CHAP. I. Of the first part of the Lords Prayer, viz. the Preface. The things therein to be considered. Who is meant by Father, and who are allowed to call God Father. Of the Prayers of unregenerate men, and how God heares them.

Question: WHat are the Parts of the Lords Prayer?

A. It hath three Parts; the first is the Preface, to stirre up our at∣tention and teach ableness, in which is declared whom we must pray unto, in these words, Our Father which art in Heaven. The second part is the Prayer it self, standing on six Petitions and a confirmation, which rendreth a reason why we pray to God alone; because the Kingdom which is all authority to grant our requests, belongeth to him the power, that is, all ability to execute our desires, is with him: the glory, that is, all this honour of being acknow∣ledged a Fountain of good things belongeth to him a Father of Lights, from whom every good gift descendeth; who in this regard is only to be invocated. The third is the Conclusion, in this word Amen: which is a testification of our assent and faith, whereas the former Petitions are testifications only of our desires.

Q. What may be learned from this, that our Saviour doth not set down the Petitions abruptly, but first beginneth with a solemn Preface?

A. From this practice of our Saviour, some reverend Divines observe, That he which is to pray to God, must first prepare himself, and not boldly without Page  391 consideration rush into Gods presence. And this without question is an undeni∣able truth: for if a man be to come before an earthly Prince, he will order him∣self in apparell, gesture, and words, that he may do all things in seemliness and dutifull reverence: how much more are men to order themselves, when they are to appear before the living God? Be not rash with thy mouth,*and let not thy heart be hasty to utter a thing before the Lord. David saith, I will wash my hands in innocency, and so will I compass thy Altar, O Lord. And this preparation stands not only in putting off our evil affections, but even our honest, and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, house and family, and a serious and conscionable stirring up the graces of Gods Spirit in us, that we might come be∣fore him in holy and acceptable manner.

Q What things are to be considered in the Preface?

A. In the Preface is contained a description of God, who only is to be called upon in Prayer. And he is described by two Arguments: First, By the relation that is between him and his Elect in Christ, which declareth his large and bountifull affection. Our Father. Secondly, By his absolute sovereignty, majesty, and glory: which art in Heaven. In Scripture when the Lord is called our Father, usually there is some addition annexed; as in this place, which art in Heaven. And this description of God, by these two Arguments (the one arguing his gratiousness and readiness of will, the other arguing his greatness and fulness of power to help all that come unto him) is placed of purpose in the very en∣trance into Prayer to strengthen the Petitioners faith and hope of good success in Prayer.

Q. What may be observed from this Preface in general?

A. 1. Prayer is not a bare wish or desire, as we usually say, I would such a good thing might happen unto me, or such evil might be prevented: but it is the tendering of our desires unto God, of whom we crave the fulfilling of our requests. And when the Psalms speak in the third person, Let God have mercy upon us; the devotion of the mind is to be reduced to the second person, Lord have mercy upon us.* For it is the phrase of Scripture to speak to the person pre∣sent in the third person. Therefore in what words soever the Prayer be formed, let the mind ever think upon, and look to God, that the desire and Petitions be directed unto him. 2 No Angels or Saints departed,* but God our Father on∣ly is to be invocated of us. What an unseemly thing were it, that children should seek to servants in the house for supply of what they want, and not to their na∣tural Parents? so here. It is Gods will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. As for the Angels and Saints departed, it is not certain that they hear our Prayers, or rather it is certain they know not our thoughts; nor can they do any thing which they will not; nor will they do any thing to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But they are not called of God to hear our Prayers. We may argue from this Prayer thus: That which is a platform of Prayer, teacheth as perfectly who must be called on, as it teacheth what is to be asked. But this is a perfect form of Prayer, teaching fully what things soever may be asked. Therefore it teach∣eth us fully what kind of persons may be called on. If it be objected, that the Sonne and the Spirit are not expressed: The answer is,* That the Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him: for such is the Divine dispensation, that when one is invocated, all are invocated. 3. These words admonish us of our spiritual adoption, and terrene peregrination. We are the Sonnes of God by faith in Christ Jesus, but travelling in a strange Countrey absent from our Father: in which estate we need his aid, because we are strangers; and Page  392 are assured of help according to our Petitions, because we are his Sonnes. 4. This also should stirre up love and reverence in him that prayeth: He is inflamed to love, who thinketh that he goeth to his Father, that he might conferre with him of things necessary for him, and he is striken with an holy fear, who considereth that his Father doth sit in Heaven, as the chief Gover∣nour of all things in Heaven and Earth. 5. Hence we learn, that God is both able and willing to help us. If he be a Father, he will not deny to his Children, what they ask according to his will, if it be good for them. If he be in Heaven, as the sovereign Commander of this world and all things therein, all things are in his hand, and he can do whatsoever he will. 6. This is an Argument of thankfulness, that God, who is most glorious in Majesty, dreadfull in power, immortall, unchangeable, higher then all earth∣ly things, should vouchsafe us liberty and leave to call him Father, and with confidence to lay open our cares into his bosome. It is humility in the Lord to behold the Angels;* How rich is his mercy towards us, whom he doth admit into the room of Sonnes.

Q Who is meant by Father in this place?

*A. Otherwhiles this Name is attributed to all the Persons in Trinity, or any of them: but oftentimes it is given to the first person in Trinity, as in those places where one Person is conferred with another. And so in this place it seemes to be taken personally for the first Person in holy Trinity, who is the Father of our Lord Jesus Christ by nature; as he is the second Person in Trinity, by the grace of personall Union, as man; by Covenant, as Mediatour; and in and through him the Father of all the faithfull by grace and Adoption, which implyeth or presupposeth both regeneration and re∣mission of sinnes. Thus the Apostle conceived of God when he prayed: I bow my knees (saith he) unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and earth is named. And though such is the Divine dispensation, that when one Person is invocated, all are invocated, yet the Father is fitly named alone, because the Sonne hath the part of a Media∣tour, through whom we go to the Father; and the Spirit, the Office of a School-master, teaching what to pray, and as we ought. This compellation doth not only contain, that the Father begat his Sonne from eternity, but in respect of the Father it containeth the benefits of effectuall Vocation, Rege∣neration, Justification, Adoption unto the Heavenly Inheritance with all the Royalties, Prerogatives, and singular Liberties that accompany it. In respect of the Mediatour,* it contains the Office and Benefits of Propitiation, Recon∣ciliation and Intercession. And in respect of them that pray, it implies their condition, that they have a right and interest in God; they can call him theirs, for they have entred into Covenant with him.

Q. Who are allowed to call God Father?

A. Our Saviour Christ taught his Disciples, and in them all that believe in him and walk in the Spirit,* to pray after that manner: but not only they that have received the Spirit of Adoption, crying in them Abba Father, but they also that being weary of their sinnes, seek unto him in Jesus Christ, to be received into favour,* are allowed by vertue of his gracious Covenant to pray unto him by this Name Father, though in somewhat different man∣ner from the former. Father I have sinned against Heaven, and before thee.

Q. What may be learned from this Name that is given to God in our Prayers?

A. 1. Prayer is the familiar conference of the faithfull repenting soul with the Lord, his most tender, mercifull, and loving Father in Jesus Christ, who delights in the voice of the penitent, is most ready to forgive our sinnes, supply Page  393 our wants, suppress our enemies, and succour in miseries. 2. In Prayer it is necessary that we conceive of the true God in Christ, as he hath made himself known in the Covenant of grace. We cannot come unto God in our own names, for we are all sinners, not able to endure the tryal of justice, or to bear the weight of his wrath. Our approach must be to the Throne of grace in the mediation of our Saviour Christ, who is the true and living way,* in whom God is become favourable, and through whom liberty of access is granted. God in Christ is the object of Christian Religion, which in every religious act must be apprehended as he hath manifested himself. By this the Prayers of Gods Church, and the Prayers of Heathen are distinguished, who invocate God as a Creatour, not as a Father in Jesus Christ. 3. Every one that prayeth with confidence, fervency, and filiall reverence is the Son of God. This is the note,* by which the faithfull servants of God are set forth, that they call upon the Name of God. Prayer is the breath of faith, whereby we are knit unto Christ, and re∣ceive the Prerogative of Adoption.* It is the Spirit of Adoption that teacheth us with affiance, humility, patience and submission to cry Abba Father. 4. It is one thing to pray for admission into the state of grace, that we might be accepted and received of God as Sons, another to call upon him as Sons already adopted to the immortall Inheritance: but no man can pray in an acceptable manner, who doth not truly repent of his sinnes, and seek unfeignedly to be reconciled unto God. The wicked cannot pray, nor will the Lord regard their cry. If I regard iniquity in my heart, the Lord will not hear me. No suits can find acceptance with God, which are not presented in the Name of Christ: but Christ will not plead the cause of them that walk on in wickedness.*If my people that are called by my Name, shall humble themselves, and pray, and seek my face, and turn from their wicked waies, then will I hear from Heaven, and will forgive their sin,*and will heal their Land. Whatsoever we ask, we receive of him, because we keep his Commande∣ments, and do those things that are pleasing in hi• sight.*Without faith it is impossible to please God. But he cannot come in faith that walloweth in iniquity. Ʋnto the wicked, saith God, what have ye to do take my Covenant into your mouth,*seeing ye hate instruction. The Spirit of supplications stirreth up godly sorrow, and causeth the heart to beg pardon with sobs and sighes for sin committed. He who would pray aright, must not only confess his sin, but also have a full purpose never after to offend his Father. For how can a child call him Father whom he cares not con∣tinually to displease through his lend conditions? He cannot do it, neither can any Father delight in such a child. Therefore we must call to mind our rebellions and trespasses against God, and with the Publican in heaviness of heart say, God be mercifull to me a sinner. And not this only, but we must set down with our selves never in such sort to offend again, and to lead a new life. 5. Hence we may ob∣serve both a ground of reverence, hope, humility and patience, when we come to deal with God. If I be a Father, where is my reverence?* We come with reverence before our earthly Princes, and in all our gestures express it: how much more must this be in us, when we have to deal with the living God? for this Father is impar∣tiall in justice, that we have need to converse before him in fear. Again, it is a ground of hope; earthly Parents will not deny their Children good things: much less shall God deny us his Spirit, and what ever thing is good for us. Our doubting minds must hence be reproved, and strengthened. How confidently do children come to their Parents? If we have a suit to a friend that is reasonable, we will presume it; how much more may we be of good hope in all our requests which we make to God? Let us draw near with boldness and confidence to the Throne of grace. Further, it is a ground of humility and patience. Children can∣not plead desert of their Parents, neither will they think it much to wait their leasure: how much more doth humility and patien•e become Christians, when they be to present themselves before the Lord? 6. A Christian must stirre up Page  394 the graces of Gods Spirit in him when he prayeth; but he must trust in the grace and mercy of God, not in the worthiness of his supplications. For he must pre∣sent himself before God as a Son, to be respected freely of grace, not as a ser∣vant to be rewarded of desert. The Fathers love is free, not merited by works. We do not present our supplications before thee for our righteousness,*but for thy mer∣cies. If the Servants of God make mention of their integrity at any time, it is not to plead the merit of their works, or the cause why they should be heard: but only to shew that their hearts were upright and qualified as becometh humble Petitioners to so glorious a Majesty.*Remember me, O my God, concerning this also, and spare me, according to the greatness of thy mercy. And as we must not trust in the strength of grace, or multitude of good works; so we may not des∣pair by reason of weakness,* unworthiness, former sins, or want of feeling com∣fort: for God heareth our Prayers, not for their worth, but for his Names sake, The question is not what our weakness meriteth, but what God of his infinite abundant grace is pleased to give. 7. If the God to whom we pray be a Fa∣ther, we must learn to acquaint our selves with the Promises which he hath made in his Word; to quicken our hearts in all Prayer unto him, and thereby to gather assurance to our selves that he will grant our requests. For a Father cannot but must needs make promise of favour to those that be his children: and therefore the children of God must diligently record what Promises the Lord hath made unto them. The Promises made to encourage in Prayer, are these and such like: Before they call I will answer;*Ask, and ye shall have; He that is Lord over all, is good unto all that call upon him; Draw near unto God, and he will draw near unto you. 8. Prayer is not a work of nature, but of the Spirit. A man of himself cannot call God Father, nor with confidence lay open his cares into his bosome: it is the Spirit that helpes us in our infirmities, that stirres up sighes and groanes in the heart for grace and mercy.

*Q. Do not unregenerate men pray sometimes?

A. 1. There be that draw near to God with their lips, whose hearts are re∣moved farre from him: but the groanes of the heart, not the words of the mouth, make the Prayer. A man prayes for no more then he desires with the heart, and he which desires nothing prayes not at all. 2. Ungodly men may ask some things they need, but never as they ought; they ask not in faith, with an holy affection, they depart not from iniquity: therefore their Prayers be un∣fruitfull to themselves, not acceptable to God. 3. Unsound Christians, as they pray in a sort: so are they partakers of the Spirit in some measure, though not of the Spirit of Adoption to seal them unto eternal life. For there be some com∣mon gifts of the Spirit, not altogether ineffectuall, of which many partake, that are not effectually called to communion with Christ in his death and resurrection. Now in what measure these common graces are imparted unto temporary Be∣lievers, in the same they may put up supplications unto God: but even these liveless, superficiall, wavering desires, come from an inferiour work of the Spi∣rit in them.

Q. Doth not God hear the desires of the wicked?

A. 1. God hears the desires of the wicked in judgment, not in mercy. For the blessings he reacheth forth unto them are tokens of his indignation.*I gave them a King in my wrath, and took him away in my displeasure. Let their Table be made a snare, and that which should have been for their welfare, let it become a trap.* 2. Sometimes the wicked do humble themselves before God, and make semblance of returning unto him: and God in a manner proportionable to their repentance, is pleased to grant their requests.

CHAP. II. Shewing, what the Word Our imports; That a Christian may in Prayer, say My God, and Pray specially for himself or certain others, yet so as that he must be mindful of all that belong to the election of Grace. How God is said to be in Heaven, and what is thereby signi∣fied.

Question. WHat doth this word [Our] import?

A. Our is not onely a note of the joyning together of many in prayer, when one man is the mouth of the rest: but it importeth that common interest and fatherhood in God, which the rest of the faithful have in him, from which there groweth a communion of one Christian with another, so that they become brethren.

Quest. Is it not lawful for us in prayer to say, My God or my Father?

A. In special manner God is the God and Father of Christ,* the God and Father of all the faithful in common, nevertheless it is lawful for a Christian in private prayer to say, My God, or my Father, Paul saith, I thank my God; Thomas, My Lord and my God; David, My God, my God, why hast thou forsaken me. Pray to thy Father in secret (saith Christ) and thy Father who seeth in secret, shall reward thee openly. Some Divines observe that it is not lawful for any meer man to say, My Father, but onely for Jesus Christ, who by this phrase of speech, doth distinguish himself from the sons of God by Adoption. But this observation will not hold, for in Scripture we finde the servants of God to use this manner of speech, My Father, and that with approbation, My Father let Job be tried unto the end, because of his answers for wicked men. Wilt thou not from this time cry unto me, My Father thou art the guide of my youth? Thou shalt call me, My Father, and shall not turn away from me. The Lord saith of every one that overcometh, he shall be my Son.

Quest. What may be observed hence?

A. 1. All true Christians have the Lord of Heaven and earth to their Father, I will be a Father unto you, and ye shall be my sons and daughters,*saith the Lord God Almighty. I ascend to my Father and your Father, saith Christ: There is no distinction of Jew or Gentile, bond or free, rich or poor, male or female, weak or strong: but all that believe with Abraham, they are the children of God,* as was Abraham, Behold, what love the Father hath shewed us, that we should be called the sons of God. There is none so weak or unworthy in his own eyes, who is not allowed to call God Father. He is no respecter of persons, no more the Father of the rich than of the poor, of the noble the nof the base. The strong Chri∣stian must not despise the feeble, for they have one Father; nor the weak despaire of audience, for he is a child. In adversity we must not fear, for our Father will provide for us: nor in prosperity be proud, for what we enjoy is our Fa∣thers gift.

2. In outward state, office, and measure of grace one Christian may excell a∣nother, but in the common priviledges of Christianity they are all equal. For they have all one God, one Father, one Mediator, one Spirit,* live under one Covenant of, and have like free access to the throne of Grace. What Page  396 success any of the Saints did ever finde, that may all the faithful look for.

3. All the faithful are of one spiritual society, and have sweet communion in Spirit with each other. They are children of one Father, members of one bo∣dy, knit together by one Spirit. And all that would pray acceptably, must hold communion and good agreement with their brethren, as the children of such a Father, by the same right of mercy and free liberality. For if we have all one Father,* from whom comes every good gift which we enjoy; we should be rea∣dy to communicate to others, as use requires, whatsoever is under our hands. We must in prayer to God come with love to the brethren; if thou art about to offer thy sacrifice at the altar,* and remembrest thou hast any thing against thy brethren, go, reconcile thy self first, then do thy duty after, otherwise the Lord will turn away from thy prayers. If one should give the King a petition, and carry in his hand or about him, some stinking savour which the sense of any abhorred, could he think but the King would turn from him? So he that com∣eth petitioning to God with wrath and malice, which stinketh odiously in Gods nostrils, must look that God will turn his countenance from him. Lift up pure hands without wrath.* Wherefore Peter exhorts man and wife to exercise all mu∣tual love towards one another, that their prayers be not hindred. Let us there∣fore labor to be of brotherly affection one towards another.* Should our pa∣rents know that we are faln forth with our brethren, durst we come in their sight? would we look for other then to be checked from them? Even so the Lord will turn his back to our prayers, while our affections are turned against our brethren. How should he call God his Father with affiance, who will not take the child of God to be his brother in affection? He that intirely affecteth the Father of the Family, loveth the whole house and family: in like manner the affection we bear towards our heavenly Father, must be shewed towards his whole family, house, and inheritance which he hath chosen.

4. We must not, because we pray alone, be careless of joyning with others in prayer.* Christ teacheth his Disciples jointly to pray, Our Father, &c. And hath promised his presence to two or three that meet together in his name. Look as if a single prisoner should ask us ought, it hath his force; but when all in the house lift up their voices at once, it is much more piercing; so in this matter, which letteth us see how wide such are, who will make light of praying with o∣thers, they hope they may pray for themselves, and like the old saying, Every man for himself, and God for us all.

5. In our prayers we must be mindful of others as well as of our selves. For as he teacheth them to pray, and to say, Our Father, because they were more then one jointly before him; so in this regard that he might make them mindful of all their brethren, called or uncalled, that belong to the election of God, Watch unto prayer for all Saints; not that we may not make a prayer wherein we must not mention others,* but because we must not fail at convenient times in the exercise of prayer, to mention others, as well as our selves, seeking their peace with God. We are members of one body; and therefore must help one another; and such as have learned love and mercy, cannot but seek at God the prosperity of their brethren, whose conflicting state they know by good experi∣ence in themselves; wherefore we must stir up our selves to the faithful perfor∣mance of this duty. He were a graceless child that would never pray for his mother, and we would think he would do little for us, that would not lend us a good word here or there: so when we remember not the Church, and will not open our mouthes one for another to God, What love is there? Let us therefore frequent this duty, not in word or shew, but in deed and truth. From the practice of this duty it cometh to pass, that a Christian man is like a rich Merchant, who hath his Factors in divers Countries: so a Christian man hath Page  397 in all places of the world some that deal for him with God (that never saw his face) who are petitioners for him unto God.

6. Hereby all true believers are distinguished from infidels and unbelievers: for they cannot call God Father: he hath created and doth preserve them, but they are not children by adoption in Jesus Christ.

Quest. Is it not lawful to pray specially for our selves or certain others?

A. It is: yet so as the mind may not depart from the beholding of this com∣munity, but refer all things thither. For though they are singularly conceived, yet because they be referred to that scope, they cease not to be common. The commandment of God touching the relief of the poor, is general, yet they o∣bey this commandment, who to this end succor them that they know to be in need and want, though they pass by others that are oppressed with as great ne∣cessity, either because they cannot know all men, or be not able to supply their needs: In like manner, they that in special words commend to God the neces∣sities of themselves or others well known unto them, minding with all the pub∣like society of the Church, do not resist the will or break the commandment of God?

Q. How is God said to be in Heaven?

A. By manifesting the effect of glory;* otherwise the heaven of heavens is not able to contain him, he filleth Heaven and earth, yea all the creature is with him as a moat within the light of the Sun: But look as a King, who by his au∣thority and power ruleth over all his Kingdom, is at the Court more especially displaying there the glory of his Majesty; so God whose essence and presence of power is every where, in the heavens as in the Court of his Majesty, doth ma∣manifest his glory more excellently. As heaven is called the Palace, Seat, Habi∣tation, or Throne of God, in comparison of the earth, which is h•s foot∣stool, from which he doth manifest his glory more oft and excellently then from any other place, and in which he mainfesteth himself most gloriously to the blessed Saints and Angels; so he is said to be in Heaven, not that he is far from us when we call upon him, as the heaven is distant from the earth, but that he is of divine, infinite Glory and Majesty, ruling and over-ruling all things, which he manifesteth from and in the heavens.

Quest. What things are signified thereby?

A. 1. It noteth the incomprehensible glory, majesty, immortality, and power of God, whereby he is able to do whatsoever he will in heaven or earth. The Lord is in heaven, and doth whatsoever he will.* To this effect is that de∣scription of God, which the Apostle setteth down at large, calling him, Onely potentate, King of Kings, Lord of Lords, who onely hath immortality,*dwelling in the light which no man can approach unto. 2. The Divine providence of God is noted by it, whereby sitting in his high watch-Tower, he doth at once behold all things here below, take notice of the necessities of his servants, attend un∣to their prayers, help and succor them in their distresses, confound their ene∣mies in their designs, and order, dispose and govern all things to the setting forth of his glory. Who is like unto the Lord our God, who dwelleth on high,*who humb∣leth himself to behold things in heaven and earth. The Lord hath looked down from the height of his Sanctuary, from the heaven did the Lord behold the earth. The Lords throne is in heaven, his eyes behold, his eye-liddes try the children of men. The Lord will hear from his holy heaven, with the saving strength of his right hand. Then hear thou in heaven thy dwelling place, and forgive and do. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory. 3. It signifieth the supream dominion and sovereginty of the Lord, ruling in all places, over all things in great wisdom disposing the actions of all creatures, and affecting his own works in their fittest seasons. Art not thou God in heaven? and rulest not thou over all the Kingdomes of the heathen?*and in thine hand is there Page  398 not power and might, so that none is able to withstand thee? The Lord hath prepared his Throne in the Heavens:*and his Kingdom ruleth over all. Masters, give unto your servants that which is just and equall, knowing that ye also have a Master in Heaven.

Q. What may be observed from this part of the Description?

A. 1. God to whom Prayer is made, who is the Father of all true Be∣lievers is an heavenly Majesty, perfect and infinite in power, goodness and glory.*Thus saith the high and lofty one, that inhabiteth Eternity, whose Name is Holy, I dwell in the holy place, with him also that is of a con∣trite and humble spirit. The Apostle calleth him, King Eternal, Immortal, Invisible,*and only Wise God. And he doth call Christ, who is one with the Father,*Blessed and only Potentate, the King of Kings, Lord of Lords, who only hath immortality; dwelling in the Light which no man can approach unto. 2. In coming to God we must set before us his heavenly Majesty, power, goodness, omniscience and sovereignty clothed with his love, for this encourageth to pray, stirreth up reverence, and strengthen∣eth faith. Majesty without love may terrifie; love without Majesty may breed contempt: but when they are coupled together, the one allures, the other strike• with awe. The glister of the pompe of earthly Princes doth move the subject to all humble regard of them, to all seemly submissness in their behaviours towards them: and doubtless, the not being striken with any consideration this way, doth make us so loose and heedless when we approach to God. Again, it confirmeth us in our faith, that God seeth our wants, is of strength and power to effect our desires, is of unsearch∣able wisdom to know perfectly what is best, and when it is best to help his Chil∣dren. Parents earthly, who have large hearts, have short hands, though they wish us well,* yet they have no power to effect what they would, or small wisdom to know, when help is fit. Were it thus with our Father, faith were shaken: but when he wanteth not will as a Father, nor wisdom and power as a heavenly Governour, our faith is firmly underpropped. Gods glory is infinite, his love everlasting, his truth heavenly and perfect, his power incomprehensible: Why then should we fear when we seek unto him?* He is both able and willing to graft in again the hard-hearted Jews: He is of power and willing to con∣firm and establish the rude and weak in faith. How then are we to accuse our selves, who know not how sufficiently to admire and adore an earthly majesty, a mortall man, and yet are so respectless of the High excellency of God? How slow of heart are we, that we are not raised up higher then these earthly things, when we are to deal with our God glorious in the Heavens? Why do we dread and trust in the power of man, not awing nor having confidence in his power, when the power of every creature higher then the earth, is un∣resistable by it? As what power of flesh can rsiest the least Cloud from dropping his rain, the least Starre from sending forth his light and influence? What a power is this of the Creatour of all these things, who dwelleth in glo∣ry above them?* Let us therefore considering this heavenly glory our Father hath, grow up to more reverence, devotion, and affiance towards him. 3. God can hear in every place, therefore we need not tire our selves with going on pilgrimage to any speciall place to seek him: for if we can but go to our hearts, and lift them up towards Heaven, we shall find him. God is as nigh to his peo∣ple in one place as in another: We may find him in the desert, in the dungeon, upon the bed of sickness,* if we seek him with all our hearts. 4. Prayer is an act of the heart, nor of the lips. It is not the sound of the voice that can peirce Page  399 the Clouds, and enter into the ears of the Lord of Hosts, but the sighes and groan•s of the spirit. The bruised heart makes the loud cry. 5. This doth admonish us to be heavenly-minded, if we will have any conjunction with God: for as he that would speak to the King at Court, must bodily move himself thither where the King bideth: so we that would speak with God, who dwel∣leth in heavenly glory (above all this visible frame of the creature) we must in spirit by faith move our hearts thither, where he is. Besides, where our Father is, there our Countrey is: and therefore as pilgrimes, and strangers do long after their native soiles, so must we after that glorious Inheritance, which our Father in the Heavens reserveth for us. Yea, For as much as we have cho∣sen God to be our heavenly Father, we are therefore to renounce all earthly things in comparison of him, and to cleave unfeignedly unto his Commande∣ments. The little child is never well but when it is in the Fathers lap, or under the Mothers wing: and the Children of God are never in better case, than when in affection and spirit they can come into the presence of their heavenly Father, and by Prayer as it were to creep into his bosome. Ʋnto thee, O Lord,*do I lift up my soul. 6. Christians must not in heart or voice utter any thing rashly be∣fore the Lord, nor use any vain or idle repetitions: for God is in Heaven,* and we are on earth. Rashness is a bad Counsellour, and no better Petitioner. Many words without zeal, and repetition without fervency, is an empty and odious sound. 7. God can speedily send help to his Children, and they can quickly dispatch their suits unto him. Holy thoughts ascend into Heaven,* and heavenly graces, blessings, assistance descend from above. Intercourse betwixt Heaven and earth in this kind, admitteth least delay. 8. The practi∣ses of ungodly against the Church and Chlidren of God, are all in vain: for God, who sitteth in Heaven, will laugh them to scorn.* It were ridiculous for a Dwarf with speare of bulrush to threaten the Sonne in the Firmament: so is it for sinfull man that creepeth on the ground, to resist the living God that ruleth in the Heavens. For be they never so strong, and knit in firme combination, the Lord can soon destroy and fire them, as bushes of thornes that be plat∣ted together.

CHAP. III. The Rules to be observed in the Exposition of the several Petitions in this Prayer, and how they are to be distinguished. Of the first Petition, wherein is shewed what is meant by Name, and by hal∣lowed. The Ground of this Petition, what we desire of God therein; And how God is glorified of us in spirit, word, and workes.

Question: WHat Rules are to be observed in the Exposition of the Petitions in this Prayer?

A. 1. Each Petition hath a certain and firm ground, which must be known, acknowleged and believed. 2. Each Petition doth imply some confession or acknowlegement in respect of our selves. 3. Where we pray for any good, we pray against the contrary evils,* and give thanks for the good things be∣stowed, or evils taken away, bewailing our defects and sins with grief and sorrow. Page  400 4. If one kind or part of any thing be expressed in any Petition, all kinds and parts of the same thing are to be understood. 5. Where any good thing is pray∣ed for in any Petition, the causes and effects thereof, and whatsoever properly belongs unto the said thing, is understood to be prayed for in the same Petition: except they fall out to be the express subject of some other Petition. And so when evils are prayed against, there causes, occasions, and events also are prayed against. 6. What we pray, we ask not for our selves alone, but for others, speci∣ally our Brethren in the faith.

