of their adversaries. And of no lesse force may and shall the suites and requests of Gods servants be for us, when we are fast bound and fettered by sinne and Sa∣than, and haue lesse power to free our selues from their bondage, then Peter had to escape out of the hands of Herod, and of the Souldiers and keepers that watched him with all care and diligence. For it is a true saying and worthy of all men to be remembred, That the prayers of* 1.45 the righteous availe much, if they be fervent. Thus much concerning that point, how wee must stand affected toward men, now it followes to be considered, how we must be perswaded of God in these words.

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* 1.46

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* 1.47 is their portion, the God of their salvation, their* 1.48 mercifull God, &c.* 1.49

And againe, the Church useth the very words* 1.50 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* 1.51 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.* 1.52 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* 1.53 heavenly Father (saith he) knoweth that yee haue* 1.54 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* 1.55 pittieth them therein; as a Father doth his child whom he loveth, nay, he hath a more tender re∣spect* 1.56 of them, then any mother can haue of the fruit of their owne wombe: for so sayth the Pro∣phet* 1.57 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,* 1.58 Thou hast loved them, as thou hast loved me. Nei∣ther* 1.59 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,* 1.60 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* 1.61 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* 1.62 are exceeding happie when we haue the fruiti∣on of it: according to that of the Psalmist, Bles∣sed* 1.63 are the people, whose God is the Lord. Which

happinesse consisteth of sundry particulars, as namely;

First, That whosoever hath this assurance, this* 1.64 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* 1.65 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] * 1.66 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,* 1.67 according as the Prophet speaketh:* 1.68 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* 1.69 are inseparable companions) God takes away the* 1.70 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,* 1.71 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] * 1.72 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;* 1.73 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* 1.74 reproach of famine, nor feele the sting of any o∣ther* 1.75 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] * 1.76 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* 1.77 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,* 1.78 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.* 1.79 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* 1.80 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* 1.81 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* 1.82 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* 1.83 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* 1.84 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* 1.85 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:* 1.86 for except a man be regenerated, he hath no* 1.87 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* 1.88 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* 1.89 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* 1.90 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* 1.91 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:* 1.92 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* 1.93 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* 1.94 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* 1.95 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* 1.96 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* 1.97 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 * 1.98 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* 1.99 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,* 1.100 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,* 1.101 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* 1.102 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* 1.103 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* 1.104 our thoughts long before our selues: Hee [ 4] * 1.105 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* 1.106 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* 1.107 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* 1.108 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,* 1.109 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* 1.110 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.* 1.111

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* 1.112 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,* 1.113 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* 1.114 tread Sathan under our feete, and can quickly so* 1.115 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* 1.116 beastes upon thousand hills; nay, is not the earth* 1.117 the Lords, and the fulnesse thereof? What need* 1.118 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* 1.119 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,* 1.120 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.

NOw it followeth that we consider of the Prayer it selfe, which consisteth of six severall Petitions.

The three first of them concerning chiefly the Glorie of God.

The three last, the benefit and comfort of his Children.

Touching the meaning of the first Petition,* 1.121 Hallowed be thy Name: we must understand that by the Name of God, is signified all those things* 1.122 whereby he is made knowne unto the sonnes of men, as namely, his properties, and Attributes, his wonderfull workes of creation, of redemption, and of preservation: as also his holy word and blessed Sacraments, which doe carry a goodly stampe and print of the nature of God, and doe liuely expresse and manifest what manner of one he is unto mankind, and unto all his creatures.

As for the word Hallowed, We must know* 1.123 that to hallow, is to set a-part a thing from the common use to some proper end, and therefore, to sanctifie and hallow the name of God, is to set it apart from all abuses to an holy and reverent use. So that when we pray Hallowed be thy Name, it is thus much in effect.

Lord let thy Attributes, thy workes, and thine Ordinances be so knowne, esteemed, and embraced,

both of mee and of all thine elect people, that thou maist haue all due honor and glory: and let all the plots and practices of the devill, and his Instru∣ments tending to the contrary, bee utterly brought to nought, and made to serue for the greater magni∣fying of thy glorious Name.

Hallowed be thy Name.

In that this Petition is set in the fore-front of the Lords Prayer, Hence we may learne.

That Gods honor and glorie ought to be most deare* 1.124 and precious in our eyes.

Of all the things that we are to desire and craue at the Lords hands, this must be the first and the principall, that his Name may be sanctified by us and the rest of his servants. And for this end and purpose are all other things to bee asked, namely, that by the enjoyment of them we may be the better enabled to honor and glorifie the Lord our God in all things. And therefore is that argument used in the conclusion of this prayer, for thine is the kingdome, the power and the glory &c. Which is, as if we should say in more words These and these things haue we requested of thee (O heavenly Father) and we beseech thee to grant them unto us, that so thou mayest haue more praise and Glory from us.

And, As this is the chiefe thing which wee are* 1.125 to aske in our prayers, so it is the principall matter which we are to ayme at in our obedience, as it doth evidently appeare by this, that the foure first Commandements, which are backed with most forcible reasons, doe especially concerne Gods glorie, and require that homage and service from us, which maketh chiefly for his honor.* 1.126 And of this point had Moses well considered, when he had such great respect unto the glori∣ous name of the Lord, that he was content to be blotted out of Gods booke, that Gods people might be saved, and God himselfe by that meanes the more glorified.

And in like manner was Paul affected, for see∣ing his brethren the Israelites to grow still more hard and obstinate, as the Gospell was more cleerely and powerfully preached unto them, and knowing withall, that the Lord might haue more glory by their salvation, being many in number, then by his alone; he professeth, that hee could wish himselfe (if it might haue stood* 1.127 with Gods good pleasure) to bee separated from Christ, that they might be joyned unto him, and to be accursed, that they might be blessed: which he did not so much in loue unto them, as in de∣sire of advancing the glory of God, in saving so many thousand soules.

And there is good reason why his honor should be so regarded of us. For, [Reason 1]

First, Hee deserved no lesse at our hands, seeing* 1.128 that he made us, preserueth us, and bestoweth upon

us whatsoever good things we doe enjoy for bodie or soule, and will at length make us partakers of the kingdome of his deare Sonne. [ 2]

Secondly, Hee will fully recompence us if we* 1.129 seeke to magnifie him: for he hath said, Them that honor me, I will honor. If then we would be kept* 1.130 from everlasting shame and reproach, and haue the crowne of never-fading honor set upon our heads: the readiest way to attaine thereunto is, to desire and endevour aboue all things that the* 1.131 Name of God may be glorified. For if we ei∣ther preferre any thing before it, or equall any thing unto it, either we shall not obtaine it, or [ 1] not in mercie enjoy it, because indeed we make an Idoll of it: and besides that we shall be sure [ 2] to haue infamie and contempt powred upon us, as a just reward of our impietie. Which ser∣veth;

First, for reproofe of a common and yet a [Vse 1] great corruption that is in our wicked nature, which is, to be more affected in our prayers with the sence and feeling of our wants, then with the de∣sire of Gods glorie. If we be poore and needie we can be well content that God should be our Treasurer, to serue our turnes, and to supply [Simile.] our present wants and necessities. If we be sicke and weake, we can be glad that he should be our Physition to cure our bodies, and to restore them unto perfect health, &c. But why doe we [Quest.] desire these things, that wee may liue as our neighbours doe, and hold up our heads with the [Answ.] best of them, that we may take our pleasure and

delight, and lead a merrie and contented life? Is this to ayme at Gods glory in our petitions? Nay, this is to seeke our selues, and hence it* 1.132 commeth to passe, that the more God loveth us, the more he crosseth us in our desires, because wee doe not therein intend the setting forth of his praise, but meerely the satisfying of our fleshly lusts.

Secondly, let us hence learne to try the sound∣nesse [Ʋse 2] of our hearts, by examining how wee are af∣fected towards his Name: for if wee can grieue* 1.133 when it is dishonoured, and rejoyce when it is glorified, we may assure our selues that our hearts are right with the Lord. As for the for∣mer of these, we haue an example thereof in Moses: for nothing did so wound and kill his* 1.134 soule, as when he saw Idolatrie committed a∣mong the people of God, whereby his glory was stained: hee was never so much grieved when the children of Israel were mutinous a∣gainst him, and readie to reject his government, as when they were rebellious against the Lord, and cast off the yoake of obedience due unto him. And that was it that peirced the heart of Eliah also, I haue beene very jealous for the Lord* 1.135 God of hoastes, (saith he unto God) because the children of Israel haue forsaken thy Covenant, cast downe thine Altars, and slaine thy Prophets with the sword.

The like may be said of good King Hezekiah, who (when Rabshakeh railed on him and on the rest of the Iewes) was not much moved thereat:

But when he heard of his horrible blasphemies* 1.136 against the Name of the Lord, Hee rents his clothes, and puts on sackcloth, and sent unto the Prophet Isajah, certifying him, how he had railed on the living God, and reproached him with words: earnestly intreating him to lift up his prayer un∣to heaven, and he himselfe doth the like; Be∣seeching* 1.137 the Lord to open his eyes to see, and his eares to heare all the words of Senacherib, who had sent his servants to blaspheme the living God. Be∣hold an excellent patterne of zeale for Gods glo∣ry, when he commeth into Gods presence, he standeth not to aggravate the matter against his enemies, for that they had spoken vilely and basely of him, (as indeed they had done) but* 1.138 this was it that filled him full of woe and per∣plexitie, that they had uttered such blasphe∣mous speeches against the Lord. For indeed, when they had so impiously strucke at the Lords Name, it was a farre more hainous matter, then if they had smitten at the name and liues, yea, and the soules and salvation of Hezekiah and all his Subjects: And that is the true reason why the servants of God haue beene so excee∣dingly a••••ected in such cases. And that the Psal∣mist* 1.139 faith, The zeale of thine house hath eaten me up, and the rebukes of them that rebuked thee are fallen upon mee: I wept, and my soule fasted, &c. And on the contrary part, for the matter of re∣joycing when Gods Name is any way honou∣red.

We haue the Prophet Davids example, who

saith, I was glad when they said to me, we will goe* 1.140 into the house of the Lord. It did his very heart good to see that men were forward in matters of Gods worship, and readie to frequent his Or∣dinances. And in another place it is said, that when the people offered willingly and chearefully* 1.141 unto the Lord, towards the building of the Tem∣ple, David the King rejoyced with great joy, and blessed and praised the Lord, who had put a∣bilitie into their hands and willingnesse into their hearts, to offer so bountifully for so good a purpose. Let all such therefore as would bee esteemed faithfull and sound hearted Christi∣ans, striue to bring their hearts to be thus af∣fected unto the glory of God, that it may bee their greatest griefe to see or heare the Lord dishonoured, and their greatest comfort to see or heare his Name to be glorified.

But oh! how farre are the greatest sort of men from this holy zeale of Gods glory? Let them be touched in their names, and disgraced and abused in any reprochfull manner, and you shall see them forth-with as hot as fire: what? take away their name, that is more then their life unto them? they cannot put it up, nei••her will they. But you that stand thus for your owne credit, that yee cannot endure to be slaundered and traduced, what account doe you make of Gods honor? may not men blaspheme his glo∣rious Name, and scoffe at his word, and dis∣grace his Ordinances, and cavill against his sa∣cred decree of Predestination, and against his

wise Providence, and righteous government of the world, and yet for all this you shew no griefe nor dislike thereof: what blockishnesse and senslesnesse is this, can any imagine that the loue of God dwelleth in his heart, who is so lit∣tle touched with matters that tend so much to his dishonour? Indeed when they are so passio∣nate, and so violent in the defence of themselues and for the upholding of their owne reputati∣on, they shew that they are eaten with zeale, but it is the zeale of pride, the zeale of selfe-loue,* 1.142 and the zeale of wrath, which will be so farre from comforting them, that in the time of misery, of sicknesse and of death, it will lye full heavie upon their consciences.

Thirdly, Here is matter of singular consolation, [Ʋse 3] for them that make the glory of God their chiefe joy, and his dishonour a cause of greater heart∣breaking unto them, then any private injury what∣soever. Certaine it is, that they shall never want joy nor glory, that are so joyfull at the advan∣cing of Gods glory, neither need they to feare discredit, who are so grieved that the Lords ho∣nor should be impeached. They that are glad to see the good behaviour of the godly, and mourne to behold the lewd conversation of the ungodly, desiring God to turne their out-rage in sinning unto his praise, and waiting when he will effect so much, they haue laid up a good foundation for themselues, and provided well for their owne comfort and happinesse. Thus much in generall that we must haue a principall

respect in our Petitions unto the glory of God, now let us consider more particularly, What* 1.143 things are chiefly to bee asked in this petition, to the intent the Lord may be glorified by us, and o∣thers.

The first thing that we are to pray for, is sound [ 1] * 1.144 knowledge, without which it is impossible to sanctifie Gods Name. Therefore it is said in the Psalme, They that know thy Name will trust in* 1.145 thee, implying thereby, that none can honor the Lord in resting and relying upon him, but such onely as are acquainted with his power, justice, wisedome, and mercie, &c. And indeed, till such time as we haue gotten good under∣standing, we are apt and readie to mislike and mis-conster the wayes and workes of God, as we see in David, who in his ignorance and in the pride of his carnall reason, was bold to con∣troll* 1.146 the providence of God, and to finde fault with his government, for that he suffered the ungodly to prosper and flourish, and to liue at hearts ease, when as his owne best servants were continually afflicted, troubled, and pinched with manifold wants and miseries: Hee fretted and chaffed at this, and was readie to giue over Re∣ligion, upon the consideration thereof, yet, for me, (saith the Prophet) my feete were almost gone, for I fretted at the foolish, when I saw the prosperitie of the wicked, &c. And afterwards in that Psalme he sayth, Certainely I haue cleansed* 1.147 my heart in vaine, and washed my hands in inno∣cencie. See how farre wide he was carried for

want of spirituall wisedome, as hee himselfe in that very place acknowledgeth, so foolish was I and ignorant, I was a beast before thee. But when* 1.148 he left reasoning with flesh and bloud, and went into the Sanctuary to consult with Gods word, then he saw and confessed his error and follie, being fully resolved that wicked men were ex∣ceeding miserable in the height of their world∣ly* 1.149 felicitie, because they were in slippery places, and must suddenly and fearefully be cast downe in∣to desolation. And that Gods children were ex∣ceeding happie, even in the depth of their ad∣versitie, because the Lord is their portion, and will guide them by his counsell while they liue, and re∣ceiue* 1.150 them unto glory when they die.

Thus we see, how Gods name was dishonou∣red by him in his ignorance, and sanctified by him when he had knowledge. And the like may be said concerning Gods eternall Decree of Pre∣destination: A great many not having their mindes informed with sound understanding doe fret, repine, and cavill against the Lords dealing in that behalfe, as if it could not stand with his justice to elect some, and to reject others, to ap∣point some unto eternall joy and happinesse, and other some unto everlasting woe and mise∣rie. But the holy Apostle Paul being through∣ly instructed in heavenly misteries, doth great∣ly magnifie the Lord for the same, having that in high admiration, which hee could not bring within the compasse of his comprehension. Oh! the deepenesse of the riches both of the wisedome* 1.151

and knowledge of God (saith he) how unsearchable are his judgements, and his wayes past finding out? Neither are ignorant persons any whit more fit to glorifie God, in making use of his word, then they are in taking benefit by his workes. For, to them all holy instructions are as parables, which they cannot understand, and do no more affect them, then excellent pictures or colours doe affect a blindman, or sweete and pleasant [Simile.] musicke a dead man.

But when once wisedome enters into the soule and knowledge delighteth the heart, then are they fitted to sanctifie the name of the Lord in every respect, in his word, workes, judgements, mercies, both in themselues, and others, in this life, or in the life to come. Here then we are to pray, that wee our selues and all Gods people, may attaine unto sound understanding: and so farre as we labour for this, and stirre up others to doe the like, so farre men doe conscionably use this Petition, Hallowed be thy name; Other∣wise, though the words be never so frequent in our mouthes, we doe but dissemble, and doe not indeed from our hearts desire that Gods name may be sanctified. And therefore hee may an∣swer every one of us that pray in that sort, thou hypocrite, doest thou intreate that my Name may bee hallowed, and yet never takest any course whereby it may be effected? What is this, but to take my name in vaine, and to abuse my holy presence? If thou wouldest haue thy requests to be accepted of me, labour for that in action,

which thou hast in petition, get that holy know∣ledge, whereby thou mayest be fitted to glori∣fie my name, and thereby thou shalt make it ma∣nifest unto thine owne soule, that thou usest this petition in a conscionable manner.

Now further, as we are to pray for knowledge, [ 2] so are we also to desire that it may be effectuall, and* 1.152 haue its due operation: For otherwise, the Lord cannot be glorified thereby, but his name shall by that meanes rather be dishonored. For the Devill himselfe, and his instruments haue know∣ledge (as wicked Iudas had, with many moe of whom the Scripture maketh mention) but they used it to very ill purposes, and to the utter di∣shonour of Gods name, as farre as in them lay. Therefore we must pray, not for a bare and na∣ked knowledge onely, but for a powerfull and working knowledge; whereby,

• 1. The heart may bee rightly affected.
• 2. The tongue well seasoned.
• 3. The conversation religiously ordered.

First, concerning the heart, it must be inwardly touched, and wrought upon by the knowledge* 1.153 we haue: As for instance. Doe we know that God is true in the performance of all his promi∣ses; then are we bound to sanctifie his name in our hearts by beleeving them, and by depen∣ding and waiting upon him for the fulfilling of them, whatsoever difficulties there bee, which may any way hinder the same.

Thus did Abraham glorifie God, as the A∣postle witnesseth of him, Romans 4. there were

two impossibilities, the one in nature concer∣ning Abraham and his wife, that he being al∣most an hundred yeares old, should beget a sonne,* 1.154 and she being ninetie yeares of age should beare a sonne. The other was concerning the Lord, who if he did not effect this, must needes shew himselfe to be untrue of his word, and unfaith∣full in keeping his promise, as for this latter, it was simply an impossibilitie, and therefore A∣braham concluded with himselfe, that God could not be a lyer, therefore whatsoever impossibili∣tie there was in nature, yet he resolved that he would glorifie God, in beleeving that he would be as good as his word. Hee considered not his owne body (saith the Apostle) which was now* 1.155 dead, neither the deadnesse of Sarahs wombe, nei∣ther did he doubt of the promise of God through unbeleefe, but was strengthned in faith, and gaue glory to God, being fully assured that hee that had promised was also able to doe it. And that this is an honouring of Gods name, will hence evident∣ly appeare, that men doe account it a great cre∣dit unto them to be beleeved, and to bee estee∣med men of their word: and doe thinke the con∣trary a great disgrace. Are men so jealous of their names in that behalfe, and shall wee ima∣gine that the Lord is not much more jealous of his? Yes surely, he makes reckoning of those that giue him the glory of his truth, doe much magnifie him: and that they who do in thought, word, or deed detract therefrom, doe greatly dishonour him. Yet such is the sinfulnesse of

our wretched natures, that notwithstanding all the blessed promises that are made unto us con∣cerning spirituall things, and our eternall sal∣vation, as also concerning the things of this life, and our outward preservation, yet we are readie to doubt still, and to make question whe∣ther they shall be performed or not: What is this, but to imagine that the Lord is like us, much in words, and little in deedes?

But, will some say, I am not troubled with doubts [Object.] touching the salvation of my soule, but am well resolved of that point: but all my feare is, how I shall bee provided of food and rayment, and such like necessaries for me and mine.

What vile hypocrisie is this? will you per∣swade [Answ.] men, that you beleeue that God will doe the greatest things for you; when you will not trust him in lesse matters? Nay certainely, who∣soever is throughly perswaded that the Lord wil bestow his kingdome upon him, he will in the like measure assure himselfe that he will not faile him for outward blessings: And in truth, all our doubtings for earthly things, proceede from want of resolution for heavenly things.

Againe, The name of God is sanctified by us,* 1.156 when we ascribe unto his Majestie the praise of his power: as may be seene partly in the example of Abraham before alledged, who is said to giue* 1.157 glory to God in this respect, that hee was fully as∣sured, that hee that had promised, was able to doe it. And likewise in the former Epistle of Peter,* 1.158 where he thus exhorteth, and incourageth those

that were in persecution, Blessed are yee if yee suffer for righteousnesse sake: yea, feare not their feare neither be troubled, but sanctifie the Lord in your hearts. And (as it is in Isajah, out of which these words are taken) Let him be your feare and* 1.159 your dread, in which place, the holy Ghost mee∣teth with a common corruption that Gods owne children doe finde in themselues: for if at any time, they see the arme of flesh not to bee with them, but that indeed the great ones of the world doe oppose against them for keeping a good conscience, they presently beginne to be troubled and perplexed with many doubts and feares; Oh (thinke they) if such mightie men as these band themselues against us, there is no way but one: they will certainely crush, and ut∣terly overthrow us, but what is Gods advice in this case: feare not their feare, (saith he) that is, be not afraid of crosses and losses, of dangers and disgraces, and such like, whereof carnall men are afraid themselues, and therefore ima∣gine and goe about to fright you with the same. Feare them not (I say) nor any thing that they can doe against you.

But, Is there not cause (might some say) when [Object. 1] they are strong, and we are weake, they wealthy and wee poore, they many, and wee few, &c. What would you haue us doe in this case?

To sanctifie God in your hearts, (sayth the A∣postle) [Answ.] that is, giue him the honor of his po∣wer, of his providence, whereby hee over-ru∣leth and over-swaieth all the men in the world,

and through which he is as well able to protect and defend you from the mightiest adversaries, as from the weakest: from the wealthiest, as from the meanest: and from tenne thousand, as well as from one person. For, hee is of in∣finite strength, and therefore all things are alike easie unto him. And this the Lord would haue to be setled and grounded in our hearts, which will be as a strong bulwarke to fence and forti∣fie us against all unnecessary and mistrustfull feares. This perswasion was it, that caused Sha∣drach, Meshach, and Abednego, to be so bold and couragious, when Nabucadnezar threatned to cast them into the hot fierie furnace, if they would not fall downe to worship his golden I∣mage that he had set up: O Nabucadnezar, (sayd they) Wee are not carefull to answer thee in this* 1.160 matter, as if they should haue said, It is not the fierie furnace that can daunt us, and driue us to yeeld unto this Idolatrous worship: no we are resolute in the point, and will never put it to fur∣ther consultation. Behold our God whom we serue (even in refusing to yeeld unto this thy com∣mandement) is able to deliver us out of the hot fiery furnace; and he will deliver us out of thine hand, O King. Nabucadnezar had blasphemous∣ly* 1.161 insulted overthem, saying, Who is that God that can deliver you out of my hand. Now these holy servants of the Lord, being full of hea∣venly zeale, gaue unto their God the honor of his power, and told him to his face, that he was able to deliver them out of his hands, and to set

them free, if it stood with his good pleasure so to doe: but that they referred it wholy to his wisedome, resolving with themselues, that they would rather frie in the scorching flames, then so farre dishonor the Lord, as by the smallest gesture to make shew of offering divine worship unto that abominable Idol. This tended won∣derfully to the glorifying of Gods name, before that heathen King and all his Princes and peo∣ple that were present, and therefore, here those are greatly to be condemned, who in such times of danger will shrinke, and pull in their hornes, and rather lie, dissemble, and yeeld to any cor∣ruptions, then they will expose themselues to imminent perils, albeit they haue never so ma∣ny comfortable promises of assistance, and de∣liverance from them, if they would sanctifie the Lord in their hearts, & persevere in a Christian course keeping faith and a good conscience un∣to the end.

Lastly, we may glorifie God in our hearts, by [ 3] yeelding unto him the honor of his wisedome, and* 1.162 of his justice, as in beleeving other things that depend therevpon, so also in giving credence unto this, that he seeth the most secret offences, as well as those that are most obvious unto the veiw of men. Wherein they doe exceedingly faile, that dare doe such things in secret cor∣ners, and in the darke, as they would not for their liues adventure to commit before any ho∣nest man: nay, not before a child, for feare it should bee discovered and brought to light.

What is this, but to imagine that either the Lord doth not see such hidden things, or else is not able or willing to punish men for the same? ei∣ther of which is an horrible blasphemie for any to conceiue.

Thus we haue in part heard, how our know∣ledge of Gods name must bee effectuall in our hearts. This point might be amplified by sun∣dry other particulars, as namely, how by the word and workes of the Lord our soules should* 1.163 be affected with joy or griefe, feare or admiration, or the like, according to the nature and qualitie of the word which wee heare, or the workes which wee behold; But my purpose was, but briefly to touch these things.

In the next place, we pray here that our know∣ledge [ 2] of Gods name may bee effectuall in our* 1.164 speeches, so that by our tongues we may bring glory and honor unto his blessed Majestie: and that by speaking of his holy word with all due reverence, for our owne and others edification: by yeelding unto him the praise of all his works whatsoever. And more particularly, we must* 1.165 desire strength from heaven to glorifie our God, not onely in prosperitie, but even in our deepest distresse and miserie; acknowledging that, It is* 1.166 Gods mercie that wee are not consumed: That righ∣teousnesse belongs unto him, and to us open shame:* 1.167 That the Lord giveth, and the Lord taketh, and* 1.168 therefore that his name is evermore to bee blessed and magnified. And if it be our bounden dutie to offer praises unto God, when his afflicting

hand lyes heauie upon us, much more is it re∣quired of us, when any speciall blessings and benefits are bestowed upon us. The neglect hereof is sharply taxed by our Saviour Christ in the nine Lepers that being clensed of their le∣profie, did not returne to giue God praise there∣fore.* 1.169 There were tenne of them in all, that were healed, one of which came vnto Christ and fell downe at his feete to giue him thankes: but all* 1.170 the rest meerelie seeking themselues and their owne ease, were all-together unthankefull for that mercie which they had received, and so robbed him of that glorie which was due unto him. This is a fault too too ordinary in the world, there is scarce one among tenne, that doe with thankfulnesse acknowledge the loving kindnesse of the Lord towards them, but the commonnesse of the fault, doth nothing dimi∣nish the greatnesse thereof; And better it were an hundred times, that men should want helpe in their miserie, then that God should want the praise of his mercie. This bee spoken concer∣ning our sanctifying of Gods Name in our com∣munication.

Now in the third and last place, we are to in∣treat* 1.171 treat the Lord, that he will inable us according to our knowledge, to glorifie him in our liues and conversations. Which wee may the more confidently aske, because our Saviour com∣mandeth it saying, Let your light so shine before* 1.172 men, that they seeing your good workes, may glo∣rifie your Father which is in heaven. Which is

propounded by the Apostle Paul as the end of all our actions, whether naturall, civill, or spi∣rituall. Whether yee eate or drinke (saith hee) or* 1.173 whatsoever yee doe, doe all to the glory of God.

Now the speciall thing whereby every Chri∣stian* 1.174 must glorifie him, is in performing the du∣ties of his owne calling, according to that saying of our Saviour, Father I haue glorified thee upon* 1.175 earth, how proues he that? I haue finished the worke which thou gavest me to doe. The Minister must doe his dutie, which is, to teach his peo∣ple* 1.176 faithfully, to walke before them consciona∣bly, to watch over their soules continually, and* 1.177 never to cease praying for them, that the Lord* 1.178 may please to convert, and still further to con∣firme all such as are his chosen ones, appointed to eternall life, in his unchangeable decree and purpose,

The people on the other side must be as care∣full of their dutie, which is, to get knowledge* 1.179 and conscience, and evermore to presse forward unto greater perfection of obedience, that those that are without the meanes of saluation, may see what a benefit it is to liue under an holy Mi∣nistrie, (and so may become desirous of it, and painefull in seeking for it) when they behold* 1.180 and consider what innocencie and sinceritie there is in the tongues of Christians, what sim∣plicitie and faithfulnesse in their dealings, what uprightnesse and holinesse in their behaviour; how loath they are to defraud and over-reach a∣ny one: how circumspect, that they doe not

giue any offence to those that are without, and in a word, how warie they are in the whole course of their carriage, that they may doe no∣thing tending to the disgracing and blemishing of their holy profession.

This might be further pressed upon parents and children, masters and servants, Husbands and wiues that everie one should be carefull to glori∣fie God in doing the workes of his owne place: which if wee could heedfully looke unto, wee should be able to stop the mouthes of all the Papists and Brownists in the world though they sharpen their wits, and whet their tongues, and pens to speake and write against vs, in the most despitefull, & disgracefull manner that may be. Whereas on the contrarie part, if wee proove slacke and negligent in this behalfe, the name of God and the Religion of God, wilbe ill spoken of* 1.181 for our sakes, when wicked Infidels doe defile themselues with any foule and scandalous of∣fences, they beare all the blame on their owne shoulders, and God is by a consequent glorified thereby; In that they being the servants of the diuell, doe continually performe the worke of the diuell, and beare the shame of their sinfull waies, because they haue refused to walke in Gods waies. But the case standes otherwise with Christians: for whatsoever grosse evills are committed by them, doe not onely tend to their owne reproach, but also redound unto the dishonor of their master. And therefore we should beseech the Lord to giue us grace in our

hearts, that we may behaue our selues as men of an other world: as men that are redeemed from the earth, to serue the Lord in holinesse and righ∣teousnesse* 1.182 all the daies of our life, and to be an holie nation and a peculiar people zealous and forward* 1.183 in everie good word and worke: so that all who* 1.184 heare our conference, and are acquainted with our conuersation, may be driven to confesse in their hearts at least if not with their lips, that we are the onely blessed people in the world. And that all such among them as pertaine vnto the Lord, may glorifie God in the day of their visitati∣on.* 1.185

And thus much concerning the particular things, which we are to aske under this petiti∣on.

Now as touching the things to bee prayed a∣gainst,* 1.186 they shall be but onely named, and con∣ferred to these two heads, viz.

• 1. Ignorance of the former things.
• 2. The ill effects that follow thereupon, in the hearts, speeches, and conversation, of those that take upon them the profession of the Gospell.

Thus much concerning the first Petition; The second followeth;

Thy Kingdome come.