Q. How may the Petitions of this Prayer be distinguished?

A. For the number of Petitions, Divines of good antiquity have reckoned seven, making two of the last; others of no less authority, have not regarded the number at all: Some of the Antient, and many of the Orthodox later Writers have reckoned but six: because the conjunction [but] knitteth, lead us not into temptation, and deliver us from evil, together into one sentence. But whether there be six or seven, it is no matter of our faith, and doth not deserve any heat of disputation to decide the controversie. If we respect the different persons whom the matter of the Petitions concerns,* they are thus divided: the three first concern God only; the three last concern man. Again, if we respect that wh•ch ought to be the chief end of every mans desire, and the means to compass the said end,* they have this order, and are thus divided: the first ex∣presseth the desire of the chief good; the means whereby this end is attained, are the matter of all the rest.* Others divide them thus: In these six Petitions we ask either the end of our life, or the means which lead to this end. The end is either principall, the glory of God in the first Petition, or subordinate, our salvation, in the second Petition. The means are either leading to the end, or seducing from the end. The former we pray for, in the third and fourth Petitions, viz. piety and sustentation: the latter we pray against, in the fifth and sixth Pe∣tition, viz. sin past and present. Many such like divisions are made, but I will not stand to recite them at this present.*

Q. What is the first Petition?

A. Hallowed be thy Name.

Q. What is meant by thy Name?

A. Name hath reference to God, and thy Name, signifyeth God himself, the Person named. More plainly, Name is put here for God, by Name or any other waies notifyed, that is, by Titles, Properties, Works, Ordinances, Mer∣cies, Judgments, or Signes of his presence and glory made known unto us. Name is put for the Person named, and so named, one kind of manifesting a Person for all other.

Q. What is meant by this word hallowed?

*A. 1. To hallow, is to make a thing holy, which by nature was common or prophane, as the faithfull, by nature unclean, are sanctified by grace. 2. It signifies to separate or sever a thing in it self unholy, or common to an holy or singular use civil or sacred, and that in efficacy, word or deed, by sanctifica∣tion only or appropriation also. So God sanctified the Sabbath, the Temple, the Sacrifices, and the Priests. 3. To sanctifie is to declare, manifest, acknow∣ledg, and profess the holiness of a thing that is holy already. In the first sense, the word Hallow must not be taken in this Petition: for God and his Name alwaies was, is, and for ever shall be of it self most holy: But we pray, that Page  401 this holiness of God may be declared, manifested, acknowledged,* and holily professed more and more; as wisdom is justified of her children: so declared to be, and approved of those that embrace her. This word Hallowed is set down in such a form of signification, as includeth all persons or things which are capable of setting forth and acknowledging his holiness. As, let thy Name be hallowed by thee; so saith Christ, Glorifie thy self. And,* Make me to hallow thy Name, in acknowledging thy holiness. And let all others acknowledg thee to be holy and the only true God. Thus Elias prayed,*Let it be known this day that thou art God in Israel.

Q. What is the ground of this Petition to be believed?

A. That God is in himself most holy, wise, strong, good, gracious, just,* mer∣cifull, and of incomprehensible glory; that his Name is most excellent, wonder∣full, and glorious, worthy to be praised, excelling above all thanksgiving and praise, most dear to God, and to be magnified of all his Saints.

Q. What do we acknowledg in respect of our selves?

A. We acknowledg that we were created such, as might worthily sanctifie the Name of God:* but that since the fall of man we are so corrupt and wicked of our selves, so blind, hard-hearted, prophane, and poysoned with self-love, that we more regard our own credit and reputation than the glory of God; yea, that we cannot without the speciall grace of God, desire, think or do the things that pertain to his glory.

Q. What desire we of God in this Petition?

A. The summe is, that God would so work, that himself howsoever made known by Titles, Word or Works, may be discerned of us as holy,* and so confessed, and accordingly respected of us; that God would so effect this, that himself may be more and more honoured of us, who are his chosen,* and in all others that are the Children of destruction. In brief, we pray that Gods infi∣nite excellency and holiness may be declared and acknowledged amongst us, in us, and with us.

Q. What things do we a•k more particularly?

A. First, Here we ask that God would work all such things as may be matter of his praise, whether they be good things towards his Children, or judgments upon the wicked. For thus God doth honour himself,* when he doth such things before us, upon which we take occasion to honour him. Hence it is that he will winne honour to his Name in delivering his Children, and inflicting judgments upon them that walk rebelliously, and be enemies to his Church and people. The Lord speaking of the bringing back of his people out of captivity, and destruction upon their enemies, saith, I wrought for my Names sake, that it should not be polluted before the Heathen, among whom they were, in whose sight I made my self known unto them, in bringing them forth out of the Land of Aegypt. Behold I am against thee, O Zidon, and I will be glorified in the midst of thee, and they shall know that I am the Lord, when I shall have executed judgment in her. And I will sanctifie my great Name, which was prophaned among the Heathen,*which ye have prophaned in the midst of them; and the Heathens shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. I will rain upon him [sc. Gog] and upon his bands,*and upon the many people that are with him, an overflowing rain, and great haile-stones, fire and brim-stone: Thus will I magnifie my self, and sanctifie my self, and I will be known in the eyes of many Nations. I will cause the captivity of Judah to re∣turn, &c. And it shall be to me a Name of joy, a praise,*and an honour before all the Nations of the earth. The Prophet foretelling what Judgments the Lord would bring upon the disobedient, saith, The Lord of Hosts shall be exalted in Page  402 Judgment,*and God that is holy shall be sanctified in righteousness. And when he inflicted that judgment on Aarons Sonnes, he said, He would be glorified in such as come near him. If he might not have it from them, he would have it in them, by sending such Judgments on them, as might be matter of his glory. Secondly, We pray that God would make himself known unto all Nations in and through Jesus Christ, who is the Image of the invisible God, the engraven form of his Person, the brightness of his glory. For in Christ we behold the glory of the Lord as it were with open face. What we know of God by the works of creation and providence, is little in comparison of that we see of his goodness, mercy, wisdom, grace, long-suffering, and clemency in Jesus Christ. And as God glorifieth himself by the revelation of his Son; so do the Saints glo∣rifie him in and through Jesus Christ. To God only wise, be glory through Jesus Christ for ever. Ʋnto him be glory in the Church by Christ Jesus. If any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ. Thirdly, We ask of God to refrain the bring∣ing of such things upon us, which might make wicked ones take occasion to prophane his Name. For when God saith, he will not pullute his Name among the Heathen, by the utter extinguishing of his people; he doth teach us that the giving occasion to wicked ones to crow against his people, and himself their God, is a dishonour of his Majesty: and therefore here we pray it may be prevented. Remember this,*that the enemy hath reproached, O Lord, and that the foolish peo∣ple have plasphemed thy Name. In this respect, God is pleased both to spare his people, not bringing upon them deserved wrath, and to deliver them out of misery after he hath humbled them for a season.*I said, I would scatter them into corners, I would make the remembrance of them to cease from among men; were it not that I feared the wrath of the enemy, lest their adversaries should be∣have themselves strangely. Our Fathers understood not thy wonders in Aegypt, they remembred not the multitude of thy mercies: but provoked him at the Sea, even at the red Sea; Nevertheless, he saved them for his Names sake. Now therefore what have I here, saith the Lord, that my people is taken away for nought? They that rule over them, make them to howle, saith the Lord, and my Name continually every day is blasphemed. Yet if it so fall out, that the state of Gods people is incorrigible, and they will not be reclaimed from prophaning Gods Name, it is better that the open enemy should blaspheme them, than that he should receive such intollerable indignity from his own people. Be∣cause thou hast forgotten me,*and trusted in falshood, Therefore will I discover thy skirts upon thy face, that thy shame may appear. Thy sorrow is incurable, for the multitude of thine iniquity: because thy sinnes were increased, I have done these things unto thee. Fourthly, We ask that God would make us grow up to ac∣knowledge him,* in all means and waies of his, wherein he manifesteth his glory. For as the Sunne shining brightly, should be glorious in it self, but if eyes were not opened to behold it, it should not be had in account as glorious with man; so the Lord, glorious in all his waies, hath not that glory in his creature, till, the eye of the mind opened, this be discerned of them. This is to be prayed for, because the dimme sight of the most holy men being unable to comprehend the high acts of God, hath driven them to stagger in themselves. When David be∣held the prosperity of the wicked,* and considered the manifold afflictions where∣with the godly are exercised every day, he was somewhat moved at it, untill he went into the Sanctuary of the Lord, and there understood the end of these men. Fifthly, We ask that he would enable us more and more in spirit, word and work,* to give him glory from our selves, and seek that others may do the same, moved by our word and works; that as we discern him to be holy and glorious Page  403 every way, so we may accordingly glorifie him; that we might be zealous of his glory. Sixthly, We desire that God would dwell amongst us in the signes of his presence, that in them we might behold his strength and glory.

Q How is God glorified of us in spirit?

A. 1. By an inward and faithfull acknowledgment, admiration,* and conside∣ration of his power, goodness, grace and holiness revealed in his Word, and manifested in his works above the capacity, contrary to the expectation of men in this world. O Lord, how great are thy works, and thy thoughts are very deep! A brutish man knoweth not: neither doth a fool understand this;*When the wicked spring as the grass, and when all the workers of iniquity do flourish: it is, that they shall be destroyed for ever. 2. By our sound affiance and confidence in the Word of God, resting upon his grace, staying upon his power and faithfulness, adhereing unto his Commandements. Abraham staggered not at the Promise through unbelief, but was strong in faith, giving glory unto God. 3. God is glorified by us when we stand in awe of his greatness, and fear before him con∣tinually. Sanctifie the Lord in your hearts, and let him be your fear, and let him be your dread. God shall bless us, and all the ends of the earth shall fear him. I know that whatsoever God doth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him. 4. By intire love, and sound joy God is glorified, whereby we sincerely cleave unto him for his goodness, and heartily rejoyce in his favour. I love thee dearly, O Lord, my strength. Rejoyce in the Lord, ye righteous. 5. Humbleness of mind, and spiritual poverty fitteth the soul to glorifie God. For he that in all things denyeth himself, will give God the praise of all his works. What am I, that thou shouldst do so great things for me! 6. Ardent zeal for the glory of God is here begged also. Thy zeal hath even consumed or eaten me up. 7. He that acknowledgeth his sinnes, and offereth praise to God for his general goodness or particular favours, glorifieth him. These as they be internall Operations of the soul, must be referred to this Head.

Q. How is God glorified in word?

A. By confession of our sinnes; justifying God in his Judgments,* though hid∣den and above our reach; celebrating his works, confession of his truth, and speaking good of his Name to others But all this must proceed from an heart truly, sincerely, zealously affected to the praise of God. My heart is in∣diting a good matter: I speak of the things which I have made, touching the King: my tongue is the pen of a ready writer. The Prophet would signifie, that being enflamed by the Spirit, and provoked by the ardent love of the Messias and his Kingdom, he could not refrain his tongue and hand.

Q. How is God glorified in workes?

A. 1. By sincere worship, when we approve, esteem, and exercise the holy Ordinances of God according to his appointment. If ye will not hear,*and if ye will not lay it to heart, to give glory unto my Name, saith the Lord of Hosts, I will even send a curse upon you. 2. By reformation of our lives,* if we have gone astray. Give glory to the Lord your God before he cause dark∣ness.Page  404 3. By fruitfulness in good works, walking before God in holiness and righteousness. Hereby is my Father glorified, that ye bear much fruit. Let your light so shine before men,*that they may see your good works, and glorifie your Father which is in Heaven. 4. By patient submission to the will of God, neither despising his corrections, nor despairing under them, nor fretting against him. Why doest thou strive against him? for he giveth not account of any of his matters. I will bear the indignation of the Lord, because I have sinned against him, untill he plead my cause. 5. By constant undaunted profession and suffe∣ring for the Name of Christ, if we be called thereunto. I will speak of thy testimonies also before Kings, and will not be ashamed. If ye be reproached for the Name of Christ, happy are ye, for the Spirit of glory, and of God resteth upon you: On their part he is evil spoken of, but on your part he is glorified. 6. By diligence, faithfulness and honesty in our callings; as it is said of Daniel he was so faithfull, that no fault could be found in him. But all these must pro∣ceed from lively faith and ardent zeal to the glory of God. Mine earnest ex∣pectation and hope is, that in nothing I shall be ashamed: but that with all boldness, as alwaies; so now also Christ shall be magnified in my body, whether it be by life or by death.

CHAP. IV. Wherein is shewed, what we ask for others in this Petition, what the evils are that we pray against, and the wants that we bewail, with di∣rections how we may devotionally make this Petition; And what the especiall blessings are for which we must give thanks according to this Petition, and the practicall conclusions that are to be drawn from thence.

Question. WHat do we ask for others in this Petition?

A. For others as yet uncalled, they are two-fold, belonging to the election of grace, or otherwise. Now for the former we intreat that God would daily bring them home to glorifie him with us; yea, that he would give them godly sorrow for such things as before their visitation they heedlesly neg∣lected.*Let thy people praise thee, O Lord, let all the people praise thee. Give unto the Lord (O ye kindreds of the people) give unto the Lord glory and strength. For other we pray, that God would restrain them from their high prophanation of his Name, and that he would turn their rage (and so by pro∣portion all their other sinnes) to the praise of his Name. Surely the wrath of man shall praise thee.*

Q. What are the evils that we pray against?

A. All prophanation of Gods most holy Name. 1. Ignorance and folly, whereby we discern not,* neglect, or disregard the power, goodness, grace and holiness of God, shewing themselves brightly in his Word and Works. Who is blind but my servant? or deaf as my messenger which I have sent? Who is blind as he that is perfect, and blind as the Lords servant? Seeing many things, but thou observest not: opening the ears, but he heareth not. 2. Unbelief and wavering, Page  405 when the heart is divided from the Commandement, and staggereth at the Pro∣mises. The Lord spake unto Moses and Aaron, Because ye believe not,*to sancti∣fie me in the eyes of the children of Israel, therefore ye shall not bring this congre∣gation into the Land which I have given them. 3. Carnall and wicked confidence, when we build upon sandy foundations, or rest upon rotten posts which cannot uphold. Trust ye not in lying words, saying, The Temple of the Lord,*the Temple of the Lord, the Temple of the Lord are these. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. 4. Wicked, vain, superstitious and slavish fear, when we fear the loss of pleasure, honour, or profit more then Gods displeasure; when we dread the signes of Heaven, the malice of ungodly men, and what they can do unto us, as to doubt of Gods protection and grace; when we fear his threatnings in such sort as we fly from him, or make obstinate resistance to his good will and Commandement. Be not dismaied at the signes of Heaven,*for the heathen be dismaied at them. Fear ye not their fear, nor be afraid. 5. Carnall love and re∣joycing in outward things, whereby the heart is withdrawn from God.*If I rejoyced because my wealth was great, and because my hand had gotten much riches. 6. Pride and self-sufficiency, whereby we are puffed up in conceit of our own excellency, trust in our own strength,* and seek the approbation and ap∣plause of men, more then the praise of God. When our first Parents were tempted in Paradise, the Devill told them they should be as Gods: which lesson, not only they, but we have learned: for we conceive of our selves as gods, though in words we deny it. This hidden pride appears in vain thoughts, secret applaudings of our own courses, spiritual fulness, and lofty imaginations which continually upon every occasion ascend in the mind. 7. Hardness of heart where∣by we are hindered from knowing God aright, from making right use of mercies and judgments, and from discerning the glory and majesty of God in his works and creatures. The Disciples through the hardness of their hearts, could not see Gods power in the Miracle of feeding many thousand with a few loaves though themselves were instruments of it, and the food did increase in their hands. Our Redemption what a wonderfull work is it, but how few consider of it, or regard it? 8. Luke-warm indifferency in matters of religion; which is a temper that the Lord hateth. Ephraim, he hath mixed himself among the people. Ephraim is a cake not turned 9. Ingratitude or forgetfulness of Gods benefits,* when we neither seriously think upon them with our selves, nor make mention of his good∣ness before others to stirre them up to magnify the Lord. Israel hath forgotten his Maker, and buildeth Temples. Our Fathers understood not thy wonders in Aegypt, they remembred not the multitude of thy mercies. 10. Prophanness or disobedience in speech or life, whereby the Name of God is polluted, and pure Religion disgraced. Through breaking of the Law dishonourest thou God? For the Name of God is plasphemed amongst the Gentiles through you. 11. Im∣penitency, when men harden their hearts in sinne, and will not return unto the Lord, notwithstanding they have been often admonished, lovingly invited, and severely chastened. And men were scorched with great heat, and blasphemed the Name of God, which hath power over these plagues: and they repented not to give him glory. 12. Murmuring, impatiency, fretting at the hand of God upon us. Neither murmur ye, as some of them also murmured, and were destroyed of the de∣stroyer. 13. Obstinacy and incorrigibleness, whereby the Lord is compelled to give his people into the hands of their enemies to be scourged, because no admo∣nition, long-suffering, or gentle correction will work to sound and true amend∣ment. Because Judah would not hearken to the Prophets of the Lord, whom he sent unto them, rising early and exhorting them to repentance: therefore he brought upon them the King of the Chaldees, who slew their young men with the Sword in the house of their Sanctuary, and had no compassion upon young Page  406 man or maiden, old man or him that stooped for age. 14. Denyall of the truth before men, or starting aside from our holy profession in the daies of persecution.*Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. 15. Presumptuous arrogating or giving to any other, what is proper and peculiar to the Lord of Glory. The Angel of the Lord smote Herod,* that he was eaten of wormes; because he gave not God the glory. Lastly, We pray that God would not take from us the signes of his presence and glory, nor suffer the arrogant enemies of his truth to prevail and prosper to the dishonour of his Name.

Q. What are the wants that we bewail in this Petition?

A. 1. We bewail all the evils that we pray against in our selves or others, as knowing that God is thus dishonoured by men on earth. 2. We must not for∣get to confess with grief and sorrow, our dulness and deadness of heart, that we do not earnestly and constantly pray that Gods Name be glorified; that we con∣sider not the greatness and excellency of the things we crave; that what we ask in words we deny in deeds, what we pray against we pluck down or hold upon our selves by our carelesness, forgetfulness, indulgence to sinfull passions, rush∣ing into the occasions of sin, and works of darkness; that we weigh not our Petitions and root them in the heart, to express the power of them in life and conversation;* that our affect•ons are not stirred and moved according to the quality of Gods works and Word; and that we consider not as we ought, the wisdom, power, justice, and mercy of God appearing in his Works.

Q. How should we stirre up our selves devotionally to make this Pe∣tition?

A. To say this Petition feelingly, we must consider, First, How necessary a thing it is that God should have his glory. It is his right, and if we yeeld it not unto him,* he will be glorified in us. For to this end all things were made, we live, move, and have being from him to no other purpose. Secondly, Though this is so necessary, yet how little God is honoured by us, who are his, he passing by us in many parts of his providence, we not seeing him, nor taking any heed to him in the things we do see; not affected with fear, joy, thankful∣ness as they require, little thinking on him, not speaking of him to his praise, not ordering our works in such sort as they might be to the glory of him our heavenly Father. It is God that hath formed us in the womb, brought us into the world, provided for us ever since, spred our Table, protected us against all dangers, laid us to sleep, raised us up again, dressed, undressed us, led us by the arms, and taught us to go. He hath given his Son to redeem us, revealed himself unto us in his Word, regenerated us by his Spirit, freely justified us from sinne, adopted us for his Sonnes, and sanctified us unto holy obedience. But we seldom think upon these blessings, we prize them not according to their worth, we walk not as becomes them that have received such favours from the Lord. How many waies do we take Gods Name in vain? Thirdly, We must consider how our hearts are so poisoned with love of our own names, estimation, and that glory which is from man,* that we are altogether careless of Gods glory. Hence it is, that if we circumstantially so fail, that it craseth our reputation in any kind with men, it doth sting us, but when we be faulty towards God, we pass it over without trouble. Hence it is, that if one put the least contemptuous behaviour upon us, using a term of any disgrace, it doth kindle coales presently; but we can hear Gods Name dishonoured, and not be affected, and moved with it. We had need therefore to pray unto God, that he would heal this matter. Fourthly, To marke how fearfully with wicked ones not yet called, Gods Name is propha∣ned. Doth it not pity us when we hear that our friends have such servants as do twenty dishonest parts, which will redound to their discredit? Did we see their giving no regard to their Master, rioting his goods otherwise then he command∣eth, Page  407 drinking themselves drunk in his Cellers, would it not grieve us? Thus that Lord of us all,* that Master in Heaven is used by those that should be servants unto him; which if we well weigh, we cannot but cry to him for help, that those deluges of his dishonour might be stopped and diminished. Fifthly, We should seriously consider how forward we have been to dishonour God in thought, word and deed, before our conversion and calling out of the Kingdom of darkness. Were not our hearts set upon evil works? Did we not devise ab∣hominable things? Were not our deeds sinfull and odious? What good thing did we receive from God, which we abused not to the dishonour of his Name? How contemptuously have we slighted mercy profered in the Gospel? And should we not zealously affect the glory of God now we be called to the partici∣pation of grace, when in former times we prophaned his Name very wickedly? Sixthly, Gods Promises to such as seek his glory,* and threatnings to such as do otherwise; He will honour such as honour him, and such as despise him, shall be dispised. Seventhly, Let us consider that this is no common honour which God vouchsafeth us, when he commendeth unto us the care of his glory, and doth so farre abase himself, that he will make account of that honour which we give unto him, and desire to have it maintained and kept safe and sound. Eighthly, Let us remember how great his wisdom, goodness, righteousness, power, and all Vertues that are in him are, which whoso∣ever shall deeply weigh with himself, cannot but be ravished in great ad∣miration of him, to praise and magnify him in thought, word and deed. These things pondered, will ingender some more feeling when we preferre this Petition. Lastly, We have the example of Christ our Saviour, the ho∣ly Angels, and many of the Saints of God to incite and provoke us to glorifie God. I seek not mine own glory, but I honour my Father. Holy, Holy,*Holy Lord of Hosts, the whole earth is full of his glory. My mouth shall speak the praise of the Lord: and let all flesh bless his holy Name forever and ever. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created. Who is not awakened with this heavenly melody? Who is not stirred up to sing and rejoyce, at the hearing of those triumphant Songs of praise?

Q. What are the special blessings for which we are to give thanks according to this Petition?

A. 1. God is to be magnified for his excellent Works of creation and pro∣vidence, whereby as he formed, so he governs all things in most excellent order. The glory of the Lord shall endure for ever: the Lord shall rejoyce in his workes.*He looketh on the earth, and it trembleth: he toucheth the hils, and they smoke. I will sing unto the Lord as long as I live. 2. He is to be praised, that he hath manifested his glory in Christ Jesus unto the Church, and make known unto them his incomprehensible wisdom, mercy, compassion, love, and long-suffering. Blessing, glory,*honour and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. 3. We must bless the Lord that he hath shewed his power and goodness in the protection of his Saints, and confusion of their and his enemies. Fear God, and give glory to him,*for the houre of his Judgment is come. Great and marvellous are thy workes, Lord God Almighty, just and true are thy waies, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy Name? 4. Thanks and praise must be returned unto God for his gifts and graces freely vouchsafed unto us: that he hath enlightned our eyes to see and discern things pertaining to his glory; that he hath enriched our hearts with any measure of faith, love, reverence,* hope, zeal; strengthened us to walk unblameably, given us grace to reform our evil course of life, and called us to the profession of the truth, and made us con∣stant in manifold persecutions.

Q. What conclusions may be drawn from this Petition?

A. First, Barely to use the Titles of God is not to pray, but therein we must lift up the heart to his excellency, either to crave and beg some blessing we stand in need of,* or to give thanks for some benefit received. Secondly, The chief thing that we are to desire, is, that God may more and more be ho∣noured. This is more worthy then all the creature besides. The end is more worthy, than that which serves to the end; as meat and drink which serve to maintain the bodily life, are not so good as the body. So when all the creature and all the actions of us, are to tend hither, that God may be glorified, it is sure that Gods glory is farre more excellent; which must make us seek that he be more and more sanctified of us. It was Joabs praise, so to order the Battell, that his Lord and King might have the glory of the day, and not himself; Ought not all Gods subjects to respect their God, more then he did, or could respect his King? Excellently spake Joseph, when, that the honour of interpreting Dreames might not be given unto him, he saith, It is not in me, God shall give Pharaoh an answer of peace. In like manner Daniel would not assume to himself the power of revealing secrets, but saith, There is a God who revealeth secrets. These examples are for our learning, so that we must alwaies say with the Psalmist, Not unto us, O Lord, not unto us, but unto thy Name give glory. We see that servants of honourable personages they are all for their Lords honour; they will runne into Books, and out of good Inheritances sometimes, to maintain a kind of gallancy, which graces, as they think, the personage they serve: shall not we to our great good honour our God? If God be glorified by us, he also will glorifie us. O! let us seek his glory. Who will keep a servant no way to his credit? no more will God let us retain unto him alwaies, if we be so careless to him this way. Set and consider the dreadfull Judgments of God upon them, that in pride of heart have trampled upon his glory. Did he not honour himself upon Pharaoh and his Land, by his wonderfull Plagues which he sent amongst them,* till he made Pharaoh himself and the Aegyptians to know that he was the Lord? Did not the Lord make Senacherib an example to all that should reproach the holy One of Israel? Did he not abase the pride of Nebuchadnezar, whilest he vaunted himself in his glory and greatness? For the like sinne was Belshazar weighed in the bal∣lance, and found too light. These things are registred for our warning, that if we would not perish with them, we should not sinne as they did 3. No glo∣ry or honour should be given to any thing in the world, but to the Name of God, further then they are instruments, whereby we may arise to glorifying of it. For God will not give his glory unto any, no not to the manhood of our Saviour Christ. Fourthly, It is a singular benefit of God to be admitted to the sanctifying of his Name, and as it were to set the Crown upon his head, and to hold it there; especially seeing he is able himself to do it: and when he would use others hereunto, he hath so many Legions of Angels to do it; yea, he can raise up stones to that purpose. Ffthly, When we seek this at God, we confess it is God that teacheth and enableth us to honour him. Our Children have no behaviours more civil, to our credit, which we do not train them unto. None by nature understandeth, none enquireth after God, nor yet care to glorifie him as God. As he is the God that teacheth us to profit in all points, so in this. The use of it is to teach us to referre all unto God, that we do prosperously this way, who worketh it in us, not our selves. As also to teach us on whom we must hang with conscience of our own wants, that we may more and more be enabled this way. Sixthly, Hence we see what care we must have neither to dishonour God our selves, nor to partake with it in others: for so doing we seem to mock God, and deny in deed, that which we beg in words. He that asketh his daily bread, and is careless to get, or save any thing Page  409 by some lawfull calling, should deride and tempt the living God. Seventhly, From hence we perceive, that spying Gods dishonour, we must be grieved:* for who can desire that truely, but it will grieve him to see the contrary? Yea, we must by ejaculation of our mind renew our requests (when we see such Spectacles) that God himself would provide for the maintaining the honour of his own Name. Arise O God, plead thine own cause: remember how the foolish man reproacheth thee daily. Forget not the voice of thine enemies, the tumult of those that rise up against thee, increaseth continually. Eighthly, Holiness is the highest Title of honour and glory that can belong to any person, yea, to the most high God. As any person or thing is more holy: so is it more honourable. It was the honour of Jerusalem to be an holy City. It is the glory of the third Heaven, to be the high and holy place. As men were more holy:* so did David count them more excellent. When Christ Jesus will present his Church unto God a glorious Church, he will sanctifie it, and present it holy and without blemish.*Mary magnifyeth the Lord in her song, thus;*He that is mighty hath done great things for me, and holy is his Name. The four living creatures say, Holy, Holy, Holy, Lord God Almighty. The Saints sing, Who shall not fear thee, O Lord, and glorifie thy Name? for thou only art holy. When the Seraphims would gie God the greatest honour and glory, they cry, Holy, Holy, Holy, is the Lord of Hosts. Holiness in God is the rectitude and perfection, and so the glory of his power, mercy, justice, and all other his attributes: which are all most holy, and so most glorious. And as for other things, the more they par∣take of holiness, the more like they are unto God, and therefore the more excellent.

CHAP. V. Of the Second Petition, what the word Kingdom doth signifie, and in what sense it is to be taken in this Petition, concerning the King, the Subjects, the Lawes, and the Degrees of this King∣dom; Why we are to pray for the coming of Gods Kingdom; The ground of this Petition, with the particular things that we therein desire.

Question. WHat is the second Petition?

A. Thy Kingdom come.

Q. What doth this word Kingdom signifie?

A. Kingdom in the largest sense signifieth the government and rule of a people under one Head or Governour.* But in this Petition it is limited by particular refe∣rence to God, saying, Thy Kingdom, which importeth that administration of government, which God doth exercise in ordering all things, so as may set forth his sovereignty.

Q. How many waies is the Kingdom of God taken in Scripture?

A. Two waies. First, For that administration whereby he governeth all creatures, even the Devils themselves; which is called his universall King∣dom, or the Kingdom of power and providence. Secondly, For such an order or estate, wherein God hath all supremacy, and men acknowledg them∣selves liege-men to his Majesty, to their great benefit temporall and eternall. Page  410 God governeth his Kingdom by his Vice-roy Christ Jesus,* whom he hath or∣dained Lord of all things in Heaven and earth, and peculiarly King and Head of his Church and chosen people.

Q In what sense is the word Kingdom taken in this Petition?

A. The Kingdom of power is not here meant under which the Devils them∣selves live, for that goeth through all things most powerfully, nor can any crea∣ture exempt himself from it:* But that Government in which God most grati∣ously ruleth, and we willingly obey, to our everlasting happiness: which is called the Kingdom of God, the Kingdom of his dear Sonne, the Kingdom of Heaven, and the world to come; and by Divines, the speciall Kingdom. This Kingdom is confined to no certain place: out of this Kingdom we cannot go, if we abide in Christ. The Kingdom of Heaven, is the Kingdom of Christ, Dan. 2.44: Or, the state of the Christian Church opposed to the Jewish; Called heavenly in respect of the 1. King. 2. The Seate. 3. The Subjects. 4. Government. And 5. Conversation.

Q. How many things are to be considered in this Kingdom?

*A. Four things. 1. The King. 2. The Subjects. 3. The Laws where∣by the Kingdom is governed. 4. The Degrees of it.

Q. Who is the King?

*A. In this Kingdom Christ is the King: it is he to whom the Father hath given all authority in Heaven and earth.

Q. Who are the Subjects?

*A. In this Kingdom all are not Subjects, but such as are willing to give free and frank obedience to Gods Word. Every particular man is not a mem∣ber of this Government: but only that company of mankinde in Heaven or earth, which is called from the world to the participation of eternall life through Christ.

Q. What are the Laws of this Kingdom?

A. The Gospel is both the meanes whereby men are gathered to this Kingdom through the powerfull operation of the Spirit, and the Law by which it is go∣verned. As a King by his Laws brings his people into order, and keeps them in subjection: so Christ by his Word, and the preaching of it, as it were by a mighty arm, draws his elect into his Kingdom, and fashions them to all holy obe∣dience. Therefore it is called the Kingdom of Heaven, the Gospel of the Kingdom, the rod of his mouth, the arm of God.

Q. What are the Degrees of this Kingdom?

A. This Kingdom is but one in substance but divers in Degrees. For Christ the King now reigneth, but not without enemies, without warre: but at the day of judgment, having abolished sinne and death, and trampled all his ene∣mies under feet, he shall reign peaceably for evermore. In this life he governs his Church by his Spirit and Word, Officers and Ordinances: but in the life to come,*God shall be all in all. And as for the Subjects of this Kingdom, some are militant here on earth, others are glorified in Heaven with Christ their Head, though in soul only; and at the day of Judgment both the one and other shall be glorified in soul and body.

Of this Kingdom then there be three Degrees. 1. The Kingdom of grace, Page  411 in which Christ doth govern his Church militant in this life by his Spirit,* Word and Ordinances, daily warring against his and their enemies, This is an entrance and preparation to the Kingdom of Glory. Great are the Priviledges of the Saints under this Government of Jesus Christ; they are qualified with eternall graces; they are comforted with the daily refreshings that flow from the sense of Gods favour; they are confirmed in the assured peace with Angels and good men; they are estated into an everlasting Inheritance; they daily reape the be∣nefits of Christs Intercession; they often sup with Christ, and are feasted by the great King; they live alwaies in the Kings Court, in as much as they are alwaies in Gods special presence; they partake of the Priviledges, Prayers, and Blessings of all the righteous; and they have the Spirit of God in them, to unite them to God and Christ, to lead them in the pathes of holy life, to comfort them in all distresses, to warn them if they go out either on the right hand or on the left, and to help them in their Prayers, making request for them. The second is the Kingdom of Glory begun or inchoate,* in which Christ reigneth in the world to come with the spirits of just men in glory, being perfectly freed from sinne, and admitted to the clear, immediate Vision and fruition of God their bodies abiding as yet in the grave, expecting full redemption and deliverance. The third, The Kingdom of glory consummate,* when sinne and death being utterly abolished, the Elect being perfectly separated from the reprobate, and all the enemies of God and his Saints being wholly subdued, the Lord only doth rule with his Saints in most perfect glory. This is the consummation and perfection of the former Degrees of this Kingdom, and shall never have end. In the King∣dom of grace we slip and fall often: but when the light of the Kingdom of glory, which is perfect, shall shine upon us, we shall stand firm and stable, all infirmi∣ty shall be done away.

Q. What is it to come?

A. Come, properly is an action of such creatures which have the power of moving, whereby they being absent or farre off, do approach near, and be∣come present: whence the metaphor here is taken, but with much enlargement of the sense. Here it signifieth five things: First, The coming and being of that which yet is not come. Secondly,* The continuance of so much of the King∣dom as is already come. Thirdly, Growth towards perfection of those things which are come in truth, but not in perfection of Degrees. Fourthly, The con∣summation and perfect coming of all things that belong to the glory of Gods Kingdom. The last is, When things concerning this Kingdom are come in their being, that they be revealed and come to our knowledg, for without this coming also we cannot glorifie God, in hallowing his Name. Therefore it is, that every speciall manifestation of Christs glory when it appeares to men, may be called a coming of his Kingdom. Thus Christs revealing some glimpse of his glory, is called the coming of the Kingdom of God with power.

Q. What great need is there that we should pray for the coming of Gods King∣dom?

A. We had need to pray that the Kingdom of God may come,* because Satan hath his Kingdom upon earth, all men by nature being his bond-slaves, living in ignorance, errour, impiety, and disobedience: which opposeth strongly a∣gainst the Kingdom of Christ. All men in words and shew detest the very Name of the Devil, but when they do his will, live under his Laws, delight in his works of darkness, subject themselves to the Pope and other his instruments, they are found indeed to love him as their Father, and honour him as their Page  412 Prince, whom in words they would seem to abhorre. As men may approach unto God with their lips,* when their hearts are farre from him: so may they in their lips be farre from Satan, when in their hearts they are near him.

Q. What desire we of God in this Petition?

A. We pray that God would that the honour of his Name may be amplifi∣ed, make his Government spread in the hearts of men, that the number of his Subjects may be increased, and subjection augmented in all who are brought under him, till they be perfected in the Kingdom of glory. In a word, we pray, That Christ would convert and bring home his chosen as yet living under the ty∣ranny of Satan, rule in the hearts of them that are already called, and perfect the salvation of his people, and the glory of his Kingdom in Heaven hereafter.

Q. What is the ground of this Petition?

*A. That Christ is the universall, most powerfull sovereign Lord of all things in Heaven and earth, the King, Head, and Saviour of his people that he hath redeemed, and will bring home unto his Kingdom, whose government is op∣posed by Satan, the flesh, the world, not yet perfected by the absolute peace and glory of his Subjects.

Q. What do we herein acknowledge?

A. We acknowledge, that by our first creation we were under the King∣dom of Gods bounty and kindness,* and grieve that by sinne we fell from it, and so came under the tyranny of Satan, and the revenging justice of God.

Q. What are the particular things that we desire?

A. The things that we ask, are, First, That God would cast down the King∣dom of Satan,* and all the props and pillars of it, where yet it is unshaken. In this God is glorious as a lawfull King in subjugating usurping Tyrants. I be∣held Satan as lightning fall from Heaven. Rule thou in the middest of thine ene∣mies. The God of peace shall tread Satan under your feet shortly. Secondly, That God would plant both outwardly and inwardly the externall face, and in∣ward substance of his Kingdom where yet it is not. Other sheepe I have which are not of this Fold, them also must I bring, and they shall hear my voice. Ask of me, and I will give thee the Heathen for thine Inheritance. And to this end we pray, that God would send forth his word into those people that as yet sit in darkness and the shadow of death; that he would powerfully accompany it by his Spirit, to bring his chosen from the power of Satan unto God; that he would give them Pastors according to his own heart, to feed them with knowledg and understanding; that he would erect his own Ordinances, and establish an holy order amongst them, and link them together in mutuall love and holy profession of the faith. Thirdly, For the Churches already planted we pray, that God would supply unto them what is wanting, and mercifully continue and encrease what good they enjoy; that he would preserve purity of Doctrine, that the Word may be preached purely, freely, with power and authority; that the Sacraments may be administred purely according to the in∣stitution of Christ, that the House of God may be governed according to the heavenly policy of that Kingdom, that comely order may be observed amongst the Saints, each man with all diligence, patience, meekness and zeal, doing the duties of his place; that the censures of the Church may be rightly executed; that the good may be encouraged, the evil may be shamed, and so brought to Page  413 amendment, or else cut off from the communion, and that to the working of true awefull credit to the Church,* and advancement of the Kingdom of Christ Jesus. We pray also, that the graces of the Spirit, with the fruite thereof, may plentifully grow and encrease, and that God would bless his people with inward and outward peace and prosperity, that being freed from jarres, contentions, and externall persecutions, that they may walk in the comfort of the Holy Ghost, and mutually edifie each other in their most holy faith. And to this end we pray, that God would bless his Church with Christian religious Magistrates, which may be as nursing-Fathers, and nursing-Mothers to his Israel, which may so govern, that their Subjects may live in all godliness and honesty, which may rule for the praise of them that do well, and for the terrour of them that do evil: which may advance and defend the only one true Religion among their Subjects. Again, we ask that God would furnish his Church with Ecclesiasticall Officers, who might both govern and assist according to his will; men furnished with wise∣dom and grace to discharge their duties, such as be of unblameable conversation, ensamples to their Flocks in good works, whose hearts are set for the building of Gods Kingdom. We pray also for Schooles of Learning and Piety: for they are the ordinary means to maintain the Ministry, and so the Church of God. A man that hath divers Orchards, will also have a Seminary full of young Plants to maintain it. Schooles, they are as Seminaries to Gods Church, with∣out which the Church falls to decay: because they serve to make supply of Mini∣sters. And because Paul may plant and Apollos water, and all in vain, unless God give the increase; therefore we pray, that the holy Spirit would work effectually by his outward Ordinances, for the building forward of them that be already called, and the effectually calling of them that be members of the Church by outward profession only. As in the time of the Law, not the Ark alone, nor the Mercy Seate covered with Cherubims, but the answers from the Ark given immediately by God, were the undoubted evidences of his most glo∣rious presence amongst them: So not the externall sound of the Gospel, nor the bare ministry of the Word, but the powerfull work of the Spirit in every man soul and conscience, is the most evident demonstration of the same glori∣ous presence in the daies of the Gospel. The mighty and wonderfull works of the Holy Ghost, pricking some at the heart,* casting down others at the sight of their vileness, converting, quickning, comforting, discovering the thoughts, in∣flaming with burning zeal, assuring the heart of the truth received: this is an infallable witness of the most gracious presence of Christ amongst us. And for the members of the Church we pray, that they may live together in love, being of one mind and one judgment, yeelding free and willing subjection to the sove∣reignty of Christ Jesus, accepting the service and labour of his faithfull Messen∣gers, and walking in holiness without offence. Fourthly, For the Church in persecution we ask, that the Ministers of the Gospel may be inabled to preach, and others to profess the truth with all courage and boldness, as they ought to do; that they may be faithfull unto death, not fearing what the adversary can do unto them, that they may be delivered from unreasonable men, or protected against them; that the rage of the enemies and constancy of the Saints may turn to the encrease of the Church: and that in due time, he would put an end to the misery and tribulations of his Saints. Fifthly, For the Elect of God already converted we pray, that God would strengthen the weak, comfort the afflicted, recall the wandering, uphold them that stand, and lead them forward by his blessed Spirit into all truth and holiness. Sixthly, For our selves con∣verted and all others, we ask, that God would root out the relicks of darkness in us, which are as yet not subdued to grace; that he would preserve us to abide Page  413 in his Kingdom,* and continually increase and quicken in us all those heaven∣ly vertues that he hath begun of his mercy; That he would subdue all the en∣mities and impediments, which Satan raiseth to hinder us in this way; That he would give all meanes serving to this end; as that we may live under his Ordi∣nances in his Church, enjoying the fellowship and society of the Saints. Seventh∣ly, Concerning the Kingdom of Glory we pray, that we may be made meet to be partakers of the Inheritance of the Saints in light, be accounted worthy the Kingdom of God, and be preserved unto his heavenly Kingdom; that we may love, desire, and hast unto the coming of that Kingdom of Glory; that we may be prepared for the coming of that Kingdom; that Christ would bring us to his Kingdom of Glory: and that he would come to judgment, to magnifie himself in his just vengeance upon the wicked, and to glorifie his Name in the perfect salvation of his people, when death and sinne shall utterly be abolished, and all the enemies of Christ and his Saints be put under feet and subdued wholly. Lastly, For such as are uncalled, not belonging to Gods mercy, we pray, That in this life Gods power may bring them on their knees, and that they may be crushed with a rod of iron.

CHAP. VI. The Evils that we are to pray against, the wants that are to be be∣wailed, the special Blessings for which we are to give thanks, with sundry usefull Conclusions, that are to be drawn from this Petition.

Question: VVHat are the Evils that we pray against?

A. 1. The tyranny of Satan, dominion of sinne, overspreading of false religions,* and cruelty of Antichrist. Let not sinne reign in your mortall bodies. Poure out thy wrath upon the Heathen that have not known thee, and upon the Kingdoms that are not called after thy Name. 2. The corruption and mix∣ture of heavenly Doctrine, and pollution of Divine Ordinances with vain de∣vices, carnall rites, and unprofitable traditions. We are not as many which cor∣rupt the Word of God. Ye worship me in vain, teaching for Doctrines the tradi∣tions of men. 3. The abuse of Church-censures, when they be committed in∣to the hands of unworthy, unmeet, unlawfull Officers, or preverted for the maintenance of errour, and disgrace and molestation of the best members of the Church; as did the Pharisees, who made and executed this ungodly Canon, That if any did confess that Jesus was the Christ, he should be thrust out of the Synagogue: Or, as Diotrephes, who cast men out of the Church; for receiving the Brethren. 4. We pray against disorders, scandals, jarres and contentions in the Church of God. Whereas there is among you envying, and strife, and di∣visions, are ye not carnall, and walk as men? 5. We pray against Anarchy, when none reign, but every man liveth as he lusteth. Also against evil govern∣ment, when Magistrates maintain false religion or irrelegion, or tolerate them to the corrupting of the true, or persecute the Gospel of Jesus Christ. 6. We pray against having no ministry and government in the Church; also against a false ministry; as that of Pope, Cardinals, Priests, Jesuits, and such as Christ Page  415 never instituted: also against ignorant, idle, negligent, scandalous, proud, co∣vetous Ministers and Officers,* who either cannot or will not teach or govern according to their place; teach idly, rule remissly; teach corruptly, flattering∣ly, vainly, erroneously, without authority; rule with tyranny, inequally, not according to truth and honesty. 7. We pray that the Spirit of God be not grieved, resisted, or withdrawn, Ye stiffe-necked and uncircumcised in heart, and ears, ye do alwaies resist the Holy Ghost: as your Fathers did, so do ye. Quench not the spirit. 8. We pray against all lets and impediments whatsoever do hinder the gathering or progress of Christs Kingdom, the means of grace, and free passage of the Gospel. We would have come unto you (even I Paul) once and again: but Satan hindered us. I would they were cut off which trouble you. 9. We pray that we may not be cast out of Gods presence, nor deprived of his holy Ordinances. Cast me not from thy presence. If they be the Children of men cur∣sed be they before the Lord: for they have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other gods. Lastly, We pray against all decaies of grace, enormous and soul sins that hinder the building forward of Christs Kingdom, and revoltings from the way of truth. I hate the works of them that fall away, they shall not cleave unto me. Oh forsake me not utterly.

Q. What are the wants which are to be bewailed?

A. 1. The evils which we pray against, are wants for which we must mourn; as the tyranny of Satan under which the most do live; the reliques and remain∣ders of sinne which abide in the best; the want of good means which serve for the furthering of the Kingdom of Christ, as preaching, Sacraments, and Dis∣cipline. When we shall see a people without knowledg, and without good guides and teachers, or when we see one stand up in the congregation, not able to teach, here is matter for mourning. So when we see disorders, scandals, abuses in the house of God, then it is time to pray, Let thy Kingdom come.* Our Savi∣our wept over Jerusalem, because they knew not the things which belong to their peace. It is a thing also much to be bewailed, that there be so many impe∣diments and hinderances of the Kingdom of grace, as the Devil and all his An∣gels, their instruments, the Pope, the Turke,* and all the rest of the professed wicked of the world, which by subtile inticements and tyranny keep back and repell the means, whereby Christ ruleth as King in his Church. It is a thing to be bewailed that the people of God do fall before their enemies, or be slain by the sword of the ungodly. When the Devil sees one that was sometime of his Kingdom, but to cast a look towards the heavenly Jerusalem,* he straight-way rageth against him, and labours quite to overthrow him. These and all other evils are to be lamented, as we shall see them to abound in the world, or in the Church. 2 We bewail our dulness and sloth, that we cannot pray for, and desire the coming of Christs Kingdom with that attention we ought; that we neglect in life and endeavour, what we seem to desire in Petition; that we strive not to beat down the power of sinne in our selves, nor to bring others to the King∣dom of Jesus Christ, nor to walk in love and unity with them that profess the truth sincerely, when we make this Petition; nor submit our selves to bear the yoke of Christ, and to be guided by his Laws.

Q. What Motives are there which might move us to the devout asking of these things?

A. First, To consider the breadth of the Devils Kingdom and Possession, how potent and numbersome his subjects are upon earth, where we dwell Who could see the King holding some shire within his Kingdom, and enemies Page  416 spread like Grashoppers over the face of all his Countrey? Besides, what good Subject that loved the honour of the King, could think on this, or view it with drie eyes? What true-hearted Israelite was not moved to see David fly out of Jerusalem with ashes upon his head, weeping as he went, a small company fol∣lowing him, when the Traitour possessed the chief places of the Land, and great troupes resorted daily unto him with shouting and great joy? Secondly, We must weigh what glory it is to God, and security to us, when true-hearted Israelites are increased; as a Prince-like Diadem, such is the multitude of well-ordered Subjects.*In the multitude of people is the Kings honour. Multitude of obedient children is the glory of Parents: the praise of a Shepherd is the number of his Flock. In externall beauty the first Temple farre excelled the second, but in glory it came behind it,* because the multitude that resorted thither to worship God, was greater. Thirdly, We must consider the strong Battell which this strong man armed, the Devil and his Angels make, (hindering the entrance of Gods Kingdom nationally or personally (to all sincere Ordinances of God, to all the more full conformity and subjection of those who are already converted from Satan to God. If the Thief watch to steal, will not the House-Keeper wake to save himself? If a City be besieged, will it not seek aid, and stand upon de∣fence? When Satan and his Instruments thrust sore against the Kingdom of Christ to overthrow it, we must seek unto God by earnest Prayer to be defended against their malice: If our enemies be ever waking, we should not slumber. Fourthly, To observe what a deal of darkness, and lusts of darkness remain, like Canaanites, as pricks and thornes in us. What communion hath light with darkness,*Christ with belial? How should the Child of God patiently endure to feel the stirrings of sinne and motions of the flesh within him? Heat and cold may agree in one subject and make a middle temper: so cannot grace and corrupti∣on, which mutually contend, and seek to expell each other. Fifthly, How prone we are to fall away and be brought back again, and how farre we are from be∣ing fully subdued to God. All creatures keep their course and standing: but men renewed by grace do slip often, seldom prosecute what they have well de∣vised; that which erewhile pleased, doth now displease; and good actions under∣taken they cast away, and contemn. Being conscious of our own weakness, we should fly to the Lord to be strengthened and supported by his might, who only is able to uphold us. Sixthly, What miseries we are here subject to, what blessedness we want, because the Kingdom of God is not fully come. The hap∣piness of Saints is not compleat, till the Kingdom of Christ be perfected In this world, so long as they be sojourning towards the heavenly Jerusalem, they be compassed with many miseries, lyable to many assaults, pressed with many infirmities, encumbred with sinfull motions, oppressed with manifold afflictions, never in quiet till they come to Heaven the place of rest. In Heaven their happiness is not every way consummate, till the Day of Judgment. Seventhly, Consider how precious is the Pearl of Divine Grace, and how excellent the Treasure of Divine Glory?

Q. What are the speciall Blessings for which we are to give Thanks?

A. Thanks must be given to God, that he hath erected a Kingdom of Light contrary to the kingdom of darkness; that he hath called us unto it; that he doth continually preserve it,* protect it, build it forward, bless it with his Ordi∣nances, enrich it with his graces, and keep it by his power against the rage of all his malicious enemies, untill the time of happy deliverance. We give thee thanks, O Lord, God Almighty, which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned.