WEE heard out of the former petition* 1.187 what the first and principall thing is which every Christian ought to bee carefull of, namely, that all due honor and glo∣ry may be yeelded unto the holy name of God. Now in the two next petitions, to wit, the se∣cond and the third, are declared two speciall meanes whereby that may be effected. Which are;

• 1. The comming of his Kingdome.
• 2. The doing of his will.

For where Gods Kingdome is most advanced, and his will best performed, there is his Name most glorified.

But for the better understanding of this peti∣tion, wee must know that the kingdome of God is taken two wayes, viz.

First generall, for his government over all the* 1.188 whole world: In which sense it is said in the Psalme, The Lord raigneth, and is clothed with majestie, the Lord is clothed and girded with po∣wer.* 1.189 And in another Psalme; The Lord raigneth, let the people tremble. And againe, The Lord is a* 1.190 great God, and a great King aboue all Gods. From which places, it is evident that he ruleth, gover∣neth,* 1.191 and exerciseth his power over all the earth

and over all the creatures in the same. As for this Kingdome, we pray not for it in this place, for it hath beene, is, and ever shall be alike: so that to pray for the comming of this Kingdome, were not a prayer of faith.

Secondly, It is taken for that more speciall go∣vernment [ 2] of God, which he exerciseth in the hearts and consciences of his people, by the scepter of his word, and the powerfull operation of his holy spi∣rit, through the which hee pulls us out of the kingdome of Sathan, (who is the Prince of* 1.192 darkenesse, and ruleth in all the children of dis∣obedience) and receiveth us unto himselfe, to be guided and governed according to his di∣vine statutes and heavenly lawes. For this King∣dome we pray in this petition: which is indeed properly the Kingdome of Christ, because hee* 1.193 is the King of Saints, (as the Scripture termeth him) but it is here attributed to the Father, be∣cause* 1.194 he governeth by his Sonne.

In this Petition therefore, wee pray that all Gods* 1.195 Elect may bee converted, that they may attaine to knowledge and conscience: And that such as haue this good worke of grace begun in them alreadie, may haue it daily increased, and continually per∣fected more and more: and that at length, after they haue spent their dayes in the kingdome of Grace, they may come to the fruition of the king∣dome of Glorie. Which is also intimated in this Petition.

Thus much briefly concerning the generall drift and meaning of the words.

Now more particularly, concerning such in∣structions as are therein contained for our lear∣ning, in these words.

Thy Kingdome come.

Whence wee may obserue, That;

The faithfull ought earnestly to long for, and* 1.196 heartily to pray for the Kingdome of Christ.

Every one that professeth himselfe to be a sub∣ject unto the King of heaven, must ardently de∣sire that Sathans kingdome may be demolished, and overthrowne, and that the Lord may beare sway in his soule, and the soules of all that be∣long* 1.197 unto him. This did Paul desire for himselfe thinking all things but losse, and judging them no better then dung for the excellent knowledge sake of Christ Iesus, that he might be found in him, not having his owne righteousnesse, which was by the Law, but that which is through the faith of Christ, that hee might know him, and the vertue of his re∣surrection, and the fellowship of his afflictions, and might be made conformable unto his death. No man knowes the excellencie of grace, but hee that hath it, which when any hath in some good measure, he is so ravished with the loue and like∣ing of it, that he preferres it before all the trea∣sures in the world. And so did Paul, as we see in this place, having once tasted how good the

Lord was, hee could not bee satisfied with that measure of mortification, and vivification which he had received, though it were very large, but hee still longeth and laboureth for more, and striveth hard toward the marke, that he might attaine to an experimentall knowledg of the vertue of Christ his death, for the cruci∣fying of his flesh and of his resurrection, for the quickning of his soule unto everie good worke.

Neither doth he desire this for himselfe a∣lone, but for his brethren the Iewes, being con∣tent (as was before noted) himselfe to be ut∣terly cast off (if it had beene possible) separated from Christ, so that they might bee converted and sanctified, and saved: and, for the increase of Grace where it was begunne, we may obserue throughout his Epistles, how earnest he is for the obtaining thereof. I will onely quote two places of many, for the manifestation of his zeale in this behalfe.

One out of the Ephesians, where he saith, For* 1.198 this cause I bow my knees to the Father of our Lord Iesus Christ, that he would graunt you, according to the riches of his glory, that you may be strength∣ned by his spirit in the inner man, that Christ may dwell in your hearts by faith, that yee being rooted and grounded in loue, may bee able to comprehend with all Saints, what is the bredth, and length, and depth and height &c.

And againe, for the Philippians, he prayeth* 1.199 that their loue might abound more and more in

knowledge, and in all judgement, that they might discerne things that differ, and that they might be pure and without offence untill the day of Christ, &c.

Thus we see it plainly proved, out of Paules example, that it is a dutie for us evermore to de∣sire that the graces of Gods spirit may bee wrought and continued and still increased both in our selues and others: which is all one with this petition, where Christ biddeth us to pray, Thy kingdome come: for wheresoever the san∣ctifying gifts of the holy Ghost are, there doth Christ Iesus rule and raigne. [Reasons.]

But let us yet further consider of some rea∣sons for the confirmation of this point, that it stands us upon to pray for the erecting of his kingdome in our hearts.

First of all; This may be one forcible reason [ 1] to induce us thereunto, that till such time as this holy government is established in our hearts, we can never sanctifie nor glorifie the name of God, as in the former petition we are taught to doe. For no unregenerate man, can in thought, word or deed, conceiue, utter, or performe any thing that may tend to the Lords honor, untill he be a subject and servant unto Christ Iesus, and untill he by his scepter haue beaten downe the sinnes* 1.200 of his soule, he is but a lumpe of flesh: Hee sa∣voreth the things of the flesh, and is led by the wisedome of the flesh, which is not subject to the law of God, neither indeed can bee: and being wholy in the flesh (as the Apostle speaketh) it

is impossible that he should please God, and con∣sequently impossible that hee should any way glorifie God. And therefore, as often as he com∣meth before the throne of Grace with that Pe∣tition, Hallowed bee thy Name; he prayes with∣out faith, as having no warrant to take that Pe∣tition within his lippes, being utterly unfit for that great worke of hallowing the Lords most glorious Name. [Reas. 2]

A second reason, to moue us to desire the comming of the Kingdome of Grace, may be ta∣ken from the miserable estate that we are in before, and the happie condition that we are brought vnto after we haue Christ to beare rule in vs.

As for our miserie before such time as we haue [ 1] taken up the sweet and pleasant yoake of Christ,* 1.201 it is verie great: for we are in bondage unto Sa∣tan, and unto every vile and base lust, and so are* 1.202 subiect to the eternall curse and malediction of God, & lyable to all manner of judgments both corporall and spirituall, both in this life and in that which is to come. This doth partly appeare* 1.203 in that place of the Acts, where the Lord sheweth the use and end of Paules ministrie, for that he was sent unto the Gentiles, To open their eyes, that they might turne from darknesse to light, and from the power of Satan vnto God, that they might receiue forgiuenesse of their sinnes, and in∣heritance among them which are sanctified by faith in Christ. In which words, is liuely described and set forth the estate of all those that are with∣out the precincts and limits of Christ his king∣dome;

to wit, that they are altogether blind in spirituall matters, the eyes of their mindes are quite shut up, so that they can see no more con∣cerning heauen or hell, concerning holy duties to bee performed, or sinfull courses to bee eschewed, then one that is vtterlie voide of sight, is able to discerne of those obiects that lie directly before his eyes. There is nothing in their mindes but a confused heape of ignorance errours and false opinions, and consequently nothing in their hearts but (as it were) a Sea of ungodly lusts, and wretched affections: whence it commeth to passe, that living wholie in darknes, they are enthralled unto the diuell himselfe, who is the Prince of darknes, and (as this text speaketh) under the power of Satan that is, not onely subiect to be tempted, and assaul∣ted, by him (for that is incident to the most godly) but wholy given up to bee ruled, guided and ordered by him, and that in their thoughts words and workes. This is the naturall condition of all the Sonnes of Adam, to be vassals unto all manner of impietie and iniquitie, and conse∣quently slaues unto him that ruleth in the chil∣dren of disobedience, so that they must be at his command and be subiect to his lawes, even the lusts of the flesh, the lusts of the eyes, and the* 1.204 Pride of life. And withall (which is the worst of all) they must stand to his reward, which is verie bad in this world, but farre worse in that which is to come: For they that haue giuen them selues to the service of the devill in their

lifetime, shall afterwards be tormented with the* 1.205 devill and his Angels in hellish torments. and that for evermore: and therefore if it be ill ser∣ving off such a master, as can requite us with no better wages, let us cast of his yoake with all speed, and pray as we are commanded, Thy king∣dome come.

But oh! This is it that addeth much unto the miserie of unregenerate persons, that the more sinfully they carrie themselues, the more they please themselues: and when they runne full manie in the broad way toward hell, they thinke themselues the happiest men that liue; and condemne them for foolish and mad peo∣ple, that walke in the wayes of life and happi∣nes: and decline from such dangerous cour∣ses as they in their follie goe forward in, to their euerlasting ruine and perdition. Thus much breefely of the miserie that we are in, till such time as we be subjects of Christ his [ 2] kingdome. Now in the next place, let us con∣sider,* 1.206 of the benefits which we shall reape by liuing under that heauenly gouernment, and that in respect of our king, of his lawes and of his rewards, present and future, temporall and eternall

As for our King (in the first place) he is All-sufficient, both able and willing to make* 1.207 all his subiects perfectly happie in all respects: which that we may more fully and cleerly perceiue, let us take a briefe veiw of some places of scripture, which doe most liuely describe him unto us.

And for this purpose, Psalme 93. is very wor∣thy our consideration, where it is said, The* 1.208 Lord raigneth, and is clothed with majestie. O∣ther Kings are adorn••d with gorgeous and roy∣all apparell, as was Solomon, to make them ap∣peare more glorious unto the beholders, which argueth an imperfection in themselues, in that they are driven to seeke a kinde of excellencie out of themselues: but the King of Heaven needes no such matter: his owne Majestie serues insteed of royall robes, and therein doth he in∣finitely surpasse all the glory of earthly Mo∣narkes. Then further it is said in that Psalme, The Lord is clothed and girded with power: earth∣ly Kings haue their guard about them, and doe protect their persons by men and munition; by sword and shield and the like, because in∣deed they are weake in themselues, and neede these externall helpes for their safeguard: As for the Lord, he cares not for any of these; his own power is sufficient both to saue himselfe and his subjects, and to overthrow his foes with all their malicious attempts. Againe, in that Psalme is shewed, that as God hath power, so he doth ex∣ercise the same. The world is established by him, that it cannot be moved. Earthly Princes doe not alwayes use that power which they haue, for sometimes they are so idle that they will not, and at other times so crossed that they cannot, but the King of Kings doth alwayes put his po∣wer in practice, in the government of the world and of every thing therein. And among

other things, herein doth his wonderfull po∣wer appeare, that he makes the whole earth to hang unmoveable even in the midst of the ayre, without any prop or stay at all.

Thus we see in part out of that Psalme, what a glorious and mightie King the Lord is: but his excellencie will be yet more perspicuous, if we consider of some more of his Attributes, as we finde them set downe in the Scriptures.

First then to speake somewhat of his Omni∣science,* 1.209 and infinite knowledge, it is such, that he understands all things, and therefore knowes e∣very one of his subjects by name, which Solo∣mon himselfe, though the wisest King that ever was, could not doe. The Lord himselfe profes∣seth by the Prophet Isaiah, complaining of his peoples unbeliefe, Zion hath said, the Lord hath* 1.210 forsaken mee and my God hath forgotten mee: Can a woman (saith he) forget her child, and not haue compassion on the sonne of her wombe? though they should forget, yet will not I forget thee, &c. And he yeeldeth a very forcible reason, Behold I haue graven thee upon the palme of mine hands, and thy* 1.211 walles are ever in my sight. This much was ve∣ry liuely signified in the time of the Leviticall Law, for then it was commanded that the high Priest (who was a type of Christ) should car∣rie the names of the twelue Tribes of the children of Israel on both his shoulders: being graven on the Ephod, and on his heart, and on his shoul∣ders, so that he loues them dearely, and sup∣ports them mightily, and that at all times, for

he is ever busied in the execution of his office: whence it must necessarily follow, that he takes speciall notice of all of them, and of every one of them: yea, not onely of their persons, but also of their wants: he sees all their distresses, and foresees all their perills.

Touching their necessities, our Saviour testi∣fieth* 1.212 saying, Your heavenly Father knoweth that you haue need of all these things, to wit, of food and rayment, and such like, whereof mention was made before in that Chapter.

And concerning his foreseeing of perils, it is* 1.213 evident in this, that knowing of the samine that should be in the Land of Canaan. he sent Ioseph before hand into the Land of Egypt, to provide* 1.214 for his Father Iacob and his familie. And indeed how can it be, but he must needs fore-see such things, since he doth fore-appoint the same? And herein also hee goeth beyond all worldly government: For they are not acquainted with the wants of all their subjects that are presently upon them, much lesse can they haue understan∣ding of dangers before they befall them, and least of all, prevent every imminent evill where∣by their Subjects may be annoyed.

Againe, as God in wisedome doth infinitely* 1.215 excell all earthly Potentates, so doth he also in goodnesse, there is never a subject nor servant of his, but he loues him with an unmeasurable and with an everlasting loue; as the Lord himselfe protesteth unto his Church, saying, For a little* 1.216 while haue I forsaken thee, but with great compas∣sion

will I gather thee: For a moment in mine an∣ger I hid my face from thee, for a little season, but with everlasting mercie haue I had compassion on thee, saith the Lord thy Redeemer. It is not so with any earthly Prince: For, their affection is but in measure, and that which is, may soone faile by the ill desert of the partie himselfe, or by the ill report of others: at the least wise, it must end with the life of the Prince: for, when* 1.217 their breath departeth all their thoughts perish. Now as concerning the Lords favour, there can be nothing to diminish that, he will not be mis∣informed by ill willers concerning any of his children, for, He searcheth their hearts and their* 1.218 reines, and is acquainted with all their wayes, and will deale with every one as he knoweth their hearts* 1.219 and their workes. And whereas the best of his* 1.220 subjects are tainted with innumerable faults, which doe indeed deserue his displeasure: yet shall they not be cast out of favour: for if they* 1.221 doe but confesse their sinnes, and craue pardon for them, (as they will doe who are led by the Spi∣rit* 1.222 of Grace) hee will forgiue all their iniquities,* 1.223 and passe by all their transgressions, yea, hee will not onely haue compassion upon them, but will also subdue their iniquities, and cast all their sinnes into the bottome of the Sea. And whereas the death of other Kings cuts off their loue, this heavenly* 1.224 King loues for ever: and therefore as there is no end of his dayes, so shall there be no end of his mercies.

Againe, in regard of his Truth, the Lord is [ 3]

greatly to be magnified, for we may build upon* 1.225 his word: whatsoever he saith he will assuredly doe it, not one jot or title of his word shall perish,* 1.226 till all bee fulfilled. It is otherwise with earthly Rulers, they many times say and doe not, be∣bause they are fickle and changeable, and mind one thing to day, and another to morrow: and because they oft-times say, that which they are utterly unable to performe, or they are cut off before they haue time to goe thorough with it.* 1.227 But with the King of Kings there is no variable∣nesse, he is the same still, and changeth not: his* 1.228 power is as large as his will, and his kingdome is* 1.229 from generation to generation, and therefore hee must needes be as good as his word.

Furthermore, this King is just in all his wayes, [ 4] whereas David and Solomon, though otherwise* 1.230 good and godly Kings, dealt unjustly in divers things, as David in the matter of Vriah, and of Mephibosheth: and Solomon, in laying too hea∣vie* 1.231 burthens upon the people, in so much that being wearie of them, they fell to mutinie and rebellion. But the Lord never wrongs any of his subjects: but guides and governes them with all equitie and justice. Hee is set upon the throne,* 1.232 and judgeth right, as the Psalmist speaketh. Now then (to lay all these together) if it be a singu∣lar prerogatiue to liue under such a King as is full of majestie, and glory, power and sufficien∣cie, full of wisedome and understanding, full of justice and tender compassion, full of truth and of equitie; Under such a King as knowes and

considers all his subjects wants and distresses, as pitties their case: as is able to helpe and saue them, and because he hath promised so to doe, cannot in his justice deny the performance ther∣of.

If (I say) it bee a speciall priviledge, to liue under such a ones government, then may it strongly bee concluded hence, that his king∣dome ought earnestly to be desired, which is the point that we haue now in hand. And thus much concerning our King.

In the next place, let us consider of his lawes,* 1.233 which will likewise induce us to long for e∣recting and establishing of his kingdome in our soules and consciences: for such as our King is,* 1.234 such are his statutes, even holy, just, and equall, and such as are made for the good and comfort of all his subjects. Other Princes doe now and then make lawes and constitutions, to serue their owne turnes, though in the meane time those that are under their jurisdiction, pay for it, and finde themselues much oppressed and over-bur∣thened: but there is not the meanest Christian, that hath any cause at all to complaine. For,* 1.235 Gods commandements are not grievous, but Christ his yoke is easie, and his burden light. Every one of his lawes are given to bring all manner of blessings on us, and to keepe off all manner of judgements from us, as is at large specified in Deuteronomie 28.

Then thirdly, concerning the rewards and pro∣motions* 1.236 that he bestoweth upon his subjects, they

are marvelous large, and very excellent, whe∣ther we regard;

• 1. Those that are present: or
• 2. Those that are to come.

Touching those that are present, they are [ 1] either spirituall or corporall. The spirituall are* 1.237 righteousnesse, and peace, and joy in the holy Ghost.

First; they haue the righteousnesse of Christ im∣puted [ 1] unto them, whereby they are made per∣fectly* 1.238 righteous in Gods account, even as the holy Angels in heaven are. Hereupon followes peace, for being justified by faith; wee haue peace with God, (as saith the Apostle) and so conse∣quently* 1.239 with our owne consciences. Christ, who* 1.240 is the Prince of peace makes a reconciliation be∣twixt* 1.241 God and us, by taking away the guiltinesse of our sinnes, which formerly made difference and disagreement, bestowing upon us the me∣rit* 1.242 of his owne absolute obedience, which ma∣keth us to stand perfectly justified before the* 1.243 throne of Gods justice. Till men doe attaine un∣to this they haue no quietnesse at all: for, there is no peace to the wicked, who are like the raging waues of the Sea, that are still tossing and tumbling from one side to another, and casting up mire and dirt. But as soone as ever they betake them∣selues to liue under the regiment of the King of heaven, their hearts do grow to sound tranquil∣litie, and to a setled peace. [ 3]

From whence ariseth a third grace, which is,* 1.244 Ioy in the holy Ghost; That is, such joy as is* 1.245

wrought by Gods holy spirit, which is unspeak∣able and glorious, whereof when men haue once tasted, they giue over their vaine and foolish sports, with their fleshly and mad delights, with such a detestation of them, that it makes them even sicke to thinke upon them.

These are the priviledges of Christ his king∣dome, the like graces whereof hee doth com∣municate to every one of his Subjects; where∣by indeed they are made spirituall Kings, accor∣ding to that in the Revelation, where it is said, that Christ hath loved us, and (for the manife∣sting* 1.246 of his loue) hath washed us from our sinnes in his bloud, what followeth upon this? Hee hath made us Kings and Preists unto God, even the Father. &c. No earthly King can thus pre∣ferre any of his Subjects, much lesse all of them. One Kingdome can admit but of one King: but in the Kingdome of Grace, there is never a sub∣ject but it may truely be said of him, that he is a King, yea a more excellent King, then any that this world can afford.

And thus much for the spirituall rewards, [ 2] that this King giveth in this world. As for the* 1.247 corporall and temporall commodities which he bestowes, they are likewise very great: For,* 1.248 when Christ is ours, all things are ours; for, hee* 1.249 is heire of all things: therefore, if God giue his owne Sonne, how should not hee with him giue us* 1.250 all things? Whosoever therefore hath the Lord to rule in him and over him, hee shall be sure to* 1.251 want nothing that is good for him. If wee bee

Goates, or Swine, Wolues, or Beares, or the like, not submitting our selues to the govern∣ment of Christ, to be ordered and ruled accor∣ding to his word, we can expect nothing at Gods hand but judgements and plagues, but if we be sheepe of his pasture, hee hath undertaken to provide for us: that when we are well, he will keepe us well, and when we are in any distresse, he will recover us; as is at large shewed in that Psalme. These things shall we be sure of while we are in our pilgrimage, but the largest recom∣pence of all shall be when we come into the hea∣vens, to enjoy that Kingdome which hath been of old prepared for us. Whosoever will let Christ raigne in his heart while he liues, shall undoubtedly raigne with him when hee dyes. And whosoever is a subject in the Kingdome of Grace, shall be a King everlastingly in the King∣dome of Glorie, where he shall haue more com∣fort and happinesse in one minute of an houre, then he had here in all his life time. And here∣in, (as in all other things) Gods rewards and promotions doe surpasse any earthly Kings; for theirs are momentarie and vanishing, but his durable and eternall. But of these we shall haue occasion to speake more fully in handling the next point.

Now that we may draw to some vse of the [Vse 1] point, is it so, that the comming of Christ his kingdome, is so desirable? Then first of all, here are those to bee reprooved, that in words pray, Thy kingdome come; But in truth, they wish it

not from their hearts, as their practice doth evidently declare: for, they hate the scepter of this heauenly King, viz. his holy word, and the instructions that are given them by his servants, and if God would graunt the desire of their soules (as many times in his justice hee doth,) they would much rather liue where the scepter of the diuell rules, then where Christ swaies by the rod of his power, as the word is termed. Psalm. 110. 2. For if a man should ap∣peale to many mens consciences, would they not choose rather to be in such families, and congregations, where there is swearing, and sab∣bath-breaking, and rioting, and swilling, dauncing, gaming, and such like, then where there is praying, preaching, catechising, and singing of Psalmes, and other the like holy and religious exercises: If it be so (as they can∣not deny) what should they speake of their desiring of the comming of Christ his king∣dome? they doe but play the hypocrites in so doing, for they refuse the government of this heauenly King, and shew themselues to be pro∣fessed enemies unto him, whatsoever pretences they make to the contrary. This Iob prooveth euidently, to the faces of all hypocrites, of whom he avoucheth, that They say unto God, depart from us, not that any will be so blas∣phemous, as in plaine termes to utter so much, but in effect they manifest that their desire is such, that they would willingly haue nothing to doe with God: and how doth he prooue

this? by two arguments: one is this That they [ 1] doe not desire the knowledge of his wayes, for they are utterly destitute of heauenly under∣standing, affecting their grosse ignorance more then sauing knowledge, which appeareth in that they will not take paines for it: nay, they will not entertaine it, when it is brought home unto them.

An other argument is, that they imagine, [ 2] there comes no profit, nor benefit by serving such a master. Who is the Allmightie, that wee should serue him (say they) and what profit should we haue, if we should pray unto him? As if they should say, there is much a doe about seruing of God, and many faire promises are made to such as seeke unto him: but we cannot see that men speed so well by their hearing and praying and such like: others that take not such courses carry away the wealth and promotions of the world from them; And therefore I will neuer trouble my selfe with such matters, these are the thoughts and resolutions of carnall men: who hope to get more by the service of Sathan, and of their owne lusts then by the ser∣vice of the King of heauen. And therefore they wholy apply themselues to rooting and win∣ding in the earth (like moles,) utterly reiecting the knowledg and practice of holy duties. Such were they of whom mention is made in the Parable that would not haue the king to raigne* 1.252 ouer them. And as they loue not the King, nor his lawes, so can they not away with his ser∣vants

and subjects: but when they see them come from other places with their bibles, to be instructed in the lawes of their heavenly King, they maligne them, and snarle at them, and will not suffer them by their good will, to sit quiet at sermon by them.

Neither doe they esteeme of those rewards, which are conferred upon Christians, but like prophane Esau, doe make more account of a* 1.253 messe of pottage, then of the birth-right, of a few sinfull pleasures and base commodities, then of the righteousnesse of Christ, and of that peace of conscience, that passeth all understanding: with the joy of the holy Ghost, which is unspeakable and glorious, or of that happinesse, which is treasu∣red up for the Saints in the life to come. They make more reckoning of the Devills false prof∣fers,* 1.254 All these will I giue thee, if thou wilt fall downe and worship mee, then of Christ his true of∣fers, seeke first the kingdome of God, and his righ∣teousnesse, and all other things shall bee cast upon* 1.255 you. But whosoever they be, that are of this dis∣position, let them haue their doome, as it is set downe by our Saviour, Those mine enemies that* 1.256 would not that I should raigne over them, bring them hither and slay them before me.

Secondly, This serveth for Instruction; that [Ʋse 2] whosoever would haue assurance that he is of the number of Christ his subjects, should fer∣vently desire, and heartily long for, and labour for the setting up of his kingdome, both in his owne soule, and likewise in the soules of all his

people: and though Gods children be sheepe and lambes in other things, yet herein they should shew an holy kind of violence, according to that of our Saviour, From the time of Iohn Bap∣tist,* 1.257 the kingdome of heaven suffereth violence, and the violent take it by force. That is, as soone as ever their hearts were truely and throughly touched by the word and spirit of God, they saw their miserie that they were in, in being vassals unto sinne and Sathan; and what then? they pre∣sently betake themselues to liue under the go∣vernment of Christ: And whereas they found many lets and impediments, many hindrances and pull-backes to keepe them from Christ, they violently breake through them all, and ra∣ther then they would loose their hope, and be frustrate of their expectation, they would run through fire and water, the like eagernesse must we labour for: though there be in us naturally a great deale of backwardnesse, and sinne doe* 1.258 hang very fast on us, and presse us downe in such sort, that we cannot doe as we would, yet must* 1.259 we not be dismayed, but striue against our cor∣ruptions. And though wee be very unapt to con∣ceiue of holy things, yet must wee as it were breake open the doores of our mindes, that they may un∣derstand heavenly mysteries, and though our memories be very untrustie and unfaithfull ser∣vants unto God and unto us, & very ready to giue way unto Sathan, to robbe us of the true trea∣sure which is laid up in them. Wee must even constraine and compell them to hold fast the

holy word of God, and never cease praying and labouring, till the Lord haue strengthned them in some good measure, and made them fit to en∣tertaine and to retaine the best things. And al∣beit our hearts be very rebellious and stubborne, and all our affections exceeding head-strong and untamed, yet must we by an holy kind of coacti∣on and compulsion draw them unto sanctified obedience, and to an orderly subjection unto their chiefe Soveraigne the King of glorie. And because all our endevours without Gods speci∣all blessing are nothing worth, therefore it is our part, to be instant with the Lord, that hee would please to assist us, and helpe us, to cruci∣fie our flesh, and to mortifie our sinfull mem∣bers, and to make his sacred word powerfull and effectuall in us: that it may not onely bee brought unto our eares, but also written in our hearts by the finger of Gods holy spirit. For it is as easie for God to reach it unto our soules, as to draw it from the Ministers mouth, to cause it to take roote in our hearts. Thus if we can doe, we may be assured that we make this Petition in truth, Thy Kingdome come. And we shall find that it will come, and that God will dwell in our hearts, and daily increase his graces it us, till at length we be throughly fitted for his kingdome of glorie.

And thus much generally for this Petition: But that we may make yet some better use ther∣of, let us briefly see;

• 1. What things particularly wee pray for.

• 2. What things we pray against.

Concerning the former, our maine and great re∣quest* 1.260 must bee, that it would please the Lord to send forth labourers into his harvest, and to furnish all Congregations with learned, able, and faithfull Ministers. For they are the Lords Captaines to fight his battels, against the flesh, the world, and the devill: and to draw men from under Sathans tyrannie; to liue under the Prince of peace. This is cleere in the Prophesie of Isaiah,* 1.261 where when the holy Ghost sheweth, how poore and sinfull men & women come to be a crown of glorie, and a royall diademe in the hand of the Lord, how they become a delightfull Spouse un∣to him, and he a most glorious and comforta∣ble Husband unto them. The Instruments of ef∣fecting* 1.262 this wonderfull worke, are said to bee Watchmen, sent unto them by the Lord himselfe, Who all the day and all the night continually never cease, but either call upon the people, or cry un∣to the Lord for them, giving him no rest, till hee repaire and set up Ierusalem in her beautie. These are the instruments of the conversion of Gods chosen, and whereby they become the praise of the whole earth, as there it is said. They are* 1.263 a chosen generation, a royalt Priest-hood, an holy nation, a peculiar people, as Peter termeth them. The preaching of the Gospell is the ordinary meanes that God useth for the calling, sanctify∣ing, and saving of them, as it is yet more evi∣dent in that place of the Acts before cited, where the holy Ghost declareth, that, first he opened their* 1.264

eyes, and illuminated their understanding, and maketh them able to put a difference betwixt good and bad, truth and errour, light and dark∣nesse. And is that all, nay, as it sheweth them what is to be eschewed, and what to be imbra∣ced, so it inableth them to shunne the one, and to lay hold of the other. And (as there it is said) to turne from darkenesse unto light. But what be∣nefit commeth unto them thereby, They are by that meanes set free from the power of Sathan, and are brought under the power of God, being transla∣ted into his glorious kingdome, they receiue re∣mission of sinnes, and haue right unto, and in due time shall haue the fruition of an eternall in∣heritance among them that are sanctified. To this very purpose tendeth that saying of the Apo∣stle, The weapons of our warfare are not carnall,* 1.265 but mightie thorow God, to cast downe holds: cast∣ing downe the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivitie every thought unto the o∣bedience of Christ. In which place, the Apostle Paul together with his fellow-workmen in the Ministry of the Gospell, are compared unto Champions, that are to goe forth in the name of the Lord, for the recovering of his chosen out of Sathans hand, who doth tyrannously u∣surpe authoritie over them.

Now, what weapons doe they use in this war∣fare?

Not such as are carnall, that is, weake and of little or no force against the Adversarie, but

spirituall weapons, taken out of the Lords owne Armorie, which are mightie and powerfull, where it pleaseth the Lord to worke by them, to overthrow all the strong holds, and fortresses that Sathan hath set up in mens soules, and to bring into subjection not onely the outward man, (which is as much as any earthly Prince can require) but the inward man also, framing and inclining the very secret thoughts and ima∣ginations of the heart, unto that whole obedi∣ence which the Lord requireth. And yet further the same Apostle, writing to the Galatians, put∣teth* 1.266 them in mind, how they received the spirit by the hearing of faith, that is, of the doctrine of faith, which is so called, because (as hee saith* 1.267 else where) by the preaching thereof we come to beleeue, and so to haue Christ his throne set up* 1.268 within us, for hee dwelleth in our hearts by faith.

If then the Ministrie of the word bee that* 1.269 which dispossesseth Sathan the Prince of dark∣nesse, which maketh a riddance of all manner of sinnes and corruptions, and which is as it were a Chariot to convay the holy Ghost into mens hearts, which worketh in them faith, and all other graces necessarie to salvation, and ma∣keth them fit and readie for every holy dutie and service. These things considered, it must needes be concluded to be a speciall meanes to erect the kingdome of Christ in the soules of his chosen, and therefore we are by this second Pe∣tition directed to pray, that where there is sin∣cere and powerfull preaching, the Lord would

continue it, and giue his Servants grace and wis∣dome to use their gifts aright, otherwise, they may doe more hurt then good.

And withall, that he would vouchsafe, to blesse* 1.270 all Schooles of learning, that they may be Semina∣ries of good and holy zealous teachers, that so where an holy Ministery is wanting, it may be supplyed. And light may shine to them that sit in darknes, and in the shadow of death. Thus the Apostle exhorteth the Thessalonians; Further∣more Brethren pray for us (saith he) that the word* 1.271 of the Lord may haue free passage, and be glorified even as it is with you: Where he willeth them, to aske these two things, first that they might haue liberty in their ministrie, to preach the Gospell without interruption: And then also, that it might be glorifyed, that is, that it might so enter into the mindes and hearts of their hearers, that they might practise it in their lives, and so bring credit to the Gospell. And then indeede is Christ his throne established in mens hearts, and his scepter beares sway, among the sonnes of men.

Now on the other side, The things principally* 1.272 to be prayed against, are two.

First, The bondage of sinne, especially of origi∣nall sinne, which sticks so fast unto us, and is the greatest hinderer of the worke of grace in us; for the deuill, though he be a busie, and a malicious adversarie, yet he is sometimes quiet (through Gods restraining hand) and departs for a season (as Luke speaketh:) But this naturall* 1.273

corruption is alwayes with us, in the day and in the night: it goes to bed with us in the eue∣ning and hinders us of that sanctified rest that otherwise we might enioy. It riseth with us in the morning, and accompanies us in all our ac∣tions,* 1.274 egging us forward unto that which is euill, and pulling us backe from that which is good, or at the least inter-mingling it selfe in our best actions, and causing them to tast of the cask from whence they proceed, and to savor of that defiled Chanell through which they flow. And therefore we should with Paul cry out against it, for though he were a regenerate man, and had beene an Instrument of conuer∣ting many soules, unto God, yet he found flesh remaining in him still: so that the good that he would doe, he could not, and the evill that hee would not doe, that he did.

What doth he in this case. he takes up a la∣mentable complaint, O wretched man that I am,* 1.275 Who shall deliver me from the body of this death. He calleth originall sinne a body, because it hath many wretched members, and, a body of death, because besides many other miseries, it drawes both the naturall and spirituall death upon the parties in whom it is, and here with many of Gods dearest servants are so troubled and distempered, that they many times make que∣stion whether they be Christs subjects or Sa∣tans, the children of light, or the children of darknes: but this may be a comfort unto them, and a cleere testimony that they belong. unto

Christ, if with the Apostle, they grieue for it,* 1.276 groane under it, complaine against it, and desire to be freed from it, for, as for those that are unre∣generate, when the corruption of their nature breaketh out in speeches or sinfull actions, they are merrie, jocund, and not one whit troubled thereat, but like better of themselues at such times, then Gods children doe when they are most full of grace, for, they feele their infirmi∣ties* 1.277 when they are at best, and feare future falls, when they stand in most uprightnesse, whereas carnall men are bold and venturous, and are not touched with any feare or shame of sinne at all.

Let this therefore be our comfort, that though we be tempted and assaulted, and many times dangerously plunged, yet herein wee goe be∣yond all unregenerate people, in that wee la∣bour against our corruptions with might and maine, as one in a mightie River would doe to keepe his head aboue water. This is the first thing to be prayed against even the slavery of sinne.

In the second place, wee are to pray against all lets and stumbling blockes, that doe hinder the proceedings of the Gospell, and the con∣version of the elect: we are to intreat the Lord, that he would crosse and curse all the plots and practices of Antichrist and his Adherents, and of all the limmes of the devill whatsoever, and withall, that he would in his good time, purge his Church from all idle and Idol Ministers,

and from blinde, deceitfull, and unfaithfull guides; that he would roote out every plant that* 1.278 hee himselfe hath not planted, and abandon all things that doe offend, even all the remnants* 1.279 and reliques of superstition, and such ceremo∣nies as doe but insnare the consciences of men, and draw a great many into persecution and trouble. And when we see the people of God to be pestered and burdened with such things, and to liue as sheepe without shepheards, we should with our Saviour haue compassion upon them, and beseech the Lord to open their eyes, that they may see what a lamentable case they are in, that so they may seeke to come out of the snares of the devill, by whom they are kept in miserable thraldome. And thus much touching the Kingdome of Grace.

Now concerning the Kingdome of Glorie, that is also to be comprehended in this Petition, and therefore to be desired of us, so that from these words,

Thy Kingdome come

Thus understood ariseth this observation. That;

Every child of God ought from his heart to pray* 1.280 for the end of the world, and for consummation of the kingdome of Christ, at his last comming.

This is proved in the Revelation, where Iohn testifieth, that the Spirit and the Bride say come.

The spirit of regeneration, that knowes the joyes of heaven, being shed abroad in the hearts of the faithfull, stirres them up to say, come,* 1.281 and the Bride, that is, the Church (being inspi∣red by the holy Ghost) sayes, come. It is as pos∣sible for one that is betrothed to such an excel∣lent husband, as will never fall out with her, but bestow every good thing on her, not to de∣sire the day of mariage, as for the people of God not to long for the comming of Christ. Indeed, as the spirit sayth come, so the flesh sayth goe: If Adam after his fall might haue obtained his de∣sire, hee would by no meanes haue come into Gods presence: and so it is with fleshly men still, they cannot endure that Christ should come un∣to them in his gracious presence by his Ordi∣nances, much lesse in his glorious presence; but it is quite contrary with the godly.

Now the reasons why all loyall Subjects should desire the comming of their King, are these.

First, In regard of God, who hath not the full [Reason 1] glory of his mercie and justice till then; for, in the militant Church the Devill and his members are still up in rebellion, whereby the best of Gods subjects that liue upon the earth, doe passe no day nor night without some offence or other a∣gainst their soveraigne Lord: and for those whose soules are glorified in the heavens, their bodies for the most part doe lie in the dust: but at the last day all enemies shall be utterly put* 1.282 downe and vanquished, and the elect of God

shall be freed from all sinne, whereby God is dis∣honored, and be clothed both bodies and soules with glory and immortalitie: so that if we loue the honor of our King, wee should desire his comming. Seeing then, that his foes shall taste¦fully of his justice, and his servants of his mer∣cie, (both which doth make for the setting forth of his glorie) the Lords name shall be mag∣nified, and the execution of judgement upon the wicked, and upon unbeleevers shall bee she∣wed, as well as he shall be glorified in his Saints,* 1.283 and be made marvellous in all them that beleeue in him.

Secondly, In regard of our selues wee must de∣sire [ 2] his comming: for if we doe not, wee cannot be assured of any happinesse that we shall enjoy after his comming. This is evident in Timothy,* 1.284 where Paul speaketh thus; Henceforth is layd up for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day, and not to me only, but (to whom else?) to all them also that loue his appearing. So long as we finde not this affection in some measure in our hearts, we want an excellent argument of the certaintie of our salvation: we may be saved indeed though for the present we doe not feele this, but wee can haue no setled comfort in the consideration thereof, till in our very soules we loue the glo∣rious appearance of our blessed Saviour. It is the note of an harlot to say, my husband is not* 1.285 at home, he is gone a journey farre off, &c. and so to rejoyce at her husbands absence: as for

those that would haue comfort that they are the chast Spouse of Christ, they must with the bride say come, as was before noted.

Another benefit that we shall reape by this af∣fection [ 3] unto the comming of Christ, is, that it will marvellously estrange our mindes from the world, and make us account all but drosse and dung in comparison of that blessednesse which wee shall then attaine unto: The meditation hereof caused Abraham, Isaak, and Iacob to liue as pilgrimes* 1.286 and strangers upon earth, because (as the Apo∣stle sayth) They looked for a Citie having a foun∣dation, whose builder and maker is God. They had a desire of a better Countrey then the land of Canaan, even of a heavenly Countrey, which caused them so little to regard the things of this life. The like may be said of Moses, who when by the eye of faith hee had seene the promoti∣ons of the Court of Heaven, did easily con∣temne and forsake whatsoever honors and pre∣ferments were to be obtained in the Court of Pharaoh. He that hath a kingdome to sway in his* 1.287 own Country, will never be over-much enamo∣red on some small farme, or cottage in an other.

Againe, This earnest longing for the kingdome [ 4] of Glorie, will very much quicken and helpe us forward in the performance of our dutie both unto God and men; when we consider, That our worke* 1.288 will not be in vaine in the Lord, but that, he that shall come will come, and will not tarrie, and his* 1.289 reward is with him. This will cause us to bee a∣bundant in all good workes, that so our crowne

may be more glorious, and our recompence more plentifull in the day of the Lord.

Lastly, This holy desire and expectation will [ 5] make us patiently to under goe all manner of suffe∣rings of what kind soever. Which is implyed in that exhortation of the Apostle, Bee yee patient* 1.290 Brethren, and settle your hearts for the comming of the Lord draweth neere. Grudge not one against another, Brethren, least yee be condemned, be∣hold the Iudge standeth at the doore. Paul had a very heavie burden of affliction lying upon him, enough (one would thinke) to make him sinke under it; yet he professeth, that he did not faint nor grew to be dismayed thereat: but what was it that did support him? even the expectation of that glorious estate, which he should come unto at the last. Therefore (saith he) wee faint* 1.291 not, knowing that he which hath raised up the Lord Iesus, shall raise us up also by Iesus. And againe, vers. 17. Our light afflictions which are but for a moment, causeth unto us a farre more excellent and eternall waight of glorie.

Seeing then in all these respects it appeares to [Vse 1] be a dutie very needfull and necessarie for us, to pray for the Kingdome of glory; This serveth first of all, for the just reproofe of such as say this petition every day, Thy Kingdome come: But would they bee willing that Christ should come unto them? Oh no, They will none of that, they loue him well, if you will beleeue them, but they care not for his company, what vile hypocrisie is this? If a woman should say, [Simile.]

I loue my husband, as well as any wife living:* 1.292 but if one tell her of his comming home, shee cannot abide to heare of that: might not a man boldly say, surely her heart is not right towards her husband, all is not well with that woman: Or if a subject should brag that he were as loyall and true hearted to his King, as any man in the Realme, and yet could not indure to heare that his Soveraigne had wholy subdued such and [Simile.] such Rebels as did mutinie against him, and now was to exercise his full authoritie over all his subjects: would we not suspect such an one to be of a treacherous and disloyall affection, not∣withstanding all his great words, and boasting speeches? Such is the case of all those that would faine perswade men, that Christ is their husband and their king, and that they loue him and his honor with all their hearts: and yet are marvellous unwilling either to haue him to come unto them in that glorious manner, as at length he shall, putting all his enemies under his feete, and tryumphing over sinne, the world, and the devill, or that they themselues should goe unto him, before that great day of assises doe appeare, it is greatly to be feared, that they are Adulterers and Adulteresses (as Iames calleth* 1.293 them) and that they runne a whooring after the world, having combined themselues with Gods mortall enemie, the devill: whatsoever preten∣ces they haue to the contrary. And hence it comes to passe, that they are so immoderately affraid of the pestilence, of any of the arrowes

of death, whereby they are likely to be deadly wounded, and so to be dispatched out of this world: Why? what is the pestilence to a Saint of God? Is it not a messenger to call him from a base and miserable estate here, to raigne with Christ Iesus in the kingdome of heaven? If then they were the Spouse of Christ, and could say with the Bride, come Lord Iesus, they would not much care what the messenger is that doth call them to sit upon a throne in heaven.

If one should come unto any of us, and tell [Simile.] us, you must repaire unto the Court in all the hast you can possible, the Prince will bestow this or that great office upon you, you need not doubt it, I will shew you my commission I haue thus to warne you: albeit the messenger had ragged apparel on him, and dealt somwhat rude∣ly and roughly with us, we would not much stand on that, so long as he did invite us to such promotion. Now what is the Plague unto the servants of God, but a messenger to fetch them from earth to heaven, where they shall bee ad∣vanced to farre greater dignitie then any the world affords?

Oh! But it is a terrible kind of death to die of [Object.] the pestilence.

Grant for the time it be so (though indeed it [Answ.] be not so terrible as men doe imagine) what is that in effect, but that it is a messenger not so gaylie apparelled, or not so courteous altoge∣ther [Simile.] as an Ague, or some like disease: so long as it calleth us to so happie a place, we should bid

it welcome. And so we would doe, if we were fully perswaded of the happines of our change. Blessed (saith the holy Ghost) are those that die in* 1.294 the Lord, &c. So that now, if you would be as∣sured you die blessedly, the question is not, whe∣ther we die in this place or that, of this sicknesse or that, by Sea or by Land, in bed, or in the field, but all the matter is, whether wee die in the Lord? That is, in Gods favour, yea or no, which if we can be assured of, we are blessed in our end, whatsoever, and wheresoeuer it bee: for, death comes with a sting to none, but to wic∣ked and impenitent persons.

Secondly, here is a Use of Instruction for [Ʋse 2] us, That we striue with our owne hearts, to make them willing and desirous, not onely that the king∣dome of grace may be stablished, but that the kingdome of glory may be hastened. Now because a number doe faile of this willingnes (though some there be indeed, that herein if in any thing may be said to be sicke of loue,) longing, to be* 1.295 dissolved, and to be with Christ, and desiring and* 1.296 sighing to be clothed with their house which is from heauen: because (I say,) many and those of Gods deare children doe come short of this holy af∣fection, It will not be amis, to shew by what meanes, we may attain to this, that if we might haue our hearts desire graunted, we should aboue all things wish, that there might be an end of these dayes of sinne unto all the elect, or at least unto us in particular, that we might lay downe this our earthly tabernacle, and goe

unto our graues in peace:* 1.297

The way to attaine to this is, First to labour to denie the world with all the lusts thereof, and not to set our mindes upon profit, pleasure,* 1.298 or credit: to be users of the world as if we used it not; but at no hand lovers of the same. for then, the loue of God is not in us, and if that be not in us, how can we desire his comming unto us: Let us then striue to keepe our selves as a* 1.299 chaste Spouse unspoted of the world. and then we shall not be ashamed to looke our Bride∣groome in the face. but shall lift up our heades with joy when the day of his appearance com∣meth, one that hath played the good child or servant, in his fathers, or masters absence, will [Simile.] be full glad, to be called to a reckoning, con∣cerning his carriage and behaviour, where as guiltinesse causeth fearfulnesse, and cowardli∣nesse.

Secondly, we must striue to get some certainty,* 1.300 that when Christ doth come to judgement, we shall speed the better for it, that heaven is our inheri∣tance, and that then, we shall enter into the full possession and fruition thereof: till such time as men haue gotten this assurance, there cannot be a greater torture unto them, to heare either of their particular, or of the generall day of judg∣ment. [Simile.] It is no joyfull newes, for a prisoner, that knowes not whether he shall be spared or executed, to heare that the Assises are neere at hand, and that the Iudge is shortly to passe sen∣tence upon him. If then we would attaine to a

longing desire after the comming of Christ, let us labour to be resolved of this point, that when we leaue this world we shall change for the bet∣ter, which assurance we shall haue if our con∣versation be truely religious, and our profession* 1.301 beautified with the workes of pietie, mercie, and of upright and Christian dealing in the whole course of our liues.

Thirdly, Wee must labour to know the excel∣lencie* 1.302 of that estate, which we shall come unto in the heavens. Otherwise, though a man haue the certaintie thereof, if he be not perswaded, that it is very well worth the having, he will never be much affected with the desire of it. Tell an unregenerate man (that imagineth he shall bee saved as well as the best) of the happinesse of the life to come, and it will seeme an idle and frivolous tale unto him, because he cannot con∣ceiue of such matters: but tell him of some bootie that he may get, or of some legacie that is alreadie bequeathed unto him, and hee will bestirre himselfe at the hearing of it, yea, though you wake him out of his first steepe: he will be fresh and nimble, and not bee able to sleepe a∣gaine for joy. Why then should hee be so mo∣ved with earthly matters, and nothing at all with heavenly, because he hath a conceit of the excellencie of the one, and not of the other: for heavenly things cannot be comprehended but by the helpe of the holy Spirit, which sear∣cheth the deepe things of God, and revealeth* 1.303 them onely unto his children.

Now to the intent that we may attaine to a more cleere understanding of the excellencie of the kingdome of heaven, let us a little consider* 1.304 wherein it consists. Not onely;

• 1. In a perfect freedome from all evill. But also
• 2. In the enjoyment of all manner of good.

And that;

• 1. In regard of the place.
• 2. Of the companie.
• 3. Of the estate of the elect then.

First, For the place whereunto they shall goe. It* 1.305 is full of all manner of contentment, as farre beyond that Paradise wherein Adam lived in the time of his innocencie (though at were ve∣ry excellent) as that was beyond the most loth∣some dungeon that is; and this must needs be a very rare place, because it is a Citie of Gods owne* 1.306 building, and that for the entertaining of his best creatures, when they are in their most glo∣rious estate. Therefore is it shadowed out for our capacitie, by the things that with men are had in greatest estimation: that thereby, as it were by staires, we might come to the veiw of this glorious place, I meane the new Ierusalem. The particulars whereof we may see in Revel. 21. 22. Chapters, some of which we will brief∣ly touch.

It is there compared to a great Citie, which is* 1.307 sayd to bee scituated upon an high Hill, noting thereby, the excellent scituation thereof, both

in respect of the pleasantnesse, as also of the* 1.308 strength of it. Then further it is described.

• 1. By the essentiall parts thereof.
• 2. By the properties and qualities.
• 3. By the priviledges and good things belon∣ging unto it.

The essentiall parts of it are the walles, the* 1.309 Gates, the streetes, the foundations of the Citie, and of the walles, which are set forth by the mat∣ter and forme. The matter is said to be gold, pre∣cious stones, &c. to wit, the most precious things that can be. The forme, that they are the most glittering, beautifull, shining, Christall-like, and lastly, in most excellent order.

Having spoken of the Citie, and of the parti∣cular* 1.310 parts of it, he comes to speake of the pri∣viledges thereof, that they that dwell there shall need no Temple, that is no meanes of instruction, nor any Sunne, nor Moone, because the glorie of God doth lighten that Citie. Furthermore, it is said, that there is no night there, and that the Gates are not shut: to signifie, that there should be no feare of danger, no, nor terror of ene∣mies, but all peace. And lastly, that no uncleane thing should enter into it.

Againe Chap. 22. it is said to haue a pure Ri∣ver of water of life, cleere as Chrystall running through it (which is an excellent commoditie in a Citie,) and in the midst of the streete thereof the tree of life, &c. By all these intimating unto us, that it is a most singular and excellent place, and this is to be noted, that nothing is said of the

houses, nor the things within them, because no∣thing* 1.311 could serue fitly to illustrate the excellen∣cie thereof. Now, who would not desire to liue in such a place? where there is nothing for annoyance, but all things that may be for com∣fort and contentment.

If it were proposed unto us, whether wee would spend our dayes on the earth where now we are, or in Paradise where Adam was? If we were in our right wits, we should make choice of heaven before Paradise, (which was a place of all manner of delights) in the earth: which is a vaile of misery, and an house of mourning, wherein all creatures doe sigh and groane in re∣gard of the miseries which sinne hath brought upon them: much more then should we preferre the pallace of heaven, before our prison here upon earth; seeing that (as was before said) it doth infinitely surmount the earthly Paradise. Thus much of the excellencie of the place.

Secondly, as touching the company: It is e∣very* 1.312 way sutable unto the place, for there wee shall enjoyfull communion and fellowship with the holy Trinitie, with our blessed Saviour, and with all the holy Angels and Saints, even with the whole companie of heaven, all which shall loue us most dearely, and to the full expresse that loue towards us. Here though wee haue some good friends, yet we haue withall many foes, many bad neighbours, the flesh, and the devill the worst of all: as some doe loue us, so others doe hate us, and those that loue us best,

haue their imperfections, and doe loue us but in part: and in deed we doe desire their loue but onely in part. Hence it commeth to passe, that there ariseth unkindnesses and breaches now and then betwixt the nearest friends, and most loving couples: But in heaven there shall be no such thing, but we shall loue others, and they shall loue us with a perfect and constant loue, for their shalbe in us nothing but cause of loue, grace, goodnesse, vertue and holinesse in all per∣fection,

All men will graunt, that it is a very desirea∣ble thing, to live among company that one can thorowly affect, and it is one speciall comfort that Gods children doe find in their pilgrimage: that some times they enjoy the sweet fellow∣ship of such as are led by the same spirit that they are. O then how desireable a place is Hea∣ven, where we shall haue the fruition of such blessed company, where we shall both loue, and be beloved beyond that which we can now imagine. If one should there meete with a delightfull place onely, and no company, or such as he could not like of; Heaven were no∣thing so desireable, but seeing both doe accord and meet together, it should set an edge upon our affections, and breed in us a longing desire to be there, especially sith that.* 1.313

In the third place, our estate there shall be every way answerable to our place, and com∣pany.* 1.314

For first, touching our Inheritance, it shall be

very large, it is our fathers pleasure to giue us a* 1.315 kingdome: And to make us Heires, yea, fellow∣heires with his owne Sonne. Vpon the earth,* 1.316 Gods dearest servants are many times scanted of possessions, and those that they haue, are but earthly, soone fading and vanishing: but in heaven they shall haue an everlasting King∣dome.* 1.317 An inheritance Immortall, and undefiled, that fadeth not. &c.

Then for our persons, they shall be most hap∣py,* 1.318 and that both within, and without, they shall haue perfect holinesse, (whereof they haue but as it were a sparkle in this life) No uncleane thing shall enter into that Citie. But all sinne shalbe quite and cleane purged away, and we shalbe as free from corruption, as Adam before his fall. And as the elect Angels, that are ever in Gods presence. All the meanes that here we use, can but weaken our originall cor∣ruption; but death will make a finall dispatch of it, and when we are rid of it, we shalbe clo∣thed with holinesse in stead of it, our minds shall* 1.319 be furnished with all manner of heavenly know∣ledge so that there we shall haue no need of a Tem∣ple, (as was noted before) that is, of any meanes of our salvation, as reading, preaching, or the like: for the meanest christian shall haue more cleare knowledge, as soone as ever he comes to heaven, then ever any prophet or Apostle had here upon the earth: for here, the best that are, see through a glasse darkly, but then we shall see face to face: here we knowe in part, (as it is saide)* 1.320

but there we shall know even as wee are knowne, that is, as God knowes us perfectly, so wee shall know him, and all things that any way pertaine to the filling up of our happinesse.

And as our mindes shall bee fully informed, so* 1.321 shall our hearts be accordingly sanctified, and all our affections duely ordered. Hence will arise unspeakable and endlesse joy, for there shall be nothing to diminish it, much lesse to breake it off. All teares shall bee wiped away from our eyes.* 1.322 And all occasions of sorrow quite removed: for* 1.323 In Gods presence is the fulnesse of joy, and at his right hand are pleasures for evermore. Now from this inward comfort, we shall be stirred up to praise and magnifie the Lord, and that without wearinesse even as the Angels doe. And if Gods servants doe in this world find unutterable con∣solations, now and then in singing of Psalmes, and offering up their thankesgivings unto the Lord, much more, (yea infinitely more) shall be their joy in the kingdome of heaven, when they performe this service unto the Lord.

Adde hereunto the glorie which we shall bee* 1.324 crowned with, which is the same wherewith Christ Iesus himselfe is invested: as appeareth, Iohn the 17. 22. Now if the very sight of the glory of Christ, of Moses, and of Elias upon the Mount, did so affect Peter as that he could say, Master it is good for us to bee here: much more* 1.325 will the seeing and enjoying of farre greater glory in the heavens, cause us in the gladnesse of our hearts to say, It is good being here.

Now besides this glorie which shall be inhe∣rent in us, Wee shall also haue the glorie of all our good thoughts, words, and workes, as appeares Math. 25. 35. Wee see how worldlings doe hunt after praise here, though it be among mor∣tall and sinfull men, which know not (indeed)* 1.326 what true praise means, how much more should we be affected with that praise which God the righteous Iudge shall giue unto us, and that in the presence of men and Angels, who shall bee everlasting witnesses of the same.

Thus we haue in part seene what is the excel∣lencie of the kingdome of heaven, this let us often and seriously meditate upon, and bethinke our selues of the place, of the company, and of the estate that there we shall enjoy; which if we can doe, assuredly it will cause us from our very soules to say, Thy Kingdome come, Even so come Lord Iesus, come quickly. Thus much con∣cerning the second Petition. The third follo∣weth.

Thy will bee done in earth, as it is in heaven.

IN the former Petition, we haue beene taught* 1.327 to pray both for the gracious, and glorious kingdome of Iesus Christ. Now in this Pe∣tition is shewed, how wee may manifest our selues

to bee Subjects of this heavenly kingdome here, and how wee may be fitted for his glorious presence here∣after viz. By doing his will, &c. And there∣fore are wee commanded to pray, Thy will bee done.

But for the better understanding of this Peti∣tion, we must know that the will of God is two∣fold: One absolute, and the other secret, which we pray not for; for that ever hath beene, is, and shall be done: in which sence it is said, Who hath* 1.328 resisted his will? The Lord is in heaven, and doth* 1.329 whatsoever hee will: so that it were an idle re∣quest to pray that that will of his might bee done.

Another is his revealed will, which is also* 1.330 double, (as after shall be shewed,) unto which we desire that obedience and submission may be yeelded; Thy will be done: but where, and by whom? in earth, that is, of the Elect which liue on earth. But what must be the manner of this obedience? as it is in heaven, that is, as the An∣gels and the spirits of good and perfect men doe o∣bey in heaven: so must we desire to doe, not that we can attaine to that perfection that is in them, which is impossible, (they being now without staine or blot) but we must ayme at it, and o∣bey in that sort as they doe, as neere as we can, as in handling of these words shall be more ful∣ly expressed.

Thus much briefly for the sense of the words. Now let us see what further instructions are there contained for our learning.

Thy will bee done.

Hence this observation may briefly be noted.

That,

All men are naturally unwilling to doe the* 1.331 will of God.

Otherwise, if there had beene in us any abi∣litie and aptnesse therunto, why should we pray for strength to doe it? Whatsoever we are bid to aske of God, sure it is, we haue it not in and of our selues, and therefore our Saviour in wil∣ling us to intreat God to bow our hearts, and to incline our affections unto his will, doth teach us, that we are utterly destitute of all naturall power whereby wee might attaine thereunto. Hence it is that Christ saith, None can come to me* 1.332 (either in faith or obedience) except the Father that sent mee draw him, &c. The Lord must by his good spirit winne our will and affections before there can be any sound conversion: yea after that the worke of regeneration is begunne, and men haue attained to some competent mea∣sure of grace, yet the flesh, which is in part un∣subdued, so long as their breath is in their bo∣dies, will still be rebelling and drawing backe, so that they shall haue much adoe to go through with these good duties that are enjoyned them to performe, and to forbeare those ill courses

which they are forbidden to walke in. They can∣not* 1.333 doe the good that they would, but the evill that they would not, that doe they. Hence it is that the Psalmist prayeth, Incline my heart unto thy testi∣monies,* 1.334 and not unto covetousnesse: implying thereby, that he had not the command of ••••s owne heart and affections, but that he stood in need of the Lords helpe, both to with-draw him from evill, and to draw him unto that which was good. [Reason 1]

Now the reason why all the sonnes of Adam, are by nature unwilling and indeed unable to* 1.335 doe as God would haue him, is this, that in them there dwelleth no good thing, but all the imagina∣tions of the thoughts of their hearts are evill, yea,* 1.336 onely evill, and that not by passions and fits, but continually. Whence it is, that the Apostle spea∣king of naturall reason, which is the most excel∣lent part in man, saith thereof, That the wise∣dome* 1.337 of the flesh is enmitie against God, why? be∣cause it is not subject to the will of God, but may it not by usage and ordering be brought to some better passe? no (saith he) It is not subject to the will of God, neither indeed can bee: now reason, which is the best facultie of the soule, and hath (as a Captaine generall) the command of all the rest, if that (I say) be so corrupt, surely all the rest must needs be out of order. If that be ob∣jecting and mutining against the law of our hea∣venly King, and all the other powers of the soule, will be readie as ill souldiers, to stand up in rebellion against their Soveraigne.

Which serveth first of all, for the overthrow [Vse 1] of that wretched and ungodly opinion of the Papists who hold, that there is in men naturally some freedome of will, to repent for their sinnes, to serue God, and to doe good and holy duties. ••••t why then doe they make this petition, Thy will be done? If they haue abilitie in themselues what need they aske it of the Lord? But here∣in, (as in all other their erroneous opinions) they shew themselues to be blind, foolish, and altogether destitute of the knowledge of Gods law, and of the corruption of their owne na∣ture. Paul was of their mind, so long as he was a proud Pharisee, but when once the Lord had opened his eyes, and touched his heart with the sight and sense of his originall corruptions, then he was of another mind, he found in him∣selfe no abilitie to doe that which was good, but* 1.338 though he knew the will of God, and did con∣sent unto it (through his grace) in the inner man, yet hee saw another law in his members, re∣belling against the law of his mind, and leading* 1.339 him captiue unto the law of sinne, which was in his members, which makes him cry out, O wretched man that I am, &c. And certainely, if they knew the violence of their nature, as throughly as he did, it would make them leaue off their bragging and boasting, and fall to lamenting, and praying with the Church, Lord draw us, and wee will* 1.340 runne after thee, Lord turne us and wee will turne unto thee. For otherwise, all the teaching and preaching, and good examples, blessings, cros∣ses,

and whatsoever good meanes else, the Lord hath appointed for the converting of men, all of them (I say) can doe them no good in the world, but they will rather be made worse, then better thereby. It must be the Lords owne hand that must strike the stroake, otherwise all his ordi∣nances will proue uneffectuall.