Q. What Conclusions may be drawn from this Petition?

A. First, It is God alone that can trample Satan under our feet, and dissolve the works of the Devil. It is he that must turn us before we be turned out of Page  417 the Kingdom of darkness. Prayer presupposeth both want of that we ask, and impotency in our selves to attain it, or that it is out of our power. Again, the strong man holds possession till a stronger cometh. Now who is, of any other creature, stronger than Satan in such degree as to cast him out? The Papists give some place in this work to the liberty of our will: But though it be true, we turn because we will turn to God yet (we will turn) doth note, not the principall cause, but a cause subordinate, working by way of free disposition, which disposiiton it receive•h from God, not from natural strength; so, still all is by him. Men turn not, because they will not convert; [because] here noteth the fundamentall, radicall, prime cause of impenitent not converting, which the will doth by way of disposition, which it hath by nature of it self unto sin: But it is otherwise when we say, This man converts to God because he will con∣vert, for here God is presupposed the principall Agent; man is a secondary and instrumentall; the habit disposing him to do this, being grace received from God, not derived to him with his nature. Away therefore with Papists Doctrine which make the will of man in a manner almighty. God offers grace like as a Merchant setteth his wares to sell, leaving it to our will whether we will buy or no. Were this true, if you ask what discerneth me from another un∣converted? The answer is, my will; I by the freedom I had of will, took that proffered, which another by the same liberty refused. Thus by the Doctrine of mans freewill the grace of God is trampled under foot, and the pride of man advanced. Secondly, Marke who must strengthen, confirm, and perfect all things begun in us, even God the giver of every good and perfect gift.* He sanctifyeth us throughout, and makes us perfect in every good work. He con∣firmes us unto the end, and makes us to increase and abound in that which is good. Even as the Sunne first bringing light, doth more and more subdue all the darkness of the aire, till it come to full strength: so the same God that first dispelleth the darkness of sinne and ignorance, doth more and more perfect the light begun, till it come to Glory. And as the same Physician, which first recovereth us from some deadly lingering evil, must after restore decayed strength and cleanse a l relicks of sick matter, by such diets as Art adviseth: so God, &c. What then if we see all weak, ready to overturn; many graces in a manner utterly wanting, so weak they are in us? God that calleth the things that are not, as if they were, is the beginner and perfecter of his Kingdom. Thirdly, That Gods Kingdom is but in part come unto us; we see not all things as yet put under him; many not called, many enemies and evils unsubdued, many works of darkness hanging about us: which must comfort us though we find these things; We could not say this Prayer, were there not enemies still opposing us, in our confl cting course. The Kingdom of Christ were not to come, but al∣ready come, if we were perfectly freed from the molestation of the flesh, and the suggestions of Satan We are said to be translated out of the Kingdom of Satan, in regard that we do not voluntarily suffer under him as a lawfull King, but unwi•lingly as under an usurper too strong for us. Or rather, because he is begun to be, and certainly shall be cast out. Now that is said to be done, which a while is so in doing that it certainly shall be finished. Fourthly, All Christians must unfe•gnedly desire that God would shew himself the absolute Sovereign Lord God, in setting up and establishing his Kingdom of grace, to the utter overthrow of his enemies, and bringing of his Elect in Christ to the Kingdom of Glory. Do good in thy good pleasure unto Sion.*O that the salvation of Israel were come out of Sion. The holiness of Gods Name in his Attributes, do shew themselves most manifestly in the coming of this King∣dom. The coming of his Word to any man, and the work of conversion by the Word, do shew the infiniteness of his wisdom, power, mercy, justice, patience, grace and goodness in gathering and saving the Elect; also his wisdom, Page  418 power, hatred of sinne, and justice in overmastering sinne and Satan, and re∣venging himself upon the disobedient, are thereby most manifest. Again, the publishing of the Word, whereby this Kingdom is erected, is the means of re∣vealing the will of God, and of making men able to do his will. Therefore the coming of this Kingdom is to be desired. The Subjects of this Kingdom do yeeld free and willing obedience unto God, they set forth his praise, and magni∣fie his Name:* in which respect it is to be asked earnestly, that God may have the glory that is due unto him. In his Temple doth every one speak of his glory, O worship the Lord in the beauty of holiness. Thy people shall be willing in the day of thy power, in the beauties of holiness. God glorifies himself in the con∣fusion of the wicked, and by his over-ruling providence so chaines them up, that will they nill they, they do what his counsell hath determined: but the faithfull, and none but they, do freely submit themselves to his good pleasure, and celeberate his greatness.*Thy Saints bless thee, they speak of the glory of thy Kingdom, and talk of thy power. What, that the glory of Christ our King is manifested, as his Church and people do increase and multiply. The brightness of his glory doth shine forth when putting his enemies to flight, and treading down their might, he spreadeth the borders of his Kingdom from one end of the earth to the other, and mightily protecteth his people against their Adversaries. And this is the glory of the Church, that she beareth many Children to God, which walk before him in holiness, and live together in peace.*His rest shall be glorious. The glory of Christ and his Church do both suffer and shine together: When the glory of Christ shall appear, his Church shall be glorified: and when his Church is glorious, the glory of Christ filleth the world. The diminishing of the Church is the obscuring of his glory, and the breaking forth of the light is the deliverance of Sion. It may further be added,* that the coming of this Kingdom doth much tend to the comfort and security of every faithfull soul. The way to Heaven seems more easie and delightfull, when many travell together, each one calling upon and encouraging other; The power of the Adversary is repelled, and his assaults borne off with more ease, when multitudes combine mutually to aid and suc∣cour one another;* The powerfull presence of God in his holy Ordinances doth much glad and rejoyce a Christian heart; The Prayers of the faithfull are the more effectuall, and the Ordinances of God more powerfull, when many joyn in the same Suits, tender the same Petitions before the Throne of grace. And the society of them that fear God, is many waies comfortable and beneficiall to good men, to the strengthening of their faith, quickning of their grace, setling of their doubts, kindling of their zeal, and encourag∣ment in the waies of holiness. Moreover, the Elect of God, till they be converted and brought to the Kingdom of Christ, do lie under the power of wrath and tyranny of Satan. They that actually are beloved to be made Heires of grace, be yet actually under wrath, till they be renewed by grace, and grafted into the body of Christ. For these Reasons then we must cry to God, that his Kingdom may come. Doth not every good Subject wish the enlargement of the Kings Territories, the rooting out of all opposites, that set themselves against the prosperity of his Kingdom? So must we, if we be true subjects to the Kingdom of Heaven. Did we border upon the Turkish Empire, so that we were often forraged would it not make us cry to God for help? and shall the Devill still sinke us in our persons, every where inva∣ding, and shall we be silent? What tyranny to Satans and sinnes tyranny? What wants to the wants of righteousness, peace, joy, &c. in which things Gods Kingdom cometh? We should seek it so farre as it is wanting, and joy in it so farre as we partake in it. To be naturalized into our Kingdom is a benefit great Ones esteem: but to be within Gods Kingdom, O how blessed! Page  419 Fifthly, Christ is the King of holy and just men that live in his Church, whom he doth protect, defend, and govern with singular care, love, and tenderness.*The Lord is my Shepherd, I shall not want. The Lord is our Judg, the Lord is our Lawgiver, the Lord is our King, he will save us. He shall feed his Flock like a Shepherd: he shall gather his Lambs with his arm, and carry them in his bosome, and shall gently lead those that are with young. The faithfull are the Inheritance of Christ, which he hath purchased to be his peculiar people; they are his choice and select Treasure, which he will keep charily, and pre∣serve with diligence. Sixthly, Every true Christian must seek with his utmost endeavour, that both himself and others be in subjection to God. We should with David and Jeremy bewail the aversness of others, and rebellions they live in against God: and like Paul, bemone the laws of evil, which dwell in us, &c. If we desire that God would save us, should we not heartily desire that he would rule over us? If Christ be our Saviour, he is our Lord; if he hath redeemed us from death, he doth rule in us by his Spirit. The price of our ransome is already paid to the full, but it hath not full effect in us, till our cor∣ruptions be subdued, and our hearts brought to perfect subjection unto the Lord in all things. How would a naturall Subject grieve to spie in himself, or see in others much falshood, much rebellion against his Sovereign? So must we grieve that we and others have hearts so false and rebellious against God. And not only so, but we must endeavour to set up the Sovereignty of Christ in our own hearts, and amongst others more and more. How do men profess perfect conformity and totall subjection to men? How do Papists seek to pro∣pagate the Popes Kingdom? They find out new words, rather then his Subjects should not be made up: Should not we stirre up our selves to seek the enlargement and building forward of Christs Kingdom? This is one prin∣cipall end of the preaching of the Gospel,* that the Elect unconverted might be added to the Kingdom of Christ, and the faithfull converted brought to more perfect conformity. Heavenly graces are the true riches, with which as every man is best stored, he is most blessed. Seventhly, All Christians must here on earth set themselves to seek Heaven and perfect happiness with God in the Kingdom of glory. Prayer is not a windy asking, but a reall seeking of the good desired: be taught to pray, Thy Kingdom come,* we are informed to seek it with all our hearts. We have no way of getting any good thing, but by flying unto the grace of God in Christ, which is done by hearty supplication: but our Prayers must not be idle, as though bare desires were all that is required. Seek first the Kingdom of God. Seek the things that are above. Abraham is set before us as an example of this thing, who did acount even the Land of Promise a strang Countrey, looking for and seeking after a City which hath a foundation, whose builder and maker is God. Heavenly glory is the highest of all good things that are to be desired the Pearl of inestimable price, to be valued above thousands of gold and silver. In this world we are but strangers, Heaven is our native Countrey, where our heart should be, whilest in body we are kept here below. Would not an English man (by any case exil'd) much long to smell the smoke of his own na∣tive Countrey? Thus, if we be heavenly creatures, we cannot but in desire aspire thither, while we are here on earth as exiles and pilgrims from our heavenly Father. All creatures have an inclination to the place where they were bred, and where they may rest; the stone falleth to the earth, Birds de∣light in the woods. Heaven is the Habitation and rest of the Saints, and an affection towards it is given to every Christian that is borne of God. This seeking of the Kingdom of God implieth or presupposeth the knowledge of what it becometh us to know or to do about this Kingdom, or at least an en∣quiry of the way that leadeth to this Kingdom. Look as a man seeketh Page  420 earthly things, when he goes out to the Cryer to learn of them: and look as Clyents seek their earthly Inheritances, when they go forth to advise with their learned counsell: thus when we come forth to be instructed by the Word of God, which is the Word of the Kingdom, we are said to seek this Kingdom. In those daies the children of Israel shall come, they, and the children of Judah to∣gether,*going and weeping; they shall go, and seek the Lord their God. They shall ask the way to Sion with their faces thitherward. Secondly, We seek this heavenly Inheritance, when we get sound Title and Interest unto it by faith in Christ Jesus. The Kingdom of Heaven is prepared for the adopted Sonnes of God,* who receive Christ, and are united unto him: therefore as we strive more and more to be engrafted into Christ, and rooted in him, we are truly said to seek the Kingdom of Glory. Earthly men seek earthly things, whilst they get their Title to that they shall possess hereafter, made sure and ratified. Thirdly, We may seek this Inheritance of Gods Kingdom in getting something which we may shew for our right and title to it. Now this we do by exercising our faith in some Promises, by which God doth freely pass it unto us; as, fear not lit∣tle flock it is your Fathers will to give you a Kingdom.* Thus men seek their earthly matters whilst they get good Copies for that they hold. Now the Promises of God laid hold on, are the only deed and Instrument which can be shewed for title unto eternall life. Fourthly, We may seek this Kingdom in re∣gard of getting our selves possessed of it: which we do by this means, while we labour to be enriched more abundantly with the graces of the Spirit, and by a sanctified course to draw nearer it and enter it here on earth. Men will not only get right unto the things they seek, but they will endeavour to be posses∣sed, to dig their turf in that Land they purchase. The more the Israelites did subdue the Canaanites,* the more they were possessed of Canaan: Thus the more we overcome our sinnes, grow in graces, the more we grow seized of our heavenly Canaan.* The Pearl of Grace is one part of Heaven. What is Glory, but absolute and perfect Grace? What is Grace, but a lively sparke of Glory? Grace is in proportion to Glory, as the Suburbs to the City, as the Porch to the Temple, as a little sparke of fire to a great flame; the further we proceed in Grace, the nearer we approach to Glory: yea, the more we grow in Glory. Why have we not Heaven upon earth, but for that our graces are imperfect? Fifthly, We may seek it in regard of getting our Title and Possession made sure to our consciences. Thus we seek earthly Inheritances, not only to be seized of them, but by strengthening our selves in them. Hence it is, that we will sue our Fines and Writs, which may in a manner after a certain time, put an end to all claimes which may be made by any, some few persons on just ground excep∣ted. So we must give all diligence to get those things ascertained unto us; which we do chiefly, while we faithfully lay hold on Gods Promises which promise our protection;* as, that he is our God, who will keep us from every evil work to his heavenly Kingdom; while we get the Spirit to witness to our spirits this gift of perseverance which is bestowed on us; while we learn to die by faith, and hold Christ as the Author and finisher of our faith, and raiser of us up at the last day; and the Father who is stronger then all, keeping us in his hand even by his Almighty power, as in a strong Tower unto salvation. We cannot be sure enough of earthly things; we desire to see the Bird in the Cage, and have all things so setled as there may be no question. How much rather should we not content our selves with uncertain hopes of our heavenly Inheritance, but travell to have it setled on us, and throughly assured to our soules. Sixthly, We must constantly desire perfect immediate fellowship with God. As the loving Wife longeth to be with her Husband, and to injoy society with him: so doth the Christian soul to dwell with her Saviour, Head, and Husband in happiness and glory. It will be questioned, Whether it be lawfull for a Christian to desire death. Page  421 The answer is easy; for death and departure hence by death is propounded as a blessing, promised as a blessing, and bestowed as a blessing,* and may as a bles∣sing also lawfully be desired. Our deaths-day is our doomes-day, that our go∣ing to Christ is as his coming to us. Now a Christian may love, and long after the one, and therefore may lawfully desire also the other. Death in it self con∣sidered, is an unnaturall separation of soul and body, and not to be desired: but as it is to the faithfull an end of miseries spiritual and temporall, an entrance into life that shall never change, there is great and good cause why Christians should desire it. Many are the benefits that death brings to good men; It free∣eth them from the injuries of the ungodly, the bitterness of correction, the infirmities of nature, the pain of labour, the fear of death. Death is cured by death, while mortality is swallowed up of life. It delivereth them from the temptations of Satan, from worldly provocations and evil examples, from sinne and corruption, and from Divine desertion. It bringeth unto them consummation of Grace, perfection of Glory, the inseparable com∣pany of Christ, and immediate Vision, and Communion with God. For these causes a man may desire death, but he may not hasten his own end. A man may desire many things to be done, which yet he himself may not do. A man may desire the ministry, yet may he not make himself a Minister. He may desire to have some malefactors taken away by the Sword of justice; yet being a private person, he may not do it himself. So a man may desire death, and seek it at Gods hands; but not procure it or hasten it by any meanes of his own. We may desire death, but without impatiency (that was Jonas his fault) we may not desire death as weary of Gods work, of doing or en∣during what he calleth us unto. We must submit our wils to Gods will,* as content to waite Gods leasure, and to abide Gods pleasure for death or life. Eighthly, We are here to note, that the godly must mourn, when the Church is in affliction. Why should not my countenance be sad, when the City, the place of my Fathers Sepulchre lyeth waste,*and the gates thereof are consumed with fire? Oh, that my head were waters, and mine eyes a fountain of teares, that I might weep day and night for the slain of the daughter of my people! If I forget thee, O Jerusalem,*let my right hand forget her cunning. Memorable is the answer of Ʋriah to David, The Ark, and Israel, and Judah abide in Tents, and my Lord Joab,*and the servants of my Lord are encamped in the open fields: shall I then go into mine house, to eate and to drink, and to lie with my Wife? Whosoever was the Pen-man of the 102 Psalm, whether David, or some other living a∣bout the end of the Babilonian captivity, he sheweth himself to be ten∣derly affected towards the Church in distress. How importunate is he with God, to arise and have mercy upon Zion?* How doth he put the Lord in remembrance of his Promise to restore it? The time to have mercy thereon, the time appointed is come; How full of passion is that speech, O Lord, thy servants delight in the stones thereof, and have pity on the very dust thereof. Phineas Wife lamented the loss of the Ark, more then the death of her Father and of her Husband. She wanted not naturall affecti∣on to them, but spiritual affection towards Religion more prevailed in her: once the death of her Father-in-law and of her Husband is menti∣oned, but the thing she insisteth upon, as that which pinched to the quick, was this, The Glory is departed.*Nehemiah found no discontent in his own outward condition, when he sate down and fasted and wept certain daies; he lived in great credit and honour, being Cup-bearer to him,* that at that time was the greatest Monarch under Heaven: it was the afflicted case of his poor Brethren at Jerusalem that pricked his heart, and melted him into teares. The godly have mourned when Sion was in misery, and it Page  422 is charged as a foule fault upon the ungodly, That they are not grieved for the affliction of Joseph.* The Reasons of this Instruction are evident. First, God is highly dishonoured when his servants fall before their enemies, be led into captivity,* or afflicted in any other kind. For then the enemies of the Church grow proud and insolent, the solemne worship of God ceaseth to be frequented, and such as openly professed the Gospel, are compelled to hide themselves in Dens and Caves of earth. Secondly, Christ suffers with his servants, and is afflicted with their afflictions. If Saul breath our threat∣nings against the Saints, he persecutes Christ. What good Subject is not grieved at heart to see his Sovereign plunged into heaviness and grief? It argueth want of love to Christ, when men have no commiseration of the members of Christ, being in want or misery, in distress, danger, or extremi∣ty. For it is not so much they that suffer, especially when they suffer for Christs cause, as Christ that suffereth in them. It is not so much they that want, whatsoever the occasion of their want be as Christ that wanteth in them.* It is I (saith he) that was hungry, and thirsty, and sick, and naked, and harbourless. And, it was done to me, that was done unto them. When men stand thick together in a throng, and one chance to tread on anothers heeles or toes, Why doest thou tread on me, or kick me, saith the one to the other? It is the toe or the heel on the foot that is troden on, kickt or hurt; and the toe is farre enough from the tongue, or the heel from the head; And yet when the toe or the heel is hurt, the tongue in the head speaketh and complaineth as if it self were troden on. Such a fellow feeling there is between the one and the other, that the one suffereth in the other, and therefore the one speaketh for the other, and complaineth of the wrong sustained by the other, as done to it self. In like manner when persecuters spurn against, and tread upon Christs feet here on earth, Christ their Head cryeth from Heaven to them, Why persecute ye me? Christ speaketh for them, because he suffereth in them. Though our Head be in Heaven in happiness, and his body here on earth, yet hath he a sense of those infir∣mities, that his body is here annoyed with. Though he be freed from all passion, yet is he not without compassion: though he feel nothing himself, yet hath he still a fellow-feeling of those miseries and distresses that his limmes here endure.* One Augustinus de Roma, was censured in the Councell of Basile, for affirming that Christ was the greatest sinner in the world: and yet his meaning, it may be, was not amiss, though the manner of speech improper,* having an eye to the guilt of our sinnes imputed to him, and the burden thereof imposed upon him. But Salvian an Orthodox Writer stick∣eth not to say, that Christ is the greatest begger in the world: as one that beareth his part and hath his share in all the wants and necessities, in all the straights and miseries that all his members in all parts of the world sustain and endure. For is he not in want saith he, that complaineth of hunger and thirst, and bareness and poverty, and restraint of liberty? Or who can be in greater want than he that sustaineth all these, so oft as any godly man sustaineth them? He wanteth not indeed in regard of misery, and yet he wanteth in regard of mercy: he suffers not in his Diety of himself, and yet he suffers out of his pity to his. If the Army be foyled in Battell, the Prince is said to loose the day: in some sort Christ himself is put to the worse, when the adversaries of the truth prevail.* Thirdly, the nearness of conjunction that we have one with another doth necessarily exact it of us. We are all members of one body, whereof Christ is Head. And there is a natural sympathy between the members of the same body,* being quickned all by the self-same soul. If any one member be honoured, all the rest rejoyce with it; if any one suffer, (be it never so base an one) all the rest suffer together with it. Thus it is in the natural body Page  423 of man; and thus it cannot but be in the mysticall body of Christ. Saul turned into Paul, and become a member now of that body, that he was a persecutor of before; Who is weak or ill, saith he, But I am weak with him? Who is scandalized, but I am burnt with it?* Not to mourn when Sion sitteth in heaviness, and goeth in sackcloth, argueth want of spiritual life, sincere love of the brethren, and a fellow-feeling of their miseries, is a sure argument of life: the want of it an undoubted sign of death. It is but a rotten limbe, a withered hand, or a wooden leg, that feeleth not, when the head, or but the heel onely is hurt. And surely those that have no fellow-feeling of their fellow-members afflictions, are at the best, but as glass-eyes, or silver noses, or Ivory teeth, that stand for a shew in the face or the mouth, but afford little use, and partake not in pain, because they partake not of life with the rest of that body, which by art onely they are set in, or fastned unto. It is no marvail if a peece of wood, or glass, or metal feel nothing though the head be slashed and cut to the very skull, or the whole man be sick at the heart: But to be a lively member of the body, and not to be affected with it, is impossible. 4. The consideration of our own frailty may enforce it. All things, saith Solomon, come alike unto all, no man can say,* this or that I shall never endure. That that befalleth one man, may befall any man; and much more then, may that that befalleth many. No person or people have any such armour or proof, as is affliction free, but that it may come home, and pierce even to the heart with them. I have known a good old man, saith Bernard,* who when he heard of any that had committed some notorious offence, was wont to say with himself, This man is fallen to day, and thus may I fall to morrow; and so bewailed other mens slips and falls as his own. And the like advice, and that upon the self same ground doth the Apostle give us concerning the outward mi∣series and temporal afflictions of our distressed brethren: Thinke on those,* saith he, that are in bonds, as if you were bound with them; and those that are in af∣fliction, as if you were in their body, say some, that is in affliction with them;* but rather, as being your selves also in the body, not the body of Christ, or the Church, but in the body of flesh and frailty, subject to the like afflictions which you know not therefore how soon they may befall you. 5. The Church of God is our Mother, the faithful are our brethren, firmely knit unto us by the band of love and profession:* which consideration should effectually move com∣passion and fellow-feeling in their sorrows. If the Mother weep, what child can refrain tears? If one brother suffer, others make lamentation. The daugh∣ters of Sion will mourn, if Jerusalem be led into captivity. 6. We ought to have a fellow-feeling of our fellow-members afflictions, because our sins may have an hand in the procuring of their sufferings. Neither need this seem strange that our sins should be the cause of plagues and judgements upon others, when we the mean while remain free our selves. We see the like in the practice of Physick and Chirurgery. For is not the neck seared and rowelled oft, for the rheum that runneth down into the eyes? A vein opened in the arm or the foot, sometime to turn the course of the blood, spending it self over freely some o∣ther way, sometime to ease the pain of the head, and sometime to correct the distemperature of the whole body besides. For Achans sin many of the hoast of Israel were slain, and yet was Achan still untouched.*Abimelechs whole houshold were plagued for his oversight, and thousands of Davids subjects destroyed for the trespass of their Sovereign, Jeroboams dear son dyed for his Fathers offence. And why may not the sins of our Nation also be in part the cause of those heavy disasters befaln our brethren in foreign parts. 7. The cause of God should be most dear unto us, as the glory of God is most dear unto him. This is that which the blessed Saints of God use ordinarily, as a strong inducement to move the Lord to mercy, in behalf of his Church and children, overborn by their over mighty and Page  424 malicious enemies; that his name was reproached, when the adversarie prevail∣ed,* and his honour thereby impaired: yea, this was that, that most troubled and vexed them in their fiercest afflictions not their own miseries so much, as the dis∣honor of Gods name, which their adversaries were wont to triumph over in them. And this is it that must force sorrow from us, when the Church sitteth as a solitary woman clad in sackcloth, mourning by reason of the hand of God upon her. 8. The chastisment of the Church is a token of Gods fatherly in∣dignation, wherewith every good heart is much affected. For can a good child see his Father take a staffe in hand to smite one of his servants, or much more the rod in hand to correct some of his brethren, and not be grieved at it, or affecteth at all with it? especially knowing himself not to be wholly free from such faults as he correcteth them for; yea it may be for ought he knoweth by them more faulty. It is by the Prophet made a note of Gods children, that they tremble at his word.* And if they tremble at his word, sure much more at his wrath, though lighting on others onely, Thou takest away the wicked of the world like dross, saith David; And though he were none of that crew, but one that loved Gods Law; yet, My flesh, saith he, trembleth for fear of thee, and I am afraid of these thy judgements. And if Gods children be so affected with the judgements of God executed upon wicked worldlings for their rebellions a∣gainst God, and their oppositions to his truth; how much more with those of his chastisements, that he exerciseth his children with, being inflicted upon them by the hand of his and their adversaries (whom he useth oft as executioners) for the profession of his truth. 9. They that mourn with Sion shall rejoyce with her.* The Church shall in time cast off her mourning weeds, for the Lord will return unto her in love and compassion; and then all that took sorrow in her contempt and misery, shall rejoyce in her consolation. The ninth observation, God is the onely builder, preserver, defender and redeemer of his Church, Re∣deem Israel, O God, out of all his troubles, Build up the walls of Jerusalem. As the Kingdom of grace is begun by Gods guiding,* so by his help it must also grow, be encreased and be preserved, so that the saying of the Apostle is gene∣ral and most true: Neither he that planteth is any thing, neither he that watereth, but God that giveth the increase, and who doth adde unto the Kingdom of his Son new Citizens. Which things although they be so, yet are every one of the faithful exhorted to their power to help forward the Kingdom of God. The Magistrate by his authority promoting the Ministry, the Ministers by teaching faithfully, and with all their power seeking the salvation of the Church privately by praying that the Gospel may have his course, and may spread daily more and more. Finally all the members of the Church according to every one of their callings. God is the protector of his Church; of whom every good blessing pertaining to the welfare of his Kingdom is to be craved: but as we are to pray for, so must we endeavor the furtherance of it, for prayers are not empty wishes, but hearty desires that must be expressed in practice. Lastly, All Christians must desire the coming of Christ to judgement, and untill that glori∣ous Kingdome of Christ be come, wherein he shall reign in most perfect man∣ner, we ought to continue our prayers for the increase of it. The Spirit and the Bride say,*Come Lord Jesus. Henceforth is laid up for me the Crown of righte∣ousness, which the Lord the righteous judge shall give me at that day: and not un∣to me onely, but unto them also that love his appearing. 1. The day of judge∣ment is the marriage day of the Lamb and of his spouse the Church, who shall be received into his palace of state to abide with him in glory for evermore. In this life each faithful soul is contracted unto the Lord, but the solemn marriage shall not be till the day of full redemption, which is the general judgement. 2. At that day the faithful shall obtain full and perfect redemption, sanctificati∣on and glory. That is the day of refreshing, restitution, and blessed deliver∣ance Page  425 unto them. 3. The glory of Christ is never fully revealed untill that day, when the Kingdom of God being perfected,* the divel and all ungodly men trod∣en under foot, all offences taken out of the way, and all powers abolished, by which God was after a sort hindred, that he could not rightly appear unto us, as he is in himself, when these things being accomplished the Lord shall clearly and fully manifest his glory unto his Saints. But when we desire that God would hasten the deliverance of his Church, we ask also that the elect which yet remain, might all of them (not one excepted) be gathered quickly: and that the Church might quickly be freed from all calamities, the godly might rest from their labors, that their might be an end of sin and wickedness 4. That the glory of God in the perfect restitution of his Church and confusion of his enemies might be manifested. It is the good pleasure of God that we should pray for this delive∣rance of the Church; and freedom from all evils at that day, shall be given to them that groaning under the crosses of this life, do heartily wish and de∣sire it.

CHAP. VII. Of the third petition, The things therein to be noted, what is meant by the will of God, by In earth, and As it is in heaven. The ground of this petition, with the particular things therein desired, and reasons to shew the necessity thereof. The benefits of obedience, with the sin and misery of disobedience.

Question: WHat is the third petition?

A. Thy will be done in earth as it is in Heaven?

Quest. Why is this petition necessary?

A. 1. The name of God is acknowledged to be holy, when men do his will on earth. For then God is glorified on earth,* when those under him finish the work he hath set them to do: which is then done, when the wills of all the sub∣jects of his Kingdom are subject to the will of their Lord and King.* 2. Unless God cause that every man do his will in that particular place wherein God hath set him, the Kingdom of Christ cannot be conserved and flourish. 3. We can∣not be the Citizens of the Kingdom of God, unless we do his will. But of our selves by reason of the corruption of our nature, we cannot do the will of God.

Quest. What things are to be noted in this petition?

A. Two things, 1. The matter, that Gods will be done. The thing to be submitted unto, is Gods will, implied in a special emphasis in the praticle [thy] importing thus much, not the will of Satan, or the will of men, but of God. For these words thy will, must needs have reference to the words of the pre∣face, Our Father. 2. The matter of doing, taken from the pattern and sam∣plar of the Angels doing Gods will.

Quest. What is signified by the will of God?

A. The will of God [to omit other significations] in Scripture signifieth two things. 1. The decree of God concerning future events.*The Lord doth what∣soever he will. The counsel of the Lord shall stand, and I will do all my pleasure. Who hath resisted his will? But the petition is not meant of this secret will: first, Page  426 because no man can know it, nor search it out until it come to pass, whereas to the doing of this will, knowledge is necessary. Secondly, For that it is unresist∣able and cannot be withstood by any man. Thirdly, for that there are no pro∣mises for the performing of it, seeing a man may do the secret will of God, and perish as Judas,*Pilate, &c. Fourthly, A man may do the secret will of God, and yet sin, and purpose what is not agreeable to the secret will of God without sin. 2. The word of God, which is his revealed Will, setting down what we ought to do, believe, or leave undone, The Ministers of his that do his pleasure. And this is meant in this place. Now of the whole revealed Will of God, there be three special points, which principally belong to this petition. 1 To believe in God through Christ. This is the will of him that sent me, that every one which seeth the Son, and believeth in him, should have everlasting life. 2. Sanctifica∣tion of body and soul, This is the will of God, even your sanctification. 3. The bearing of afflictions in this life, Those which he knew before, he did predestinate to be made like to the Image of his own Son.

Quest. What is it to do the Will of God?

A. To obey it, and that both in prosperity and adversity, All that the Lord hath said,*we will do and obey. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.

Quest. What is meant by these words, In earth?

A. Earth in this place, is put by a Metonymy of the subject, for men dwell∣ing on the earth;* as in that of the Psalmist, Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. The persons who should do this Will, are noted forth by the place where they live, and where this Will must be done: see, all men on earth must desire that Gods will may be done on earth. Man by nature doth his own will and the will of Satan: but he is to de∣sire and do not his own will, but the will of God.

Quest. What is the meaning of the words following, As it is in Hea∣ven.

A. These words shew the manner how we must pray to do the will of God, that is, readily in all parts, constantly with some resemblance to the heavenly creatures.* These persons are pointed at by the place where they are, and where they do the Will of God, viz. heaven, and its meant of the Holy Angels, who in heaven, do shew willing, ready, faithful and constant subjection and obedi∣ence unto God. And this is signified in the Scriptures when they are said to be winged, and to stand continually beholding the face of our heavenly Father. The particle in which the force of the sentence doth lie,* is not here a note of parity, degree or equality, but of similitude, likeness, and truth. In heaven the Angels obey God, in Earth men Living ought to be obedi∣ent.

*Quest. What desire you of God in this petition?

A. That whatsoever God revealeth as his Will unto us, which he would have us do, or by event maketh known as his Will in us, which we must suffer, that we may obey him both in the one and the other; like as the heavenly creatures obey him, that is, speedily, readily, faithfully, and constantly.

Quest. What is the ground of this petition?

*A. That God is our absolute Sovereign and gracious Father, whose Will is the rule of Justice, most Holy, Equal and Good, whereunto by debt and covenant we must be conformable, and which God of his grace will inable us to do.

Quest. What do we acknowledge concerning our selves?

A. First we acknowledge that once we were in that condition, that we might have done the will of God, whereunto we were obliged by the covenant and commandment of justice, and the debt of former favours received. Second∣ly, that since the fall we are apt to do our own will, but to neglect, yea re∣sist the will of God, and to cast off the yoke of Christ:* with which rebellion is joyned inability to do what is commanded, or to suffer patiently what is laid upon us.

Quest. What are the particular things we desire of God in this Pe∣tition?

A. First, we desire grace to deny our own wills: because they are corrupt, unjust, and dangerous,* which may be proved by the corruption of the under∣standing after the fall, from which evil thoughts, devices, counsels, purposes and resolutions do flow: which Moses affirmeth to be evil in man even from his childhood, as also Paul saith, That the wisdom of the flesh is an enemy to God, because it is not subject to the Law of God, neither indeed can be. Now if the un¦derstanding be corrupt, the will must needs be evil: and if we be not able so much as to will well, we are much less able to work well. Besides we are not in our own power, but belong unto the Lord: wherefore our own reason or will must not bear sway in our counsels and doings, we must not set before us this end to seek what is expedient according to the flesh.* This renouncing of our selves is so necessary, that Christ will acknowledge none to be his disciple, unless he first deny his own will. Howbeit because nothing is more hard then to renounce our own will, because we are carnal, and love our selves, and our own too carefully, we are taught to ask it of God that he will bring this to pass, and give us power to renounce our own wills. Secondly, we pray that God would not leave us to our selves, our own errors and wicked desires. I will keep thy statutes: O for∣sake me not utterly, I am a stranger in the earth, hide not thy commandments from me, Incline my heart unto thy testimonies, and not to covetousness. Turn away mine eyes from beholding vanity. Order my steps in thy word; and let not any ini∣quity have dominion over me. Thirdly, we beg the true knowledge of Gods will, so much as may direct us in doing well, and guide us in every good moti∣on, desire, and action: for otherwise how shall we do it? How can that ser∣vant please his master, who cannot tell what he would have done of him? Most men will have books of statutes in their houses, and if they be to deal in any great matter they will take counsel of their books: In like manner men should acquaint themselves with the word of God, which is the rule of righteousness, according to which they ought to walk. Fourthly, we crave increase of Faith that might season every affection, command every thought, and subdue every passion into the obedience of Gods will and govern in every action. It is the will of God, that we should live by faith in all estates, inseparably adhering to every commandment, and resolutely holding fast every promise, though it be far above our apprehension. Fiftly, We beg humility of heart and spirit, that we might be ready at all times to submit our selves to the good pleasure of God. Seek ye the Lord, ye meek of the earth▪ seek meekness, seek judgement. 6. Truth, soundness, integrity, uprightness, and sincerity is to be prayed for, that they may be inwardly increased, and shine forth in all our practice and conversation. Thou requirest truth in the inward parts. Paul prayeth in the behalf of the Philippians, that they might be sincere and withour offence till the day of Christ. It is the commandment of God, that we should be inti•e and upright in all things: but what he commandeth, that must we crave of him by hearty sup∣plication. 7. Willingness, delight, diligence and fervor in well-doing is to be asked of God, that the heart being set at liberty, we might be able to set upon that which is pleasing in the sight of God, freely, with chearfulness, and with∣out Page  428 delay. Thy people shall come willingly. It is good to be zealous in a good mat∣ter.*I will run the race of thy commandments, when thou shalt enlarge my heart. I made haste and delayed not to keep thy commandments. Make me to go into the path of thy commandments, for therein I delight. 8. We pray that God would give us grace more and more to renounce and die to our own will and works; that he should continually kindle and keep alive in us a desire, care, and endea∣vor in all things to live honestly in our conversations and particular callings, and strengthen us with grace more fully in all parts to obey him, till we feel not our selves, but Christ thinking, speaking, working in us. As ye have received of us how ye ought to walk, and to please God, so abound more and more. 9. That he would inable us wholy to do whatsoever he requireth, and give us not onely to will, but to do his pleasure fully in one thing as well as another. Hold up my goings in thy paths, that my foot-steps slip not. Lead me in the way everl•sting. 10. That he would establish us to persevere constantly in his obedience, unto the end, and in the end, without starting, fainting, or intermission. So shall I keep thy Law continually, for ever and ever. Blessed are they that keep judgement, and he that doth righteousness at all times. 11. That he would give us in all the evils we endure, to make his Will our will, and bless his Name, and inable us with strength of grace aforehand, to bear whatsoever it shall please him to lay upon us. My brethren count it all joy, when ye fall into divers tribulations. 12. That he would strengthen us with boldness and courage in well doing, against the fear of persecution, loss of goods, liberty or life. Grant unto thy servants, that with all boldness they may speak thy word. Lastly, we pray that God would bring such as belong to his mercy from the snare in which they are taken to do the divels and their own will, to do his pleasure and work in his vineyard.