Secondly, seeing there is such a contrarietie [Ʋse. 2] betwixt our will and Gods will, Wee should labor to denie our carnall reason, and worldly lusts, which* 1.341 fight against our soules, and are our sorest enemies: For though the devill doe much maligne us, yet could he not doe us any hurt at all, unlesse our owne sinfull will and affections doe take part with him: but when we come to this, I must, and I will doe such and such things, and why? It is my pleasure, it is my delight, then we run headlong to all manner of evill, even as our great grandmother Eue did, when she began to yeeld to her own sense and wisdome, in judging of the eating, or not eating of the forbidden fruit, when she came so farre, the devill had as much as he desired. Would we then from our hearts pray, Thy will be done? Then let us crosse and curbe the motions and affections of flesh and bloud, and not be over-mastered, nor o∣ver-swayed by the same, otherwise, wee make this petition but onely in hypocrisie.

Thirdly, This maketh for the consolation of Gods [Ʋse 3] owne people, though they find in themselves a great unwillingnesse to keepe the Sabbath, to pray, to sing psalmes, to giue admonition, &c.

Albeit I (say) their flesh be very backward, and untoward, so that they come unto the services* 1.342 of God, as a Beare unto the stake: yet let them not be dismayed, as if their case were extraor∣dinarie: for this is an hereditarie disease, that all Gods elect are troubled with. Indeed when they come to heaven, to enjoy that blessed estate, before spoken of, they shall obey Gods will absolutely, and perfectly, without any mixture of naturall corruption: but while they remain upon the face of the earth, they shall find that they haue great need to make this petition Thy wil be done; That is, Lord incline my heart to obedience, and frame it in all things, to be sub∣ject to thy blessed will, let me not follow the wicked lusts of mine owne flesh, but the good directions of thy holy word. Let us make full account, that while we carry about us these fraile Tabernacles, we shall find in us, much un∣willingnesse unto every thing that is good, and great aptnes and pronenes unto everything that is evill. And if (with the Apostle Paul,) we can* 1.343 see and acknowledg, and bewaile this corrup∣tion in our selves, and withall, striue to cruci∣fie the same, let us esteeme it a great mercie of God; for no unregenerate man can goe so farre.

And furthermore let us be assured, that though we haue in us many lusts and passions, yet that God, that hath enabled us, to see them and to hate them, will also enable us in the end, to subdue and overcom them. If we mortifie the

deeds of the flesh by the spirit, we shall liue. In* 1.344 which regard, the Apostle Paul professeth, that hee did beat downe his body, (to wit) the body of sinne that was in him, where the word* 1.345 that he useth, doth signifie to beat downe with a club: and is borrowed from those, that used then to try masteries, who laid load on one an∣other, as hard as they could, knowing that if they did not strike, they should be stricken, and therefore they fastened their blowes as sure as might be.

In the like sort, did the Apostle deale with his corruptions, he did his good will to worke the death of them, knowing that if he did not kill them, they would slay him; And the refore he did not as cowardly fencers, that onely beat the ayre, and dare not come nere one another: but he strucke home, and did his good will, ut∣terly to destroy sinne, that so it might not de∣stroy him. Whose example if we can follow though we feele much deadnesse, and back∣wardnesse in well doing, we need not be dis∣couraged thereat: for if that should not haue beene in Gods children, our Saviour would ne∣ver haue bidden them make this petition. And as for those that say, they are alwaies very wil∣ling unto Gods service, to pray, to heare, to me∣ditate, and the like, indeed they doe not know their owne hearts. For whosoever knowes him selfe, shall be driven to confesse, That when hee* 1.346 would doe good, evill is present with him, so that the good which he would doe, that he cannot doe.

Now more particularly; The revealed will of* 1.347 God is twofold.

• 1. That which he hath revealed in his word.
• 2. That which hee hath revealed by his provi∣dence.

Touching the former of these it may afford us this observation. That,

All Christ his subjects must obey his will, as* 1.348 it is laid open in his word.

If we would not be esteemed hypocrites, and rebels against the Lord of heaven, we must yeeld up our selues to be advised and guided by him, and by his testimonies. We need not stand to proue the point, the whole Scripture and expe∣rience of all yeeld to it. Now the reasons to moue us hereunto are these.

First, because every word of God is holy, just, [Reas. 1] * 1.349 and pure, even as gold that is tryed in the fire. There is never a Commandement of God but it is holy: never a promise but it is faithfull: ne∣ver a threatning but it is true. And therefore we haue reason to yeeld to them, rather then to the unholy, unjust lawes of sinne and Sathan.

Secondly, In regard of our owne good: If wee [ 2] heare his word and keepe it we shall be blessed: bles∣sed in our bodies, blessed in our goods, blessed in our names, blessed in our seede, and in a word every way blessed, both at home, and a∣broad, Deut. 28. And when the word of God is a light unto our feete, and our steppes directed

thereby, Gods Angels shall minister unto us, and* 1.350 keepe us in all our wayes, so that no evill shall be∣fall us And as for temporall commodities, so also for spirituall comforts: we shall enjoy them a∣bundantly, for if we keepe the word of God in* 1.351 our understandings, and in our memories, in our hearts, and in our practices, we shall bee loved of the Father: Not, but that hee loved us, even when we were his enemies, yea from eternitie: But then, he will manifest his loue unto us, and we shall finde by evident experience and by sound effects in our soules, that he doth carrie a fatherly affection towards us.

And further, it is added in that place by our Saviour, And I will loue him: but how will he manifest this loue? I will shew my selfe unto him (saith he) to wit, in his holy word, and in his blessed Sacraments, &c. We shall be better a∣ble to see what Christ hath done and suffered for us, and shall every day more and more find the comfort and benefit thereof. And againe vers. 23. he sayth, that his Father and hee will come unto him, and dwell with him that keepeth his word. So that there shall be a blessed commu∣nion betwixt the Lord and all such persons: Hee will take up his abode in their hearts, and fill them full of all holinesse and peace, and joy such as none can conceiue but those that feele it, and at length when they haue finished the dayes of* 1.352 their pilgrimage, he will saue their soules, and receiue them unto himselfe in glorie.

Many other are the benefits of obeying Gods

sacred will, which we may read of Psalme 119. and in sundry other places of Scripture, which for brevitie sake I doe purposely passe over, that we may come unto the use of the point: Which maketh;

First, for the reproofe of all ignorant persons, [Vse 1] which are so farre from doing the will of God, that they doe not so much as know it; that are so farre from obeying their master, that they are utterly unacquainted with his pleasure; especi∣ally, they are to be sharpely rebuked, that doe please themselues in their ignorance, and doe despise the knowledge of holy things: and ther∣fore when the will of God is delivered unto them, they are sleeping all the while, or mind∣ing other matters then those that are in hand: they can bee nimble and liuely enough about earthly things, but altogether sluggish and drowsie when they should attend and marke heavenly things. These mens cases are very la∣mentable and fearefull, neither can they pray Thy will bee done, in any truth of heart, because they neither doe know it, not will know it. An earthly King would esteeme such little better then rebels, that should deale so with his lawes: And certainely, the Lord will not judge them to be good subjects unto his Majestie, that deale so contemptuously with his holy statutes and divine precepts.

Againe, here come another sort to be repro∣ved, [Ʋse. 2] Who know their masters will, but doe it not: that understand what is their dutie, and can talke* 1.353

as well as the best but practice little or nothing: there is no alteration in their hearts, nor refor∣mation in their liues: with which kind of men the Lord expostulateth the matter in this wise:* 1.354 What hast thou to doe to declare mine ordinances, that thou shouldest take my Covenant within thy mouth, seeing thou hatest to bee reformed, and hast cast my words behind thee? For when thou seest a Theefe, thou runnest with him, and thou art parta∣ker with the adulterers. The Lord cannot indure such as will pretend religion in words, but de∣nie the same in their liues: and therefore will he not onely rebuke them, but also set their sinnes in order before them, for their terror and amaze∣ment: If they doe not repent, he will teare them in peeces, and there shall be none to deliver them: as it is in the Psalme aboue quoted: he will say to them at the last day, Depart from mee you wor∣kers* 1.355 of iniquitie, and then they shall bee beaten with many stripes, because they knew their masters* 1.356 will and did it not.

Lastly, let this serue for an instruction unto [Ʋse 3] us, that we every day get more understanding, and ioyne practice with our knowledge, adding* 1.357 unto our faith, vertue, temperance, patience, God∣linesse, brotherly kindnesse, and loue, as the Apo∣stle Peter exhorteth, which if we doe, these be∣nefits will come unto us thereby.

First, that being faithfull stewards in a little,* 1.358 the Lord will trust us with a great deale more: for, To him that hath, it shall be given, and he shall* 1.359 haue abundance, he that makes a good and pro∣fitable

use of small knowledge, he shall haue the secrets of God more fully revealed unto him, he that will doe his will shall know it, that it is his* 1.360 will by the worke done.

Secondly, Hee that heares the word and doth [ 2] it shall be sure to hold out constantly, whatsoever* 1.361 stormes and temptations doe arise, he shall be like an house built upon a rocke.

Thirdly and lastly, to conclude many things [ 3] in one, such shall be sure of all manner of hap∣pinesse, according to that of our Saviour, If yee know these things blessed are yee if yee doe them.* 1.362 Many Papists and ignorant persons doe good things, but they are never a whit the more hap∣pie, because they know not that they are good, and therefore doe them not in obedience, o∣thers haue great store of knowledge, but it puffes them up, and makes them more sinfull, and so more miserable, onely they that know and doe, shall be happie while they liue, and blessed when they die, as was in part shewed be∣fore. Thus much concerning Gods will revealed in his word.

Now there is another will of God, which is* 1.363 revealed by his providence, and that is concer∣ning crosses and afflictions which either are up∣on us, or likely to befall us: Now,

As we must pray for obedience unto that which* 1.364 he saith, so must wee also for patience in that which he doth.

That we may quietly and gently submit our selues under his strokes, corrections, and cha∣stisements. This point may be confirmed by sundry reasons, and that both;

• 1. In regard of God himselfe.
• 2. Of the afflictions we suffer.
• 3. Of our selues that undergoe them.

First, In regard of the Lord, that layeth his cor∣recting [Reason 1] hand upon us, we ought with all humilitie to subject our selues, for he is a just God and doth us no wrong at all: a wise God, and seeth what crosses are fittest for us: a mercifull God, that will not suffer us to be pressed downe too low, but in judgement will remember mercie: and last∣ly,* 1.365 a mighty God, that can lay upon us as heavie burdens as he pleaseth: and therefore the longer we stand out with him, the worse is it likely to goe with us: for when he sets in with us, he will never leaue us till he hath either broken our hearts or broken our backes. And therefore when men come to this, that they cannot put up Sathans injurie or indignitie, that they will not undergoe such a crosse and such a miserie, then they take the right way to cause the Lord to heape more afflictions upon them, till they be either converted or confounded.

Let us therefore in all kindes of distresses la∣bour* 1.366 to come to this resolution: that there is no euill in the Citie but the Lord doth it. That not one haire of our heades can perish without him:* 1.367 that there is no losse can befall us in our estate, in sicknesse in our bodies; no affliction in our

children, no blemish in our names, but our God hath a speciall hand therein; yea a just, a wise, a mercifull, and a powerfull hand, and that ther∣fore there is good cause why we should with pa∣tience bow before him, and yeeld unto him, and conclude with the man of God, It is my afflicti∣on* 1.368 and I will beare it, yea, albeit our crosse bee very grievous and extraordinary, yet must we submit our wills unto Gods hand, even as our Saviour did, when hee was to indure a most shamefull and painefull death, Not my will, but* 1.369 thine be done, (saith he) and when Peter layd a∣bout him with his sword, to haue rescued him* 1.370 from them that came to apprehend him, hee re∣buked him saying, Put up thy sword into thy* 1.371 sheath, shall I not drinke of the cup which my Fa∣ther hath given mee? This was a sufficient argu∣ment to arme him against all inward terrors, and outward sufferings, that whatsoever befell him, was nothing else but a cup of his Fathers owne mixing. So when Eli heard of fearefull judgements that should fall upon him and his house, he pacifieth his heart with this, It is the* 1.372 Lord, let him doe what seemeth him good. And lastly, good King Hezekiah, hearing that his seed should be carried away captiue, and all that he had be translated unto Babell, he frames his heart unto patience with this meditation, The* 1.373 word of the Lord is good. When God thought it best, Hezekiah thought it best likewise.

And it is a shamefull thing, and a fearefull sin, for any one to thinke otherwise, and for a crea∣ture

to imagine his will to bee better then his Creators; as every man doth that shewes him∣selfe discontented at that which it pleaseth the Lord to inflict upon him. And thus much touch∣ing the first reason taken from God himselfe.

A second motiue to induce us to patience, [Reas. 2] may be taken from the afflictions which doe lie upon us, and that in divers respects, viz.

First, because If we be the elect of God we shall* 1.374 be corrected in measure and in moderation, not ac∣cording to the desert of our sinnes, but accor∣ding to the proportion of our strength. The Lord will deale with us in that case, as wise earthly Parents use to doe with their children, who will not lay so waightie a burthen upon those that are young and weake, as on those that are of riper yeares and of greater strength.* 1.375 God is faithfull and will not suffer us to bee temp∣ted aboue that we are able, but will giue his* 1.376 strength unto his servants, that we may be able to beare all whatsoever he imposeth upon us. And therefore we need not to be dismayed un∣der afflictions, seeing that we haue so sure a pro∣mise to be supported therein, and that the Lord will not inflict so much on us as our iniquities deserue, but as our need requires and as our strength can beare.

Secondly, our sufferings here, are but momen∣tary,* 1.377 and therefore we should quietly submit our selves under them, as the Apostle Paul did under his. Indeed, we do many times thinke them to bee very long; but what is the reason

thereof: because we consider of them in a car∣nall manner, not loking (as Paul did) on the things that are not seene, but on the things which* 1.378 are seene for if we did compare our temporary affliction with the eternall joyes of the king∣dome of heaven, they would seeme to be of no continuance in comparison thereof.

Thirdly, we should patiently beare those* 1.379 corrections, that the Lord inflicteth upon us In regard of the benefit of them, viz. that they tend greatly to our profit, that our iniquitie may* 1.380 be thorowly purged, and that our holines may be in∣creased. Thus we see in regard of the nature* 1.381 quality, and profitablenesse of the crosses, that God exerciseth his children withall, that there is great reason that they should say, Thy will be* 1.382 done. Lastly, In regard of our selves there is just cause, that we should meekly and quietly, submit under his hand: because when we thinke our case to be most distressed, we suffer nothing so much as we haue deserved, or as many others of Gods deere servants haue endured, who haue [ 1] yet done nothing so much hurt and mischeefe by their sinnes as we haue. And in truth the rea∣son* 1.383 why many are so impatient under crosses, is this, that they haue not their full load as yet laid on them: that they haue had so much affliction, as hath wakened their pride, but not so much as hath mastered the same: for if they were paid home, in any proportion, as they do deserue, they would be tame enough (through Gods grace) and lay their hands upon their

mouthes, as Iob did, judging those afflictions* 1.384 that now they undergoe, to be matters of no∣thing, and acknowledging with the people of God, that, It is his mercie that they are not con∣sumed.* 1.385

Againe, as in regard of our deserts, so in regard [ 2] of our need, we should be patient in all manner of afflictions, for having so corrupt a nature as we haue, what should we doe unlesse we had some meanes to curbe us? we are naturally like wild asses coltes, (as it is said in Iob,) altogether* 1.386 untractable, unteachable and unseruiceable, till the Lord haue broken our hearts, and taken downe the pride and stubbornesse of our flesh, and framed us unto some dutifulnesse, and obe∣dience. And even after this is done, if we du∣ly looke into our hearts, shall we not find that we stand in great need of continuall taming? If one disdain us, or scoffe and jest at us, shall we not quickly find a great deale of pride boyling within us? shall wee not requite like for like, taunt for taunt, scoffe for scoffe? if it be thus with us, assuredly wee need all the corrections that lie upon us: and when we feele this swelling about our hearts, it is high time that a veine should be opened, that our corrupt bloud shoud be let out.

Seeing then that there is such great cause why [Ʋse 1] we should submit ourselues to Gods will, in all manner of tribulations; This serveth for the just reproofe of such as are very unquiet under their crosses, and make far greater adoe about

their afflictions, then about the sinne that bring their afflictions, whereas the readiest way to be freed from miseries, either alreadie lying upon* 1.387 them or likely to come upon them, were this. First of all, to purge their hearts, and their hands from all manner of iniquities by sound and hearty repentance, and then to prepare and arme them∣selues with patience to take up their crosse, and with contentednesse to beare the same so long as it pleaseth God to continue it upon them. Not but men may use lawfull and good meanes for the preventing and avoyding of needlesse and unnecessarie dangers, or for the removing of such evils as haue already befallen them: but the meaning is, that they should not vexe and fret when they perceiue by good effect that it is the will of the Lord, that they should be thus or thus exercised and tryed.

A worthy example hereof wee haue in Abra∣ham, the Lord commanded him to sacrifice his owne Sonne for a burnt offering, to kill him, to cut him in peeces, to pull out his entralls (for* 1.388 this was the manner of the burnt offering) to burne all upon the Altar: and this he was to doe with his owne hands, unto him that was not his sonne alone, but his onely sonne, his obe∣dient and beloved sonne; the sonne of the pro∣mise, for whom hee had so long waited and prayed: yea, that sonne of whom Christ Iesus should come: so that in killing him he might seeme not onely unnaturall, but monstrously wicked, in that thereby he should depriue not

himselfe alone, but all the elect of eternall sal∣vation. Yet notwithstanding, as soone as ever he knew that it was Gods will that he should doe it, hee consulted not with flesh and bloud, but pre∣sently set upon the performance of it: Rose up* 1.389 earely in the morning, made every thing readie that might serue for such a businesse, went unto the place which the Lord appointed, not ac∣quainting wife, or servants, or any body else with his purpose, least they should haue gone about to hinder him: and when he was come unto the place, He built an Altar, couched the wood, bound Isaak his sonne, layd him on the Altar upon the wood, and stretched out his hand, and tooke the knife to haue killed him. Doubtlesse it went very neere his heart, not to see onely, but to be also the death of his owne Sonne: Yet, he quietly submitted himselfe unto his good plea∣sure, as knowing that he should get nothing by wrangling with God, which willing and readie submission of his the Lord did so accept, that he sweares by himselfe that hee would greatly blesse him, and exceedingly multiplie his seed &c. And that therein all the Nations of the earth should be blessed.

The like we may obserue in David when that Absolon rebelled against him, and with-drew most of his subjects from him, and caused him to flee for his life. He never chaffed at the mat∣ter as many a one would haue done, nor useth any termes arguing discontentment, such as these; Who was ever so wronged, who ever so abu∣sed

as I? What, to be deposed from my throne, and driven from my kingdome by mine owne Sonne, by Absolon, whom I from a child so dearely respected whom having deserved to die, I freely pardoned, and greatly favoured? This is a most intolera∣ble injurie, and such an indignitie as I will ne∣ver indure, &c. We heare no such words from David, but rather contrarie, If the Lord say* 1.390 thus, I haue no delight in thee, behold here I am, let him doe as seemeth good in his eyes: and if he will not restore me the Kingdome againe, His will bee done, I am well contentto part with it. So should we conclude for all manner of cros∣ses, and in particular for the pestilence, where with our Townes are now visited; If it bee the Lords will that I shall fall by that stroake, Bles∣sed be his name. Though it be not an ordinarie doore, yet a doore it is through which many of the Saints haue gone to their rest, and through which I hope to come unto the like: If it be the Lords good pleasure to call me that way: which chearefull resolution if we can attaine, Then;

Secondly, here is matter of singular consolation [Ʋse 2] for vs, in that God hath given vs an answer to this petition, which wee haue often made: Thy will be done, for it is not a matter of nature, or of wit, to be able to submit vnto Gods will, but indeede a worke of supernaturall, and speciall grace of the Holy Ghost, vouchsafed only vnto the elect.

And indeed this argueth that there is much heavenly wisedome in vs, according to that of

the Apostle Iames, where exhorting men to pa∣tience, (hee saith) If any want wisedome, let* 1.391 him aske it, &c. implying thereby, that when we grow impatient in any distresse, it is not by reason of the greatnesse or multitude of our crosses, but by reason of our want of spirituall wisedome: for if we could consider (as was shew∣ed before) whence, and why our afflictions come, and what effects they shall haue in us, we should be able to undergoe any miseries, and be well content as dutifull children, to be who∣ly at the disposing of our most loving and mer∣cifull father.

As it is in heaven.

HItherto of that obedience which is to be yeelded unto the revealed will of God: now it followeth out of these words to be considered, how and in what manner wee ought to obey, viz. as the Angels and Saints doe in heaven: not that any man living can at∣taine unto that measure of obedience as they doe, but the manner of their obedience is to be imitated and aymed at with all care and dili∣gence. So that the point here to be learned, is this. That;

Those that would bee found faithfull and obedi∣ent* 1.392 unto the will of God, must not follow the exam∣ples of mortall men, but of the holy Angels and blessed Saints in heaven.

First, Because they are perfect patterns, and [Reason 1] without any exception, as for the best men that are, they may offend, and doe offend as well as we: and therefore are no sure coppies for us to follow.

And besides; this must needs be a speciall [ 2] meanes to humble us, when we see how farre short we come of that holinesse which is in them.

And it may be also a continuall spur unto us, [ 3] to help us forward unto perfection, so that we shall alwayes be at the growing hand, whereas if we imitate any mens example, we shall faile, both of humilitie, and of growth in grace, for within a while we shall either indeed (or in our conceit at least) be as good as those whom wee propose as patterns to be followed. And then we shall swell with Pride, and beginne to be high minded, and so not striue unto perfection but either stand at a stay, or goe backward.

Now, that we may the better discerne, how* 1.393 the Angels and Saints are to bee imitated, wee must consider more particularly, how they doe obey, viz. willingly, faithfully, and humbly.* 1.394

First, they obey readily, and faithfully, and humbly. In which regard, the Angels are said to haue winges, to note their swiftnesse, in perfor∣ming whatsoever is injoyned them, they find such joy and contentment in Gods will, that they doe with much delight undertake and goe through with whatsoever service he calleth them unto, and such as is the obedience of the

Angels, as also that of the Saintes, for they are as free from all impediments and hindrances, and as full of all grace, and goodnesse, as the Angels themselues. Herein therefore let us la∣bour to be like unto them, even to be joyfull, and chearfull in the service of God, not as many who will not come unto prayer, or hearing of the word, or the like, but they must be haled, and drawne thereunto by a kind of violence: but as for their lusts, and the pursuite of plea∣sures, and vanities, there they are winged, and very nimble and forward.

Let us be otherwise minded, and casting a way whatsoever clogs may hinder us, let us chearfully runne the race of christianitie, that is set before us, till we be crowned with happi∣nesse and immortalitie in the heavens.

Secondly as the Angels of God obey readily,* 1.395 so doe they also obey faithfully, not in some things at some times, but in all things at all times; If the Lord giue them never so many commandements: they care as much for the performance of all of them, as of any one of them. When the Angell was sent to inflict the pestilence on Iudea, he did not smite one or two* 1.396 villages and then desist: he did not pretend that it was against his nature, to proceed any further, no, that had been enough to haue made him a devill in hell.

And shall any man then, who is but a worme prescribe unto God what he shall command him, and refuse in somethings, to yeeld obedi∣ence

unto his holy will, because it is against his nature, nay, his nature must stoop unto Gods law otherwise it will bring him to destruction in the end. None are such grosse sinners, but they will for∣beare one sinne or other; and none almost are so sanctified, but they would faine be borne with, in one sinne or other. Come to some that haue beene iniurious to their bretheren, and tell them that they must be reconciled, they wil be content with that, but tell them withall that they must make restitution, and there they will leaue you; Oh, they cannot like of that, but why should they not like as well of one commandement of God as of another: Is it not their duty to yeeld obedience unto all? certainly if they endeuour not so to doe, they are not like the Angels in heaven, neither doe they make this petition from a heart altogether sincere and faithfull un∣to the Lord.

Thirdly, and lastly, they yeeld obedience in humilitie, casting downe their crownes before the* 1.397 Lords footstoole: And being well content, that he shall haue all the glory, to whom alone it doth appertaine, how much more should wee that are but dust and ashes, abase our selues, and humble our hearts in his presence, acknowledg∣ing that of him are al things, and that therefore, all praise belongeth unto his maiestie.

Here then are those to be reproved, that [Ʋse 1] though they take most lewd and wretched courses, yet imagine to carry out all their foule sinnes with this, that others are as bad or worse

then they are. What need such a stirre (say they) I hope I doe but as my neighbours doe, and ma∣ny thousands are as great offenders as I? Like enough so: but haue you learned the Lords pray∣er no better? Haue you babbled over this petiti∣on, Thy will bee done in earth, as it is in heaven, so often, and not understood it? Or if you did understand it, and know that God requireth that we should obey him, as the Saints and Angels doe, haue you so little regard of his commande∣ment, that you will rather follow the crooked rule of wicked mens example, then the perfect di∣rection, which the examples of the Saints & An∣gels do giue to you? This sheweth that we are far from sincere obedience, and therfore we should learne be times to take better wayes, least being altogether unlike the Saints of God here, we be utterly excluded from their company hereafter.

Secondly, This may serue for the humbling of [Ʋse 2] the best that are, seeing that when they haue done what they can, yet they come farre short of An∣gelicall obedience. The proud Pharisie thought himselfe in very good case, when hee was not like the Publican: but who bad him to make comparison with the Publican? He should haue compared his obedience with that that is per∣formed in heaven, & then he should haue found himselfe more like a devill in hell, than an An∣gel or Saint in heaven: and surely the most god∣ly that are if they examine their actions by this touch-stone, shall see great cause to cry out with the Publican, Lord be mercifull to me a sinner.

VERSE II.

Giue us this day our daily Bread.

IN the three [Petition. 4] former Petitions are set downe the things that concerne the Glorie of God, and the sanctifying of his Name, which is done, when his kingdome of Grace is advan∣ced, and his kingdome of Glorie doth come, and when his will is done in earth, as the Angels and Saints doe it in heaven, that is chearefully, faithfully, humbly, and without objecting, for so the Angels doe it likewise. This being at length shewed, followeth the three last petitions wherin we beg of God things necessarie for our owne good.

• 1. For our naturall life, in the fourth petition.
• 2. For our spirituall life, in the two last peti∣tions.

Not to stand on the curious division and scan∣ning* 1.398 of the severall words, because plainenesse and brevitie is intended. In the first place wee must know, that by bread we understand all the commodities and comforts of this life, which are needfull for our health and safetie, and for our comfort and delight. Its a figuratiue speech, the

part for the whole. Now in that we are to pray Giue us this day our daily bread, that is, food, ap∣parell, &c. In that we must begge these things at Gods hands, the observation is;

That all the commodities of this life are the gifts* 1.399 of God, and if we would haue any comfort or pro∣fit by them, we must sue unto the Lord.

This, David (though a King, and such a one as came by that hee had as lawfully as any man in the world) confesseth of him and his people when they had beene so liberall, Who am I &c.* 1.400 It was a great matter that they had abilitie to offer so largely, and to doe it willingly, in that he saith, Who am I? and who is my people, that we should be able to offer willingly? That was a dou∣ble benefit, yet he saith, All things come of thee, &c. They had given great gifts, yet they had but payd God his owne, nay, but a little part of his owne; and therefore he saith, O Lord all this abundance is from thee, &c. And hee dwells on this, that though God had put them into possession, yet he had not put himselfe out of possession. Yea, might some say, we received it from him at the first indeed, but now hee hath lost his title to them. Nay, (saith he) vers. 19. they are his still, the gold, and silke, & the purple, &c. was Gods, and that they could use them to so good a pur∣pose, was from God: so David presseth this, and yeeldes two reasons of it, to wit, why the earth is his; first, hee made it: and secondly, he pre∣serveth* 1.401

it. If we haue made any thing on the earth, or did preserue any thing, wee might claime some title to it, but God doth both, ther∣fore, The earth is the Lords, and all that there∣in is.

But, We need not aske divers things which wee [Object.] haue right and interest in, and which we haue got∣ten by our labour and travell.

What is answered, Deut. 8. where is shewed [Answ.] that the Lord giveth strength to get riches, and besides, hee giues men a heart to use their strength, and good successe in using of these, that we are so much more indebted to God.

But, I haue purchased such and such things with [Object.] my money.

What saith God? The gold is mine, &c. And [Answ.] the beastes on a thousand hills are mine: and God* 1.402 giues them their meate in due season. We cannot provide for them, but it is God that makes the grasse to grow and ripen, and hee giveth it strength to nourish them. So that, turne which way we will, the Lord hath right to all things, he is the owner and possessor of them still.

So that the first reason that they are his, is be∣cause [ 1] of his right.

And secondly, that though we had them al∣ready [ 2] in our hands, yet if God doe not maintaine and continue them unto us, they can doe us no good. As the Prince hearing of the Prophet* 1.403 what abundance there should be, said, that if the windowes of heaven should be opened it could not bee: Elisha said unto him, thou shalt see these

things, but shalt not tast of them, & he did see them and yet could not eate one morsel, but was trodden under foote. So Baltazer, he had pre∣pared* 1.404 a sumptuous banquet, yet when the hand writing came against him, it did him no good, but his knees smote one against the other. So it is said of the Israelites, When the meate was in* 1.405 their mouthes the wrath of God fell upon them.

But some may say, When we haue it not in our [Object.] hands onely, but in our mouthes what need we aske it?

Yes, we haue need, for if we doe not, the Lord [Answ.] may destroy us, so that when we haue our meat we cannot eate it, unlesse God permit us, or if we could, it could not profit us unlesse God blesse it unto us. As it is said in Haggai, Yee haue sowen* 1.406 much, but bring in little: yee eate, but haue not enough: yee drinke, but are not filled with drinke: yee cloath you, but there is no warmth: and hee that earneth wages, earneth wages to put in a bagge with holes. And therefore men had need come unto God be they never so wealthy, because else their wealth will be but poison unto them, ra∣ther a meanes to hurt them than to doe them a∣ny good,

For Instruction, that therefore before we lay [Vse 1] hand of any of the creatures, we pray unto God that he would bestow them on us, and sanctifie them unto us; for every creature is sanctified by* 1.407 the word and prayer. So that we must pray that God that giues us the creatures, would sanctifie them unto us, and us unto them, and then wee

must be thankfull, which we shall be if we pray fervently for them, and that not onely in word but in deed, which we shew, when we use them to that end and purpose that God hath appoin∣ted. Contrary to this is the practice of those, that if they haue apparel and food enough, they pray not for them, or if they doe, it is so cold∣ly, as who should say, this they haue alreadie, and therefore doe not with fervencie craue a blessing upon them from the hand of God. But such men mocke God when they say this petiti∣on, and thinke whether God giue it, or giue it not, wee care not, if God will not, our barnes and store-houses will.

Secondly, this serues to reproue those, which [Ʋse. 2] abuse their wealth to excesse and riot, and pride &c. Who, howsoever in word they come unto God, yet they doe not in deed: for as far as any one is proud, so farre he trusts not on God, but would thrust him out of possession; and if they thought they were appointed to bee Gods ste∣wards, and that all they haue came by his mer∣cie, and that to the end they might serue him, in them, and by them, they would be more care∣full to use them accordingly, as God hath ordai∣ned, but the great abuse of them to surfet and riot, this doth proue, that howsoever they say they haue these things of God, yet they come by their owne labour, by their wit and indu∣strie.

For singular comfort to Gods children, If all be [Ʋse 3] from the bountie of our heavenly father, and by

desert none hath more then others, and there be none of the elect but God doth loue, therefore they should make reckoning, that they be pro∣vided for in their needs, as well as the greatest Prince in the world. But how is he provided for but by prayer, and calling on the name of God? Yea, but he hath wealth and friends which hee leanes upon. Hath he so? yea, cursed is he be∣cause he with-draweth his heart from God, and resteth on the arme of flesh, we must first waite on God, and pray unto God, and then assure our hearts he will not faile us: And though others haue more, yet let us not envie them: shall our eye be evill, because Gods eye is good? let him doe what he will with his owne, neither let us murmure nor repine, because others haue grea∣ter plentie then we: for, what is that but to thinke the world beares some sway in the matter, and that God is put out of possession? But we must know, as promotion, so riches come neither from the East nor from the West, but from God alone. And there∣fore this should pacifie our hearts, if wee pray unto him and depend upon him, according to our faith it shall be unto us.

In that he bids us pray, Giue us, not giue mee &c. we may obserue:

That wee should bee carefull of our brothers estate* 1.408 as well as of our owne.

So that every faithfull man must pray for all faithfull men, because we are members one of

another, and all members of Christ: therefore we must be carefull for them as for our selues. For in the naturall bodie, we will not be content [Simile.] to haue one arme clothed, and the other naked, or to haue both clothed, if the legge be naked: nor will not rest satisfied, till all bee provided for: so we being the members of Christ, should pray that others should be provided for as well* 1.409 as our selues; that all Gods people who are his inheritance be prayed for. This we see by the practice of Iob, who was carefull of others need as of his owne: insomuch, that he was a Father* 1.410 to the poore and fatherlesse, and as an husband to the widow, &c. and did not spend that which God gaue him in excesse and riot.

To reproue those, who if their bellies bee [Ʋse 1] full, and their backes cloathed, they care not whether others sinke or swimme: how can they lift their hands unto God, or take this prayer in their mouth, who though they can helpe others yet goe not about it? they say but in hypocrisie Giue us this day our daily bread. For the meaning of Christ in this petition is, to stirre up mens hearts that they may giue to those that haue need; now when they haue abilitie and will not giue, what doe they but dissemble? They must doe this with the hand, as well as pray it with the mouth, else they doe but take Gods name in vaine.

Secondly, for singular comfort to all poore peo∣ple [Ʋse 2] that are honest and godly, certainely it shall goe well with them in this regard, that Gods

Saints doe not onely craue of God the things of eternall life for them, but also all things conve∣nient for this life: now God will heare their pray∣ers when they pray in faith, and will deny them no good thing. And therefore let them make this account, in their doubts and in their feares, (for then is their tryall how they stand upon Gods promises) when they haue no comfort, let them remember that all the Church doth pray for them, and then what if their necessitie in∣crease, and their familie increase, the Lord is a∣ble to maintaine a great family, as well as a small family. And if one Eliah could prevaile with God for a whole Countrey, for raine to* 1.411 make the Land fruitfull: then may wee doubt,* 1.412 when all Christians pray for us, we shall be un∣provided for: But in truth the Lord doth often∣times scant us, because we doe not beleeue the Pe∣tition shall take effect, and according to our faith it is unto us. Let us labour therefore to beleeue that all worldly things are not the worlds gifts, but Gods gifts, and that he is sollicited day and night, when we are a-sleepe, and our familie is at rest, that then perchance, many thousand Christians are solliciting our case unto God, that he would send us reliefe. If we could beleeue this, it would quiet our hearts, and we should be provided for and our state maintained.

It followeth, Giue us this day our daily bread. [This day] That is for the present time to serue our turne, and that, that should content us, as our little children they depend and trust upon

us, though indeed, as they grow bigger, they are more full of suspition and of unbeleefe, they doe not desire a dayes provision before hand: but if they haue enough for the present, to serue their turne, they referre the rest to us, and liue from hand to mouth. And so God would haue us deale, not to aske for many ages, but for the present day. Whence we obserue;

That Christians must be content though they haue* 1.413 nothing before hand, so that they haue to serue their present need.

Note the state of the Church in the wilder∣nesse fortie yeares, in the mornings they had* 1.414 provision, but at night all was gone. So that if a man should haue asked them where their break-fast was, they must haue answered, in the heavens. But is not that farre? No surely, when it is in Gods hand: for a child if his Father carry [Simile.] his victuals, will thinke it as good as if hee had it himselfe; and its as good to haue blessings in the clouds, as here on earth. And that we might* 1.415 be thus contented Christ presseth this point:* 1.416 where he shewes, that all carking and caring is bootlesse, and needlesse.

Its needlesse, because our heavenly Father knowes* 1.417 that we haue need of all these things, and there∣fore will supply us in the best time. If we could set downe these two things firmely and strong∣ly; first, God is our Father: and secondly, our heavenly Father: we need not care.

Oh, But my need is more then any man knowes [Object.] of.

Yea, but he is an heavenly Father, and hath [Answ.] power and is able, and mercifull and willing to helpe us, and is full of wisedome, and therefore will not suffer us to bee pinched aboue our strength. Therefore our owne children shall rise up in judgement against us, when they see that we know their wants, and they haue tasted of our kindnesse heretofore, we see how chearefull and comfortable they are, yet we are earthly, and God is an heavenly father, that hath dealt mercifully with us many times nay, with dogs and swine, he clotheth the grasse, and feedeth the beastes of the field, the young Ravens, &c.* 1.418 And why then should wee not come unto him, and rest upon him? It were easie for God, to giue us enough for twentie yeeres at one time, but then we should be undone: we should bee like the Prodigall Sonne, never come to our Fa∣ther till all were spent. A father will not giue his [Simile.] sonne all his goods at once, he loues his com∣pany better then so, because he would haue him come to him often. So God deales with us, he is our Father that hath care for us, & yet would haue us come unto him for all things we want.

Secondly, It is bootelesse: and therefore hee* 1.419 saith, Care not for the morrow: wee should not care for to morrow, or for this time twelue∣moneth, and he addes the reason: for, who by* 1.420 caring can adde one cubit to his stature, &c. If one that is of a low stature should say, I will never

rest till I am as tall as such a man, or one that is tall should say, I will bestow much in apparell, [Simile.] Ile never rest till I become as little as such a man, neither of them would adde to, or de∣tract from their stature. And as it is for stature, so it is for state also; what condition God hath assigned unto us that we shall haue, when wee haue done all our working, carking and caring.

This serues againe exceedingly for reproofe [Vse 1] of those wretched unbeleevers, that say, giue us things for our present necessitie, and yet all their mind is how they may get riches for many yeares. They will trust God no further then they must needs, though God say they shall want no∣thing; he is their shepheard, yet they will di∣strust, if the barnes were full, and the purse full, and the debts payd, then they would be out of care: would you indeed? then you are a wret∣ched Idolater, to stay upon the creature, more then upon the Creator: and in truth, that is in every one of us, to say with the rich man in the Gospell, soule take thy rest, thou hast riches laid up for many yeares. But a Christian must thinke thus, that his soule can haue no rest, till he de∣pend upon God and be at his finding; For if he haue riches for many yeeres, he may not liue one yeere, no, nor an houre, as that rich man did not, but God made his will, and he was exe∣cutor too, he appointed whether his riches and himselfe should goe.

Therefore if we haue nothing before hand, [ 2] but liue all our life as the Israelites did, that at

evening we can make an even reckoning with all the world, and haue nothing left but Gods promise: yet we should be thankfull, for haue we not cause to be thankefull, when we haue as much as we pray for, and that we haue: some∣times God doth try his children with want of apparell and of food, not but that he can giue* 1.421 it them, but that he may see what use they will make of his promises, what faith they haue in* 1.422 their hearts, as he did the Israelites to see how they would remember their late deliverance? They thought they had beene full of faith, but when they wanted water, they shewed that they were full of unbeliefe and of murmuring, and therefore they fell out with Moses: but he that will pray in faith must say, Lord giue so much as is needfull for the day, which God will never with-hold: hee that hath given us his sonne, could giue us all the wealth under heaven, but we must be content, if we haue things needfull for the day, and if he giue us any thing before hand, labour to bee more thankefull, and not wholy to rest upon it.

[Our:] Here should seeme to be a contrarie∣tie, that wee should begge it: yet it being our* 1.423 owne, its Gods gift, and yet Our: but the reason why it is termed Our: is,

Because, Every beleever is in Christ Iesus, and* 1.424 having interest in him, all is ours, 1 Cor. 3. Though wee haue nothing, yet wee possesse all things, be∣cause we possesse Christ: and therefore its cal∣led Our: for howsoever we lost our right by our

fall, yet being converted, and beleeving in Christ all the creatures may be called Ours againe.

Secondly, because wee come by them by such a [ 2] meanes as God hath ordained, viz. by labour and diligence in our calling, which is Gods decree,* 1.425 Thou shalt eate thy bread in the sweate of thy face. Though Adam were reconciled unto God, yet he must labour and travell, and if he did so, then he might eate his owne bread comfortably: So he exhorts in another place men to labour and to eate their owne bread. As David saith in this* 1.426 case, Blessed shalt thou bee when thou eatest the la∣bours of thy hands: because then wee walke as* 1.427 God bids us. And therefore we doe as children: who when their parents bid them doe such and such a thing, to the utmost of their strength, [Simile.] and then promise them somewhat for their paines: when they haue done it, they may com∣fortably and boldly craue that as their owne.

For the terror of those that are not in Christ, if [Ʋse. 1] if they aske their owne, they can looke for no∣thing but damnation; As Iudas, when he went to hell, its said, Hee went to his owne place, hee* 1.428 was never in his owne place till he came to hell, that was his inheritance: And therefore those that haue not remission of sinnes, nor the spirit of God to sanctifie the creatures unto them, they can never pray, Giue us our bread, for if Christ be not ours, nothing is ours, but we are intru∣ders and usurpers: we be borne to such a living, or haue purchased it; yet wee haue no right to it, because we haue no right in Christ.

Secondly, it serues for the overthrow of those [Vse 2] that liue idly and unprofitably, they can never say in faith, Giue us our bread: for it is Gods decree that whosoever would eate his owne bread, should eate it in labour: and therfore they living in no labour, either of mind or bodie, where∣by they might be profitable to the Church or Common-wealth, they can never haue comfort that they eate their owne bread, but are intru∣ders, shifters, and scandalous persons. And therefore Iob saith of such they shall bee thrust out as the moth; what reason is there for that? because they haue no more right in that they possesse, then the moth hath in our coate, which [Simile.] we brush out, and tread under our feet and bring to nothing: thus is every unregenerate man, be he never so great in the world.

It is for singular comfort, to those that are the [Ʋse 3] members of Christ, and liue in a calling, they may boldly say, giue me my bread. We would thinke it strange, that he that hath nothing, should say as boldly, as they that haue many thousands: but if we consider, what makes it ours, viz. our being in Christ, our living in a cal∣ling: why may not we haue as good, nay better interest in the things of the world, then those that haue most and are not in Christ &c. In truth many times, the poorest servant in the fa∣mily, may better say, giue me my bread &c. then the master of the family, that hath goods and lands and all, if thou be in Christ, and the other not.

[Daily] In the originall it is, bread unto my substance, for my good, and profit: for many times riches are to the hurt of the owners, ap∣parell doth not warme them, nor food streng∣then them, nay they abuse these to pride, and surfeiting, and drunknesse: the strength of quar∣relling: so that sumptuous houses cannot de∣light them, because of the gripings of their con∣sciences: and therefore Christ doth teach us to* 1.429 pray for that, by which we may be bettered, under which we craue two things.

First, that God that knowes our estate would [ 1] giue us a portion fit for us, this is notably expoun∣ded where Agur saith, giue me not poverty, nor* 1.430 riches, &c. feed me with food convenient, that is, bread fit for us, viz. that God would giue us such a portion, & proportion, and such a mode∣ration, as may neither bee to little nor to much: [Simile.] As a patient having a good carefull physition, will not say let me so much bloud, or giue me such a purgation as my flesh would desire: but you know the state of my body, and what is fit for me; giue me that purgation which will free me from noysome humors, and prescribe mee that dyet which is most convenient for me. If men should haue as much wealth as they would, it would make them proud, and if they should haue so little as their enemies would, it would make them fret and murmure: so that we should pray for so much as is fit for our charge, and as that doth increase, that God would enlarge our maintenance.

But here a number faile, who think they would haue still more and more, yet nothing can serue their turne. God knowes they are woefull pro∣digals, or unjustly miserable stewards of that they haue already, which appeareth by that they are unwilling to goe out of the world, and more proud and idle, in hope of that which they shall haue. What then would they doe if they had more? they pray that God would giue them that which is fit, and yet they are never content with that which God giues: he that is poore would be rich, and he that is rich would be as rich as the wealthiest, and their reason is, because they hope they can dispose of it as well as others: but that is not the question, what wee thinke wee could dispose of, but what God sees fit for us: e∣very one would haue so much honor as would make him proud, and so much wealth as hee might make a God of it, and so desire one thing and pray for another, but we must craue that which is fit for us.

We pray that God would giue us a blessed use of [ 2] that which we haue: for the softest bed cannot giue us sleepe, nor the finest food fill our hearts with joy and gladnesse without Gods blessing, but we may eate with much bitternesse and dis∣contentment: a man may labour and heape up riches, and yet leaue them to others. If a man* 1.431 haue bread, God may breake his staffe of bread, and* 1.432 then it can bring him no comfort. Therefore we should pray, that God would giue us that por∣tion which he knowes to be fit for us, and such

use of it, as may bee for our comfort: Thus much of the fourth Petition: The next is.

And forgiue us our debts, as* 1.433 wee also forgiue our debters.

AS in the three former petitions we were taught by our Saviour to begge such things as belong to the glorie of God: so in the three latter our Saviour is so mercifull and bountifull to his poore servants, that he tea∣cheth them how to pray for their owne good; for things necessary for body and soule. Where∣in are contained all those things which concern our comfort: partly for this naturall life, (of which you heard before:) partly, for the life of grace, in these two last petitions, wherein we pray;

• 1. For justification, in this Petition.
• 2. For sanctification, in the last.

By debts here is meant the forgiuenesse of our* 1.434 sinnes, and the imputation of Christs righteousnes: a part for the whole. In which respect, our sins are called debts, because they make us miserable debters, and liable to all the punishments of God. [As we forgiue our debters] not, that wee can forgiue sinne, but as wee passe by injuries, that

men offer us; so men pray God to passe by our sinnes: so that herein, wee pray for justificati∣on. Wherein is shewed;

• 1. What wee are, viz. all debters.
• 2. How we may bee freed? by forgiving others.

Now in the first place, where wee are taught to pray for forgiuenesse, we may obserue that;

None are so good in this life, but they haue dai∣ly [Observation] need of remission of sinnes.

For this petition did belong to all the Pro∣phets and Apostles and holy men of God, as well as unto us, for in many things we offend all;* 1.435 he puts in himselfe among this number. And Paul an holy man, and one that was throughly converted unto God, saith, When I would doe* 1.436 good, evill is present with me, &c. And Daniell,* 1.437 O Lord, enter not into judgement, &c. Further this proues that we stand in need of forgiuenesse, viz. that manifold afflictions and crosses which are appurtenances of sin doe ever follow us, for if we did not sin on our part, God would not lay on affliction on his part, so that all haue need to craue mercy at Gods hand in the forgiuenesse of sinnes.

For confutation of poperie, which teacheth and [Vse 1] beares men in hand, that they can fulfill the whole law: and that they are without sinne, nay that they can goe beyond the law, and de∣serue somewhat for others likewise. Surely then they need not this prayer, nor to be beholding

to God. As likewise to overthrow the practice of the frailer sort, (as they terme them) that goe unto the Priest to forgiue them, and pray unto Angels and Saints: when as Christ teacheth us, to goe directly to our heavenly Father for* 1.438 remission, it being his Name, and his Cove∣nant onely to forgiue sinne.

Then also, It serues against corrupt nature, that [Ʋse 2] whereas we stand in greatest need of remission of sinnes, yet when we want meate, and drinke, &c. we can be earnest for them, but are not halfe so eager for the remission of our sinnes, whereas we should hunger and thirst after righteousnesse, that is the pardon of our sinnes, and Christs righte∣ousnesse; this indeed shewes that a number doe not beleeue that they stand so much in need of remission of sinnes.

For Instruction; that therefore wee should more [Ʋse 3] desire the pardon of our sinnes, then any other bene∣fit, because its better to want bread for our bo∣dies, then Christs righteousnesse for our soules; to want meat, the which we may doe without any great hurt, then to want remission of our sinnes, which hardens the heart, and procures many judgements. We may as boldly come for that as for our daily bread; and therefore the Lord hath put the petition for daily bread before this, because men will say, they hope God will giue them food and rayment, &c. because hee promised it. Why so, he hath promised remissi∣on of sinnes likewise, and doth offer it as willing∣ly, and giue it as easily, as our daily bread.

Therefore if wee come unto God, wee should make God a lyer, if we thinke hee will not par∣don our sinnes, as well as giue us our daily bread: nay rather too, because he hath made us more promises for that: and its certaine, Whoso∣ever hath his meate and drinke in mercie, he hath remission of his sinnes likewise. Otherwise if they be out of Gods favour, let men fare as well as they can, the curse of God shall be upon their meate: he will vexe their soules, and pursue them by his plagues, that they shall haue no comfort in their meate. Therefore this should strengthen our consolation, that howsoever our sinnes haue beene horrible, yet upon our repen∣tance we may aske forgiuenes of them, as bold∣ly as we may aske our daily bread.

Now in that we are taught by our Saviour to take in others with our selues, saying, Forgiue us, &c. hence also we may obserue;

That it is not enough, when we aske remission of our sinnes, to craue it onely for our selues, but wee must aske it for others also.

As Iames speaketh, Confesse your sinnes one to* 1.439 another, and pray one for another. So Samuel* 1.440 counted it an horrible sinne against God, to cease to pray for the people, and durst not cease praying for them. So Moses, when the people had cast off God and him also, and worshipped Idols, he* 1.441 was not content to speake unto them onely by rebukes, but spake unto God for pardon for their

sinne by prayer. As it is not sufficient to say un∣to our friend lying sicke of an Ague, what [Simile.] meant you to use such meanes as brought you to this case; but we must goe unto the Physition for him: so Moses did not onely chide them, but* 1.442 goes unto God to heale them. So Stephen, when they were readie to dash out his braines, yet he sought not revenge, but that little time he had, he spent it in prayer for them: for in truth they had done him no hurt, but drew him from mise∣rie to happinesse: so though the Iewes did perse∣cute Paul miserably, yet he was content for their sakes to be cast out as an alien, so they might be saved.

To reproue those that are content to see and [Vse 1] to speake of the fault of others, and to passe sharpe censures against them, but never poure forth a prayer unto God to helpe and comfort them. Ieremy tooke another course, when hee* 1.443 could not mend them by speaking unto them: yet he would never leaue speaking unto the Lord for them: his soule wept for them in secret. Much more are they here to be reproved, that are glad in their hearts to see men fall into sinne, that are so sold unto the devill, and receiue pay from him: that as he can never heare more joy∣full newes, then that a professor is falne into some sinne, (nay, if it be but a false and slande∣rous report, hee will greatly rejoyce at it) so will they likewise: oh they are farre from saying this petition from an upright heart, nay, they rather wish, oh, that men might fall into sinne,

and that which they wish to others, might be∣fall themselues: as they stand affected, so they prosper.

It is for comfort to the members of Christ, in [Vse 2] that not they alone, doe pray for the remission of their sinnes, but even all the elect doe recom∣mend their cause to God, that he would pardon their sinnes, and giue them the righteousnesse of Christ, which should cheare our hearts when we feele deadnesse and faintnes in our prayers: namely, that Christ hath commanded all the e∣lect to pray for us.

[Our debts] our sinnes; which are called debts* 1.444 the more to terrifie us, for that is in our nature, to loath to be in debt: and men will say, oh! if I were out of debt I were well; it troubleth much to be in that case, that a man cannot goe up and downe the Towne, but he must looke over his shoulder, fearing least some one or o∣ther should haue him by the back to arrest him: now the debt of sinne is farre more dangerous; So that hence we obserue.

That sinne is the most miserable debt in all the world. [Observation]

First, because other debts make us liable to [Reas. 1] bee arrested in our bodies onely, but sinne en∣dangers both body, soule and all.

Secondly, other debts when the debters are dead, doe not hurt him, but the debt of sinne lies heavier then, than before; as soone as the

soule departs from the bodie it goes to the pri∣son of hell, and the bodie followes soone after to be tormented together with it.

Thirdly, other debts, though they bee great [ 3] may be recovered, & the creditor be recompen∣sed, but this debt all men and Angels and all the creatures in the world, are not able to keepe us out of it. No man can satisfie for our sinne but onely the bloud of Christ: and therefore if men doe so feare those arrerages, which their friends and themselues may helpe them out of: oh, then how should they feare that woefull debt, which none can satisfie but the bloud of Christ: which if it be not discharged that way, makes them li∣able to eternall damnation!

Againe, for other debts, a man may goe out [ 4] of the Countrey beyond Sea, and so escape his creditor: but for this debt, whither can we goe? if to the Sea God can drowne us, if to any place* 1.445 on the earth, he can cause the earth and hell it selfe to open their mouthes to swallow us.

Lastly, now and then we may meete with our [ 5] creditor, when he hath no processe nor writ for us; but wheresoever God meetes us, he hath pro∣cesse for us, and a prison for us also: therefore this is the greatest debt, and the cause of all other debts.

To reproue those that are loth to forfeite a [Ʋse. 1] bond, and to runne into debt more then they are worth; what say they? debt it is a trouble and toyle of all other: oh! there are a number that haue worse debts, whereby they are in dan∣ger

every day to be cast into hell, and yet they care not. It were a strange matter if a number of writs and attachments should come out a∣gainst [Simile.] a man to lay hold of him, that by and by he must bee committed to prison, if hee then should fall to sporting and gaming, we would thinke him more fit for his fransie to be carried to Bedlam, then for debt to be cast into prison. Yet here are many writs gone out from God a∣gainst wicked persons, for taking his name in vaine, for receiving the Sacrament unworthily, &c. and for breach of all the tenne Commande∣ments, those tenne bonds, and yet they eate and drinke, as if debt to God were no debt. As if a man should say, oh, it is a fearefull and dan∣gerous [Simile.] thing to owe money to a poore man, but to owe to the King, its nothing. Is it nothing? yes, the law is stronger with the King, and so it is with God; he will search out the matter ac∣cording to the right of the law, and if they come not to conversion, he will bring them to confusion, and if they get not their acquittance sealed with the bloud of Christ, he will damne them everlastingly.

This is first for Instruction, that seeing sinne is [Ʋse 2] the debt of all debts, and makes us liable to un∣supportable paines; therefore wee should be∣ware of this debt, that we doe not forfeit our bonds: or if we doe, to follow that counsell: If thou hast entred into bond, and given thine hand, having nothing to pay, goe and humble thy* 1.446 selfe, and giue no sleepe to thine eyes, nor slumber

till thou bee safe gotten out of it. [Object.]

But I trust, (might one say) the danger is not so great. [Answ.]

Yes, (sayth he) for if the Doe be in chase be∣fore a kennell of hounds, wee would thinke it hath cause to shift: And if the Bird be taken in the snare of the Fowler, it is in great danger; so [Simile.] are they who are snared by their owne sinnes, and culpable of wickednesse against the living God. If a man were indebted three or foure hun∣dred [Simile.] pounds more then he is worth, we would thinke he had cause to humble himselfe, then much more haue they that haue forfeited their salvation, and are in danger of Gods eternall ma∣lediction every houre. And why should not they humble themselues, and labor to bee deli∣vered even as the Doe? If we thought sinne were the greatest debt, and that it would never be re∣deemed by any thing in the world, then would wee not be as carefull to redeeme our bonds with God, as with men? but because men doe not beleeue this, therefore they forfeit bond up∣on bond, and heape up wrath against the day of* 1.447 wrath: and therefore this is a just judgement of God upon many, that because they care not how they runne into debt with God, he lets them fall into debt with men; that they alwayes borrow* 1.448 and never lend, as its threatned, Deut. 28. but if once they could get out of the debt of sinne, get a pardon and be reconciled to God: then its certaine they should be freed from debt unto men, or if they did die in debt, the Lord would

provide meanes, as he did for the poore Pro∣phet to content and satisfie the creditors.* 1.449

As we forgiue them that tres∣passe against us.

Now the condition is annexed in the next clause. As wee forgiue &c. Not that wee can forgiue sinnes, because no man can satisfie for sinne which is directly against God, and a breach of his righteous law: therefore we can never satisfie Gods infinite justice. The meaning there∣fore is; That wee put away malice and revenge a∣gainst that man that hath wronged us. [As] is a speech of qualitie, and not of quantitie: for wee may not looke to forgiue in that measure that God doth, but the meaning is, that we must for∣giue truely, as God forgiues perfectly: and though the flesh will haue about oftner then we would, yet we must labor and pray that we may be forgiven, as we desire forgiuenesse. Whence we learne for our instruction this observation.

That they onely can be assured of the remission of their sinnes, and come to God for pardon of them, [Observa.] that can from their hearts forgiue others.

Math. 6. 14. He there sets downe both: if we forgiue others their wrongs, God will forgiue us our sinnes; and he that cannot bring his heart

to this, cannot be assured that he shall be forgi∣ven; as he shewes, that it is not sufficient to giue* 1.450 good words, but except we forgiue from our hearts, we must looke for our portion with hy∣pocrites: but if we forgiue, we may be assured we shall be forgiven.

Because, then its certaine there is a worke of [Reason 1] grace in us, for our flesh is froward and if God had not wrought upon us, we should giue place to wrath and to the devill: therefore if we can forgiue, its an evident signe, that we haue ar∣raigned our sinnes, judged our selues, and taken downe our pride.

Secondly, Its a sure fruit of faith, for faith* 1.451 worketh by loue, and a greater token of loue there cannot be, then to forgiue and pray for our ene∣mies, and desire their good.

Further, This is a signe we haue the holy Ghost,* 1.452 because loue is a fruit of it, to loue men as they are the creatures of God, though otherwise sin∣full.

To reproue those woefull miserable persons, [Ʋse 1] that would haue God forgiue them, and yet they will not forgiue others: How can these be fit for the Sacrament in this case I pray you? or fit to say the Lords prayer? They would be ashamed not to pray in a quarter of a yeere, and yet in truth if they say it till they haue forgiuen, they doe but call for vengeance upon themselues: and when they pray in wrath, they doe but call for wrath.

Oh, but the injurie is great. [Object.]

Nay your heart is great, for Paul and Christ [Answ.] suffered more wrong then you haue done, and yet they prayed for their enemies: and so did Steven, though they ranne upon him without* 1.453 any judiciall proceeding: and in truth the more mad men are, the more need had we to pray for them and pittie them, as we will men that in a frenzie utter foolish speeches: and desire the Lord that he would convert them, which if he doe not, we need not care to pay them home, for they shall be payed home enough in hell.

For singular comfort, seeing this petition is [ 2] tied with such a bond, therfore whosoever can say, with a true heart, I forgiue, this may bee his comfort, the God of heaven hath said, that hee will forgiue him: And therefor, in Luke, it is said, for even wee forgiue our debters. An argu∣ment from the lesse to the greater. As if hee should say, if we that haue but a little mercy, and haue made no promise, can yet forgiue, then doe thou, which art the God of mercy, and hast giuen us thy Promise, thy Covenant, and thy Oath to forgiue, doe thou forgiue mee* 1.454 much more, and if I forgiue, (though I haue no satisfaction) then doe thou forgiue much more, which art fully satisfied in Iesus Christ: and this should maruellously strengthen our soules, when wee can forgiue wrongs, wee may urge God with his justice, and it stands him upon it to forgiue us. Its not a good argument, Lord forgiue me, for I haue giuen to the poore: or I haue walked in my calling: for a man may

doe that and yet goe to hell: but this is a good argument, Lord I haue forgiuen others, so for∣giue me: But if wee find any stubbornnesse in our flesh, this may, as indeed it is a thing, that goes marvellous sore against our nature, yet let us not bee discouraged, but use these me∣dicines.