Quest. What considerations should move us to the more devout making of this request?

A. These three. 1. The necessity of making this Petition. 2 The great bene∣fits of obedience. 3. The miserable estate of them that live in disobedience.

Quest. How may the necessity of making this petition appear?

A. First if we consider how most live in the open breach of Gods command∣ments. Would it not grieve a good subject to see men trample down the Kings Laws, and every one run upon his own head? Secondly, if we think how many things daily we offend in our unfruitfulness, which maketh us rather to be utter∣ly idle and pick straws, then gird up our selves to holy thoughts. Our idle light discourse, our inordinate affections, our trespasses every where, and following our own lusts. Thirdly, if we remember and call to mind what unsoundness, in∣sincerity, partiality, unchearfulness, sloth, coldness, we shall find in doing the work of God. We are dull in hearing, slight in prayer, negligent in preparing our selves to the Sacrament, inconstant in our purposes, loose in our thoughts, senceless under the burden of sins, troubled at the sins of word or deed that break forth to our disgrace, careless of what our conscience telleth us to be amiss be∣twixt God and our own souls. Fourthly, how imperfectly, and in a sorry fashi∣on, we perform our daily dutyes both towards God and one another, what a deal of sin cleaveth unto them, that we cannot perfect the things we desire. Fifthly, our inconstancy, which maketh us no sooner in a good thing, but we are out again: and as little birds leap from pale to sprig, so we are out and in, off and on, and through sloth cannot hold out at these works, which are a dead work to our unregenerate parts. Sixthly, our utter impatience to think, will, do, perfect in some sort, and persevere in any good things, and the strength of our natural inclination carrying us another w••. Sence of want makes earnest in Page  429 seeking help; the hungry belly will cry for bread. He that feels corruption ha∣ling him to that which is evil, cannot but cry to the Lord for strength of grace. Lastly, the manifold discomforts which the divel doth muster against us, that he might keep us from entring into, or continuing on, in any good action.

Quest. What are the benefits of obedience?

A. 1. This is the way to gain the honor and reputation of wise men. This is your wisdom and understanding in the sight of the Nations.* To be wise unto evil is the greatest sottishness: to be wise in obedience the greatest prudence. 2. By do∣ing Gods will we shall come to more knowledge of his will. If any man will do his will (saith Christ) he shall know of the doctrine, whether it be of God or no. 3. To fulfill Gods will, is to be a man according to Gods own heart. It is to approve a mans self to be Gods child, and Christs brother:*He that doth the will of God, the same is my brother, sister, and mother, saith Christ. 4 God will mercifully hear the prayers of them that devote themselves to the obedience of his will If any man will do his will, him he heareth;*and to such belongeth the sal∣vation of God. 5. All blessings spiritual and temporal are promised, and shall be conferred upon them that obey the commandments, and walk before God in love, If ye know these things, happy are ye if ye do them. But to him that is hap∣py, no good thing is wanting, no evil can approach. 6.* The Kingdom of Hea∣ven is graciously promised to them that walk in obedience.

Quest. What is the miserable estate of the disobedient?

A. 1. They are children of wrath,* because they remain children of disobedience. 2. They are yet in the power of sin; for his servants they are whom they obey. 3. These men cannot scape without punishment. He that knoweth not his masters will is worthy stripes, saith our Saviour, But he that knoweth his masters will, and yet prepareth not,*neither doth according to his will, shall be beaten with many stripes. 4. Disobedience doth exasperate God, he could not else have been so much provoked by Adam and Eves transgressing his will, for to curse the world in such sort that it groaneth under the burden of it unto this day; and to damne all men in eternal flames, had not the very Son of God by taking the curse upon himself, saved a chosen number of them. How did Sauls disobedi∣ence provoke the Lord against him? Who because he rejected the Word of the Lord, the Lord rejected him;* yet his fact was such, as carnal reason could, and did say much in excuse of it; but it was disobedience. Wherefore let no willing transgressor of Gods Will, deceive himself, nor suffer any man to deceive him: For such things cometh the wrath of God upon the children of disobedience.* For this is most certain, That Christ cometh in flaming fire,*to render vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.

CHAP. VIII. The Things that we bewail, the Evils that we pray against, the special Things for which we are to give thanks, with the severall usefull Infe∣rences that may be drawn from this Petition.

Question. WHat are the things that we bewail in this Petition?

A. 1. We are to bewail the corruption of our hearts, that we are so prone not to regard, will, or do the Commandement of God, but to re∣bell or disobey. Put a match to an heap of Gunpowder, on a suddain it will be all on a flame; and as long as we adde matter to the fire, it burnes: so by nature we are most ready to sin, so soon as the least occasion is given; This sinfull disposition of heart, with all the corrupt motions, desires and lusts that issue from it, are to be bewailed with grief. 2. We are to be displeased with our selves for our slack and imperfect obedience to God,* and for our hypocrisie, privy pride, ignorance, infidelity, unwillingness, presumption, deadness of spirit, coldness, inconstancy, murmuring, rebellion, disobedience, and many other wants which break out when we are in doing Gods will. There is no servant of God, but hath wants in his best works, which are matter of mourn∣ing unto him. 3. We must bewail the errours of our life, who forgetting the Word of God, which should have been our counsellour and guid, have often stepped aside after the imaginations and lusts of our evil and deceitfull hearts. In many things we offend all. 4. It is to be lamented, that many times when we pray with the lips, or slightly with the heart, Thy will be done, in deed and truth we lean to our affections and lusts, that oppose themselves to the Law of God.* 5. We must humble our selves for our unquietness of mind, dejectedness, discontent and impatience, when God laies any cross on us, either immediately by his own hand, or by his instruments, as disobedient Children, unkind neighbours, tart or soure companions of life. It is Gods will that we should suffer affliction, and withall humble our selves under his mighty hand. 6 We must here bewail the sinne of the world, as ignorance, pride, hypocrisie, worldliness, ambition, schismes, contempt of Gods Word, op∣pression, irreligiousness, prophaness, weariness in well-doing, open rebellion, worldliness, murmuring, plasphemy, seeking to Wizards for help, &c. Lot was vexed with the unclean conversation of the Sodomites from day to day: so ought our souls to be vexed and grieved continually at the wickedness of our time.

Q. What are the Evils that we pray against?

A. First, We pray against spiritual desertions, that we be not given up to blindness of mind, the spirit of slumber or giddiness, hardness of heart, un∣belief, inordinate lusts, the carnall desires of the flesh, and the assaults of Sa∣tan,* to be inticed, or drawn aside by them, to do what is displeasing unto God. Incline my heart unto thy Testimonies, and not to covetousness. Turn away mine eyes from beholding vanity. Secondly, The particular evils that must be bewailed,* are to be prayed against, as being contrary to the will of God, which is to be done of us in faith, according to knowledg, with sincerity, integrity, cheerfulness, speed, humility, diligence and constancy, viz. the will Page  431 and power of Satan, the dominion of sinne, &c. ignorance,* a purpose and resolution to continue in sin, hypocrisie, prophaness, inconstancy, murmuring, or complaining against Gods providence.

Q. What are the special things for which we are to give thanks?

A. We give thanks to God, that he hath begun to enlighten our minds with the knowledg of his truth, hath begotten us unto a lively faith, and hath been pleased to renew, incline, govern, and effectually move our will, that things spiritual and Divine do delight, content and please it: when as by na∣ture of our selves we can savour nothing but what is carnall. Who am I,*and what is my people, saith David, that we should obtain strength to offer so willingly after this sort? This is a most glorious, mercifull work of God, farre more excellent then the naturall fashioning of us in our Mothers Womb, as spiritual life is to be preferred to temporall, and the joyes of Heaven exceed the plea∣sures of this world.

Q. What Conclusions may be gathered from this Petition?

A. 1. Every Christians desire, Prayer and endeavour in this life must be, that Gods will be obeyed in all things. Teach me to do thy will,*for thou art my God. Our Saviour saith, I seek not mine own will, but the will of my Father which hath sent me. For God is an absolute Sovereign, good reason therefore that his will should be the Law of his creature. The will of the Lord alone is good in it self and perfect in every point, as being the will of our most excellent and heavenly Father, who commandeth us nothing but that which is good,* and layeth upon us nothing but profitable to our salvation. And if the heavenly Angels do refuse to do no Commandement, but most willingly execute whatso∣ever is required of them, it were a shamefull and foule thing for us, who by nature are lost, and yet redeemed by the Sonne of God, and adopted to be his Brethren, to resist the will of God, or draw back from his holy Precepts. How can we for shame weary, grieve, and dishonour him by our disobedience,* who hath in his unspeakable mercy honoured and advanced us, above all we are able to comprehend? Rather it is our duty to glorifie our heavenly Father by a cheerfull, mild and filiall submission of our selves to his will in doing whatsoever shall be commanded. I have glorified thee on earth, (saith Christ) I have finished the work which thou hast given me to do. The Apostle in all his sufferings comforted himself in this, that he knew Christ should be magnified in his body,*whether it were by life or by death. For this end Christ hath redeemed us from the curse of the Law, the bondage of Satan, and sinne-revenging justice of God, that we should live no longer according to the lusts or will of men,*but according to the will of God. 2. It is God that giveth us both will and deed, maketh us persevere in every good Word and work, teacheth us to profit in obedience. Not being able of our selves to do what is truly acceptable unto God, we sue unto him for grace: nor being able to go forward, we intreat him to uphold, incite and strengthen us. This necessity of Divine grace we confess in this Petition.* We are not sufficient of our selves to think any thing as of our selves. We cannot move till God breath into us the life of grace: and when he ceaseth to stirre and carry us forward, we cease to move. Draw me, we will runne after thee. In thoughts and words we are like eccho's, we cannot speak inwardly or outwardly till God hath spoken first to us. In the deeds we do, he prepareth them and worketh them first, we after him in nature, as a Boy writing under one who leadeth his hand in that he writeth. Of me is your fruit found: without me ye can do nothing. I laboured more abundantly then they all, yet not I, but the grace of God that is with me. 3. No mans obedience Page  432 is perfect: for that we pray for, is not yet attained. In many things we offend all; in the good things we do,* we cannot perfect them. The flesh lusteth against the spirit. Concupiscence and lust doth still warre in our members, not for a time, but as long as we live in this world, and diffuses its poyson into our best actions. Not that our best deeds are sinnes, but that they are sinfull by reason of the corruption that cleaveth unto them: As Wine having some water mingled with it, yet is called Wine: for the best part giveth denomination to the whole. The work of the Spirit in respect of that order and degree which God hath instituted, is perfect: but it is his pleasure only to begin our perfection in this life, and to consummate it in the life to come. But we must remember, that good works are so: of God, that they are wrought by us, they are the works of God, but in and by us as his instruments, from whom their imperfection ariseth, and not from him, who is the principall Agent never deficient. 4. Christians must detest the works of the flesh, and take care that they be not misled or over-ruled with corrupt and carnal lusts, though they carry a shew of piety and godly zeal. If any one will be my Disciple, he must deny himself. The Disciples were urged with zeal, when they desir'd fire to come from Heaven, and consume the Samaritans,* who refused to give entertainment unto our Sa∣viour.*Peter was carried with love when he perswaded his Master to spare him∣self, but he heard from him, Get thee behind me Satan. Take no care for the flesh to fulfill the lusts thereof. It is the greatest slavery to be a bond-man to his desires, and to be carried headlong with lust and longing to obtain what we covet. Again, it is much better to wish and desire that which is just and right, then to obtain what is contrary to the Law of God, vertue and sound reason. And he is in worse case, whosoever doth compass that, which rashly, and by impulsion of carnall lust or appetite he desired, though in it self not un∣lawfull, then he that doth not obtain, what he hath well desired. And if we look into the Scripture, we shall find, that the godly did never follow their own pleasures, or grow indulgent to their affections, but it was much to their hurt or damage. 5. True Christians must be as carefull to have good lives,* words, works, as good hearts. We say not only Thy Kingdom come, but Thy will be done. Every man will hope he hath grace in his heart, and yet no man careth for obedience in his life:* but the not doers of Gods will deceive themselves. Not every one that saith Lord, Lord, shall enter into the King∣dom of Heaven: but he that doeth the will of my Father which is in Heaven. God hath made the whole man, and requireth obedience of soul and body. Each man shall be judged according to his works,*and receive according to that he hath done in this life, be it good or evil. The Law of God bindeth the whole man to his good behaviour, and not the heart alone: if it reach to the incli∣nation and thought, much more to our words and actions. What, that it is incredible to think that the heart should be right and honest, when the tongue is perverse, or the conversation dissolute? And because nothing is more ex∣cellent, honourable, sweet and comfortable, than to serve God, and to lead our life according to his Law and Precepts, what can a Christian wish or desire more, than to walk in the waies of God, than to conceive nothing in mind, to undertake nothing in action, which is repugnant to the Law of God? It ever went well with the Saints, whiles they walked in their uprightness: it ever went evil with them, if they turned aside into any by-path. 6. Prayer must be made, and care had that Gods will be done in an holy manner. The heavenly manner, as well as the lawfull matter of doing Gods will must be observed.* Servants are exhorted to do the will of God from the heart. Paul served God in spirit. The tenour of the Commandement is, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy thought. The same externall act may be done by the righteous and by the wicked;* both Page  433 may come to Church, hear a Sermon, receive the Sacrament, give an Almes: it is the manner of doing that makes the difference. This is the heart, life and very soul of every good action. Actions which are good in the matter there∣of, yet do stinke, and are very iniquity in Gods account,* if they be not done aright. Jehu was commanded to execute judgment upon the House of Ahab, and rewarded for it: but his heart was not upright,* and that fact is censured as murther. 7. Every Believer must abide in that Calling, wherein he was cal∣led, and submit his proper judgment to the will of God, who doth provide bet∣ter for us, then we can wish or desire. Every man must keep his order, and with cheerfulness faithfully execute the charge that is committed unto him, and do those things that be proper to his Calling. All Christians have a double Calling; one general, another special: and it is the Lords will that every one of us in all the actions of our life should look to our own Calling, which is as it were a standing appointeed to every one of God, that we should not runne at random in the whole course of our life: to which, whosoever de∣sireth to hold a right course in doing his duty, must needs apply himself. This is the direct means to obtain good success in the things we go about: for God of his infinite mercy and grace hath promised to direct our actions, studies, counsels and endeavours, that none other events shall follow them, then which he knoweth to serve for his glory and our salvation. 8. Christians must not content themselves in any thing they have attained, but must strive to perfection.*Let us go on unto perfection Natural things in their manner long after the perfection of themselves. Light bodies are not well and quiet, if they be not above, and in their place. An Infant is still growing in the womb till all parts be perfected; and when it is come into the world, it resteth not till it come to perfect stature. So that it may justly be doubted, there is not truth of Christianity, if there be not a desire and longing after the perfection of Christianity. Be perfect, as your heavenly Father is perfect: in every thing,* and every way perfect. If the beginnings of grace be sweet, what shall the con∣summation be? If the first recovery out of sickness be welcome and delight∣some, who doth not long for perfect health? Can any man take pleasure in his defects? I count not my self perfect, saith the Apostle,*but I forget that which is b•hind, and strive hard forward towards the marke. We must shoot at the highest Mark, though we take up our Arrows short enough daily. When we call men still on, they think we know not what we would have, do they not thus and thus, &c.? But he that laboureth not to be better, will grow worse and worse: for who gathereth not, scattereth. Neither is there cause why any man should object, as if Christ might seem contrary to himself, when he teacheth us to strive to attain that perfection of Angels, which we cannot come unto but only in Heaven.* For it is not needfull when we pray that the earth may be obediently framed to the beck of God, to examine and sift every man, but it is sufficient by this Prayer to testifie, that we hate and are sorry for every thing that we see contrary to the will of God, and desire that it were taken out of the way: not only that it may be the Ruler of all our affections, but that with such cheerfulness as becometh us, we may give our selves wholly to fulfill the same. More plainly, Albeit it be confessed that we cannot in this world perform perfect obedience to the will of God, yet not∣withstanding it is required of us to take in hand to do it as well as we can, and to pray God in the Name of Christ, that by sending his holy Spirit, he would bend our minds thereunto, and mercifully pardon whatsoever weakness remaineth. For even then the Lord heareth his Children, when according to his will they ask those things which here they cannot have, and which he hath decreed not to make perfect in them in this life: to wit, when he doth increase in them the gift of sanctification, so that they profit every day more and more in the Page  434 knowledg and performance of his will, and as for the want of their obedience he doth not lay it to their charge. Besides, the Lord doth require perfection of us in the Covenant of grace, though he be pleased to accept of sincerity: Now what God doth require of us, we must beg of him. S^t Pauls Prayer for the Church of Corinth was that they might not do any evil,* although he knew that no man liveth which sinneth not, although he knew that in this life we must alwaies pray, Forgive us our sinnes. It is our frailty, that in many things we all do amiss, but a vertue, that we would do amiss in nothing, and a testimony of that vertue when we pray that what occasion of sinne soever doth offer it self, we may be strengthened from above to withstand it. They pray in vain to have sinne pardoned which seek not also to prevent sinne by Prayer, even every particular sinne by Prayer against all sinne, except men can name some transgression wherewith we ought to have truce. But things impossible must not be asked; as it is for us in this life to do the will of God, as the Angels do. First, This Particle [As] signifieth not the degree, but the kind of obedience, sc: sincerity and uprightness. But to ask and obtain this of God, is not contrary to this Decree. Secondly, Things simply and in themselves impossible are not to be asked: but things in some sense impossible, if we have respect to the Decree of God, may lawfully be desired. Now perfection is not simply impossible, but in respect of Divine dispensation; not absolutely, but during this life. For God will give grace to them that ask it, to do his will in respect of inchoation in this life, in respect of con∣summation in the life to come.* Therefore consummation is to be desired, and the impossibility in this life patiently to be born. Consummation is to be de∣sired in this life, that we might obtain it hereafter: for he that doth not pray for it now, shall never possesse it at any time. But it is one thing that we cannot obtain perfection, another, not to desire it. For God will have us to desire it every moment, though he will not give it in this life. It no∣thing pertains to us to search the Decree of God, and what he hath determined to do: when we have this Rule prescribed, that we should ask according to the will of God. Therefore we ought to subject our selves to the will of God, and to ask those things that God willeth us to ask, whether he hath decreed it or not. In brief, We must desire, strive after, and hope for con∣tinuance, increase, perfection of grace, which in full measure we shall obtain in the life to come. 9. In all sufferings that God shall lay upon us, we must be patient, cheerfull and constant. The Lord hath ordained, that by afflictions his servants should be made conformable unto his Son Jesus Christ.* It is set down as a Canon, that by many afflictions we must enter into the Kingdom of Heaven.* And this is a very principall use of this Petition, thereby to comfort our selves against the offences of afflictions, and of this present world. For when being spent with long sickness we pine away, are contemned of most men, suffer injuries and persecutions, finally are tryed with a continuall cross, then do we find how hard and difficult it is to say this from the heart. If any man will be the Disciple of Christ,*he must deny himself, and take up the cross. We are by profession Souldiers, who must endure hardness The will of God is good and holy, when he doth afflict, as well as when he doth com∣mand or bless.*It is the Lord, saith Eli, let him do what seemeth him good. Good is the Word that thou hast spoken, saith Hezekiah. It is a singular ho∣nour, that God should call us forth to suffer any thing for his Name sake: and by our patient suffering his Name is glorified. There want not mani∣fold Examples to encourage us in suffering for the truth. When the Brethren besought Paul not to go to Jerusalem, because he was there like to be deliever∣ed into the hands of the Gentiles: What mean you (saith he) thus to weep and to break mine heart:*for I am ready not only to be bound, but also to die at Je∣rusalem, Page  435 for the Name of the Lord Jesus, which the brethren at Caesarea hearing, held themselves quiet, and said, The will of the Lord be done. 10. In proposing examples for imitation, we must set before us the best, and such as we know to be good, perfect and heavenly. In following such examples,* we shall alwaies find matter of humiliation, when we see in them how short we come of what we should do, how much we are wanting in our best ser∣vices. Also looking upon them we shall alwaies have cause to proceed on, and grow better and better: for as yet we have not attained the Mark. Heaven is the hope and Inheritance of the Saints, unto which they are born anew and adopted; into which they are admitted by grace, and which they shall possess in glory hereafter: good reason therefore that they should strive for perfection, and accustome themselves to walk according to the po∣licies of the New Jerusalem. What though they cannot be as perfect as their copy, yet the better the copy is, the nearer they may learn, the more eagerly will they strive to come to perfection. Once man could have obeyed perfectly, and again shall possess sanctification perfect and compleat in every degree. 11. In Heaven is all perfect obedience. There is neither defect nor failing there in the least circumstance.* No unclean thing can en∣ter into it. When the Angels, who abode not in the truth, had sinned, they were cast out of Heaven, never to be admitted into that Mansion again. Heaven is the Throne of God, the Habitation of the holy Angels,* and of the Souls of just and perfect men: so that in it there is no place for sinne or temptation.

CHAP. IX. Of the Fourth Petition, shewing the signification of the Word Give. And what is meant by Bread, and Daily Bread. Why this Petition, for Temporal, is put before others, for Spiritual Things.

Question. WHat is the fourth Petition?

A. Give us this day our daily Bread.

Q. What doth this word Give signifie?

A. To Give signifies First,* To sell for a full price or valuable conside∣ration. For as much money as it is worth, he shall give it. Secondly, To re∣compense according to desert: Give them according to their deeds, give them after the work of their hands, render to them their desert. Thirdly, To per∣mit or suffer. Thou wilt not give or suffer thy holy one to see corruption. Fourthly, To consecrate and offer willingly. Every man shall give according to the gift of his hand. These gave themselves to the Lord. Fifthly, To bestow freely and graciously. So Jacob vowed, If God will give me Bread to eat, and raiment to put on. God hath taken away the Cattell of your Father, and given them unto me And thus it is taken in this Petition: for God is not indebted to any man, but whatsoever we receive from him, is of free gift. The full sense of the word is, Give possession, give right, give continuance, give leave and ability to use and keep aright and holy; give a blessing to the right and holy use of daily Bread.

Q. What is meant by Bread?

A. 1. Christ is c•••ed the true and living Bread that came down from Hea∣ven.* 2. The Word of God is compared to Milk, Water, strong Meat, Wine; and we are said to eat or feed upon it: though it be not expresly called Bread, unless it be once in the Proverbs. 3. The Sacrament of the Lords Supper is cal∣led Bread. 4. Material Bread made of Corne to nourish this natural life, is signified by it; as when Bread and Water are distinctly named, or Bread and Wine, or Bread and Meat. 5. Bread is taken for the grain whereof it is made. 6. It is taken for all kindes of Meats, whereby the natural life is sustained and cherished. In the sweate of thy brows thou shalt eat thy Bread, that is, thou shalt get thee food. The Lord will take away the stay of Bread, and the stay of Water, that is, of Meat and Drink. Man liveth not by Bread onely. Goates milk is called Bread; Honey, 1 Sam. 14 28. Flesh, Job 6.7. The fruit of Trees is called Bread. The food of Beasts is called Bread. To set Bread and Water before men, is to prepare great Provision. To buy Bread is interpreted to buy Victuals. To eat Bread with one, is to dine or ban∣quet with him. And generally all food necessary for the maintenance of this life is signified by this word Bread.