First remember all that thou hast done against* 1.455 God, if any one owe us, an hundreth pence wee owe God tenne thousand talents: if then wee haue committed great sinnes against the great God, and would haue pardon, and find com∣passion* 1.456 at his hands to wash us from all our transgressions; why should not wee remit small injuries offered us by earthen vessells, such as ourselues are; that is our reason why wee can∣not forgiue as we should, because we consider not of this, which if wee did, would much tame us.

Our ill dealings against men, which is expres∣sed* 1.457 in Ecclesiastes, where hee saith that men should not regard every thing which is told them of their servants.

But, who ever had such injuries offered them? [Object.]

Why, thine owne heart tells thee, that thou [Answ.] hast done much ill to others by craftie bargai∣ning, and cosening &c. But here is a purgation to bring you to repentance for your passions; to consider how injurious you haue beene to o∣thers.

But many will say, I doe not remember it. [Object.]

But chuse whether you will or not, if you doe [Answ.]

not you shall feele the smart of it at length.

To meditate that no wrongs come but by* 1.458 Gods just appointment, which made David to endure Shemei with such mildnesse: he was a King, and the other a base fellow, he reviled him, and would cast dust in his face, but, who can tell whether God bad Shemei curse me? (sayth* 1.459 David:) and that also made Iob to endure all quietly; his servants were killed, his goods spoyled, and that not a little, seven thousand sheepe, and three thousand Camels, and fiue hundred yoake of oxen, &c. would not this bring a man into a passion and distemper? Not a whit (if he be wise) Iob knew that it was the just decree of God, he would haue it so: and if he should buckle with God, he was sure to haue the worst: And therefore hee sits downe quiet∣ly and sayth, The Lord hath given and the Lord* 1.460 hath taken, blessed be the name of the Lord. This al∣so made Christ so patient, when he suffered most unworthy wrongs, to be betrayed of his owne Apostle, and condemned by the high Priest, (who pretended to be pillers of the Church) to be delivered to the heathen, and hanged on a tree, &c. betweene two theeues as a Traitor, yet he puts up all with this, Shall I not drinke of* 1.461 the cup which my Father hath provided for mee? He did not looke to Iudas, nor to the false Iewes, but unto God: so that when men storme and fret it is for want of consideration of these things, for that they are purblind, and cannot looke to God a farre off, but to men that are neere. Which

shall suffice for the handling of this fifth Peti∣tion.

Wee heard before what we were to aske in the former Petition, namely that God would for∣giue us our sinnes, and impute unto us the righ∣teousnesse of Iesus Christ. Now in the next Pe∣tition, we pray for sanctification, wherein we are taught.

First, What to pray against, viz. That God would not lead us into temptation: that he would not suffer us to be overcome by sinne and Sathan, nor punish our inward corruptions by giving us to fall into grosse crimes, but either keepe us from temptation, or giue us victorie in tempta∣tion.

Secondly, To pray for the meanes whereby wee may be kept from falling into temptation, viz. the Lord would deliver us from the evill of temptati∣on; and preserue us so, that sinne and Sathan may not haue dominion over us.

And lead us not into tempta∣tion,* 1.462 but deliver us from evill.

FIrst for the Coherence, in that our Saviour having taught us to pray for remission of sinnes, now teacheth us to pray for sancti∣fication,

and for grace and vertue to bee kept from the power of sinne and Sathan. The point is. That,

It is not enough to haue pardon of sinne past, but [Observat.] wee must pray for power and grace to resist sinne and Sathan in time to come.

For else we shall be as bad as ever we were be∣fore: Therefore David when he was as sure that his sinne was forgiven, as that God was true; yet that would not satisfie him, but he laments his originall sinne and his rebellion, and prayes for a new heart, and a right spirit, and that God would* 1.463 stablish him with his free spirit; that hee might not be under the bondage of sinne: so that ha∣ving apprehended the remission of his sinnes, he labours to be delivered from the corruptions of his heart, that he might not fall into the like mischeife againe. For in truth there can bee no comfort in the remission of sinnes, as long as strong passions and unrulie lusts doe remaine: And, where sinne and lust is strong, faith and hope are feeble: therefore if we would beleeue the remission of our sinnes, and haue joy in the same, wee must pray for preservation against sinne, as well as for* 1.464 remission of sinne. And hereunto we should be stirred up, yea the rather, because when wee haue remission of our sinnes, then the Devill hath the greatest quarrell against us: before that when we carry the Devils image, he can accord with us very well; but when we are converted,

and carrie the image of God, (which the Devill* 1.465 doth hate) then he knowes us to be such as will tread on his head; and therefore he is the more [ 1] violent against us with horrible temptations, to overthrow us. And then likewise our flesh be∣ginnes [ 2] to stirre more, to bee more unrulie and strong, and to shew what it is when God begins to worke.

And therefore this should teach us to joyne these two Petitions together, and to bee instant with the Lord to purge our nature, as well as to take away the guilt of our sinnes: for, to desire pardon for that which is past with teares and sor∣row, is but to make God an earthly Father, as our children will say, forgiue me and I will doe so no more: and yet in truth, if God giue them not grace, they will doe so againe, for wee cannot amend our nature, but we must come unto the Lord for pardon for that which is past, and for grace against the time to come: for el••e we shall be as bad as ever we were, and worse too, if God doe not helpe us in continuance.

To reproue those, that having sinne in their [Vse 1] hearts, and their consciences being terrified, can and will be very earnest with God to forgiue them, and then they thinke all is well: as who should say, their corruptions would meddle no more with them, the devill would tempt them no more, and so when they fall into a miserable re∣lapse, then they will tell us, it is their nature, and their custome to be froward and distempe∣red. But if they would as earnestly pray for

sanctification, as for justification, God would as well helpe them against the corruption of their nature, as against the guilt of their conscien∣ces.

Oh, But say they, they haue asked pardon of∣ten. [Object.]

But why haue you not intreated the Lord to [Answ.] heale you also? for he is not a Physition, that can heale the outside onely, but he can heale the inside likewise: and therefore come unto God, and confesse your speciall sinne, covetousnesse, or pride, or whatsoever it be, and beseech the Lord to plucke out this, to take away your proud and froward heart, and then when the heart is healed, it will be an evident demonstra∣tion that your sinne is forgiven.

It is for consolation unto Gods Children, that [Vse 2] find by good effects, that they are not conten∣ted to haue pardon for their sinnes, but with teares and cryes craue sanctification, as well as justification. When with feeling they can pray against the strength of their temptations, and their corruptions, they may be sure that they haue remission of their sinnes, since they haue the effect thereof, viz. to be instant for sanctifi∣cation, as Paul saith, before the law came hee was* 1.466 aliue, but when Ananias was sent unto him to wash away his sinnes by baptisme, and the Lord had assured his conscience of the remission of them, then all his woe was for want of sanctifi∣cation &c. The evill that I would not, that doe I, &c. O miserable man that I am, who shall deliver

me from this bodie of death? Say not then, I doubt I shall not overcome these infirmities, hath not God bid you pray for sanctification, as well as for justification? and hath not he pro∣mised* 1.467 that he will write his lawes in your hearts* 1.468 as well as to wash you from all your filthinesse? therefore be instant in time, for he would never haue bid you aske it, nor given you his Cove∣nant to performe it, except he had beene able and readie to bestow it.

And lead us not &c. Christ would haue us to use those termes, and not as some doe, Let us not be led, &c. but [lead us not] or carry us not, &c. Whence obserue. That,

Sathan, the flesh, and the world, can doe no∣thing, [Observat.] further then God will haue them.

And therefore we need not say, permit us not to be led, but lead us not, for except God doe lead us, the devill cannot, for he is chained, that* 1.469 though the devill might seeme to be able to doe great matters, yet God doth reserue him in chaines.

Oh! But is not the devill full of windings and [Object.] turnings, and will he not at length get out?

No, he is kept in everlasting chaines, viz. of [Answ.] the power, and providence, and eternall decree of God, and under darknesse likewise, so that he is full of terrors and horrours, by reason of the wrath of God already. And yet there is a worse matter behind, namely, the judgement of

the great day, when he shall be payd home in full measure: the sentence of the Iudge is past, and he is kept in prison till the day of execution, and no Iudge hath a prisoner so safe, as God hath the devill chained by the hooke of his provi∣dence: so that what can he doe, but that which God appoints him? So we see, there were a Le∣gion* 1.470 of devils in a poore man, which Christ cast out, who be sought him, that he would send them into the heard of swine, &c. Though they were but swine, and the swine of wicked men, that could not abide Christ, yet a whole Legi∣on of devils could not touch one swine, till Christ sent them. If Christ should haue said un∣to them, if you haue any power in your selues goe; they could not haue gone, and therefore they pray Christ to send them, and if they can∣not touch one swine, much lesse any servant of God, man or woman whosoever. So God tells the Church of Smyrna, that the Devill should* 1.471 cast some of them into prison for tenne dayes, be∣fore the Devill dealt with them, God set him downe what he should doe, and how long he should afflict them, not so little time as they would, nor so long time as hee would afflict them; and then he shewes what should bee the effect of the temptation, namely, that they might be tryed and refined: the Devils end was, that they might be discouraged, but Gods end, that they might be polished and reformed, so Luk. 4. it is said, when the Devill had finished* 1.472 all his temptation, he departed from Christ; if hee

should haue gone as farre as he would, he would haue tempted him all his life, for hee is never wearie of doing mischiefe, and hee is of such impudencie, that he is never ashamed and there∣fore its said, when he had finished all his tempta∣tions, &c. that is, when hee had done his taske that God had appointed him, when he had gone through with his message, he had no more to say, and then he departed: so when he sets up∣on any, the Lord appoints how long, and how much he shall tempt them, and when he hath done his worke, to giue over.

This is first, for consolation unto Gods Children [Ʋse. 1] that are at peace with God, they shall be sure that no temptation shall befall them for their hurt: if that the wolfe could never touch the sheepe, but when the shepheard would, the sheepe [Simile.] should haue no hurt; and if a malefactor could not touch the child, further then his father would appoint him, surely the child should be in little danger. So all Christians are Gods sheepe, bought with the bloud of his sonne, and we are Gods children, and he loues us, even as he loues Christ himselfe: and we shall be led into temp∣tations,* 1.473 no further then our Father and our shep∣heard will, therefore it cannot goe amisse with us.

But, What if witches and sorcerers should come [Object.] neere us?

What if they should, they can never hurt us, [Answ.] except God will lead us into temptation: and God will not lead us so farre as shall be any way for our hurt.

Secondly, It is for Instruction, if we would not [Vse 2] haue the Lord lead us into temptation, then let us labour for peace with God, and not provoke him by our pride, for then we are in danger to be led into temptation; as Peter and David were: if we nourish such corruption within, the Lord will bring us to humiliation that way, yet not for our hurt, for we are alwayes in the bo∣some of our shepheard Iesus Christ: but the Lord may punish sinne with sinne, and bring shame and anguish upon us, and in tryals, that is the sorest temptation, when the devill is set to whip us. As if a Father should say to his child, true∣ly, [Simile.] I will whippe you no more, but Ile send for the notablest malefactor and hangman in a Countrey to doe it, that were a sore punish∣ment: especially, if he could not onely whippe the bodie, but the soule of the childe. And so* 1.474 it is when the Lord lets the devill loose to scourg us; now therefore consider the meanes which might keepe us from this: which are;

First, to beare a fervent loue to the word of God,* 1.475 and never to be led from it, though great tempta∣tions come, yet if the knowledge of the word delight our soules, it will so sweeten our hearts with good affections, that we shall not be over∣come, but, if our affection to the word doe decay, and dulnesse creepe upon us, then are we neere to be* 1.476 led into temptation. It is said of the Iewes, as when they would not hearken unto Gods voice, then he gaue them up unto their owne hearts lust, that is to be led into temptation So when we haue

no word of God to checke us, nor worke of the spirit to tame us, no friend to admonish us, nor any helpe from heaven to reforme us, but runne on in sin boldly & carelesly, as it is 2 Thes. 2. 10. so tis with us, Seeing they did not receiue the truth in the loue of the truth, therfore the Lord gaue them* 1.477 up to strong delusions, to beleeue lyes &c. They had no pleasure in the word, and could they liue without pleasure? nay surely, but then, they take pleasure in unrighteousnesse, and so the word was but a vexation unto them: then God giues them up to strong delusions to beleeue lyes, that Sa∣than should delude them, and they should bee strongly perswaded to evill, for, delusion is a* 1.478 strong perswasion of that which is false, as faith is a strong perswasion of that which is true: and as faith depends upon the word of God, and is wrought by the spirit of God; so delusion de∣pends on the opinion of men, and is wrought by the spirit of Sathan: So when men delight too much in their child, and set their hearts up∣on [Simile.] their commodities, they are in danger to be deluded: and when they will not be Gods schol∣lers, God will see what Sathan can doe with them, which is one cause why God giues men up to Sathan for a time, because they loue the things of this life, more then the things of eter∣nall life.

Secondly, we are taught hereby, to take heed [Ʋse 2] of securitie and confidence in earthly things, for if we trust in any thing in this world, wee shall grow secure and carelesie, and then we shall not

walke in feare and trembling, but in a fleshly boldnesse, after which the next neives is, that our inward sinnes are punished with outward sinnes: that was the beginning of all Davids* 1.479 trouble, when in his prosperitie he said hee should never he cast downe: why? because his moun∣taine was so strong; if he had said because God is strong, then he might haue stood, but he staid upon fleshly reason, because he had many men and good store of money, and strong walles &c. Therefore he thought he should never be cast downe, but so soone as he came to pride and boasting, he was cast downe, God turned away his face, and withdrew his grace, and set Bathsheba before him: and then he fell to adul∣tery, murther, and cloaking of his sinne, and that at length wakened him. So Peter, Christ* 1.480 foretold him, that he was weake and would de∣ny him, he thought himselfe strong enough: if all the world should forsake Christ, he will fight for him, and sticke to him, and never forsake him. If he had said, Lord thou hast seene more in me then I see in my selfe, indeed it is in my nature to deny thee, strengthen me that I may not, &c. then he had beene safe, but standing on his owne strength, he quickly denies Christ, sweares and curses, and falls into many evils, but after the resurrection, Christ comes unto him, and askes him, Peter lovest thou mee more then these? as though he should say, Peter you made* 1.481 your bragges that you had more loue to me, then all the world besides, what say you now,

doe you loue me more then these? Oh no, hee would not boast of his valor any more, but he sayes meekely, Lord thou knowest that I loue thee, he had left his comparison now: if a man should haue asked Peter before he had fallen, you say you will never forsake your master, where I pray you haue you this strength? from your selfe, or from Christ, he would not haue said from Christ, because he prayed not for it, and Christ told him, that it was not in him; but hee thought it to be in his owne nature, that he had had more valor and worthinesse in him, then a thousand of them. But when men come to this bragging and boasting, then the next newes, and the best newes for them is, that they fall in∣to some grosse sinne to waken them: as we see in [Simile.] a Lethargie, which is a kind of falling sicknesse, that brings men into a great slumber, the best way that Physitions can take, is to giue them receipts that may cast them into a pestilent bur∣ning fever, because their sences are benummed and dead, to waken them, and dry up the hu∣mors that benumme and besot them: so it is with Gods children, when they grow carelesle God casts them into a burning fever, and lets Sathan and their owne corruptions loose; that so they may fall into some grosse sinne, and consequent∣ly into shame and sorrow, into anguish and feare, that every body may rebuke them, which is their best medicine, as it was for David and Peter: but if we would loue the word of God unfainedly, and walke in humilitie and feare,

and not trust on riches, nor strength, nor any earthly thing, those would be the best preserva∣tiues to keepe us from temptation.

But here may arise a question, how this can [Quest.] goe currant, that God should lead us into temptati∣tion,* 1.482 since its said, that God tempteth no man, and a reason is added, because he himselfe cannot be tempted? one wicked man tempts another, be∣cause he himselfe is tempted first. The adulterer corrupts a woman, because he himselfe is cor∣rupted first, and so the devill being naught him∣selfe, he would haue no body good, and there∣fore tempted our first parents.

Therefore its said, that God can tempt no man, [Answ.] because he himselfe is not tempted: the meaning* 1.483 whereof is, that God soliciteth no man to evill, nor puts ill into any mans nature, he being the fountaine of all goodnesse, yet he may be said, to lead into temptation.

First, by with-drawing his grace and holy spi∣rit, [ 1] when we waxe proud, and will not be ru∣led.

And then, by setting occasions before us, which [ 2] are very forcible to draw us to evill, when Gods grace is taken from us. As we see in David, when the baite was layd before him, he was quickly gone: and so Peter he would fight, and doe such wonders at first, &c. but God sets him in such a place, where a poore silly maid might examine him, and presently he faintly denies his Master, lyes and sweares, and had no valor in the world. For, when occasions are offered, all the strength of

the flesh consumes as waxe before the fire. If a man would say, I haue a bodie that the fire will not heate, the best way to convince sinne, is to put a coale to sinne: So Achan confesseth that he saw a little wedge of gold, and two Babylonish* 1.484 garments, that he coveted them and tooke them when no body was by: hee saw the coast was cleere, there was a good bootie, and there was enough for the Tabernacle beside; the Lord did not put this into him, but this occasion discove∣red [Simile.] what was in him: that occasion made not Achan naught, no more then the fruit makes the tree naught, but that manifested what he was.

By letting Sathan and their owne corruption [ 3] loose: as its not much, that when the sheepe will [Simile.] not be guided by the shepheard, they should be exposed to the woolfe. So when originall sinne is let loose, the devill sets it forward, and yet neither is this against mens wills, but they runne violently into sinne, and good it may be for them in conclusion: for since they haue not been thankefull, that God hath heretofore restrained the rage of Sathan and sinne, so that all the fault is in our selues, for having opportunitie, they sinne willingly and readily.

Then the end is good. First, in the wicked,* 1.485 to discover their hypocrisie, and that God may haue the more glory thereby. Iudas, and Achitophel had they not beene discovered, they should haue beene reputed as good men as any in the world. David had not a friend which hee could trust more then Achitopel, what my familiar friend

(sayth he) we who tooke sweet counsell toge∣ther, and went to the house of God, &c. but* 1.486 when a baite was laid before him, then hee shewes his traiterous heart, and none could haue given more beastly and pernicious coun∣sell against David then he did, whereby he pur∣chased to himselfe shame and destruction.

Secondly, in the godly, when they are se∣cure* 1.487 and proud, to humble them, waken them, and to make them sit surer all their life after, as it did David and Peter; David would bragge no more neither would Peter boast of his loue, but (saith he) Lord thou knowest that I loue thee, truely and unfainedly, though weakly. The second branch of the Petition is.

But deliver us from evill.

As if he should say, but plucke us from evill: for its a word of violence, so that we desire to be pluckt out of our sinnes and corruptions, as a beast out of the mire; for we are sunke so deepe and are so heavie, that except the Lord pull with both hands as it were, we shall sticke in them still. Whence we learne;

That there is a wonderfull aptnesse and pronesse [Observat.] in our nature to sinne.

Our reason is enmitie against God, our affecti∣ons* 1.488 are unruly, the flesh lusteth against the spirit,

and the spirit against the flesh, so that there is continuall warres betwixt them, then the de∣vill and the world are ready also to allure us un∣to evill, our experience tells us thus much.

Seeing then it is so, let us not venture on sin, [Vse 1] upon confidence in our owne strength or wit, or good affection, as many, they can be present at idolatrous and false worship, and hold out in any thing. O no, If they knew how weake they are, they would never be so ventrous, David when he gaue liberty to his eyes, what became of it? did he not sinne woefully? so Achan and Eue when they gaue liberty to their eyes, and carnall reason, they were gone, and therefore we should take heed by their examples least we also be overtaken.

It is for comfort, though wee find a great pro∣nesse [Vse 2] unto sinne, yet not to be discouraged: for the godly commonly thinke themselues worse then every body, as hypocrites thinke themselues better then every body.

Was ever any body so tempted, and so full of un∣ruly [Object.] passions (say they?)

Yea surely, every one naturally, for else they [Answ.] need not pray, Pull us out of evill, neither must they say this for good manners sake, but in truth: every one that is acquainted with his owne heart, shall find it, that doe what he can, he can∣not gather sufficient strength to eschew evill, ex∣cept the Lord draw him out of evill.

[Evill] Not from temptation, nor from Sathan simply, but from the hurt and evill that

might come thereby: so that hence also we may obserue; That,

Christians may not pray not to bee tempted, but [Observat.] that they may not be overcome in temptation.

For Iesus Christ, Paul, and others were temp∣ted, whereof God giues two reasons why Paul was tempted; First, to worke humilitie in him,* 1.489 and to keepe him from pride. And secondly, that Gods strength may appeare in Pauls weake∣nesse, for when we are most out of liking with our selues, then are wee in best acceptance with God, who brings light from darkenesse, perfection from weakenesse, and life from death. Which serues first;

To reproue those, that in afflictions and trou∣bles [Vse 1] are more weary of the affliction, then of the sinne, and will commit sinne to get out of their af∣fliction: they pray to bee delivered from evill, and yet willingly and wittingly runne into e∣vill. It is Sathans drift, when we are in danger to driue us to fall to shifting and lying, that is it which he would haue. If one had come to Peter, and told him, if he be one of Christs Disciples, he must suffer with him, and Peter had said, the will of the Lord be done, then he had beene deli∣vered from evill, but when he denyed his Ma∣ster, then he rushed into the evill of temptati∣on.

Secondly, It is for comfort, that we be not [Vse 2] dismayed though we haue many bitter assaults:

for thus Christ and Paul were mightily and sore∣ly tempted and therefore (as Iames saith) We should count it exceeding joy when wee fall into* 1.490 divers temptations, because they try our faith, and worke patience; they make us to haue a strong, and pure, and sound faith, and abundance of patience, therefore, though we may not pray not to be tempted, yet we may pray, not to be hurt by temptation: And then, the more bitter our temptation is, the sweeter and stronger our con∣solation shall bee, for when the flesh is most abased by temptations, then men are raised up to most comfort in Christ Iesus, and to such peace as passeth all un∣derstanding. Sinne is the greatest evill, under which all other evils may bee comprehended, this once removed, the loving countenance of God shineth full of mercie and consolation: and plentie of all rich mercies expedient for us doe follow; Therefore we are taught to pray here, Lead us not into temptation, but deliver us from evill.

Now followeth the Conclusion of this heaven∣ly Prayer: In these words.

For thine is the Kingdome, the power, and the glorie, for ever, Amen.

WEE heard out of the former words, what is the first part of perfect pray∣er, viz. Petition. In these words fol∣lowes the second part to be spoken of, which is Thankesgiving, containing, a reason why the for∣mer petitions should be graunted. Wherein we are to obserue.

First, An acknowledgment of Gods All-suffi∣ciencie, (thine is the Kingdome, the power, and glorie:) All which is set out by the perpetuitie thereof, for ever: which words shall be more fully interpreted in the handling of them seve∣rally.

Secondly, A confession of the certaintie of faith, for the obtaining of the things asked, which is implyed in the word Amen: which is as much as to say, So it is, I haue intreated such things of the Lord, as concerne his glorie and my good, and now I rest confident for the obtaining of them at his hands. Thus much briefly for the order of the words.

First, In that our Saviour doth annexe this

reason in the conclusion of this Prayer, for thine is the Kingdome, that is, thou hast soveraigne authoritie over all; the power, that is, as thou hast right to rule, so thou hast withall sufficient abilitie to manage thy Kingdome: and the glo∣ry, that is, and seeing the praise and honor of what∣soever is done belongs wholy unto thee: & therfore (for so much is implyed) graunt us our requests. Hence let us briefly note; That,

Whosoever would pray aright, must use forcible [Observat.] arguments in his prayers.

The Scriptures abound with examples for the* 1.491 confirmation of this point. Iacob, when he pray∣ed for protection and deliverance from his bro∣ther. Moses, when he made suite for the Israe∣lites.* 1.492 Nehemiah and Daniel, when they humbled themselues for their owne and others offences, did use many and unanswerable arguments, un∣to the which the Lord could not but yeeld.

Now, the end why we should deale thus, is [Reas. 1] not, that thereby we may perswade the Lord, for hee hath fully determined before hand, even from eternitie what to doe; but indeed, to per∣swade our owne unbeleeving hearts to rest upon the faithfull promises of God, and not to giue o∣ver praying, albeit the Lord make us waite for a time.

The use of which might haue beene, for the [Ʋse. 1] humbling and confounding of all ignorant persons, whose prayers are grounded upon no reasons at

all, especially such as doe not understand what they say, when they come with lip-labour be∣fore the Lord.

And furthermore, It might instruct the ser∣vants [Ʋse 2] of God, to striue so to be acquainted with the word and workes of God, and with the name of God, that they may be able in their prayers to wrestle with the Lord, or rather with their owne unbeliefe, by bringing undeniable arguments why their suites and supplications must needs be graunted. But because brevitie is intended, wee will not insist upon this point.

For, thine is the Kingdome, &c.

In the next place from this, that Christ Iesus prescribing a perfect forme of prayer, doth di∣rect us unto thankesgiving, as well as unto peti∣tion, we may learne;

That it is not enough for us to pray unto the Lord [Observa.] for a supply of our wants, but wee must also offer unto him the excellent sacrifice of praises and thankes.

We must not onely seeke unto him for that which we need, but render unto him that which he deserues. And indeed, of the two, better it were that wee should want his helpe, then that he should bee deprived of his glory. To this purpose, is that exhortation of the Apostle. Let

us offer the sacrifice of praise alwaies to God: and* 1.493 againe, in all things giue thanks. Where the ho∣ly Ghost meeteth with our corruption, and apt∣nesse to omit this duty, by binding us constant∣ly unto the performance thereof at all times, and in all things: for otherwise we should finde so many hindrances, that wee would either al∣together, or for the most part, omitte this holy seruice of his: this was practized by David for besides that many of his Psalmes doe consist* 1.494 wholy of thanksgiving, we may obserue in sun∣drie* 1.495 others, that albeit he beginneth with com∣plaints, and cries, yet before he makes an end, he breaketh forth into the praises of the Lord.* 1.496 So did Paul and Silas, even when they had beene greevously whipt being in the dungeon, and in the stockes: And so did our Saviour with* 1.497 his Apostles after the passover, when he was forth-with to incounter with his most deadly enemies, and with the wrath of his father which was to seize upon him for the sinnes of his e∣lect. The scripture is plentifull in examples of this kinde, therefore I will not heape together any more, the point being very cleere and per∣spicuous, onely, let us consider of some rea∣sons that may induce us to the practice of this holy duty.

First, therefore, let this be a motiue unto us, [Reason 1] to offer unto the Lord continuall praises, because this is both the most excellent, and most acceptable* 1.498 service that wee can performe. The excllencie thereof, doth appeare in this, that the holy An∣gels

of God, and the soules of just and perfect men in heaven, are continually exercised herein and therefore by the performance thereof wee shall be made most like unto them. Then for [ 2] the acceptablenesse of it, let us hearken what the Lord himselfe saith, he that offereth praise glori∣fieth* 1.499 me, a man may offer requests unto the Lord and not honour him, but serue himselfe, in seek∣ing to haue his necessities supplyed: but he that offereth the sacrifice of praise must needs glori∣fie God, because that proceedeth from a free and loving heart, which is touched with a liue∣ly sence and feeling of Gods loving kindnes and mercifull goodnes. All the tenne lepers pray∣ed unto Christ to be healed, but only the poore Samaritan glorified God, because hee alone re∣turned to giue thankes.

Secondly, it stands us upon, evermore to [Reason 2] magnifie the Name of the Lord, because we haue alwayes cause of thanksgiving. For even, in the midst of our crosses, wee enjoy innumerable blessings, corporall, and spirituall, the Lord in* 1.500 iudgement remembers mercy. And those very afflictions which come neerest us, are sent in* 1.501 mercy, he never layes more upon us then we* 1.502 need, nor ever so much as wee deserue: And in our greatest extremities he is with us, to streng∣then us, to uphold us, to direct us, to sanctifie our troubles unto us, to giue us patience under* 1.503 them, a good use of them, and in the end, a* 1.504 blessed issue out of them: In all which regards, he is greatly to be praised.

Thirdly, Thanksgiving is a singular meanes [Reas. 3] to keepe us from discouragement: if a man doe only take a view of his infirmities, hee cannot but be much dismaid, and will at length thinke that God cares not for him. But if he doe with∣all, take notice, of the Lords loving kindnesse in every thing and praise him for the same, that cannot but worke in him, an assurance of his favour, and consequently much ioy of heart, and chearfulnesse of spirit.

Fourthly, the practice hereof will marvellously [Reas. 4] fit us for prayer, in which regard they are so of∣ten ioyned together, as Col. 4. 2. Phil. 4. 6. and in sundry other places: for when wee can re∣member, that in such and such things the Lord hath beene mercifull and gracious unto us, and that we did magnifie his holy name therefore: It must needs adde strength unto our faith, and life unto our prayers, as being assured, that hee that hath once loved us, will ever loue us, and deale graciously with us: Whereas hee that* 1.505 hath not acknowledged the mercy of his God, will bee very dull and heavie in his petitions, and glad to make an end before he hath begun.

Is it so that thanksgiving is a speciall part of [Ʋse 1] prayer? Then hence are they to be condemned, as carnall persons, whose prayers doe consist altogether of petitions. But as for praises, they either medle not at all there-with, or at least but very slightly: under which condemnation doe the Papists come, as by their prayer-bookes may evidently appeare. [Ʋse 2]

Againe, This maketh for the just reproofe of them [Vse 2] that are so farre from thankfulnesse in all estates, that they are alwayes whining, and murmuring under their crosses: what doth their continuall complaining imply, but that the Lord is an ill governour, and that he affoords them not mat∣ter and occasion of praising his name, and what a blasphemie were that for any to imagine? we would take it ill at our childrens hands if they should deale so with us; and certainely the Lord will not take it well at out hands. What though we haue sundry afflictions lying upon us and pressing us downe very low? haue we not fewer* 1.506 then some of Gods children haue had, or now haue? at least haue we not fewer then our ini∣quities doe deserue? And whereas we can find nothing to speake of, but crosses, crosses, doe we not enjoy manifold benefits together with our crosses? and if the Lord strippe us of outward things, doe the inward consolations of God seeme* 1.507 small unto us? Is it not worth thankes that wee are of the number of those that are elected, that are called, that are justified, that are sanctified, and shall within a while be crowned, and that, with an eternall crowne of Glorie? Oh! unthank∣full creatures we, if wee be not affected with these things, and if we be not ashamed that ever there entred into our hearts so much as one thought of discontentment, against our bounti∣full, and gracious, and most mercifull Father. [Ʋse 3]

Thirdly, Let this be an Instruction unto us, that we be as fervent and frequent in offering unto

God due praises, as in making for our selues need∣full requests. But how may I attaine unto this,* 1.508 may some say?

First, we must get assurance of the pardon of* 1.509 all our sinnes: for no man can joyfully thanke God for any thing till then; for, certaintie of the remission of our offences, is the very ground of true and heartie thankesgiving: and therefore when the Prophet David stirreth up his soule to praise the Lord for all his benefits, he placeth this in the fore-front, Which forgiveth all thine iniqui∣ties:* 1.510 that therefore must be laboured for in the first place.

Secondly, Whosoever would haue a thankefull* 1.511 heart, must get an humble heart: and then when a man sees that he is worthy of nothing, he will be thankefull for every thing.

Thirdly, he that would be able to praise God* 1.512 with a joyfull heart and chearefull lippes, must often and earnestly meditate on his promises, both for temporall and spirituall good things: in the me∣ditation whereof, we must labour to haue our hearts so affected, that wee may rejoyce in the Lord because of his word, as the Prophet did, that* 1.513 so having a joyfull heart, wee may also haue a thankefull heart, which two indeed doe alwayes goe together. [Quest.]

But how can words make a man glad (will some man say?) [Answ.]

What, not Gods words? If we should haue [Simile.] but the royall word of the King, promising us in our distresses that hee would discharge our

debts, relieue our wants, and provide plenti∣fully for us and ours, would we not see matter of rejoycing therein? How much more then (if we had the eyes of our mindes truely enlight∣ned) should we see cause of rejoycing in the roy∣all promises of the King of heaven, whose words are all pure words, who is not as man, that* 1.514 he should lie, or as the sonnes of men, that he should* 1.515 alter and change, but will certainely fulfill in∣deed whatsoever good things he hath promised in his word, whose promises are as good in win∣ter as in summer: when all the world doth ma∣ligne us, as when wee haue all men to stand for us.

And as we must often exercise our thoughts* 1.516 upon the promises of God, so must we also up∣on his mercies past, present, and to come, we must consider what great favour and loue hee hath borne towards us before we were borne, againe since we were borne, especially since we were borne againe. Neither must we stay here, but must raise our hearts aboue the earth, and seri∣ously ponder upon that blessed estate, which we shall at length come unto: when we haue put off the image of the first Adam, and haue put on the image of the second Adam; when wee shall lay downe these our earthly Tabernacles, that wee may be made like unto the Sonne of God in glo∣rie, which being duely thought of, will so affect our hearts with joy, that though we should liue in all manner of miseries, and that from the day of our birth, unto the houre of our death,

they would all seeme very light in comparison of our future happinesse and blessednesse: so that we should be able with much chearefulnesse to praise the Lord, even in the midst of them all.

Thus much of these words in generall: now more particularly of them as they lie in order.

For, thine is the Kingdome, &c.

Hence ariseth this observation for our in∣struction. That;

God is the onely absolute and Soveraigne King o∣ver [Observa.] all the whole world.

This David acknowledgeth using the very words that our Saviour useth in this place, thine* 1.517 is the Kingdome O Lord, and thou excellest as head over all. And the like doth Nebuchadnezer, after that Daniel had told him his dreame and the in∣terpretation thereof, Your God (saith he) is the God of Gods, and the Lord of Kings: and it stands with good reason that the absolute soveraigntie ouer all the Potentates on the earth should bee ascribed unto him.

First, because he is the author of their being, [Reas. 1] and of the being of their subjects, as also of all the meanes whereby they and their Kingdomes are upheld and maintained; For, he made of one bloud all mankind to dwell on the face of the earth,* 1.518 and in him they liue and moue and haue their be∣ing: and as he bestowed life upon them, so doth

he still owe unto them breath, and all things whereby life must be continued. No earthly Monarch can giue a being unto any one of his subjects, nor keepe the breath in his nostrels when the Lord calleth for it: nay it is not the most mighty and puissant Prince in the world, that can (by his onely command) make one haire white that was before blacke, or blacke that was before white, the most that they can doe, is to performe the office of nursing Fathers to bring up such as are committed to their charge: as for life and breath, meanes and main∣tenance, and such like, they are all the proper and peculiar gifts of God.

Secondly, as he is the author of all these, so [Reas. 2] he is the owner of them: and therefore hath good* 1.519 right to bestow them at his pleasure. The earth is the Lords (saith the Prophet) and the fulnesse thereof: no earthly King hath any thing of his owne, but his very soule and body are the Lords, and therefore all other things must needes be his, they are but his Under-officers and Uice∣gerents, even tenants at will, he pulleth downe one and setteth up another.

Thirdly, he is the disposer of all things that [Reas. 3] are intended or effected by them: Their hearts* 1.520 are in his hands, and he frameth them as hee thinkes best: all their actions are ordered by* 1.521 him, though the sinfulnesse of them be from themselues. And lastly, the successe of their acti∣on is disposed of by his providence, The horse is prepared against the day of battell, (sayth So∣lomon)

but salvation commeth of the Lord.* 1.522

Fourthly, he will call all the Kings of the earth to a reckoning, for that which they doe in their bodies whether good or evil For they are more strictly tyed to bee accountable unto the Lord, for all their thoughts, words, and workes, then the meanest subject in the dominion is bound to be answerable unto them for any thing that is* 1.523 committed unto his charge: Tophet is prepared for great men, as well as for the basest vassall that is, if they be impious and prophane: In all these respects may the Lord be justly termed the absolute King of the whole world, which point may be usefull sundry wayes. As,

First of all, to teach us to make him our feare and [Vse 1] dread, and to stand in greater awe of him, then of any earthly governour whatsoever he be, as he saith. Feare not them that can kill the bodie, (sayth our Saviour) but feare him that is able to cast both body and soule into hell fire for ever, And shew forth this your feare, by eschewing all manner of sinnes, whereby the eyes of his glo∣ry may be provoked. Good subjects will be af∣fraid to commit such evils as will procure the displeasure of their Soveraigne, because the* 1.524 Kings anger is a messenger of death: how much more fearefull should we be of offending the Majestie of the King of Kings, whose anger is a consuming fire, that burneth to the very bot∣tome of hell: whose hand can reach us whither∣soever we flee: and whose glory it is, to be the Lord of Hoasts, and to haue the command of

all the creatures, to pursue us unto our utter confusion, and eternall destruction, if wee per∣sist in our rebellion against him. [Vse 2]

Secondly, is God the King of Kings? then if wee meane to bee great men indeede, and to ascend unto the highest promotion, Let us preferre his service before any other; For heere the common proverb holdeth most true; There is no service to the service of this King: for hee knoweth all his servants by name, and taketh speciall notice of every one of them, and of e∣very good service that they performe (be it ne∣ver so secret and hidden from the eyes of men) and hee doth no sooner see it, but hee is ready to reward them in due season: neither will hee bestow upon them those promotions only, nor chiefly, which concerne their bodies, but those especially, that concerne their soules. And that not onely in this life, but principally in that which is to come. Neither shall one of his subjects forestall another, but though many hundred thousands haue sped exceeding well before us, wee shall fare never the worse, but according to our workes shall our reward be: nay, there is not the meanest of his subjects, but he shall be made a King, yea a farre better King then any worldly Potentat that is a meere naturall man, that ever hath beene, is, or shall bee, to the end of the world; For the poorest Christian that is, doth raigne and beare rule o∣ver the flesh, the world and the divell in this pre∣sent life, and is heire apparant unto the crowne

of glory prepared for him in the heauens. Would we then faine get true honour and pro∣motion? oh, then let us seeke his favour and his face evermore, who is the King of Kings and Lord of Lords, and can make us in all respects truly honourable both in his owne sight and in the eyes of men and Angels.

Thirdly, sith God is the absolute Governor [Ʋse 3] of all the whole world, and all other Princes are but his substitutes; If we would haue good things effected by any that are in authoritie, let us beseech the Lord, to perswade and incline the hearts of his officers thereunto, to stirre them up to the performance of those services, which may make most for the glory of his Name, and for the comfort and benefit of his afflicted people, and then if such Magistrats be∣long vnto the Lord, he will with draw them from evill, and incline them unto good by his holy Spirit: If they be not his, he will doe it by his providence, for their comfort and refre∣shing that call upon him, and waite for his Mer∣cie.

Fourthly; sithence all Authoritie is in Gods [Ʋse 4] hand, let us obey them that are set over us, be they never so meane, as farre as they command things that are lawfull and warrantable: otherwise, be they never so great in excellencie, let us doe as the three Children did, rather submit our selves* 1.525 to any punishment, then yeeld unto the lusts of our commanders: for in so doing wee shall not obey their commission, but their corruption.

Lastly, here is an use for Governors, that seeing [Ʋse 5] they hold their places, from and for the Lord, therefore they should use their Authoritie well, even to those very ends, for which the Lord hath appointed them, for the Lord will call them* 1.526 to a reckning for their Steward-shippe, as well as the most abject person that are under their Dominion; The consideration hereof was it, that made Iob so good a Ruler, that hee would not wrong the basest that was under him, for hee knew that hee had a master in heaven, to whom hee must yeeld up his accountes, and before whom hee must answer for all his deal∣ings; If I did contemne the judgment of my ser∣vant* 1.527 (saith hee) and of my maide, when they did contend with mee, what then shall I doe when God standeth up, and when hee shall visit mee? what shall I answer? hee that made mee in the wombe, hath hee not made him, hath not hee alone fashioned us in the wombe? Hereby did Iob shew, that hee beleeved that all his preheminence, and superioritie was from the Lord: in that hee carried himselfe equally and moderatly to∣wards those that were under his government, whereas those that use their authoritie to tyran∣nie and oppresse their inferiors, howsoever in word they say, Thine is the Kingdome yet they shew in deede, that it is but from the teeth out∣wardly, that they acknowledge so much: for if they did stedfastly beleeue it, they would use their athoritie so, as God might haue most glory and men most comfort.

The Power.

Herein doth the Lord differ from earthly Kings: who haue sometimes authoritie, but want power, so that they cannot bring their subjects to doe that which they would haue them, as the case stood with David: but God as he hath all authoritie in his hand, so hath he all power likewise. Whence we learne. That;

There is no power but in God, and for [Observat.] God.

Whatsoever strength is found in any creature in heaven or in earth, it is derived from him, and limited by him, in this respect it is said by the* 1.528 Prophet David, That power belongeth unto God. Angels are called Powers, but all the power that they haue, they received from the Lord, and must use it not for themselues, but for him, and for the performance of those workes which he enjoyneth them: so in another place the same Prophet magnifieth the Name of God, saying* 1.529 Thine O Lord is greatnesse and power, &c. This will evidently appeare if we consider these rea∣sons.

First, the wonderfull workes of the Creation, in [Reason 1] * 1.530 that God by his word alone could make the hea∣vens and the earth, and all the creatures in them* 1.531 both: which must needes argue an infinite po∣wer in him.

Secondly, the worke of preservation will testi∣fie [ 2] as much: for unlesse there were an unspeak∣able and unconceiveable power of God to up∣hold the world, and to feed and relieue the creatures that liue on the earth, and in the waters all things would quickly be dissolved, and fall to an utter decay and ruine, and therefore he is said, to uphold all things by his mightie word.* 1.532

Thirdly, this is evident, in that he restraineth [ 3] the strongest creatures, viz the Devill and his Angels, so that albeit they be full of malice and outrage, yet he curbeth them in such sort, that they can doe nothing but that which maketh for his glory. And the like may be said of all Sathans instruments, howsoever they be mighty and with all very boisterous, yet doth he so or∣der and sway both them and their actions, that all their rage doth turne to his praise, and to the benefit and comfort of his people. Which serveth;

First, for the reproofe of those, that when they [Vse 1] haue great meanes and helpes, thinke they haue great stabilitie and firmenesse: Even as the rich man in the Gospel, who seeing that riches did plentifully flow in upon him, said unto his soule,* 1.533 Soule, thou hast much goods laid up for many years, and what of that? therefore, liue at ease, eate, drinke, and take thy pastime: having aboundance of wealth, he imagined that there was such pow∣er therin, that he might well promise unto him∣selfe safetie, and securitie from all manner of e∣vils: but that was his follie, for in truth, all po∣wer

belongs unto God, and from him alone it is that we liue, and that we liue comfortably and happily. Yet was this Davids errour also, (al∣beit otherwise an holy and faithfull servant of God) who in his prosperitie said, I shall never be* 1.534 cast downe: but the Lord made him know, that all power is his, for when he turned away his face and favour from him, hee was sore trou∣bled.

Secondly, for the just reprehension of such, [Vse 2] as if they want the outward meanes of helpe and re∣liefe, are presently dismayed, and conclude with themselues, that in this case the world must needes goe very hard with them. Herein they marvei∣lously dishonour the Lord, in that they doe not giue unto him the praise of his power. For this was Moses justly rebuked, who hearing the Lord promise that hee would feed six hundred thousand men, besides women and children, with flesh, even in the wildernesse, and that for a whole moneth together, would not beleeue that it should come to passe: as if the Lord had forgotten himselfe when hee made such a pro∣mise. But what saith God unto him? Is the Lords hand shortned? thou shalt see now whether my word* 1.535 will come to passe unto thee or not. The like cor∣ruption is reproved and punished in the Prince of Samaria, who when Elisha the Prophet fore∣told from the mouth of the Lord, that notwith∣standing the extreame famine that was now a∣mong them, by to morrow that time, there should be great plentie and abundance of corne

and all needfull provision: he answered the man of God and said, Though the Lord should make windowes in the heaven (as he did in the dayes of Noah) could this thing come to passe? But what* 1.536 saith the Prophet? Thou shalt see it with thine eyes, but shalt not eate thereof: as indeed, the next day it came to passe, for the people trode upon him* 1.537 in the gate and he dyed.

Here also are those to be condemned, that [ 2] when the times are hard, and worldly powers are against them, beginne to be out of heart, as if there were no comfort any longer to bee ex∣pected. But what unbeliefe is this, to be more afraid of the creature, then of the Creator? What if all the Potentates in the earth should oppose themselues against us? are we any whit the lesse safe? no surely, for all that might which they haue is ordered by the Lord, and although wicked men will doe us what mischiefe they can, yet can they not doe what they would: though their malice be great, yet their power is none at all.

Therefore it is that the Lord saith unto his people, I, even I am he that comfort you, who art thou that thou shouldest feare a mortall man, and the* 1.538 sonne of man, which shall be made as grasse: and forgettest the Lord thy maker, that hath spread out the heavens and layd the foundations of the earth. In which place the Lord findeth fault with them and sharpely checketh them, for that notwith∣standing all his comfortable promises made un∣to them, they were still heavie hearted, dull, and

discouraged, because they saw the arme of flesh against them: the cause of which feare and di∣strust is noted to be twofold, viz. because they neither knew what men were, nor what God was: for if they had rightly understood, and wisely considered, that men are mortall and fading, e∣ven as the grasse, and that the Lord is infinite in power and majestie (which appeareth as in o∣ther things, so especially in the wonderfull worke of Creation) they would never haue beene afraid of the frowning lookes, and bigge words of oppressors and persecutors, as know∣ing that the Lord was sufficiently able to protect and defend them, from all their outrages, and to fulfil his gracious promises unto them though their enemies should seeke never so much to hinder the performance of the same. Here then is this immoderate feare of men to be condem∣ned, especially, when it causeth men to faile of their duty, either wholy or in part, that dare not be so forward in Religion as they would be, for feare of the displeasure of such and such great ones: that is a grievous sinne, and it cau∣seth them in whom it raigneth, to be rancked in the very fore-front of that hellish rabble men∣tioned Revelation 21. 8. where the holy Ghost speaketh thus; The fearefull and unbeleevers, and abominable, and murtherers, and whoremongers. shall haue their part in the Lake that burnes with fire and brimstone, which is the second death.

And as they are to be blamed, that are to much afraid of men, so are they also that are too feare∣full

of Sathan, for though he be a power, and principalitie, yet is he limited, and restrained by the Lords hand, and is as it were a strong ly∣on* 1.539 in a mightie chaine, so that he can goe no fur∣ther then God will permit him. Hee could not touch Iob, nor any thing of his, untill he had re∣ceived* 1.540 his commission from heaven: nay, hee could not enter into the heard of swine, untill* 1.541 Christ had granted him libertie so to doe: And therefore there is no cause why Gods children should bee immoderately afraid of him. And thus much of the uses of reproofe.

In the second place, this maketh for our in∣struction. [Vse 2] Is it so that all power is the Lords? [ 1] Then if wee receiue helpe and comfort from any creature, let us acknowledge the Lords hand therin: for without his speciall provi∣dence, our meate and drinke could not nourish us. Our apparell could not affoorde us warmth, our freinds could haue no abilitie to doe us good; And therfore in all these, and the like things, let us with thankfulnes, take knowledge of his loue, that doth so many and sundry wayes convay his power and uertue unto us.

Againe, since all power is from the Lord, ther∣fore [ 2] if we would get ability to serue God in our callings, and especially, to performe the workes of Religion, let us beg the same at his hands. For as touching ordinary labour in the workes of our Vocation, the holy Ghost speaketh thus, un∣to the Israelites. It is the Lord which giueth thee* 1.542 power to get substance. And concerning duties

of Religion, wee haue no power to repent, to beleeue, to pray, or to doe any other service, but God must draw us before wee can runne after* 1.543 him. And hee it is that must worke in us, both* 1.544 to will and to performe, of his owne good plea∣sure; For in us, that is, in our flesh, there dwel∣leth* 1.545 no good thing, the consideration, and expe∣rience whereof, should bee a forcible motiue, to draw us neerer unto the Lord, and to make us frame our hearts to acknowledge that power is his, and therefore earnestly to sue unto him for the obtaining of greater Grace, and strength, both to doe those duties which he injoyneth us, and to beare those crosses which hee inflict∣eth upon us.

Againe, this should teach us, not to despaire of [ 3] any one though his case bee very hard, for God is almightie, and the things that are impossible unto men are very easie unto him. Therefore was it, that the Apostle Paul did not despaire of the conversion of the Iewes, notwithstanding their exceeding great obstinacie, and unbeleefe: For God (saith he) Is able to graft them in againe.* 1.546 And from this ground he disswadeth men from despising those that are weaker then themselues, as if they should alwayes be so: nay (saith he) thinke not so, such shall bee established: For God is able to make them stand: he can establish the* 1.547 weakest, as well as the strongest: and the most unconstant, as well as the most resolute: And therefore there is no just cause why the most feeble and impotent Christian that is, should be

contemned and set at naught,

Lastly, Here is a use of singular consolation un∣to [Ʋse 3] Gods servants: sith that all power is the Lords, therfore it cannot be that any one of them should perish, no, nor meere with any thing that shall prooue hurtfull unto them, for God is perfectly able to deliver them, and to saue them from all their sinnes, and enemies; and from all hurtfull crosses and miseries whatsoever. He is a father unto them, not in name alone, (as many step∣fathers are) but in nature also, being full of all tender comparsion towards them, and hee knowes every one of their wants, and is bound by Promise and Covenant, and Oath, to doe that which hee seeth to bee for their greatest good and comfort. I know my sheepe, (saith our Sa∣viour) and I giue unto them eternall life, and they* 1.548 shall never perish, neither shall any plucke them them out of my hand.

Oh but there are many, and mighty ene∣mies [Object.] (will some say) that oppose themselues against the sheepe of Christ, and seeke by all meanes to make a pray of them.

What of that? My Father which gaue them [Answ.] me (saith Christ, is greater then all, and none is a∣ble to take them out of my Fathers hand. So that, albeit, Sathan the Prince of darknes, with all his malicious instruments, doe band themselues against the Saints, and seeke their utter over∣throw, yet the Lord will tread them all under foote:* 1.549 And by his almightie power, preserue those that are his Elect, unto everlasting glory and hap∣pinesse

in the heavens. So much for this point.* 1.550 It followeth.

And the glorie.

This is the effect of both the former, for if the Lord be the onely Soveraigne King, and hath dominion overall, if he haue all power in himselfe, and no creature any at all, further then it is derived from him, and limitted by him: then in all equitie and right, all glory must be ascri∣bed unto him. Whence we may obserue;

That all honor and glorie doth of right belong [Observa.] unto the Lord.

This both men and Angels doe giue unto him as his due, as might bee proved by many testi∣monies of Scripture, as Luke 2. 14. Revel. 5. 13. but we will briefly come unto the reasons of the point; Whereof,

One is Rom. 11. 36. where it is said, For of [Reas. 1] him, and thorow him, and for him are all things, to him bee glory for ever: The sence of which place is, that he made all creatures, they are of him; Then againe, hee upholds all the whole world, and all things consists through him, no creature helpes him to keepe the world in repa∣ration: but as he created all, so he sustaines and maintaines all things being created. If a man build a goodly house, others doe commonly re∣paire [Simile:]

the same, and so they haue the praise of the reparation, the builder onely of the making thereof: but it is otherwise in this goodly buil∣ding of the world: for, as the Lord made all by his powerfull word, so he upholds all by his migh∣tie hand. And, the reason why he useth Magi∣strates and Ministers, and other officers under him is not because hee needes them, but because hee de∣lights to doe them good in imploying them in his service. And that good which they doe, they doe it by his strength, not by their owne. In which regard, all the glory remaineth still due unto him: and therefore the Apostle in the place last alleadged, doth conclude thus, Of him, and through him are all things, (and with∣all) for him, that is, for his honour, and there∣fore hee inferreth, to him bee glorie for ever, A∣men.

A second reason is, because there is in God the [Reas. 2] perfection of good things, Hee is holy in all his* 1.551 wayes, yea holinesse it selfe, good unto all his crea∣tures,* 1.552 yea goodnesse it selfe, &c. and whatsoever goodnesse or holinesse is in men, or Angels pro∣ceedeth from him: therefore in regard of the infinite excellencie of his nature, all glory be∣longeth unto him.

Which serveth, first, for the reproofe of such [Vse 1] as are proud of any priveledge or gift, that they are endued with all: they doe not beleeue that all power, dominion, and excellencie is of God, and that therefore all glory pertaineth unto him. For if they did, they would never take

vaine-glory to themselues, yet that is the folly of many, especially such as haue Sycophants at their elbowes, to magnifie them in all that they speake, or doe. Which was Herods mad∣nesse,* 1.553 when he heard a companie of fooles to flatter and extoll him, as if he had spoken like a God, and not like a man; he was content to take their commendation: but if hee had had the grace to consider, that though he were more e∣loquent then his neighbours, it was not from himselfe, but from the Lord: then would not he haue set up himselfe aboue God in pride, a∣boue God in glory; and so might he haue esca∣ped the fearefull judgement that fell upon him.

Secondly, For Instruction, that wee should [Vse 2] use all Gods gifts and benefits for the greatest advantage of his glory and honor, which should be the end of all our life, of all our thoughts, words, and workes, that wee might procure praise unto our Creator and Preserver, accor∣ding to that, 1 Cor. 10. 31. Whatsoever yee doe, doe all to the glory of God.

This is for the comfort of all Gods servants, [Vse 3] doth all glorie belong unto God, then surely the godliest men shall haue most honor, for God will honour them that honour him. Indeed, if wic∣ked men, or devils had the disposing of glory, then sinners should carrie it away, but seeing that none haue interest therein, but they on whom the Lord bestoweth it, assuredly, they that are the godliest men, shall be the honoura∣blest men, and that even in this life: for the spi∣rit:

of glorie resteth upon them, and they are* 1.554 still translated from glorie to glorie, 2 Cor. 3. 18. And as for the life to come, they shall be then* 1.555 crowned with everlasting glorie. Therefore let us not be afraid of the disgraces of the world, that which they giue us, they may take from us, but that which God giues they cannot; God be∣stowes it where he sees fit, and where it shall a∣bide. The wise shall inherite glorie, though they* 1.556 be abased; and sinners shame, though they bee exalted.

For ever and ever.

The meaning hereof is, that whatsoever in the words before is attributed unto God, doth alwayes belong unto him, his Kingdome is an everlasting Kingdome, Dan. 3. 33. Then for his power, he was full of power before the world was, and hath shewed it in making and preser∣ving of the same, and will shew it at the last day in the dissolution thereof, and in raising up the dead out of their graues, in bringing his e∣lect to perfect happinesse, and the reprobate to endlesse and unspeakable torments. So also for* 1.557 his Glorie, he had it from all eternitie, he made and preserveth all things for his own glory, and* 1.558 he shall haue all honor for evermore. In that all these are everlasting, hence wee may obserue; That,

All things in God are [Observat.] eternall.

This is proved, Deut. 33. 27. The eternall God is thy refuge from aboue, and underneath are the e∣verlasting armes, &c. Whence it is plaine, that God is eternall in himselfe, and an eternall Pro∣tector of his Church: either hee will cast out their enemies himselfe, or else (as it is in the same place) he will say, destroy them. That is; will giue them strength to doe it, for this very bidding of them is enough. More particularly, his mercie is everlasting, so saith the Prophet,* 1.559 For a moment in mine anger I hide my face from thee, for a little season, but with everlasting mer∣cie haue I had compassion on thee, sayth the Lord thy Redeemer. The like may be said of his electi∣on, that he hath chosen us before the foundati∣on of the world, which election is a fruit of his* 1.560 loue which is eternall. In a word, the same holds true in all his Attributes, his goodnesse, wisedome, justice, &c. they are all eternall. And this must needes he;

Because, the Attributes of God be not qualities [Reas. 1] in him, but his nature; Life, is not in him, but he is Life it selfe, Power it selfe, Wisedome it selfe. These are his very essence. When we loue, wee* 1.561 loue with a quallitie, but God loues with his na∣ture, and therefore it is sayd, that God is Loue. [Reason. 2]

All things in him are unchangeable, With him is no variablenesse, nor shadow by turning.* 1.562

Thirdly, his rewards are everlasting, both to the wicked and godly. For to the wicked it shall be said, Goe from mee yee cursed into ever∣lasting fire, &c. If then God doe alwayes punish

reprobates, and shew the fruites of his Power, and Iustice, and Truth eternally; It must needs necessarily follow, that his Power, Iustice, and Truth are eternall. The like may be said of the riches of his mercie towards his Elect, who shall at the last day enjoy an inheritance immor∣tall* 1.563 and undefiled, that fadeth not, reserved for* 1.564 them in the heavens, which is else-where termed eternall life. Which serveth,

First, For the confutation, of that foolish o∣pinion [Ʋse 1] of wicked persons, that imagine, though they haue sped ill in their sinfull practices here∣tofore, yet they shall haue better successe here∣after. As for instance, some haue beene bitter and violent against Christians, and haue gone by the worst, yet doe they hope to haue a day against them at last, if not at one time, yet at an∣other. But let such know that Gods power, and justice, against them, and his loue and kindnes towards his servants, are alwayes the same; And hee hath said, That they that hate Sion shall perish. So it is for his glory, to bring downe all wicked enemies, to take the craftie in their craftinesse, and to cause them to fall into the same pit, which they haue digged for others. Therefore haue they no cause to looke for a better day, but rather for a worse, even for the manifesta∣tion of his fierie wrath against them to the ut∣most.

Others there are, that will filch and steale [Ʋse 2] doe deale falsly, and injurously with those that put them in trust, and being taken with the manner;

they are not much troubled, nor discouraged from their lewd courses: but goe on still in hope, that they shall speed better then others; but how can they thinke so? Oh, they haue learned more wit now, they will carry their matters more closely and secretly, and keepe their plots from being discovered: but is not God eternall: doth not he see their sinne as much as before? And is not hee as able to bring them to shame and punishment, as hee did before? yes certainly, and therfore they that haue sped so ill heretofore, may looke to speed worse hereaf∣ter. Because they haue made no better use of Gods former punishments.

Secondly, Here is an horrible terror for wicked [Vse 2] men? Is God eternall in his justice, and in the effects therof, oh! then, where shall they ap∣peare that are sinfull, and ungodly: and that* 1.565 liue and die in their wicked courses, neuer be∣wailing them nor truly repenting for them? They shall come before such a Iudge as liues for ever, to power out the vialls of his wrath upon them and to torment, them in fire and brimstone for e∣vermore. As his loue, is everlasting towards those that feare him: so is his displeasure against those, that provoke him, and his indignation being kindled, will be like a river of Brimstone, which shall burne for ever, through the breath of his nostrels.

Thirdly, is it so, that God is eternall in his [Ʋse. 3] loue; then here is matter of singular consolation for the Elect of God: for nothing shall hinder their

salvation, seeing that the Lord loveth them with an unchangeable loue, it is said of our loue to∣wards him, that much water cannot quench it, nei∣ther* 1.566 can the floods drowne it. What shall wee thinke then of his loue towards us, can anything quench that? No, saith the Apostle. I am per∣swaded that neither death, nor life, Angels, nor* 1.567 Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the loue of God which is in Christ Iesus our Lord. Neither is this a comfort onely in regard of eternall life, but also in regard of the troubles of this life, that, God is the same; Yesterday, and to day, and* 1.568 for ever. The same when wee are without the meanes, as when we haue them: the same in Warre, as in Peace. In Sicknesse as in Health, in Want as in wealth. And then shall wee taste most plentifully of the rivers of his kindnesse, when afflictions ly upon us in the greatest measure. Let us be sure that wee bee his servants now, and we shall ever be comforted, perfected, and deliuered. For if God should cease to loue his Elect, hee should cease to be himselfe. Now breefly to speake of the last word;

Amen.