Q. How must it be taken in this Petition?

A. 1. Some understand it of the spiritual Bread that cometh down from heaven, and giveth life to the world, even Christ himself the spiritual Manna, promised in Paradise, figured in the wilderness, fore-spoken by the Prophets, shadowed in the Law, manifested in the Gospel. The reasons they render of this exposition are; First, this prayer is a compendiary sum of all the holy Doctrine concerning God and our salvation in Christ, wherein it cannot be thought, that he himself and our incorporating in him (the root and basis of all good things we have from him) should be omitted, being that which he so presseth us to seek,* and giveth the first place unto in all his doctrines. Secondly, the methode and order of the petitions were not so natural, to ask earthly benefits before heavenly bl•ssings. Thirdly, the Analogy and correspondence of these later petitions with the former three; for as they beginning with the great and glori∣ous name of God, fall afterwads to his adjoynts of the Kingdom, and honour: so these begin with Christ and regeneration through him, the fruits whereof are justification and sanctification, which follow in their place: as the Apostle a∣greeably hereunto reduceth the benefits we have by Christ, to these three heads, and that in the same order: regeneration the root and mother of the rest: justi∣fication and sanctification,* the two twins, and noble pair that cometh from it. There he three that bear record in earth, to the soul and conscience of every true believer: The spirit or part regenerate: Water, whereby we are washed and cleansed from our sin,* and blood purging and abolishing both the root and fruits of it; which is attributed to the blood of Christ. And that is so to be taken in this place, not for expiation, is gathered by that the Apostle said before, This is he that came by Water and Blood, that is to say, not our justifier onely, which all men do willingly imbrace: but to sanctifie us also, which men will not easily be brought unto. Fourthly, Seeing it is plain, that by obtaining pardon for our sins, and righteousness in Christ (which is asked in the fifth petition) consequent∣ly we have all the blessedness that belongeth to it, one part whereof is this, to have all outward things, as additaments and appendances cast unto us, so far as God hath appointed them for our good;* and further then that, we have no Page  437 warrant to desire them: It seemeth not so likely, that either our Saviour Christ would rent these things asunder, and transplant one from another, espe∣cially to set the fruit before the branch that beareth it, or in so short a sum admit of repetition, which must needs follow, if being else where included, we ask them here by name. And this also may serve to prove, that no defect or maime can justly be imputed to this absolute form of prayer, though outward things come not within compass of the fourth petition. Fifthly, the doubling of the Article, This our bread this daily, sheweth it to be no common Bread,* but a Bread of some rare and singular qualityes; the very like doubling of the Article to that purpose, we find in the self same argument, the bread the true. And most aptly is Bread here taken up, to express our spiritual conjunction with Christ, beeing that which to the worlds end must represent him in the Sacra∣ment of the Lords Supper. Sixthly, the word translated daily, which maketh all the doubt, being never read but in this prayer onely, and therefore of an uncertain signification, is derived from 〈 in non-Latin alphabet 〉, not as it is expounded compe∣tent or sufficient for our nature, that is, for our sustenance and nourishment (for of that signification of the word, you shall hardly find any example, as H. Stephanus in his Greek Thesaurus noteth) but in that sense which the Scri∣pture useth it (and never otherwise) as it signifieth wealth and substance:* from whence are derived two words of neer affinity, 〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉, one noting that, which as the remain and overplus of our substance, we lay up in store and keep for a Jewel; the other, that which excelleth all wealth and sub∣stance,* which (among many other) is one signification of the preposition 〈 in non-Latin alphabet 〉) And so doth 〈 in non-Latin alphabet 〉 aptly answer 〈 in non-Latin alphabet 〉. I rejoyce in the way of thy testimonies, as above all substance. And it seemeth that our Saviour Christ doth herein allude to that saying of Solomon,*If a man would give all the sub∣stance of his house, for this love, he would be utterly despised. Lastly, It is not probable that in so heavenly compendious prayer Christ hath taught us to ask any terrene or earthly thing. This exposition is confirmed by the consent of Fa∣thers: but amongst the Papists themselves it is disallowed for these reasons.* 1. We pray Give us this day, as though we were forbid to beg for the morrow, as it is explained in the verses following. But the spiritual bread we may ask not for a day onely, but all the dayes of our life. 2 We ask this Bread as a thing ne∣cessary for us every day, as it is manifest by the words, Our daily bread: But it is not necessary to receive the Sacrament every day. 3. The examples of the Saints, the commandment of Christ teach that earthly blessings may lawfully be asked. If God will give me bread to eat, and raiment to put on, saith Jacob: Give me neither poverty nor riches, feed me with food convenient for me, saith Agur, Pray that your flight be not in the Winter, saith our Saviour, Is any man afflicted, let him pray? Is the heaven shut that it doth not rain, pray and the Lord will hear? We are exhorted to cast our care upon God, not for spiritual things onely, but in all things, making our requests known unto him. But if earthly blessings must be desired, it is most agreeable to reason to refer them to this petition, the words themselves sounding so clearly for it. If the desire of temporal blessings may be referred to any other petition, it is indirectly, not as the proper object of that petition, and that to many as well as one. The reasons alledged to the contrary are easily answered, as will appear in the exposition of the words fol∣lowing. 2. The Papists generally, and some Protestants expound it of bread Sacramental and corporal both. Their reasons be,* first the Lords prayer should be very imperfect and maimed, if the meat of the body should be craved so di∣ligently, without any mention of spiritual meat. 2. In the same Chapter the Lord doth prohibite the care of corporal things,* therefore it is not probable he would teach us to ask corporal things onely or principally in this petition. 3. The Bread that here we ask is superstantial, that is, the bread that passeth or excel∣leth Page  438 all creatures. But this reason fighteth with their opinion, as it doth with the truth: For if the Bread we ask excelleth all creatures, how can we beg cor∣poral sustenance under the name of Bread? Bellarmine maketh this objection, and returneth such an answer as directly overthroweth the Jesuites argument. The word 〈 in non-Latin alphabet 〉 saith he,* if we consider the sound, doth signifie supersubstantial: but if we consider the subject matter, it is no more but substantial or essential, that it may seem to be referred not so much to the excellency, as the necessity of Bread. For the Greek Fathers, who best knew the force of the Greek word, as Basil, Gregory Nyssen,*Chrysostom, Theophilact and Euthymius in their Commentaries upon Mathew the 6. do say, 〈 in non-Latin alphabet 〉 to be substantial bread, that is, bread fit for the nourishment of my substance. Whereunto the ancient Inter∣preter had respect, who renders it Daily, that is, what bread we daily need. And whereas the vulgar edition in this place of Mathew, hath supersubstantial; He an∣swereth, first there be many antient books of the vulgar edition who have not supersubstantial, but Daily. As it is manifest that Cyprian read it, and the whole Latin Church, which in the Lords prayer, which without doubt it took out of Mathew, hath alwayes prayed and prayeth, Our daily bread give us this day. Moreover as the Greeks read 〈 in non-Latin alphabet 〉, and yet having no regard of the preposition expound it substantial, why may not we Latines read it supersub∣stantial, that Word may answer to word, and yet without regard of the pre∣position expound it substantial? Add that when the vulgar Latin edition doth render the same word in Luke Daily, in Mathew supersubstantial, the word su∣persubstantial must so be expounded, that it may fitly agree with the word Daily. But it will most fitly consent, if by the word supersubstantial, we say that bread is signified which is daily necessary for the nourishing and conserving of our substance. Finally, supersubstantial may be the same that very substan∣tial: as superabundare is valde abundare. In which signification supersubstanti∣al bread, and daily bread is altogether the same. For therefore it is very neces∣sary, because it is very substantial. Thus far Bellarmine directly contrary to the Annotation of the Jesuites. But not the reason of the Jesuites onely, but that opinion of our adversaries is disallowed by Maldonate, for the reasons be∣fore laid down out of him against the first opinion. To them that object [as in the second reason above mentioned in defence of our adversaries opinion] it is not probable that in so heavenly a prayer Christ would teach us to ask any earth∣ly thing onely or principally: He answereth, that Christ intended not to command us to seek earthly things, to which we are prone by nature: but to instruct whence and how we ought to seek them. For he teacheth us to seek them,* not from earth, as bruite beasts, but of God, as men; not for all ages, but for the present time. But this is not an earthly, but an heavenly precept; and that so far, that very few obey it though Christ have taught. Thus this se∣cond opinion is sufficiently confuted by the adversaries themselves. Further their exposition may be disproved by these arguments. First our Saviour Chr st, who condemned vain repetition, and by a form of prayer provided a remedy against the same, is made here of the Jesui es to fault against his own rule: for that which is contained in the second petition, they teach to be asked in the fourth. Secondly, they lodge in one petition things of divers kinds, and far removed in nature, spiritual, and corporal, heavenly and earthly: yea (accord∣ing to their dotage) the creature and the Creator, which if they were well her∣binged should not have lyen so neer together. Thirdly, hereof it should •ol∣low, that he taught them expresly to ask that which he had neither institu•ed, nor instructed them of, and whereof his disciples were utterly ignorant. For the Sacrament of the Supper was not as yet instituted,* and the Sacraments of the old Law, they make but bare and naked figures or signes, severed from the spiri∣tual food that they represent. Lastly. seeing it is also quotidian or daily bread Page  439 as they confess it, it ought every day to be asked of the Lord, and consequent∣ly daily to be received, if it may be come by: unless men will mock the Lord, in asking that which they will not take, when it is offered. Whereby first, are condemned the elder Churches which used this great liberty: secondly, they bewray their own sacriledge, that make no shew of offer of it unto the people but once a year: whereupon they may better call it their yearly, then their daily bread. Thirdly, they bewray again the foolish superstition of the whole Clergy, to whom it is accounted for an hainous crime, if they consecrate the Fryday and Saturday before Easter. 3. The true and general received opinion is, that by bread in this petition is meant all corporal food, yea all things ne∣cessary to the maintenance of this life,* usually comprehended under these two heads, food and raiment. Also by bread are meant the causes and good effects of bread, as fruitful seasons, good temperature of air, health and chearful∣ness, as the Apostle saith, He filled our hearts with food and gladness. And be∣cause in this petition Christ would comprehend all corporal things which are ne∣cessarily required for the passing of this life:* therefore the word Bread in this place is rightly extended further, to all things which in policy, oeconomy, in the f•rtility of the earth, and such like are required to the necessary, honest, quiet passage o• this life.

Q If this petition concern temporal things, why is it put before the other for spiritual?

A. 1. In the ranking of these petitions our Saviour did not intend to note what is first or last in order.* For seeing our sins are as a cloud that hinder the access of our requests into the presence of the Lord, and separate betwixt us and his mercy, it is necessary that we ask first the pardon of our sins. 2. If order must be respected in these petitions, we may say, that Christ did not will to follow the order of dignity, priority or excellency; as if the temporal estate of the body were more needful, more excellent, or more to be desired, than the eternal life of the soul: but of nature and infirmity, as the natural life is before the spiritual, and a man must have a being in nature, before he can have a being in grace; and a comfortable natural life is both the fitter subject for the life of grace, and fitter instrument by which grace worketh, and doth the will of God upon earth. Righteous life presupposeth life, and to live vertuously it is impossible except we live. The Apostle in exhorting men to contentment,* although they have in this world no more then very bare food and raiment, gi∣veth us thereby to understand, that those are even the lowest of things neces∣sary, that if we should be stripped of all those things without which we might possibly be, yet these must be left; that destitution in those is such an impedi∣ment, as till it be removed, suffereth not the mind of man to admit any other care. For this cause first God assigned Adam maintenance of life, and then ap∣pointed him a law to observe.* For this cause after men began to grow to a num∣ber, the first thing we read they gave themselves unto, was the tilling of the earth, and feeding of cattel. Having by this mean whereon to live, the prin∣cipal actions of their life afterward are noted by the exercise of their Religion. Therefore the petition wherein we are taught to desire corporal food, is set be∣fore them that concern the good of our soul. Of this order we may give these reasons further. 1. Request to have a comfortable natural life and being upon earth, doth follow immediately upon the request of doing Gods will on earth, because the dead cannot praise God. And if a man be not gathered into Christs Kingdom before death, there is no hope: For there is no work, nor device,*nor knowledge in the grave. Wherefore because no man can do the will of God on earth, except God give him a comfortable life upon earth, this petition follow∣eth next the other in a most holy order. 2. It is usual in Scripture, that the thing which is least to be insisted upon, is placed first in order, before that which Page  440 is sometimes more excellent that having finished the less worthy subject in few words, it might dwell more largely upon that subject which was more worthy. So our Saviour in one petition, and in few words doth express the desires of a natural life; but spendeth more words about the spiritual life, in the petitions following. 3. Gods indulgence and yeelding to mans weakness might cause this order; giving him leave to ask things more sensible, thereby raising him to ask spiritual.* As our Saviour by curing mens bodies, did lead them on to know that he could and would cure their souls: letting it appear to them, he could as easi∣ly say, Thy sins are forgiven thee, as to say, Rise and walk. In like manner, men may by the experiment they have of Gods power and goodness to preserve the body, be led to seek unto him, with assurance that he both can and will save their souls. 4. In this petition Christ teacheth us not to seek bread or things necessa∣ry, to which by nature we are prone of our selves without any spur, but whence and in what sort we ought to seek them. For he lessoneth us to seek them, not from earth,* as bruite beasts, but from God, as Christians: not for all times, but for the present day. But this is an heavenly, not an earthly precept, and that so far, that few have learned it of Christ our Teacher. 5. It might be added, that when Christ teacheth us to ask bread, he hath not so much regard of the bodie, as of the soul. For he cutteth off the greatest and most vehement affecti∣on, from which the greater part of sins doth bud and spring.

Q What is meant by Daily Bread?

A. The Greek word 〈 in non-Latin alphabet 〉 hath bred great difficulty, and not being used in any other place of Scripture, is differently interpreted of Divines. Some render it consubstantial,* that is, bread of the same substance with us. Hierom writeth that he read in the Gospel of the Hebrews〈 in non-Latin alphabet 〉crastinum, as though there should be some opposition between this day and to morrow, and we should beg for this Day, Bread for to morrow. And the opposition of the words doth well agree, but the sentence doth not agree: for Christ doth not teach, but forbid us to be careful for that morrow. Others translate it succedaneum, that is, which succeedeth to bread already spent, and that it succeed the na∣ture of our body requireth, the word being derived of the participle 〈 in non-Latin alphabet 〉; of which we say, 〈 in non-Latin alphabet 〉, sc.〈 in non-Latin alphabet 〉, that is, the day succeeding, Am∣brose confesseth and Hierom doth not dissemble, that 〈 in non-Latin alphabet 〉 doth signifie that which cometh or succeedeth. Xenophon speaketh thus, 〈 in non-Latin alphabet 〉, ver∣tente seu presente anno. And 〈 in non-Latin alphabet 〉sequente hyeme. For those things are called 〈 in non-Latin alphabet 〉 which are to come. And Demosthenes against Midias, calleth the assembly that was next to follow 〈 in non-Latin alphabet 〉. In the seventy it is found used for the time to come. And as Plutarch in Sertorio speaketh 〈 in non-Latin alphabet 〉, they went about all the houses in order, or they went about from house to house. So bread 〈 in non-Latin alphabet 〉 may be adventans or adventitius, which it sufficeth not to have taken once, but which in this vicissitude of changing times, had need to come oft every day. And hereunto agree those compositions, that Hesiode calleth that victum〈 in non-Latin alphabet 〉, which is sufficient and necessary for a year. Plutarch in Pericles calleth that 〈 in non-Latin alphabet 〉, which is required for every day. It is translated by some superveniens, that is, as Varinus interpreteth it 〈 in non-Latin alphabet 〉, that we at∣tribute it not to our industry, but to the gift of Cod. Or, that bread is not the principal thing which is to be desired in this petition, but adventitium, adjectitium, accessorium. It is ordinarily expounded Bread fit for the nourishment of my substance, or agreeable to my condition. Thus Basil, Suydas, Theophilact, and Euthimius, and of later Writers, very many expound it. Two words be deriv∣ed of 〈 in non-Latin alphabet 〉 as it signifies substance or riches 〈 in non-Latin alphabet 〉 that signifieth a peculiar select, notable treasure, and 〈 in non-Latin alphabet 〉 that signifies vulgar, frugal, necessary, Page  441 sufficient. And so this Petition doth excellently consent with that of Solomon:*Feed me with food convenient for me. And may well be translated essential, sub∣stantial, elimentary Bread, not that which is delicate, not superfluous. There be some that think it most fitly rendered Daily, as may be understood by that which followeth, Give us this Day. For there is no antithesis of words, but a similitude and likeness of the sentence. And it signifies, that God doth give necessary food to his servants every day. Therefore we ask of God, that he would not suffer our Diary to be wanting to us this day. For we speak to God as Children, who going to school in the morning, in the first place do require the appointed Portion of Bread for that Day.* And then it is an Hebraism: for as the substance of the Day is put for the Day it self: so the Portion of Bread which answereth to the present day, may well be called substantial. The Syriack Interpreter for daily Bread, readeth, Bread of our want or necessity; whose exposition may well agree with most before alleged.* These are the several conjectures of Learned Divines touching the signification of this word, who yet agree in substance, that daily Bread fit for our condition is here begged of God. For the word Daily may serve for each Interpretation, as it is evident in ordinary use of speech; where daily is applied to what doth succeed, is vulgur, must be received daily.

CHAP. X. The Reasons why this Petition is to be made. Who must pray, Give us. How earthly Blessings are to be desired, whether absolutly, or with condition. In what sense Bread is said to be Ours. The difference be∣twixt the Wicked and the Godly in possessing outward Blessings. That it is both lawfull and necessary for a Christian to lay up for time to come.

Question: WHy is this P•tition to be made?

A. 1. Such is the frailty of our nature, that we are not able to con∣tinue in health one day without these helpes, and as it were props to uphold this decayed and ruinous cottage of our mortal bodies; less able to forbear them then many Beasts. For seeing there was necessary use of our meat in the time of our innocency, the necessity by our fall is much greater. 2. God would have us to cast all our care upon him,* and not only the care of spiritual things: for our heavenly Father knoweth that we stand in need of these temporal things. 3. God will be acknowledged that it is he who giveth us, whatsoever pertains to our daily Bread, and is angry if any think, that he hath received them from any other; and hath commanded us to ask them of him. Nay,* it is great impiety to attribute the things which pertain to our corporal sustenance to our industry, or to the creatures, or to ask them of the Saints. 4. It is a great portion of piety to ask the food of the body with solid confidence of our heavenly Father, when the care of earthly things doth hinder many from embracing and following the truth of Religion.

Q. Who must pray, Give us?

A. All, both poor and rich, must pray, Give us:* because we have nothing but by Gods free gift, have title to nothing but in Jesus Christ, can keep nothing but Page  442 by the Lords licence, neither can any thing prosper with us but by his blessing. The rich have abundance under their hands,* not only for the present day, but the time to come; yet they cannot live of what they have, unless God give them their daily Bread. The begger stands before the door of the rich man, and the rich man stands before the door of the great Lord of all things. O∣thers crave of him, and he craveth himself. For why doth he abound in all things, but because God hath given? What shall he have, if God with∣draw his hand? Have not many gone to bed rich, and rose poor? and that he is not in want, it is of Gods mercy, not of his power or ability. Let a man be never so rich in the world, and want nothing that can be desired, yet if he want Gods blessing, in effect he wants all. Gods blessing is riches. Thou maist eat and not have enough, be clothed and not warm, earn wages and put it in a broken bag, if God do not bless thee. The blessing of God is called the staffe of Bread. In Bread there be two things, the substance and the vertues thereof proceeding from Gods blessing: this second, that is, the power of nourishing, is the staffe of Bread. For take away from an aged man his staffe, and he fal∣leth: and so take away Gods blessing from Bread, and it becomes unprofi∣table,* and ceaseth to nourish. And the like may be said of all labour and toyl in any Calling, for it nothing availes, unless God still give his blessing. More∣over, We pray that Bread may be given us, not only that we may have what to eat, but that what we eat we may receive it from the hand of God, that the Bread we eat might be sanctified unto us, received without sinne, and made pro∣fitable to our body.

Q. How are earthly Blessings to be desired?

A. Corporall Blessings no less then others promised in the Gospel, are to be craved with confidence in Gods Promises, humility, according to the will of God, with that mind, in that manner, and for that end that God requireth that we might serve God and our neighbour, not for ostentation or that we might spend them upon our lusts.

Q. Are corporall Blessings to be asked absolutely or with condition?

A. We may desire corporall Blessing, because we are allowed of God: but in the success of our Petitions we must submit our selves to the good pleasure of God,* who will not give these things if they be not good for us, nor withold them, if it make for his glory and the furtherance of our salvation to have them. As for the words Absolute and Conditional they may be referred, either to the Thing desired, or to the Event of our desire. In the former sense, earthly Blessings may be prayed for absolutely, as God alloweth us to desire them: but in the latter we must ask them conditionally: That is, We may pray for them in holy manner, because the Word of truth doth warrant us, and the desire of them is engraved in the heart of man by nature, that he cannot but desire them so farre as they be necessary: But we cannot be assured to obtain the particular thing we desire, because God seeth it good for us to lack what we lawfully desire, to whose gratious disposition we must freely submit our selves. Now the secret purpose or determination of God to give, or not to give, is not the rule of our desires, but the revealed will of God, to which so long as we keep our selves, we do well, Nor is it for us to dispute, whether such or such blessings be good for us in particular, but whether they be just, lawfull and good in themselves, whether God allow us to crave them, and we be fitted to receive them: for we must Page  443 walk by rule, and commit the particular success of our suits unto the Lord, who knoweth better what is good then we our selves, and will keep from us what∣soever might be hurtfull. Moreover, temporall blessings are not evil in them∣selves, but hurtfull to us by reason of our corruption: and so grace it self through our sinne and wickedness is turned to our hurt. Whereas therefore it is usually said, that temporal blessings are to be desired with condition, absolutely spiri∣tual: It seems more plain and consonant to truth, if we say; All blessings are to be desired of God in that manner and order that his Word alloweth, and to be expected from him according as he hath promised: that is, what God hath simply promised to do, that in particular must be looked for, what he hath pro∣mised so farre as shall be for our good, that cannot be hoped for further then will make for our good, whether it be spiritual or temporal blessing: wherein we must referre our selves to the wisdom of God, and not be our own Judges. But in praying for outward blessings it is good to observe two Rules. 1. Pray first for grace, and then for peace and prosperity. 2. Pray not for temporal blessings alone, but for grace with them, and the blessing of God upon them.

Q Why is Bread said to be Ours?

A. Not that it is a thing in our power, gotten by our industry, or due by any right: but that of the bounty and goodness of the Giver, it is made Ours by deed of gift. Ye are Christs (saith the Apostle) and all things are yours.* So then by means of Christ, Bread is called ours. For God having given Christ to us, doth in him and by him give all things else to us. It is ours, and yet we pray that it may be given: for it is ours when we receive it, but it is of God who giveth it. Whatsoever God is pleased to bestow upon us out of his Treasures, and is necessary for our life and calling, that by the free gift of God is ours.

Q. What things are required that Bread may be called Ours?

A. 1. We must be engrafted into Jesus Christ, who is the Heire of all things.* 2. We must labour in a good and honest Calling, profitable to Church, Com∣mon-wealth or private family. 3. It must be gotten by just and honest means; as that which is lawfully given us by our friends, or raised by painfull labour, and upright dealing in our place and calling. 4. We must be just and faithfull Stewards to dispense what God hath given us according to his appointment. For the poor have right and title in that which God hath given us, when their necessity requireth, and our ability will permit to succour them. Opposite hereunto is the Bread of wickedness or deceit, hid Bread or stolen wa∣ters.

Q. Why are goods lawfully gotten called another mans, and grace our own, by our Saviour Christ?

A. Temporal riches are called another mans because we do not possess them with full right, when in a small moment they may be taken from us, or we from them, and when we die, we must leave them to other•, it being not possible to take them with us: and also because God gives them to men not as their proper goods, but as those which he will have to be dispensed by them. There is a double right, Jus charitatis. that belongs to the poor, and Jus proprietatis, which belongs to the owner. By right of charity, so much as may refresh the poor in his neces∣sity belongs to him, though the propriety be not his. But heavenly and eter∣nal Blessings are called our own, because they cannot be taken from us, and be∣ing obtained make us blessed; they do ever profit us, never forsake us.* Earth∣ly blessings are not born with us, nor we born for them; they pertain nothing to piety, nothing to life eternal: but spiritual blessings are called ours, because we are regenerated of the Father, redeemed of Christ, and sanctified of the Spirit unto them, they belong to life eternal, and can never be taken from us.

Q Why are goods lawfully gotten called the mammon of iniquity?

*A. The reason is, because they are deceitfull, not able to effect what they seemed to promise; for unrighteousness is put for deceit: or they do us hurt, and become instruments of sinne. Either they abide not with us, or they puffe us up with pride, draw us to security. If they be not gotten by fraud, they beget sinne: if they be not taken from us in this life, they will be sure to leave us when we stand in most need.

Q. If they only that be in Christ are lawfull Heires of outward blessings, how comes it to pass that wicked men abound in wealth?

A. Wicked men possess outward things as the common gifts of Gods favour and bounty, for which they must give account unto his Majesty: but the godly enjoy these blessings as gifts of Gods special love, and part of their Childs Por∣tion; which makes the little that the righteous hath to be farre better then the Treasures of many and mighty rich men; As the mean fare of a poor subject with the Prince his favour, is much better then the large allowance of a Traitour commited to the Tower with his displeasure. Nor yet do we say that ungodly men are unjust usurpers of what they possess, having no title at all unto them: but as God of his bounty in Christ doth suffer them to live, so doth he conferre upon them those things that tend to the maintenance of this life, that he might imploy them in some inferiour service that he hath assigned them unto: whom he will call to a reckoning for the abuse of his mercy, after they have run their course.

Q. When Christ bids us pray, Give us this day, doth he forbid us to provide or lay up any thing for the time to come?

A. It is not only lawfull, but necessary to lay up something for the day or year to come,* as God shall give opportunity and means. For Joseph is com∣mended in the Scripture for his wisdom, and godly provident care: Solomon commendeth him for a wise Son, that gathereth in Summer. This was also in the Apostles, who when they heard there was like to be a famine, whereof Ag∣abus did prophesie, betimes gathered money from all places, which the godly laying up untill the time, might then lay out for the use of the poor. Our Saviour gave commandement to his Disciples, to gather up the broken meat that nothing be lost.*Paul teacheth it to be the duty of Parents to lay up for their Children. Hitherto belong all the Precepts concerning frugality and parfimony, which stands in the gathering and keeping things gotten for our use and the be∣hoof of our Brethren.* But we must ever waite upon Gods providence, both when we have the means, and when we want them, casting off distrust, excessive distracting, unprofitable, and needless cares.

CHAP. XI. Shewing what we desire of God in this Petition; The ground there∣of. The particular things we are taught to ask under the name of Bread, and Daily Bread. And how we may lawfully pray for riches. The Evils we pray against. The wants we are to be∣wail. The special Blessing for which we are to give thanks in this Petition.

Question: WHat desire you of God in this Petition?

A. That God of his free mercy and love in Jesus Christ will give unto us all such things,* which he seeth we may conveniently possess for the present time, even all things necessary and comfortable for this life.

Q. What is the ground of this Petition?

A. That God the absolute Sovereign and Lord of all things in Heaven and earth, in whom we live, move, and have our being,* is our most mercifull and loving Father, who knoweth that we stand in need of all these things, and out of tender care will provide whatsoever he seeth to be convenient for us.

Q. What do we acknowledg herein?

A. A. That in earthly things all our labour and travell is vain and to none ef∣fect, if God give not the increase: That we have no power to use the creatures under our hands, nor they any power to refresh, nourish, or comfort us without his blessing: yea, that we have no title to any earthly comforts to pos∣sess or use them,* further then it shall please God of his bounty and love to bestow them upon us. And we further acknowledg that our humane frailty and infirmi∣ty is so great, that we cannot stand one day in good plight without these props of nature.

Q. What are the Particulars we are taught to ask under the Name of Bread?

A. Here we are taught to desire, 1. Food and Raiment; as Jacob prayed, If God will give me bread to eat, and raiment to put on. 2. Health of Body.*I wish above all things that thou maist prosper, and be in health, even as thy soul prosper∣eth. 3. Bodily vigour and strength. I am afflicted very much, quicken me, O Lord, according to thy Word 4. Quiet and comfortable sleep. Thou shalt lie down and thy sleep shall be sweet 5. Fruitfull and wholsome seasons for man and beast. When Heaven is shut up, and there is no rain, because they have sinned a∣gainst thee: if they pray towards this place, and confess thy Name, and turn from their sin when thou afflictest them: Then give rain upon thy Land. 6. Gods blessing upon our labours in the fruit of the earth, and such like commodities. Then shall the earth yeeld her increase, and God, even our God shall bless us. Look down from thy holy Habitation from Heaven, and bless thy people Israel, and the Land which thou hast given us. 7. Competency of outward blessings, and fit Habitation. Give me neither poverty nor riches; feed me with food convenient for me. 8. Good success in lawfull businesses of this life. O Lord God of my Master Abraham, I pray thee send me good speed this day. 9. Fitting delights and liberty. For God gives Bread to strengthen the heart of man, and Oyl to make his face to Page  446 shine,*and Wine to comfort him. 10. Prosperous Journeys. Making request, if by any means now at length I might have a prosperous Journey by the will of God, to come unto you. 11. Peace and Concord. Pray for the Peace of Jerusalem; Peace be within thy wals. Now the Lord of Peace himself, give you peace alwaies, by all means. 12. Favour and protection of the Magistrate. God Almighty give you mercy before the man. 13. Safeguard and protection from all enemies that might annoy, and all dangers that might befall us, sleeping or waking, at home or abroad. Thou Lord only makest me dwell in safety. 14. Length of daies to the good pleasure of God What profit is there in my blood, when I go down to the pit? shall the dust praise thee? 15. Deliverance out of danger and misery; as from sickness, poverty, and such like. O Lord, by these things men live, and in all these things is the life of my spirit, so wilt thou recover me, and make me to live. 16. The life and preservation of our friends. Abraham pray∣ed for Ishmael, O that Ishmael might live before thee. 17. Valiant Souldiers for the defence of our Countrey against the invasion of all our enemies. Courage and fortitude is promised as a blessing, and must be sought by earnest and hearty Prayer. 18. Learned and good Physicians, which might minister unto us in the time of need, and skilfull Artificers to labour about the things that are necessary for our outward good. 19. Prosperity of marriage and fruitfulness. Thus the friends of Rebekah blessed her, and said unto her, Thou art our sister, be thou the Mother of thousands of millions, and let thy seed possess the gate of those that hate them. 20. Victory over our enemies. When Moses held up his hand, Israel prevailed. 21. A right and happy state politick, domesticall, scholasticall: as good Magistrates, an obedient family, dutifull Children. The Queen of Sheba was astonished, when she beheld the order of Solomons Family. 22. Wisdom and skill to make good use of what God hath given; as Corne, Oyl, &c.

Q What Particulars are we further taught to pray for, in these words, Our daily Bread?