Which is as much, as So it is. Where wee obserue. That;

When wee haue prayed, and cast our burden up∣on the Lord, we must make reckoning that we shall [Observa.] be heard.

And therfore must say unto our soules, it is so, or it shall be so I shall obtaine what I haue asked, so farre as God sees good for me. So saith the Apostle Iohn; This is the assurance that wee* 1.569 haue in him, that if wee aske any thing according to his wil, he heareth us, & if we know that he heareth us, whatsoever wee aske, wee know that we haue the petitions that we haue desired of him. This perswa∣sion must be setled in us, if we be Gods children, and that whatsoever wee aske in faith, God will grant it; And if we doe not beleeue, so much we doe dishonour the Lord. Our Saviour also pres∣seth this point, whatsoever yee desire when yee* 1.570 pray beleeue that you shall haue it, and it shall be* 1.571 done unto you; So also Iames biddeth us, Aske in faith, and not waver, for such a one shall receiue nothing of the Lord.

There is good reason for this: for if wee haue [Reas. 1] not a warrant to aske how dare wee be so bold, as to come into the chamber of presence to put up our suites? If wee haue a warrant, it is vile wickednesse for us, to doubt of obtaining, for that is to call the truth of God in question. [Ʋse 1]

Heere then, are such to be reproued, as goe a∣way from prayer as uncertaine as they came to it.

And secondly, Here are we to be instructed, not [Ʋse 2] onely to beginne our prayers earnestly, but also to end them confidently, giving God the glorie of his Power, Truth, Mercie, and assuring our selues that we shall obtaine whatsoever in faith we haue asked, in that manner, and measure, and

time, which God seeth most fit for us. Thus when Hannah had put up her suite, she rested* 1.572 confidently upon the Lord for the granting of it, and so obtained according to her hearts de∣sire. And so shall wee, if wee depend upon his gracious promises, for the pardoning of our sinnes, the healing of our natures, the supply of our wants, both inward and outward; the Lord* 1.573 will giue us aboue that which we can aske or thinke. And whatsoever is wanting in corporall things, shall be supplyed in spirituall, and the longer we waite knocking at the gate of his Mer∣cie, the more plentifully shall wee bee recompenced in the end, when hee comes to fulfill all our desires.

FINIS,

Notes

• * 1.1

  Ier. 23. 24.
• * 1.2

  Acts 17. 28.
• * 1.3

  What, Our Father which art in heaven, implieth.
• * 1.4

  Observat. 1. That God onely is to be called upon.
• * 1.5

  That all pray∣er must haue warrant and ground from the Lords Prayer.
• * 1.6

  Psal. 50. 13.
• * 1.7

  Isay 44.
• * 1.8

  Isay 55. 6.
• * 1.9

  Math. 4. 10.
• * 1.10

  Reason 1. Because God onely know∣eth the heart.
• * 1.11

  2 Chron. 6. 30.
• * 1.12

  2 Chron. 6. 30.
• * 1.13

  Reas. 2. In that prayer must be made to one of ab∣solute suffici∣encie.
• * 1.14

  Ier. 23.
• * 1.15

  Psal. 115.
• * 1.16

  Dan. 4. Psal. 9.
• * 1.17

  Reas. 3. Because the Scriptures giue no such precepts.
• * 1.18

  Rom 1. vlt.
• * 1.19

  1 Tim. 5.
• * 1.20

  Revel. 8.
• * 1.21

  Rom. 10. 14.
• * 1.22

  Psal. 66. 18.
• * 1.23

  A helpe to prayer.
• * 1.24

  Acts 12.
• * 1.25

  Psal. 145.
• * 1.26

  Psal. 46. 1.
• * 1.27

  Psal. 115.
• * 1.28

  Psal. 50.
• * 1.29

  Ieremie.
• * 1.30

  1 Tim. 2. 1.
• * 1.31

  Iam. 5. 16.
• * 1.32

  Mat. 5. 44.
• * 1.33

  Rom. 1. 9 10. 1 Cor. 1. 4.
• * 1.34

  2 Tim. 1. 3.
• * 1.35

  Philemon 4.
• * 1.36

  Phil. 1. 3. 5.
• * 1.37

  Acts 11. 18.
• * 1.38

  Gal. 1. 22.
• * 1.39

  Note.
• * 1.40

  A rule of prayer.
• * 1.41

  Psal. 122 6.
• * 1.42

  Note.
• * 1.43

  A comfort a∣gainst discou∣ragement in Prayer.
• * 1.44

  Acts 12. 5, 6, 7
• * 1.45

  Iam. 5. 16.
• * 1.46

  Observat. 3.
• * 1.47

  Psal. 22. 1.
• * 1.48

  Psal. 119.
• * 1.49

  Psal. 88.
• * 1.50

  Isa. 64. 8.
• * 1.51

  God hath in him all the properties of a Father.
• * 1.52

  He knowe•• all his childrens wants.
• * 1.53

  Math. 6. 32.
• * 1.54

  Exod. 37.
• * 1.55

  2. He pitties them.
• * 1.56

  Psal. 103. 13.
• * 1.57

  Isa. 49. 15.
• * 1.58

  He loues them.
• * 1.59

  Iohn 17. 23. 24.
• * 1.60

  2 Cor. 1. 3.
• * 1.61

  We are mise¦rable without this assurance
• * 1.62

  We are bles∣sed if we haue it.
• * 1.63

  Psal. 144. 15.
• * 1.64

  The benefits of the assu∣rance of Gods favour.
• * 1.65

  He hath all the attributes set a worke for him.
• * 1.66

  We haue right then to all Christs me∣rits and gra∣ces.
• * 1.67

  Ezek. 36.
• * 1.68

  Psal. 32. 1. 2.
• * 1.69

  Ezek. 36.
• * 1.70

  Ierem. 31.
• * 1.71

  1 Thes. 5. 23.
• * 1.72

  Then one hath peace with all the Creatures.
• * 1.73

  Hos. 2. 18.
• * 1.74

  Ezek. 36.
• * 1.75

  Rom. 8. 30.
• * 1.76

  Such may be assured to persevere in grace to sal∣vation.
• * 1.77

  Ier. 32. 40.
• * 1.78

  Iohn 10.
• * 1.79

  Math. 25.
• * 1.80

  Luke 12. 32.
• * 1.81

  Hosea 7. 14.
• * 1.82

  Heb. 11. 6.
• * 1.83

  Iames 2. 19.
• * 1.84

  The danger of a mis-per∣swasion or ig¦norance in the nature of God.
• * 1.85

  Markes of Gods chil∣dren
• * 1.86

  Iames 1. 18.
• * 1.87

  Iohn 3. 3.
• * 1.88

  A distinct knowledge and inlight∣ning in hea∣venly things.
• * 1.89

  Ierem. 31. 33 34.
• * 1.90

  An holy in∣dignation a∣gainst our selues.
• * 1.91

  Ezek. 36. 31.
• * 1.92

  When the word hath wrought us to universall obedience. Ezek. 36. 27.
• * 1.93

  That God is the best Tea∣cher.
• * 1.94

  4. A loue to the Saints, as Saints. Psal. 15. Psal. 16. 3.
• * 1.95

  1 Sam.
• * 1.96

  1 Sam.
• * 1.97

  Gen. 17. 1.
• * 1.98

  Observat. 4 That God is All-sufficient for the helpe of his.
• * 1.99

  Nehem. 1. 5.
• * 1.100

  Deut. 29. 21.
• * 1.101

  Deut. 30. 4.
• * 1.102

  Dan. 2. 17. 18
• * 1.103

  Psal. 115. 3.
• * 1.104

  Psal. 139. 2.
• * 1.105

  The wonder∣full provident wisedome of God.
• * 1.106

  Psal. 9.
• * 1.107

  Exod. 34.
• * 1.108

  Eccles. 5. 1.
• * 1.109

  Num. 11. 19. 20.
• * 1.110

  Num. 20. 10.
• * 1.111

  Heb. 13.
• * 1.112

  Mark. 9 23.
• * 1.113

  Divers com∣forts against divers discou∣ragements.
• * 1.114

  Rom. 16.
• * 1.115

  Ephe. 6.
• * 1.116

  Hosea 2. 8. 9.
• * 1.117

  Psal. 50.
• * 1.118

  Psal. 24. 1.
• * 1.119

  Note.
• * 1.120

  Why God suspends mer∣cies to his children.
• * 1.121

  1. Petition.
• * 1.122

  What is to be understood by the name of God.
• * 1.123

  Hallowing Gods name what it is.
• * 1.124

  Observat. 5. Gods glory must be most precious in our eyes a∣boue all.
• * 1.125

  2. This in all our obedience must bee the cheefest thing aymed at.
• * 1.126

  Exod. 32. 32.
• * 1.127

  Rom. 9. 3.
• * 1.128

  God deser∣veth glory from us.
• * 1.129

  He will fully reward all.
• * 1.130

  1 Sam. 2. 30.
• * 1.131

  The dangers of not prefer∣ring Gods name before all.
• * 1.132

  A cause of crosses, though well-beloved of God.
• * 1.133

  A tryall of a right heart with God.
• * 1.134

  Exod. 32. 19.
• * 1.135

  1 King. 19. 14
• * 1.136

  Isa. 39. 3. 4.
• * 1.137

  Verse 17.
• * 1.138

  Chap. 36. 5.
• * 1.139

  Psal. 69. 9. 10.
• * 1.140

  Psal. 122. 1.
• * 1.141

  1 Chron. 29. 9
• * 1.142

  A false zeale.
• * 1.143

  What things are chiefly to be asked in this petition.
• * 1.144

  Sound knovv∣ledge.
• * 1.145

  Psal. 9. 10.
• * 1.146

  Psal. 73.
• * 1.147

  Vers. 13.
• * 1.148

  Verse 22.
• * 1.149

  Vers. 18.
• * 1.150

  Vers. 24.
• * 1.151

  Rom. 11. 33.
• * 1.152

  We pray that our knowledg may fructifie.
• * 1.153

  1. The heart must be right∣ly affected.
• * 1.154

  Gen. 17. 17.
• * 1.155

  Hebr. 11.
• * 1.156

  2. We giue God here the praise of his power.
• * 1.157

  Rom. 4. 20. 21
• * 1.158

  1 Pet. 3. 14.
• * 1.159

  Isa. 8. 13.
• * 1.160

  Dan. 3. 16. 17
• * 1.161

  Verse 15.
• * 1.162

  The praise of his wisedome.
• * 1.163

  A further am∣plification of the point.
• * 1.164

  We pray that our tongues may bee well guided and seasoned. Psal. 119. 13. Ephe. 4. 29.
• * 1.165

  Psal. 103. 104. 105.
• * 1.166

  Lam. 3. 22.
• * 1.167

  Dan. 9. 7.
• * 1.168

  Iob 1. 21.
• * 1.169

  Luk. 17. 11.
• * 1.170

  Vers. 16.
• * 1.171

  3. We must hal∣low him in our liues.
• * 1.172

  Math. 5. 16.
• * 1.173

  1 Cor. 10. 31.
• * 1.174

  Wherein eve∣ry one must glorifie God in their liues.
• * 1.175

  Iohn 17. 4.
• * 1.176

  Acts. 24.
• * 1.177

  1 Peter. 5. 2.
• * 1.178

  Phil. 1. 9.
• * 1.179

  Philip 3.
• * 1.180

  The benefit of a beautifull christian con∣versation.
• * 1.181

  Rom. 2.
• * 1.182

  Luke 1. 75.
• * 1.183

  1 Pet. 2. 9.
• * 1.184

  Tit. 2. 14.
• * 1.185

  1 Pet. 3. 1.
• * 1.186

  Things to be prayed against
• * 1.187

  2. Petition.
• * 1.188

  How the kingdome of God is vnder∣stood.
• * 1.189

  1. Psal. 93. 1.
• * 1.190

  Psal. 99. 1.
• * 1.191

  Psal. 95. 3.
• * 1.192

  Ephe. 2. 2.
• * 1.193

  Revel. 15. 3.
• * 1.194

  1 Cor. 15. 24.
• * 1.195

  What we pray for here.
• * 1.196

  Observat. 6.
• * 1.197

  Phil. 3. 8. 9.
• * 1.198

  Ephes. 3. 16. 17
• * 1.199

  Phil. 19.
• * 1.200

  Rom. 8. 5.
• * 1.201

  For our for∣mer miserie
• * 1.202

  Ephes. 2. 3.
• * 1.203

  Acts 26. 18.
• * 1.204

  1 Iohn.
• * 1.205

  Math. 25.
• * 1.206

  Benefits by liuing under Christ his gouernment.
• * 1.207

  1. In respect of our King.
• * 1.208

  Psal. 93. 1.
• * 1.209

  1. Of Gods Omniscience and knoledge
• * 1.210

  Isaiah 49. 14.
• * 1.211

  Exod. 28. 11. 12.
• * 1.212

  That God sees the ne∣cessities of his children. Math. 6. 23.
• * 1.213

  Of Gods excellencie in forseeing of dangers.
• * 1.214

  Psal. 105. 17.
• * 1.215

  Of Gods goodnes in his loue to his servants.
• * 1.216

  Isaiah 54. 7
• * 1.217

  Psal. 146.
• * 1.218

  Reuel 2. 23.
• * 1.219

  Psal. 1. 39.
• * 1.220

  Chron. 6. 30.
• * 1.221

  Pro. 28, 13.
• * 1.222

  1 Iohn 1.
• * 1.223

  Micah 7 18.
• * 1.224

  Dan. 4.
• * 1.225

  In regard of his truth.
• * 1.226

  Math. 5.
• * 1.227

  Iames 1.
• * 1.228

  Psal. 115. 3.
• * 1.229

  Dan. 4. 13.
• * 1.230

  In regard of his justice.
• * 1.231

  1 Sam. 1 King. 4. 7.
• * 1.232

  Psal. 9. 4.
• * 1.233

  2. In regard of his lawes.
• * 1.234

  Rom. 7. 12.
• * 1.235

  1 Iohn 5. 3. Mat. 11. 30.
• * 1.236

  3. In regard of his rewards.
• * 1.237

  Of Gods present re∣wards. Rom. 14. 17.
• * 1.238

  Spirituall reward, is Christs righ∣teousnesse imputed.
• * 1.239

  2. Peace.
• * 1.240

  Rom. 5. 1.
• * 1.241

  Isaiah 9.
• * 1.242

  Rom 5.
• * 1.243

  Isa. 57.
• * 1.244

  Ioy in the holy Ghost.
• * 1.245

  1 Peter 1. 8.
• * 1.246

  Revel. 1 5. 6.
• * 1.247

  Gods cor∣porall re∣wards.
• * 1.248

  1 Cor. 3. 22.
• * 1.249

  Heb. 1. 1.
• * 1.250

  Rom. 8.
• * 1.251

  Psal. 23. 1.
• * 1.252

  Luk. 19. 14.
• * 1.253

  Gen. 25. 32.
• * 1.254

  Math. 4.
• * 1.255

  Math. 6.
• * 1.256

  Luk. 19. 27.
• * 1.257

  Mat. 11. 12.
• * 1.258

  Heb. 12. 1.
• * 1.259

  That we must compell our memories and affections un∣to the best things.
• * 1.260

  I What things are to be prayed for in this petition.
• * 1.261

  Isa. 62. 3. 4.
• * 1.262

  That mini∣sters are the instruments for our con∣version.
• * 1.263

  1 Pet. 4. 9.
• * 1.264

  Acts 26. 18.
• * 1.265

  2 Cor. 10. 4.
• * 1.266

  Gal. 3. 1.
• * 1.267

  Rom. 10. 14.
• * 1.268

  Ephes. 3. 13.
• * 1.269

  The effectuall power of the ministrie of the word is shewed.
• * 1.270

  2. We pray here that God would blesse all Schooles of learning.
• * 1.271

  2 Thes. 3. 1.
• * 1.272

  2. What is to be prayed against
• * 1.273

  Luke 4. 13.
• * 1.274

  Naturall cor∣ruptions pro∣jects.
• * 1.275

  Rom. 7. 24.
• * 1.276

  Tryall of true hatred to a corrupti∣on.
• * 1.277

  A difference betwixt car∣nall and spi∣rituall men.
• * 1.278

  Iohn.
• * 1.279

  Mat. 13.
• * 1.280

  Observat. 7.
• * 1.281

  Revel. 22. 17.
• * 1.282

  1 Cor. 15.
• * 1.283

  2 Thes. 1. 10.
• * 1.284

  2 Tim. 4. 8.
• * 1.285

  Pro. 7. 19.
• * 1.286

  Heb. 11. 10.
• * 1.287

  Heb. 11. 24.
• * 1.288

  1 Cor. 15. 58.
• * 1.289

  Revel.
• * 1.290

  Iames 5. 8.
• * 1.291

  2 Cor. 4. 14.
• * 1.292

  The vaine pretences of many for Christs com∣ming to re∣joyce thereat, is shewed, discovering their hypo∣crisie.
• * 1.293

  Iames 4.
• * 1.294

  Revel. 14.
• * 1.295

  Phil. 1. 23.
• * 1.296

  2 Cor. 5. 2.
• * 1.297

  How we may get a desire of the king∣dome of glo∣ries hastening
• * 1.298

  1. To labor to denie the world. 1 Cor 7. 1 Iohn 2. 15.
• * 1.299

  1 Iames 1.
• * 1.300

  2. To strive for some certain∣ty of our own good estate, to haue a share therein.
• * 1.301

  2 Pet. 1.
• * 1.302

  3. To labor to know the ex∣cellencie of that estate.
• * 1.303

  1 Cor. 2.
• * 1.304

  The excellen∣cie of heaven is diversly shewed.
• * 1.305

  1. In regard of the place.
• * 1.306

  Hebr.
• * 1.307

  Compared to a great Citie. Revel. 21. 11.
• * 1.308

  12. &c.
• * 1.309

  1. The essentiall parts of the new Ierusa∣lem.
• * 1.310

  Vers. 2 2.
• * 1.311

  Why no men∣tion is made of houses in the new Ieru∣salem.
• * 1.312

  2 The company
• * 1.313

  3 Our estate there.
• * 1.314

  1 Our inheri∣tance.
• * 1.315

  Luke 12.
• * 1.316

  Rom. 8. 17.
• * 1.317

  1 Pet. 1. 4.
• * 1.318

  2. Our persons.
• * 1.319

  1. Shall be deckt with all hea∣venly know∣ledge.
• * 1.320

  1 Cor. 13. 12.
• * 1.321

  2. We shall haue abundance of joy.
• * 1.322

  Revel.
• * 1.323

  Psal. 16. 11.
• * 1.324

  3. Glorie.
• * 1.325

  Luk. 9. 33.
• * 1.326

  1 Cor. 4. 5.
• * 1.327

  3. Petition.
• * 1.328

  Rom. 9. 19.
• * 1.329

  Psal. 135. 6.
• * 1.330

  What is ment by Gods will.
• * 1.331

  Observat. 8 That obedi∣ence to Gods will is against our nature.
• * 1.332

  Iohn 6. 44.
• * 1.333

  Rom. 7. 19.
• * 1.334

  Psal. 119. 36.
• * 1.335

  Rom. 7. 8.
• * 1.336

  Gen. 6. 3. 5.
• * 1.337

  Rom. 8. 7.
• * 1.338

  Rom. 7. 18.
• * 1.339

  Verse 23. 24.
• * 1.340

  Cant. 1. 3.
• * 1.341

  1 Pet. 2. 11.
• * 1.342

  Comfort for a generall dis∣ease.
• * 1.343

  Rom. 7. 8.
• * 1.344

  Rom. 8. 13.
• * 1.345

  1 Cor. 9. 29.
• * 1.346

  Rom. 7.
• * 1.347

  That Gods revealed will is two-fold.
• * 1.348

  Observat. 9. That Christs subjects must obey his lawes.
• * 1.349

  Rom. 7. 12. Prov. 30. 5.
• * 1.350

  Heb. 1. Psal. 91.
• * 1.351

  Iohn 14. 2. ••.
• * 1.352

  Iames 1. 21. Isaiah 55. 3. Psal. 84. 13.
• * 1.353

  Luke 12. 47.
• * 1.354

  Psal 50. 16. 17.
• * 1.355

  Mat. 7. 23.
• * 1.356

  Luke 12. 47.
• * 1.357

  2 Pet. 1. 5.
• * 1.358

  Benefits a∣rising from the practise of Gods will.
• * 1.359

  1. Math. 25. 29.
• * 1.360

  Iohn 7. 17.
• * 1.361

  Luke 6. 48.
• * 1.362

  Iohn 13. 17.
• * 1.363

  2. The will of God revealed by his provi∣dence.
• * 1.364

  Observa. 10 Patience re∣quisite.
• * 1.365

  Hosea.
• * 1.366

  A necessarie resolution for Christians. Amos 3. 6.
• * 1.367

  Math. 10. 30.
• * 1.368

  Ierem.
• * 1.369

  Math. 26. 42
• * 1.370

  Luke 22. 42.
• * 1.371

  Iohn 18. 11.
• * 1.372

  1 Sam. 3.
• * 1.373

  2 King. That it is a great sinne not to joyne our will to Gods will.
• * 1.374

  1 They are in measure. Isa. 27. 8.
• * 1.375

  1 Cor. 10. 13.
• * 1.376

  Psal. 86.
• * 1.377

  2 They are mo∣mentarie. 2 Cor. 7. 14.
• * 1.378

  Vers. 18.
• * 1.379

  3. They are for our good.
• * 1.380

  Heb. 12. 10.
• * 1.381

  Isaiah 27. 9.
• * 1.382

  4. In regard our sufferings are under our de∣servings.
• * 1.383

  A true reason of much im∣patience un∣der crosses.
• * 1.384

  Iob.
• * 1.385

  Lam. 3.
• * 1.386

  Iob 11.
• * 1.387

  The way to be rid of af∣flictions.
• * 1.388

  Levit. 1. 6.
• * 1.389

  Gen. 22. 2.
• * 1.390

  2 Sam.
• * 1.391

  Iames 1.
• * 1.392

  Observa. 11 Angels exam∣ple to bee i∣mitated.
• * 1.393

  How the An∣gels doe obey the will of God.
• * 1.394

  1. Willingly. Isa. 6. 2.
• * 1.395

  2. Faithfully.
• * 1.396

  2 Chron.
• * 1.397

  Revel. 4.
• * 1.398

  What is ment by Bread.
• * 1.399

  Observa. 12
• * 1.400

  1 Chron. 29. 14.
• * 1.401

  Psal. 24.
• * 1.402

  Hag. 2. 9. Psal. 50.
• * 1.403

  2 King. 7.
• * 1.404

  Dan. 5.
• * 1.405

  Psal. 78.
• * 1.406

  Haggai 1. 6.
• * 1.407

  1 Tim. 4.
• * 1.408

  Observa. 13
• * 1.409

  Psal. 28. 9.
• * 1.410

  Iob 29. 16.
• * 1.411

  Iames 5.
• * 1.412

  1 King.
• * 1.413

  Observa. 14
• * 1.414

  Exod.
• * 1.415

  Math, 6.
• * 1.416

  That all cark¦ing and car∣ing is bootles and needlesse.
• * 1.417

  1. Needlesse.
• * 1.418

  Math.
• * 1.419

  2. Bootlesse.
• * 1.420

  Math.
• * 1.421

  One cause of sharpe tryalls.
• * 1.422

  Exod.
• * 1.423

  Why we say our daily bread.
• * 1.424

  1. 2 Cor. 6.
• * 1.425

  Gen. 3.
• * 1.426

  2 Thes. 3.
• * 1.427

  Psal. 128.
• * 1.428

  Act.
• * 1.429

  What we beg in a king dai∣ly bread.
• * 1.430

  Proverb.
• * 1.431

  Eccles. 2.
• * 1.432

  Amos.
• * 1.433

  5. Petition.
• * 1.434

  What is prayd for in gene∣rall.
• * 1.435

  Iames 3. 2.
• * 1.436

  Rom. 7.
• * 1.437

  Psal.
• * 1.438

  Exod. 34.
• * 1.439

  Iames 5.
• * 1.440

  1 Sam. 12.
• * 1.441

  Exod.
• * 1.442

  Acts 7.
• * 1.443

  Ierem.
• * 1.444

  Why our sins are called debts.
• * 1.445

  Psal.
• * 1.446

  Pro. 6.
• * 1.447

  Rom. 2.
• * 1.448

  Deut. 28.
• * 1.449

  1 King. ••
• * 1.450

  Math. 28.
• * 1.451

  2. Galath.
• * 1.452

  3. 1 Iohn.
• * 1.453

  Acts 7.
• * 1.454

  The excellent comfort of forgiving o∣thers.
• * 1.455

  Meanes to bring our selues to for∣giue others, with our hearts.
• * 1.456

  1. Our debts to God.
• * 1.457

  2. Our ill dea∣ling with men Eccles.
• * 1.458

  3. Meditations when injuries come.
• * 1.459

  1 Sam.
• * 1.460

  Iob. 1.
• * 1.461

  Math.
• * 1.462

  6. Petition.
• * 1.463

  Psal. 51.
• * 1.464

  An incourage¦ment to studie for sanctifica∣tion to sub∣due sinne.
• * 1.465

  Gen. 3.
• * 1.466

  Rom. 7.
• * 1.467

  Ezek.
• * 1.468

  Ier.
• * 1.469

  Iude. 6.
• * 1.470

  Mark. 5. 12.
• * 1.471

  Rev.
• * 1.472

  Luk. 4.
• * 1.473

  Iohn 17.
• * 1.474

  Meanes how not to be led into temptati∣on.
• * 1.475

  1. Fervencie of loue to the word. Prov. 2. 20.
• * 1.476

  Psal. 81. 12.
• * 1.477

  2 Thes. 2. 10.
• * 1.478

  Delusion what.
• * 1.479

  Psal.
• * 1.480

  Math. 26.
• * 1.481

  Iohn. 21.
• * 1.482

  Iames 1.
• * 1.483

  How God is said to lead us into tempta∣tion.
• * 1.484

  Iosh.
• * 1.485

  Why God leads the wick¦ed into temp∣tation.
• * 1.486

  Psal.
• * 1.487

  The end why God leads the godly in∣to temptatiō.
• * 1.488

  Rom. 8. Gal. 5.
• * 1.489

  1. 2 Cor. 12. 2.
• * 1.490

  Iames 1.
• * 1.491

  Gen. 32.
• * 1.492

  Exod. 32. Nehe. 9. Dan. 9.
• * 1.493

  Heb. 13. 2 Thes. 5. 18. Ephe. 5. 20.
• * 1.494

  Psal.
• * 1.495

  Psal.
• * 1.496

  Acts 16.
• * 1.497

  Math. 26. 30.
• * 1.498

  1. Isay 6.
• * 1.499

  Psal. 50. 23.
• * 1.500

  Lam.
• * 1.501

  1 Pet. 1.
• * 1.502

  Ezek. Isa. Isa.
• * 1.503

  Isa. 27.
• * 1.504

  Zeph.
• * 1.505

  Iohn. 13. •…•…
• * 1.506

  A helpe to mitigate our complaints in crosses.
• * 1.507

  Iob.
• * 1.508

  How to attain unto a thank∣full neart.
• * 1.509

  1. To get par∣don of sinne.
• * 1.510

  Psal. 103 3.
• * 1.511

  2. To get an humble heart.
• * 1.512

  3. Often medi∣tation on all sorts of pro∣mises.
• * 1.513

  Psal. 56. Psal. 33. 1.
• * 1.514

  Psal. 19.
• * 1.515

  Numb.
• * 1.516

  4. To meditate on mercies past, present, and to come.
• * 1.517

  1 Chron. 29. 11.
• * 1.518

  Acts 26. 25.
• * 1.519

  Psal. 24.
• * 1.520

  Pro. 21. 1.
• * 1.521

  Ezek. 1. 20.
• * 1.522

  Pro. 21. 31. Reason 4.
• * 1.523

  Isa. 30. 33.
• * 1.524

  Pro.
• * 1.525

  Dan.
• * 1.526

  Rom. 13.
• * 1.527

  Iob 31. 13. 14.
• * 1.528

  Psal. 62. 11.
• * 1.529

  1 Chron. 29.
• * 1.530

  Gen. 1.
• * 1.531

  Psal. 33.
• * 1.532

  Heb. 1.
• * 1.533

  Luke 12. 13.
• * 1.534

  Psal. 30. 6.
• * 1.535

  Num. 21. 23.
• * 1.536

  2 King. 7. 1.
• * 1.537

  Vers. 20.
• * 1.538

  Isay.
• * 1.539

  Iude 6.
• * 1.540

  Iob 1.
• * 1.541

  Math.
• * 1.542

  Levit. 8. 18.
• * 1.543

  Cant. 1.
• * 1.544

  Phil. 2. 13.
• * 1.545

  Rom. 7.
• * 1.546

  Rom. 11. 23.
• * 1.547

  Rom. 14. 4.
• * 1.548

  Iohn. 10. 27.
• * 1.549

  Rom. 16. 20.
• * 1.550

  1 Pet. 1. 5.
• * 1.551

  Psal. 145.
• * 1.552

  Psal. 36. 6.
• * 1.553

  Act. 12.
• * 1.554

  1 Pet. 4. 14.
• * 1.555

  Dan. 12.
• * 1.556

  Pro. 3. 35.
• * 1.557

  Iohn. 1•• 5.
• * 1.558

  Rev. 4 9••
• * 1.559

  Isa. 54. 8.
• * 1.560

  Ephe. 1. 9. Iohn. 13.
• * 1.561

  1 Ioh. 4. 8.
• * 1.562

  Iam. 1. 17. Reason. 3.
• * 1.563

  Pet. 1. 4.
• * 1.564

  Math. 25.
• * 1.565

  1 Pet.
• * 1.566

  Cant. 8. 7.
• * 1.567

  Rom. 8. 38.
• * 1.568

  Heb. 13.
• * 1.569

  1 Ioh. 5. 14.
• * 1.570

  Mark. 11. 24.
• * 1.571

  Iames 1. 5.
• * 1.572

  1 Sam. 1.
• * 1.573

  Ephe. 3.