A. Here we pray for, 1. Contentation with our estate, though it be mean. Let your conversation be without covetousness,*and be content with such things as ye have. 2. Readiness in all estates of life to rest on Gods providence whatso∣ever fall out. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. 3. Love of justice and equity. I put on righteousness, and it clothed me, and my Judgment was as a Robe and a Diadem. 4. Diligence, faithfulness, and painfulness in our Callings. He becometh poor that laboureth with a slack hand, but the hand of the diligent maketh rich. 5. Title and interest in Christ to whatsoever we possess, that we might enjoy them as the gifts of his Fatherly love and compassion towards us. 6. Liberty to use the things we have with∣out scruple of conscience, and power to discern and take a taste of such comforts, which through his allowance we have liberty of conscience to use. We are like lit∣tle Children who cannot carve for themselves when meat is provided: our heaven∣ly Father who prepareth our daily Bread, must put it into our mouthes, and give us to taste it, else it will not benefit. 7. Frugality and moderation in the use of all outward comforts of this life, that we be not oppressed with surfeit∣ting Page  447 and voluptuousness, and the cares of this world. Be not drunk with Wine wherein is access. Gather up the broken meat, that nothing be lost. 8. Joy,* cheerfulness, and comfort, that through the blessing of God we may use them with gladness of heart. I know there is no good in them, but for a man to re∣joyce, and to do good in this life. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. 9. The sanctification of whatsoever is in our power, and the blessing of God upon it for our use, that it may strengthen our frail nature, and by his providence be elevated to a supernatural use. 10. The maintenance of what we have with the sanctified use of it, that it might not take up our thoughts, nor draw our hearts away from God: For he must uphold our Lot as well as deal us forth our Portion; he must direct to use, as well as give the blessing, otherwise it will steal the heart from God, or become unprofitable. We pray for grace to contain our selves within the care for the meanes, leaving the events unto Gods only dispo∣sition. These things we beg of God in this order. First, For those who are Gods, but yet uncalled, whether having abundance, but without the title of In∣heritance; or have neither title nor possession of any thing (for many be∣longing to mercy conflict with extream poverty) we pray in the behalf of these, that God would give as a Father to the one, as Children and Heires in Christ, the things they have; for the other, God would be pleased by a new grant, to furnish them with necessaries, who have justly, as we all, forfeited all things. Secondly, We who have something about us, yet find want of others, we wish that God would supply us so farre, as he seeth good for us. Thirdly, We who are called, and have for outward things more then we could in mo∣desty ask (for God doth for his sometimes this way, and other, above that they can ask or thing) we do beg at God to maintain these things unto us. And we wish also that God would give us leave to use the things we have; and that he would give us power to take a taste of such comforts, which through his allowance, we have liberty of conscience to use. Moreover we desire that with his blessing he would make them comfortable to us: And that he would bless all means we use, tending to preservation of this present life. Fourth∣ly, If we be in Christ, and yet poor, having in a manner nothing, we pray that God out of his secret love would minister to us, and make the fruit of his da•ly providence a contented Portion unto us, be it never so little; and fi∣nally make us see him by faith our All-sufficient God, that will not leave us, nor forsake us.

Q. Is it lawfull for a man to pray for riches?

A. In regard of the quantity of outward blessings to be desired, they are either necessary, sufficient and plentifull, or abundant and superfluous. The ne∣cessity of riches either respecteth a mans nature or his state: The necessity of nature is, that a man have things necessary to sustain and preserve nature, as food, apparel, lodging and such like; with which a man must rest contented if he have no more: according to the Apostles Rule, If we have food and rai∣ment, let us therewith be content. And these necessaries every man is bound to desire and seek after, both that nothing be lacking unto him for the preserva∣tion of his life, and also that he be not chargeable unto others. The necessity of state, place or calling, either respecteth himself or others. Unto the former is required that a man have not only things fit to sustain nature, but to main∣tain himself according to his place and calling: in which a greater or less pro∣portion is necessary, according to the dignity or meanness of a mans quality or condition. And thus a Noble-man hath need of a large allowance to maintain him according to his Nobility, and a King more to maintain his Royalty. In respect also of others, riches are necessary either to maintain those wich are committed to a mans charge, or others who are not under his Page  448 Government: For the former, the Father is bound to maintain, not only him∣self, but also his children, the master his family, the magistrate his officers: of which a man ought have as great a care to provide them necessaries according to their several conditions as himself.* And this provision of necessaries ought not onely to be for the time present, but also for the time to come: for the learning of which lesson the sluggard is sent to the Pismire to learn providence, seeing she in Summer provideth food for Winter. Neither ought a man thus to provide for his charge, that they may have comfortable maintenance whilest he liveth, but also that they may have a competency for their relief after he is dead. In respect also of others who are not under our charge, riches are ne∣cessary, and that both for publique and private uses: publique, as when we contribute to all good uses, which either respect the Church or Common∣wealth: to which purposes we are to extend our helping hand, not only out of our supersluities, but out of our necessities, pinching both back and belly to perform these publique services: private, as when out of that portion which God hath alotted us, we be ready according to our ability to relieve the poor who stand in need of our help. The Second degree or measure of riches, is to have not only things necessary, but also to have some sufficiency and reasononable plenty of them; so as a man may have not only wherwith to hold life and soul together, and to provide in some slender manner for his charge and family, but also such store, as that together with them that depend upon him, he may live comfortably and cheerfully in his vocation. And not only so, but also may be enabled thereby, to be liberally helpfull and benefi∣ciall unto others, and to advance their good whether it be publique or pri∣vate.* And in this degree also riches may lawfully be desired: First, Because the Holy Ghost doth account this plentifull estate in it self, more happy then that of want. Secondly, Because God requireth of us, that we be ready to perform those good duties both publique and private unto others. In Scrip∣ture we find many Commandements enjoyning, and Exhortations incouraging us to give unto the poor, and to do the works of mercy to those who need our help; as also to give Tribute to the Prince, and maintenance to those who labour in the work of the ministry: all which manifestly prove the lawfulness of desiring and seeking this sufficiency of riches and convenient plenty, so it be with moderation. Thirdly, The Lord in his infinite bounty and goodness, hath not only created such plentifull store of these his creatures, as are sufficient for necessity,* but also for honest comfort and delight, and hath in many places promised this store and plenty to those that fear and serve him. The third degree of riches is abundance and superfluity, when a man hath more then is fit for his place and calling, or then he can or will imploy to any good uses. And this desire and seeking of abundance is unlawfull, not simply and absolutely in it self, but by reason of our corruption, as it argues distrust and diffidence in Gods Promises,* is contrary to the end why riches are to be desired, will not stand with Christian moderation, and is the oc∣casion of many dangerous temptations.

Q. What are the Evils we pray against in this Petition?

A. We pray against, 1. Beggery and extream want. The destruction of the poor man is his poverty.* 2. Famine and dearth of corn. There was a famine in the dayes of David three years, year after year, and David enquired of the Lord. Under this head may be comprehended, extremity of hunger and thirst. When Sampson was so athirst, he called on the Lord and said, Thou hast given this great deliverance into the hand of thy servant, and now I shall die for thirst. 3. Pestilence or other sickness and infirmity. If I shall shut up Heaven that Page  449 there be no rain, or if I command the locusts to devour the land, or if I send pesti∣lence among my people: If my people, which are called by my name,*shall humble themselves and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will forgive their sin, and will heal their land. 4. Wild beasts, which is one of the plagues of God, that he sends upon the world to punish the disobedience of men. 5. Discord and contention, frow∣ardness and undutifulness in them that should obey. As much as is possible have peace with all men. 6. Ill success in our labors, journeys, or the use of any thing that is put into our hands for good, that it may not be a curse unto us. He gave them their request, but sent leanness into their soul, under which head is comprehended barrenness of the ground or cattel. 7. Terrors and anguish that might hold our eyes waking in the night season. When I say, my bed shall comfort me, my couch shall ease my complaint: Then then fearest me with dreams, and terrifiest me through visions. 8. Oppression. If thou afflict any widow or fatherless childe, and they cry at all unto me, I will surely hear their cry. 9. Un∣seasonable weather, as excessive rain, or immoderate drouth. O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field. 10. Unjust war, or annoyance and vexati∣on by wicked men in suites of Law, secret conspiracies, false reports, flatteries, or such like, False witnesses did rise up: they layed to my charge things that I knew not. 11. Falling before the enemy in just war, and captivity with reproach and misery that followeth it. Thou makest us to turn back from the enemies, and they which hate us, spoil for themselves. Thou hast given us like Sheep appointed for meat, and hast scattered us among the Heathen. 12. Cowardise and faint-heartedness in the just and lawful defence against them that unjustly invade and set upon us. How should one chase a thousand, and two put ten thousand to flight, except their rock had sold them, and the Lord had shut them up. 13. Untimely death of good Magistrates, holy Ministers faithful friends, &c. Remove thy stroak away from me, I am consumed by the blow of thy hand. O spare me that I may recover health: before I go hence, and be no more. 14. Covetuousness or o∣ver greedy desire of earthly things. Incline my heart unto thy testimonies, and not to covetousness. 15. Distracting cares. Take no thought for the morrow for the morrow shall take thought for the things of it self. 16. Distrust in the providence of God for the things of this life. It was the sin of Israel, that they believed not in God, and trust∣ed not in his salvation. 17. Discontent with our estate. The love of mony is the root of all evil, which while some coveted after, they have erred from the faith, and pier∣ced themselves through with many sorrows. 18. Idleness. He that will not la∣bor, let him not eat. 18. Scrupulousness whereby we deprive our selves of the comfortable, honest, and sweet use of what God hath given us to injoy. 20 Super∣stition, whereby men place holiness in abstinence from meats and drinks, and ac∣count voluntary poverty a state of perfection; as the Papists do. Drink no longer water, but use a little wine for thy stomachs sake, and thine own infirmity. Every creature of God is good, and nothing to be refused. 21. Vain confidence, when we rest in the means, but look not to the Lord for a blessing upon the creatures. Man lives not by bread alone. 22. Mercilessness, cozenage, in∣justice, when we respect our selves and our own advantage, but have no feeling of our poor brethrens necessity. There is that scattereth, and yet increaseth: and there is that withholdeth more then is meet, but it tendeth to poverty, The li∣beral soul shall be made fat, and he that watereth shall be watered also himself. He that which holdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. 23. Luxury and riot in the use of meat, drink, sleep, Page  450 apparel, recreation, buildings, and such like. Take heed to your selves, lest at any time your hearts be overcharged with surfeting and drunkenness,*and cares of this life, and so that day come upon you unawares. Lastly, we pray against that pro∣phaneness which naturally possesseth the hearts of men, which maketh them careless of their spiritual title to earthly things, or whether they taste of the special love of God in the use of earthly things, so they may have their fill of vain pleasure, or injoy outward things as they stand in need.

Quest. What considerations serve to kindle devotion in this Peti∣tion?

A. The motives breeding devotion this way, are, First, For all that yet find the want of something,* for the more comfortable service of God, that they would well weigh the wants of others and of themselves. Secondly, Consider what a sweet thing it is, to feel this, that God of his grace giveth this or that to us. If we sit at board with great personages, if they carve us a bit and give it us, the whole feast is not so sweet to us, as their honorable remembrance of us. All the creature is a deaf Nut, and no better, if the Lord be not perceived in it. Thirdly, For such as have abundance, they must consider, how he that giveth these, is the maintainer of them; how easily God might bring the things they have to nothing, letting riotous servants and children, like back-doors, bring down the house. Fourthly, how many wayes God can keep them from being able to use or find comfort in any thing they take or possess; if he send a scruple into the conscience touching the lawfulness of it, if he send sickness, deep discontents, lingring after that we have not; or otherwise if he should give us to such weakness in using any thing, that we should breed our selves more bitter∣ness in the end, then we take comfort in the first tasting of them. How little things put us out, that for the time all we have is nothing to us? Fifthly, we must consider how all things without Gods blessing are nothing,* clothes warm not, meats nourish not, physick heals not, labors prosper not to effect any thing; which those well know, whose false affianced hearts have been well whip∣ped out of all the creature. Sixthly, we must remember the singular use and be∣nefite of earthly blessings, and how many wayes our life would be irksome and tedious, if we should be deprived of them. Nor are they profitable to this life onely, but they are instruments of vertue, furtherances of our Christian course, if used aright according to the will of God.

Q. What are the wants which are to be bewailed in this petition?

A. The special things to be bewailed are, 1. Covetuousness, a vice which is na∣turally engraffed in every mans heart: it is when men over-greedily desire the things of this life, and have their hearts so taken up with the thought of them, that they cannot mind the things that concern the glory of God,* the good of his Church and their own salvation. This desire is unsatiable, and men that have enough, would still have more. 2. Diffidence and distrustfulness in Gods pro∣vidence touching the things of this life. This appears, when men are pressed with adversity: for then they howl and weep, and pierce themselves through with many sorrows. And these two sins do oft carry men to the use of unlaw∣ful means, and wicked shifts, to satisfie their desires, or supply their wants. 3. Unthriftiness, that we have consumed or wasted the good creatures of God vainly,* riotously, to the maintenance of sin, and the satisfaction of our lusts. 4. Hypocrisie, in making this petition, when we begge of God what we need, but will not wait his leasure, nor trust in his promise; but shift for our selves by hook or crook: when we desire our own bread, but live by oppression, in∣justice, fraud, cozenage, stealth, the sweat of other mens brows. 5. Sottish∣ness and pride, when we pray God to give us our daily Bread, but are puffed up with outward things as if we had not received them; and in prosperity are so senceless and overly in prayer, as if we needed not the blessing of God to Page  451 maintain our lot, and make what is under our hands to be profitable and com∣fortable for our use. If our barns be full, and our tables richly furnished, we pray so coldly for a blessing, that it may appear we feel not the infirmity of the creature, we find not want of Gods blessing. 6. Unthankfulness for mercy received, that we have not taken notice of the Lords bounty, nor looked to him by whom we are fed, clothed, laid to sleep, raised again, preserved in health, strength, and safety; who doth keep us in our going out and coming in, and maketh our way prosperous. 7. Unquietness and discontentment, that by froward carriage, unseemly speech, sullen behaviour, we have troubled them that we should have comforted, and been injurious to them whose peace and welfare we are bound to seek. 8. Want of compassion, that when we are fed, we remember not them that want and stand in need. Lastly, we are to be grieved and mourn in moderation for the outward miseries that lie upon our selves or other the people of God; specially, that afflict the Church in ge∣neral, as war, famine, &c.

Quest. What are the special blessings for which we are to give thanks?

A. Thankes are to be given to God,* that he hath created things necessary for this life and doth daily minister unto us out of his treasure; that he often de∣livers our life out of dangers, and comforts us in our sorrows, that he hath blessed our labors, and made his benefits useful and comfortable unto us. If we sojourn a week or two with any, how thankeful are we? But we are Gods daily guests all the year long: he layeth the cloth every where.

CHAP. XII. Several practical Conclusions that may be drawn from this Petiti∣on, with directions to know a lawfull from an unlawfull de∣sire.

Question: WHat Conclusions may be drawn from this Petition?

A. 1. God giveth and maintaineth to us all things belonging to this life. God giveth, God taketh, saith Job, His blessing maketh rich, saith Solomon.*Every good and perfect gift descendeth from him. Mine is all the earth, I gave it to whom I will. He openeth his hand, and filleth every living thing. Silver and gold, and wool and flax, and corne and wine and oyl are mine, saith the Lord. For as in a house the Master in the Family, keepeth (to the dogs) every creature in it; giveth one greater, another lesser wages: putteth some in honourable place, others in the scullery: so doth God the great Father of all the Family in Heaven and in Earth; neither can any deal us a fit state but he. For as the Physician only can prescribe the diet, so God he seeth where a full and liberall measure, where a more sparing is expedient. The Devil, he taketh upon him that all Kingdoms are his, he giveth them as he will; a loud lie; he cannot touch a hog till God sealeth him a Warrant: and as an executioner that kil∣leth by poyson, serveth the Magistrate: so doth he serve God in giving a deadly sweet poysoned Cup to those God leaveth to his power. Again, though our good friends and our means help us with this or that, yet God is the first Donor; these are instruments conveyghing that which God of grace deviseth Page  452 to us, and bestoweth upon us. He that sendeth a Present in the giver of it, not the man that putteth it into our hands; which doth teach us to be content with that we have,* and not to envy other mens plenty▪ We look our Children and Servants should take that of us which we give them, without murmuring, or discontented semblance, be it fine or course. How much more must we be willing to stand to Gods carving, and not dare to quetch against his dispo∣sition.

2. All things needfull to the maintenance and comfort of this life are to be asked of God. It is God that giveth them, and it is his will and pleasure that we should crave them at his hand.*O my God, take me not away in the midst of my daies. Ask ye of the Lord rain, in the time of the latter rain. The necessity of man requireth that he should have supplies for this life, that he may have a right mind in a sound body; else he can neither enjoy himself, nor do good to his neighbour, nor do the service and works which the Lord requireth: He can∣not profit man, nor serve his God Witness the condition of distracted and melancholik, of naturals, of deaf, and dumb persons. Also what can men diseased and in pain do, in comparison of what they may do when their minds are free, and bodyes strong and healthy. And God who knoweth that we stand in need of these things,* hath promised to give them as well as spiritual. God∣liness hath the promise of this present life. God will withhold no good thing from them that fear his Name. But Prayer is the mean whereby we obtain what God hath graciously promised, and will mercifully bestow. God is the only Foun∣tain from whom all good things do flow to us God himself speaketh of himself to Abraham,*I am God All-sufficient, or sufficiency it self, as the word Dai is taken elsewhere. Hereupon Jacob the Patriarch when he had tried the exceed∣ing bountifulness of God All-sufficient toward himself: I am less then all thy mercies, and then all thy truth which thou hast shewed to thy servant. And that the Jews might be perswaded that God alone is the Well-spring of every good gift,* therefore we read it was commanded unto them to bring of the first of all their fruits in a basket, and profess that they had received them of the bounti∣fulness and mercy of the Lord. Moreover, all our labour and watchfulness are unprosperous: yea, and even his own gifts also, being good in themselves, are yet hurtfull to us, unless he pour his blessing upon them. For the earth being cursed for mans sake,* which the Lord both in Word pronounced, and in deed declareth, so often as he sendeth upon us scarcity, either by drouth, or by wa∣ters and hail, if at any time it yeeld Corne and other things necessary for life, there is no wise man but seeth that these things proceed not from mans travell, but from the special blessing of God. For here that principle hath place: Neither he that planteth is any thing neither he that watereth,*but God that giveth increase. Besides, when the very strength of nourishing in Bread, is said to be of God,* and the Lord is he, who sendeth famine, taketh away strength from such things as should nourish, maketh the earth fruitfull and barren: hereof it followeth that it is God by whose power and providence,* both the fruits come to ripeness, and serve men for their nourishment. The same is most true in matters belonging both to the Common-wealths and Families, whereupon saith the Psalmist:*Except the Lord build the house, their labour is lost that build it. This point Christ proved to his Disciples by one experience, who when they had wearied themselves all night and caught nothing,* being commanded in his name to cast forth the net, they inclosed such a multitude of Fishes, that their net brake withall: giving to understand by this Miracle, that all our labour dependeth of God, and that it is his only blessing that maketh men rich. All creatures in their kind teach us to c•ll upon God for the supply of our necessities.* The young Ravens report their wants unto God. All things trust in thee, O Lord, that thou shouldst give them meat in due season.Page  453 It is the pleasure of God,* that we should trust in him for things corporal as well as spiritual: But invocation doth accompany sound confidence; if we trust in God, we cannot but seek unto him by Prayer. Again, God is glorified by our acknowledgment of his Divine providence, and our voluntary submission unto his good pleasure in outward blessings;* He will be acknowledged the given of every good thing, and it angry that we should think we receive them from any other. Love and praise is due to God for his mercies towards us: But we cannot be thankfull for what we ask not. What love shall God have from us for what we have received, if we look not to him for what we want? The sweetness of earthly comforts is lost, when we cannot be assured of Gods favour in them, nor tast his special goodness, and discern his fatherly care. But the heart can never be certified of Gods love and mercy in the enjoy∣ment of these common blessings, if it be not lifted up in Prayer unto his Ma∣jesty. Let every Christian then assure himself that he may lawfully desire and pray for the things of this life, only it must be considered of whom, by what means, for whom, for what time, in what right, and in what measure, or wherewith we would have our wants supplied. It will be said,*If we seek the Kingdom of God, all these things for this life shall be ministred unto us. And that our Saviour saith, Labour not for the meat that perisheth;* The answer is easie, for it is not said, Seek only the Kingdom of God, but first, that is, seek it chiefly. And the promise of having all things for this life, doth not exclude the lawfull means to get them: but rather binds us with assured con∣fidence to seek unto the Lord for them. Thou hast spoken unto thy servant con∣cerning his house for a long time: therefore have I been bold to make this sup∣plication before thee. Gods promise should embolden us to pray, but not lull us asleep in security. Also the Exhortation of Christ in the last place mentioned, is not absolute, but comparative, namely, that of the two, he would have them rather seek for that which is spiritual and everlasting, then for that which is corporal and perishing. Notwithstanding these places, or any thing else that can be objected; James said, the cause why men had not,* was because they did not ask. It was Asa his fault, not that he did seek to the Physicians for health, but because he sought only to the Physicians,* and not to the Lord. It may be objected, it is good to be afflicted. And Jeremy saith, Correct us, O Lord. But afflictions in themselves are evil; they are fruits of sinne, they also occasion men to sin. Therefore Agur prayeth,*that he might not be poor, that is, so needy, as to be destitute of daily food and cloth∣ing, lest (saith he) I steal, and take the name of my God in van. Yet, it is most true which David saith. But afflictions are good by accident, through Gods gracious working of humiliation and repentance by them: of them∣selves they are not good. It is no good argument to say; Afflictions work for our good, therefore we may pray for them, or we must not pray against them. For the very sinnes of Gods Children, through the infinite wisdom and power of God, may, and oft do, work much for their good; yet in no case may be prayed for, but alwaies prayed against. The Prophet Jeremy doth not pray absolutely that he might be corrected, but as the case then stood betwixt God and his Church, sith God was forced to correct them, he desireth that the correction might be in judgment and moderation, as a fruit of his fatherly love, and not in extremity, as proceeding from his wrath and heavy displeasure. The very words do shew this sense: for he saith, Correct me, but in judgment; not in thine anger. He doth in this place only deprecate the greater evil of punishment, and willingly submitteth himself unto the less. Wherefore notwithstanding any thing that can be said against it, If any man be afflicted,*let him pray. For God himself saith, Call upon me in the day of trouble,*I will deliver thee, and thou shalt glorifie me.

Page  454*3. The least outward thing is the gift of Gods grace to us. All things come of thee, O God, and that of thy free goodness. The earth is the Lords, and the fulness thereof. And though he made it for mans use, and hath given it to the children of men; yet hath he reserved the right in himself, to dispose of it to this or that person, both what he pleaseth, and as much or as little as seemeth good to him. And when he hath disposed of any parcell of his goods to any men, they hold them but as Stewards, to be accountable to him their Master; and are but Tenants, at the meer will and pleasure of him their Lord. The first grant of earthly things to man was of bounty, much more the Possessions of them since he hath forfeited his interest by sin and disobedience. It is the Lords mercy that we are not confounded; and if life it self, be given of mercy, then all things pertaining to the maintenance of life must spring from the same Fountain. We cannot deserve one bit of bread or sup of water. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant, saith Jacob. Nothing is more free then gift: but whatsoever we receive we ask it on gift, challenge it not as due. He giveth meat in abundance. Thou givest them their meat in due season. These are the Children which God hath graciously given me. Such therefore as will challenge Heaven by way of commutative Justice, because they have given a penny answerable to that penny-worth, were never taught by the Spirit of Christ. And considering that God of his grace is the giver of bread, and of all other good gifts for this life: this should move all men to get their names entred into his checkroule, and become servants to this great Master: and being admitted to be Members of his Family and Hous∣hold of faith, this should cause them to approve themselves good servants, by doing their Lord and Masters will: then may they be assured they shall want nothing that is good. It is of this God and Father, of whom it is said in the Parable,*His servants have bread enough, and to spare. It is therefore good serving this Master, who will alwaies either give much, or cause the little which he giveth to be sufficient. Whosoever are good servants and children to such a Master, such a Father, how can they want? For as he hath wherewithall to give, so having commanded us to ask of him, he will give to us liberally, and never upbraid us with what he hath given. And when we have received any thing, we must accknowledg this as Gods gift with all thankfulness. If a friend give us our Board but a moneth or two, we think our selves much be∣holding to him. How much then are we beholding to God, at whose Table we live of free cost all our time?* Let us seek our maintenance of God, for if the Lord do not help (as the King of Israel could say when there was nothing to be had either out of the Barne-floor, or out of the Wine-press) we cannot have maintenance. Prayer is a special means to obtain good things with a blessing, which if they be received with thanks∣giving,* they are good indeed. Let us not therefore forget the Lord our God, for it is he that giveth us power to get substance. What though we were born to the things we do possess, or they were given us, or we bought them, or did attain them by hard labour and industry? yet it must be acknowledged. that Gods gift of grace was in all these. For who made our Ancestours? Who gave them Lands or living to leave us? Who did put it into the hands and hearts of our friends to bestow any thing upon us? Did not the Lord? Whose money or goods was it, wherewith we bought any thing? Was it not Gods? And who gave us wit to invent, and strength to labour? Was it not that God,* who doth also teach our hands to warre, and our fingers to fight? All these things be of him to whom be praise and glory for ever, Amen. Let no man say in his heart, my power or might of my hand hath gotten this wealth: let not any ascribe praise for his maintenance unto friends, false gods, or any other means, but to the true God: lest he teach them to acknowledg that, by Page  455 his taking away of their wealth,* which they would not acknowledg by his be∣stowing it upon them. And as we must be thankfull for what we have received,* so we must look unto it, that we do not envy other mens plenty, because it is the gift of Gods free grace.

4. As outward blessings are given of grace,* so is the blessing and comfort of them. In Adam we have lost our right to all things, which in Christ the Heir of the world we only recover: But what we receive in Christ, that is given of favour. Again, we may easily an hundred waies be thrust from the posses∣sion of all things, before we come to use them; according to that Proverb,* Many things come between the cup and the lip. When men have all things needfull in their possession, yet another gift of Gods blessing must be added, else all they have will not avail them. All the rich fools plenty could not con∣tinue his life. Men may taste, and eat, and put on clothes, and yet be neither warm nor satisfied. While the daintiest meat is in the mouthes of men, it may be their bane, and not their nourishment; as it fared with the Children of Israel, who while the meat was between their teeth, ere it was chewed,* the wrath of the Lord smote them with a very great Plague. Therefore it was the manner of our Saviour Christ, alwaies before he did eat, to bless it, asking his Fathers leave to use it, with a blessing upon it. So did the Apostle, He took bread, and gave thanks to God in the presence of them all. Gods own Chil∣dren must be remembred, that they trust not in earthly meanes. Many of them are took like Asa; who if they have outward helps, they seek to them and not to God, who must give them with a blessing, or they cannot profit those that have them.* But let Gods hand upon his servant Asa be a warning to all that fear God. His disease was but in his feet, yet because he sought not to the Lord, but to the Physicians, it was his death.

5. Our faith and invocation must be daily renewed towards God for his care on us in this life. Whatsoever we have, our faith must be no less on him, then if we were stripped naked of every thing; yea, our mouthes must be no less open wide to him. David though a King, saith, The Lord is my portion, and the sustainer of my Lot. Had we done much for one, if he when he felt him∣self warm should not respect us, but look at his own strength, would we not count it treachery? If a substantial man, who deserved credit alone, should be less trusted when he layeth down a substantial pawn, would it be well taken? This duty belongs to poor and rich. He that hath store and plenty under his roof, must beg his daily bread of God, as well as the naked and hungry that lie in the street. But what need we every day to do thus? Because all we have,* God doth let us no longer leases of it then for the day. Again, this we have of anothers; we cannot use it though we have it without the owners leave; as the servants that keep things under us, we allow them not without our leaves to do their pleasure with them. Besides, God can keep us from touching them, or finding any comfort in them, (though we use them) or feeling his sweet grace, as who is the giver of them. Wherefore let us take heed of the sen∣sual confidence in the creature, and fly up in spirit to him that giveth and main∣taineth with us all things; as the Sunne which both bringeth and continueth the light with us, Let us not set down our rest upon things present, and sing with the glutton, Take thy rest soul; or with the Priest, This is my rest: but by be∣nefit of the things we have, let us, as by wings, fly up higher into belief on our Creatour. God greatly delighteth in this, and often to hear us, doth keep us Tennants at will, as it were, from hand to mouth often, that we might wait on him. Aegypt had Nilus to water it, but the Land of the Israelites, was to expect the first and the latter rain, when God should as a Gardiner with his Spout-pot, so from the bottels of the Clouds pour upon them. Which may serve to put all men in mind of their wretched condition, as well rich as poor, Page  456 whom, without exception, Christ accounteth of as beggars, and biddeth them ask of him their daily bread, without which they cannot continue, no not one moment.* And if this Petition for bread must be made every day, then others also. For Gods Glory, Kingdom, and Will are opposed every day: and man hath need of forgiveness and new supply of grace every day. Omission breeds unfitness, difuse of Prayer doth so estrange the heart from God, that there fol∣loweth unwillingness and difficulty to set about this work of Prayer again any day.* He that will pray but now and then in a good mood, may justly expect that God will never hear him. If we pray daily, then shall we hold a gracious familiarity with God our Father; Then will he hear us alwaies, and we shall ever have our requests granted, when it shall be best for us. It may rejoyce a Christian heart to consider, that he hath leave to come to God to preferre his suits to him every day, nay oft in a day. We are loth to put up Petitions to men too oft, lest they should grow weary of us, and we troublesome to them: but the Lord is best pleased with them that come oftnest to him, that crave most at the Throne of mercy. In Courts of requests amongst men, there are certain daies in which one mans suit is heard, at which time other mens suits must be put off to other daies of hearing. Every man cannot have his suit sped every day, no not every Term. But all Gods people may come to him by Christ Jesus, and have their requests heard and granted in the Court of Heaven every day; yea, seaven times, and if need be seventy times seven times in one day.

6. Christians must depend upon God for provision and maintenance every day. There be innumerable things, which if they be wanting to us, either we lose life, or lead it uncomfortably. Now this necessity of things being known, and the infirmity of nature, we must go unto our heavenly Father, and humbly crave of him all things that be needfull for us:* who hath his ears open to the supplications and cries of his people. For whiles he doth exhort us to ask bread, in that he doth promise that he will give largely to them that pray. By teaching how we must ask, he doth exhort; by exhorting, he doth inforce; by enforcing, he doth promise; by promising he doth bring us into most cer∣tain hope of obtaining.

Ob. But no man can reckon up the particular things he needeth.

A. When we ask things necessary according to the will of God so farre as we know, God will grant unto us what he knoweth to be expedient, though it be not asked in particular. As God of his common bounty giveth to wicked men what they crave not: so of special love he will bestow upon his Children both what they beg and what they need, though by reason of their ignorance they do not desire it in particular. But if we obtain not our desires in things necessary for this life, we must examine our selves, whether some sin unrepen∣ted of do not hinder good things from us, or we have not hurt our selves by sloth and lack of providence: and upon serious humiliation we must conclude, that what God doth deny to give, is not good and profitable for us, who hath more care of our salvation, then we of our own.

7. As Christians must pray, so must they labour by just and honest means to procure the welfare of their natural life. Some things must be desired, so as we fit and prepare our selves for them, but must not labour after them: but the maintenance of this life is of the number of those things that cannot be prayed for, unless they be laboured after, as God hath appointed. Poverty and want is threatned to him that laboureth with a slack hand: plenty and a∣bundance promised to the diligent. In the sweat of thy brows shalt thou eat thy bread.*The hand of the diligent maketh rich. Now faith be∣lieveth as God hath promised, and prayeth according to the Tenor of his Word.

Page  4578. We must crave of God a good mind, that we might wisely and justly use, things well and honestly gotten. God hath made us Stewards of his blessings to be disposed to the glory of his name, and comfort of our Brethren: which Office cannot be discharged without his grace and direction. The good things which we have gotten by our honest labour, through the favour of God, are not our own wholly,* our poor Brethren must share with us therein: But to know what portion is due unto them, and willing∣ly to part with what the Lord hath given them, is a grace that none re∣ceive, but they to whom it is given, who do heartily beg it of the Lord. Earthly things soon creep into the affection, and steal the heart away from love, pity and compassion, if they be not kept out by hearty Prayer, and the heart framed to mercy by often and frequent communication with God. The use of wealth is a work of grace, no less difficult then the get∣ting of it. It is as hard to possess the world without pride, coveteousness, forgetfulness of the poor, and security, as it is to live contentedly in the want of things, necessarily directing the heart unto God for seasonable sup∣ply. To think we need not ask of God the right use of earthly things, is to be grossly sottish of the state of our souls, and extreme mindless of that duty we owe to God.

9. It belongeth to every Christian to desire and procure the bodily wel∣fare of his neighbour.* The Law of charity doth binde a man to love his neighbour as himself; His necessity doth call for our help; and a mer∣cifull care of our Brother is a sure proof that we are truly religious.*Re∣member them that are in bonds, as if ye were bound with them: and them that suffer adversity, as if ye were in their case. Prayers joyned with Alms∣deeds are excellent Sacrifices, well-pleasing unto God. Humanity and Christi∣ty both, do call for mercy at our hands; yea, spiritual self-love: for we do our selves good in relieving our Brethren. Is not the hand a gainer, when it hath made shoes for the feet? Is not the stomack benefited by cooking meat for the rest of the members of the body? We are members one of another. This doing of good to our Brethren,* is but lending to the Lord, and he will repay with advantage. The poor are the Lords fer∣tile soyl, which through his blessing shall yeeld plentifull increase to them by whom they are dressed. To relieve our needy Brethren, is to make bags which will hold, and to lay up Treasure in Heaven,* and to lay up in store for our selves a good foundation. Liberality is the best riches, the best good husbandry to gain riches: There is that soweth, and is more increased; but he that spareth more then need, shall surely come to poverty.

10. We must not trouble our selves with distrustfull cares for time to come. Take no thought for the morrow: for life it self is in the hand of God, and we have no assurance to live till the morrow. It is the good pleasure of God that his Children should live by faith, as well for the pre∣servation of their bodies, as for the salvation of their souls. He hath un∣dertaken to provide for them, and they must look to him for it every day. God liketh to see and hear his Children oft in his presence, and hath so order∣ed it, that their necessary occasions should bring them before him day by day. God looketh for new acknowledgment of his gifts every day: and willeth that they have cause thereof by new gifts from him every day. Distracting cares are very troublesome, accompanied with great vexation and fear: di∣sturbing the quiet and peaceable frame of the soul, and taking away the sense and comfort of what we have for the present, and torturing the heart with fear of what shall never fall. Now it is the gracious pleasure of God to free us from this carking torment, that we might attend more comfortable imployment, and casting off the thought of earthly things which Page  468 will disquiet, give our selves to the contemplation of heavenly things, which be full of comfort. And surely it is much for our profit and comfort, that God will have us to live at his finding, and he will be pleased to keep our maintenence in his custody. For we may be well assured, if we trust in him, we shall be well provided for. And seeing it is his will, we should ask our maintenance every day of him, we have good leave and good occasion to increase an holy acquaintance with God, by coming oft into his presence, and speaking oft unto him. Besides, if the Thief, or Vermin, or any casualty deprive us of those outward props of our life, we may go to him boldly for more: for if we depend on him according to his Commandement, he is by promise obliged to provide for us. He hath store and great plenty, and will furnish his Children with sweet, and good, and enough. It will not stand with his honour that his Children should want. No man under the Sunne can live more merrily, and more secure∣ly then Gods Children may do: for they need care for nothing but to please God. Though there are many things for which they must labour in their Calling, yet there is nothing for which they need to care. The Children of Israel might lie down and sleep securely in the Wilderness, when they had not one morsell of Bread against to morrow; for the mor∣row day brought with it Manna,* provision for the morrow: this was be∣cause God sustained them. But conscionable dependance upon God every day is no nurse to idleness, no enemy to providence for the time to come, which falleth within the reach of our daily course, no opposite to thrif∣tiness and frugality. We are sent by the Ant to school, that we may learn in Summer to provide against Winter. He that sleepeth in Harvest is the sonne of confusion. God would not have us superstitious Capuchians, who think it an offence to have any thing unspent over night; nor pro∣phane Companions that sing care away, and set Cock-on-hoop, whose money burnes in their Purses till it be consumed; nor yet foolish unpro∣vident ones who buy their fewel when it freezeth; but care of time to come, which cometh from unbelief, and desire to be greater then that we should need to care, is that which the Word condemneth. Care must be for the present, but providence for time to come.

11. The maintenance whereupon a Christian may desire to live, must be his own by the gift of God, neither unjustly gotten, nor unlawfully pos∣sessed.*Drink waters out of thine own Cistern. The Appostle commandeth that men should eat their own bread. How can any man pray God to bless that unto him, which he hath gotten by fraud or injustice? How can he hope for good to come by any unjust or indirect deal∣ing?

12. Every Child of God hath a true right to those temporal goods which he doth lawfully possess.* The meek have right of Inheritance un∣to to the Earth; For they are one with Christ, who is the Heir of all things: and what they possess is given them of God in love and mercy. But this right the godly man hath in his goods is limited not absolute; he must not dispose them at his own pleasure, but according to the ap∣pointment of God, the Lord of all things. Whosoever hath best right to any thing, hath a chief Lord over him, by whom he must be order∣ed in all his expences, to whom he must give an account in the day of reckoning.

13. All things are not necessarily common amongst Christians. Each man hath such a propriety in that which he lawfully holdeth, that with∣out his leave or just cause, no man ought to meddle with it. In the very time when community of goods was most needfull, and when voluntarily Page  459 the Saints made their goods common, even then, till a man had passed away his right by his own act, the propriety and right was still in himself. For thus saith Peter to Ananias, while it remained, was it not thine own?*and when it was sold, was it not in thine own power. God hath set this order a∣mongst men, that they knowing what they get shall be their own,* they may be encouraged to labour. Also that he might trie the liberality of the rich, and pa∣tience of the poor.

14. Our desire must be moderate touching things of this present life. Thus Agur prayeth, Lord let me not want, nor abound, feed me with food convenient for me. Jacob saith, Seeing thou givest me bread, and rai∣ment, thou shalt be my God for ever; Paul, Having bread and raiment let us be content. Nature is content with small things,* and grace moderateth the desire of earthly things. A mans life doth not consist in the abundance of the things which he possesseth. Nay, it is dangerous to the life:* for a Lamp with a little Oyl is maintained: with much extinguished; so is this light, this natural life which the soul causeth in the body. A mans prosperity is not in abundance; for the dinne and tumult which accompany the expences which follow upon it, are more irksome then that exceeding of one ones estate is contentfull. A moderate estate hath more ease and comfort, another more disturbance and ostentation. The sleep of a labouring man is sweet, whe∣ther he eat little or much: but the abundance of the rich will not suffer him to sleep. It is an old saying, that more perish by fulness then by famine. The way of the covetous is not most compendious to this life, much less to a better life. For out of superfluity doth grow disregard of God and his Works, yea, denyall of God, as he saith, lest I be full and deny thee. From thence doth grow confidence in riches, high-mindedness, and contempt of the poor. The heart thereby is stolen away, and wonne to the love of the world, so much, that, either it keepeth men that they come not at all to the means of salvation; or if they do come to the preaching of the Word, and sit with the people of God before the Minister, yet they do not profit; because their heart goeth after their covetousness; Or if while they hear, they begin to affect the Word, yet when they are gone, the cares of this world, and deceitfulness of riches choke the Word, and they become unfruitfull. They that will be rich, saith the Apostle, fall into temptation, and a snare, and into many foolish and hurtfull lusts, which drown men in de∣struction and perdition. For if once men affect and love riches, it becometh a root of all evil, causing shipwrack of faith and a good conscience. Of all e∣states a moderate and middle estate for maintenance, is freest from surfetings of the body, and temptations of the mind. Contentment and grace have best entertainment among them that have not overmuch. But it is to be marked, that not the having, but the affecting of great things is sinfull. For what God casteth upon us walking within the compass of our waies, we are with thankfulness to embrace it. We are no where commanded to cast away riches,* but to look to the good use of them, that the heart be not carried away with vain confidence, and self-conceit. Wh•n thou art full, take heed lest thou forget the Lord. Let us therefore bridle our inordinate appetites which know not how to say enough. If we have but small things let us learn to be content, and desire no greater. For we must not desire earthly things as our goods, but as our necessaries; not as the only good, so as to rest in them as the wished end, but as helps and furtherances to the Kingdom of Heaven. But how may we know what is a lawfull from an unlawfull desire? First, By their quality, when they are vehement, though about a thing that is good: vehement, so that they work a perturbation in us, and put us so off the hooks, that we are not our selves for the instant; these are sinfull. Rachel might lawfully have desired Children: Page  460 but when it comes to Give me Children, or I die: To this, that she will die of the sullens, if she have them not, this lawfull desire is depraved and become sinfull. Thus we know natural heat from unnatural; the natural heat is so temperately dispersed, that it disturbeth not the sweet content of natures con∣stitution: But these unnatural heats, they make the part to glow to which they shoot, and breed a tedious distemper. So an ordinary desire doth not interrupt the sweet harmony of natures constitution, but whiles it is kept in due order, a man walketh not feeling disturbance by it. Secondly, By the quantity: for if they be excessive and unsatiable, they are sinfull. To have care of business, is lawfull; but when there is no end of it, one draweth on another, this is unlawfull. So to take delight is lawfull: but when men dwell upon it, and unsatiably after one must have a second, after a second a third; this is gross sensuality. So to take a Cup of Wine is lawfull; but when one draught calleth on another, one meeting another; this is inordinate. How is natural thirst known from unnatural? The one is satisfied with a draught or two, that more is not cared for: The other is so kindled by drinking that it still desireth drink: as it fareth in Thirsts caused by Agues, Heates; and in Dropsie-like appetite by salt Rhewmes provoked. Thirdly, by the Object, if they be carried after things unlawfull: as to encrease our estate by fraud, cosenage, oppression. Thus when a womans mind standeth to Ashes, Lie, Pitch, raw Flesh (as such who do long, are subject to these) we know them to be unnatural, because they are after that which is unwhol∣some, and agreeth not with nature, when she is in her right frame and temper. Fourthly, Desire is unlawfull when it is accompanied with envy, malice, grudging, and repining at the prosperity of others, whom God hath preferred before us in these things.

15. Every daies prosperity and adversity is in the hand of God. Who is there that thinks he cannot provide food for himself for the space of one day, if he be not able to do it for a long time: But the Scripture teaching us to ask our daily bread every day, doth admonish us of our weakness to make preparation for our selves for any little space. Whatsoever we enjoy, we must alwaies behold God in it, and acknowledg him to be the absolute giver, owner, and maintainer of it. Whatsoever be taken from us, we must still ob∣serve the hand of God in it, who giveth and taketh away at pleasure. The infinite power of God is in all things to be magnified and adored, for we stand at his disposition to be exalted or to be abased. The Lord himself hath as∣sured us that prosperity and adversity come of him.*The rich and poor meet together, the Lord is the maker of them both.

CHAP. XIII. Shewing what is meant by Forgiveness and by Debts. That God doth not forgive without satisfaction. How many wayes forgiveness of sin may be considered. And how he is to be qualified that would make this petition. The ground thereof. And what we desire of God therein.

Question: WHat is the fifth petition?

A. And forgive us our debts, as we forgive our Debtors.

Q. What is it to forgive?

A. Forgiveness is opposed to paiment, recompence, or satisfaction,* and doth note a gracious and free pardon of mercy. In Scripture many phrases are used to explain what forgiveness is, as when God is said to cover iniquity, put it out of sight, not to impute, or call to a reckoning for it: to blot it out of his book, not to remember it, to do it away, pass by it, do it away as a mist, seal it up, cast it behind his back So that forgiveness is the pardon of Gods free mercy, when he himself doth freely cross out these debts, and imputeth not the punishment thereof unto us. More fully it may be defined, an act of free grace, whereby a man is acquitted from the whole guilt, and is released from all the punishment of his sin, in such sort that nothing can be laid to his charge. In this act of for∣giving, allusion is made unto the acts of creditors to their debtors, which stand bound to them in obligations to pay certain sums of mony, or upon not pai∣ment to forfeit a far greater sum. Now when the debtor doth make this forfeit, and is no way able of himself to discharge it, if the creditor doth forbear to sue the debtor, and doth freely cancel the obligation, and give to him an acquittance of that debt, this act of his is to forgive. It is likewise resembled by the act of a King and Judge towards such subjects, as by transgressing the Law, had confiscated their lives into the hands of justice. Now when the King of his meer grace doth remit the offence and punishment, this is to pardon and forgive. Such an act as this, is that of Gods forgiving of a sinner.

Q What is meant by Debts?

A. Sins, so Luke saith, forgive us our sins.* And because it is set down in∣definitely, by Debts or sins, we must understand all sins, original and actual, greater and smaller: the smallest are not so little, that they need no pardon, nor the greatest so hainous that they cannot be pardoned. There is a twofold Debt that man oweth to God; the one of duty that we are bound to pay;* as of love, thankfulness, worship, obedience, the other of sin and punishment, which we are fallen into through the neglect of our duty. Now in this petition we desire not to be discharged of the duty that we owe to God, but to be acquitted from the sins that we have committed, and to be freed from the punishment that we have deserved. Sins are called Debts by similitude, because man stood bound by the law unto perfect obedience, with this obligation, that if he continued not in all things written in the law, the forfeiture was, he should be accursed; which curse comprehended in it all misery in this world, and eternal Page  462 destruction in the world to come. This forfeit Adam and Eve did make, and in them all mankind, who daily adde unto this debt by their actual sins: and by reason of sin we are bound over to eternal punishment, if the divine justice be not otherwise satisfied, and a pardon of grace obtained.

Q. Doth God forgive sin without satisfaction?

A. Forgiveness is of meer grace, but that grace might do it justly, that in∣finite wisdom of God found out a means to satisfie justice.* Jesus Christ the e∣ternal Son of God took upon him the condition of man that being God and Man, he might be an Al-sufficient Mediator between God and Man. This Son of God being made Man, stood in the common nature of Man, as a common person, to answer as a surety for man: and was therefore arraigned, condemn∣ed,* and had the full wrath of God due to sinners executed upon him; which wrath he satisfied and overcame, and thereby purchased eternal redemption. Thus by his satisfying Gods justice, a way was opened unto Gods mercy, that in saving of man he could be just, and yet a justifier of him that believeth in Jesus.

Q. How many wayes may forgiveness of sin be considered?

A. Forgiveness is considered, 1. As it is decreed by God, who in his graci∣ous purpose hath chosen some to life, and ordained that in time they should be partakers of mercy. 2. As it is purchased by Christs death and passion. Christ sustained the person of all the elect, in whom all their sins were virtually forgi∣ven, when he had paid the price of their redemption. All the sons of Adam sinned virtually in Adam when he transgressed in eating of the forbidden fruit; and all the Elect of God were virtually redeemed in Christ,* when he actually laid down his life for their ransom. 3. It must be considered as it is profered in the Gospel of peace, and sealed in the Sacraments. To you is preached forgive∣ness of sins,* 4. As it is received by faith and conferred by grace: for when the word of the Kingdom is received, the good thing promised in the word is receiv∣ed also. Now the promise of a pardon in Christ Jesus is received two wayes. First, slightly and superficially by a temporary faith, which tasteth the word of life, but feedeth not upon it. Secondly, Soundly and effectually by a sovereign and well-rooted faith, which firmely knitteth unto Jesus Christ. And accord∣ing to this double manner of receiving the word, there is a twofold remission; the one inchoate, which is not ratified in heaven, because the promise is not en∣tertained into an honest and good heart; the other perfect and sound, which is confirmed in the Court of heaven, according to that of our Saviour, Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained. What∣soever ye shall loose on earth, shall be loosed in heaven. And this sentence of pardon is considered two wayes: first as it is passed in heaven, when upon the presentment of the merits of Christ applyed to the sinner, believing in him, through the operation of the Holy Ghost, he is actually received into favour, and acquitted from the guilt and punishment of former sins, which sentence can never be revoked nor blotted. This judgement is passed, at what time the E∣lect in Christ have their names inrolled in the book of Gods effectual calling, and are numbred among the just. For where the holy Ghost worketh in us the grace of faith to believe in Christ, who was raised from the dead, and applieth his grace and merite Christ actually presenteth us unto his Father, who doth most graciously receive us into favour, and freely discharge us from all our trans∣gressions. Secondly, It is considered as made known or manifested to the con∣science; which is a second act of the Holy Ghost, wrought in this manner. First, when the Holy Ghost hath by the word convinced the conscience of the peril it stood in by reason of sin, then by the light of the Gospel he sheweth un∣to man a possibility of salvation, and offereth forgiveness upon condition of believing. Then by the ministery of the same word, he worketh faith in the Page  463 heart, whereby we obtain and receive forgiveness offered. Thirdly, Be∣ing enlightned by the Spirit, through the reflexion of the renewed conscience upon it self, we come to know that we do believe, and that believing our sinnes are pardoned and done away. Thus the Spirit shining about the soul, the sentence of absolution is made clear to the heart of the sinner guilty in himself, but believing in Christ for mercy. This sentence hath different de∣grees: it is sometimes more clear in the apprehension of the soul, sometimes more dimme, yea, sometimes quite blotted out in the counter-pane of our release or copy of our aquittance, so that a person standing perfectly just before God, hath little or no sense or apprehension of it in his own con∣science. 5. It must be considered in respect of continuance, not only in regard of the new application of it to the conscience, but of the Divine sen∣tence. For pardon is vouchsafed of mercy, as it is promised in the Go∣spel and received by faith. But God doth not promise pardon of sinnes past, present and to come, before they be committed and repented of, nor can the believer by faith receive the pardon of them. All Divines grant, that in respect of the pronouncing of that sentence to the heart, it is not actu∣ally applied, neither can a particular sinner be said to be every way actual∣ly forgiven, untill it have been committed, confessed, and repented of. But if sinnes to come be actually pardoned to the believer, and that be pro∣mised in the Gospel to be received by faith, we desire to know why it may not be revealed to the conscience? What is known by the Word, and ap∣prehended by Faith, that may be known to the renewed conscience, The Word of Truth hath never taught us so to distinguish, and it is not for us to admit what we have not learned from it. Nevertheless, we must not so con∣ceive, as if by every gross sinne the person justified did fall from the state of justification, and favour of God: but the state of the person sinning must be distinguished from the actual pardon of particular sinnes commited after effectual calling. 6. Forgiveness of sinne is to be considered in respect of the execution of the sentence. For so long as sinne abideth in us, and we be subject to the displeasure of God, and temporal chastisements by rea∣son of our offences, the sentence of pardon hath not taken full effect. If it be objected, that the remission of the sinnes of the justified is full and perfect: The answer is, that the remission of the sinnes of the justified, is full and perfect, not for that they are already freed actually from the inherence of sinne, and the displeasure of God disliking it: but because they have full title unto, and right in that mercy of God, which as it hath already delivered them from the dominion and condemnation of sinne, so it will in the end wholly free them, from the inherence of it, the displea∣sure of God disliking it, and all the temporal chastisements that do light up∣on us. 7. The full and perfect consummation of forgiveness is not obtain∣ed till the Day of Judgment when we shall be discharged openly by the Judg him∣self, before the Tribunall of Grace. Repent,*that your sinnes may be blotted out when the time of refreshing shall come. The sinnes which are pardoned in this life, are pardoned in the life to come.

Q How is he to be qualified that would make this Petition?

A. He must acknowledg his sinnes with grief and godly sorrow,* freely judging and condemning himself before God, with hope of pardon in the free mercy of God through Jesus Christ. Confession, sorrow and faith are required in him, that would crave forgiveness of his of∣fences.

Q. Are sinnes called our Debts in the same sense that bread is ours?

A. No: Bread is ours because it is given unto us by the gift of God: Sinnes Page  464 are ours,* because we stand guilty of them, and the blame is justly imputed to us. We therefore sustaining and confessing the fault, do implore mercy of God for pardon. Wherein we do not use any excuse, or lay the blame upon any other: but judge our selves, and fly to the clemency of God in Jesus Christ.

Q. What is the ground of this Petition?

*A. That God in Christ Jesus is most gracious and mercifull, ready to par∣don iniquity, transgression and sinne, not only giving the penitent leave to ask mercy, but commanding them to pray with assiance to be heard.

Q What do we acknowledg in this Petition?

*A. We acknowledg that God made us just and upright, but that we are most miserable and wretched sinners, corrupt by nature, sinfull by practice. Al∣so we acknowledg that we are starke bankrupts unable to make satisfaction for the least offence, or to discharge the least penny of our debt. For every man is bound to keep the law wholly and continually, so that the breach thereof even once, and in the least point, maketh us debtors: But no man can avoid the breach of it, or when he hath broken it, make amends unto God for it; con∣sidering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by obligation of the Law, and therefore cannot go for paiment, no more then a man can pay one debt with another. Therefore we are compared to a Child new born, red with blood, not able to wash nor to help himself:* and to captives close shut up in prison and set∣ters,* kept by a strong one; so that there is as small likelihood of our deliver∣ance out of the power of Satan, as that a poor Lamb should deliver it self from the gripes and pawes of a Lyon. Lastly, We acknowledg that with God there is mercy to cover our offences,* and to forgive the guilt and punishment of our transgressions great and small.

Q. What desire you of God in this Petition?

A. That God of his free mercy in Jesus Christ would fully pardon and forgive all our offences,* and cancell our obligation, that in law it be not available against us.

Q. Do we here pray for the sinnes of this Day, as before for the Bread of this Day?

A. Not only for them, but also for all that ever we have done at all times be∣fore, to the end that we might be the further confirmed in the assurance of the remission of all our sins.

Q. What do we pray for more particularly?

A. 1. In respect of them that be without, we pray. First, That God would give them repentance to turn from their evil waies;* that considering how many and great and grievous their sinnes be, they might seriously humble themselves before God, and amend their lives. Secondly, That he would give them faith to believe in the grace of God through Jesus Christ, that upon the sight of sinne they be not swallowed up in despair. Thirdly, That God would apply that mercy of his reaching to forgiveness, unto them that are yet Children of wrath, over whom his anger yet abideth through unbelief: These things we ask in respect of our Brethren by grace of election, yet un∣called.

2. For our selves that do believe, we ask. First, That God would blot out Page  465 the remembrance of sinnes past: Not that God can play fast and loose,* or say and unsay, nor that we ought to beg what we have obtained: but we have ob∣tained remission of sinnes in a fort only, not perfectly. For notwithstanding our assurance of forgiveness, if the eye be taken off Christ never so little, the remembrance of former sinnes will disquiet afresh. Now since pardon of sin past is assured by faith, it followeth that we must ask it as long as we live: be∣cause faith ever looks to Christ as an humble Petitioner. Secondly,* We ask the continuance of his grace, that his mercifull pardon may be a gift without repentance. For in this life our justification is not fully executed, but con∣tinued: and God who continueth his mercy towards us, willeth that we should ask it daily by hearty supplication.

3. We ask the manifestation of it,* that he would make us see and feel this forgiveness of his; For our faith is weak, the spiritual sight of our souls is dimme, and the comfortable apprehension of mercy little, and sometimes none at all. Now we get by this Petition our faith confirmed, our sight clear∣ed, our sense restored, our comfort encreased. To this branch therefore must be referred these three things as asked by us. First,* That God would heal the doubtings and darkness of our minds. Secondly, that he would strengthen our faith to full assurance in this point, that our sinnes are pardoned. Thirdly, That he would make us feel our peace in the joy following it.

4. Every day we sinne, and every day we must beg both the sense and feeling of sinne and pardon of grace and faith to believe the remission of them.* Sins of daily incursion have a pardon of course, but •t is required that we humble our selves, and sue for mercy: Sinnes notorious are not actually forgiven, till they be actually repented of.

5. We ask in this Petition, that God would execute the sentence of forgive∣ness every day more and more, killing and crucifying the sinne that abideth in us, sparing us as a Father doth his Children, removing from us those temporal chastisements which our sinnes might every way bring upon us, to our great smart: for though God as a Judg hath pardoned our sinnes, yet as a Father he may scourge them in us, though we be freed from the guilt of condemnation; yet God is displeased with our sinnes that be inherent, and do oft break out in us.

6. We desire that God would keep us from security, hardness of heart and impenitency,* that he would quicken us by his spirit continually with sighes and groanes to crave pardon and forgiveness, and carefully to maintain peace and communion with his Majesty in the use of all holy means that he hath ordain∣ed for this end. After once we have tasted the mercy of God, we are apt to grow secure, careless, unmindfull of his love, slothfull in the use of his Or∣dinances, forgetfull of our accounts, ready to runne into arrerages: There∣fore we pray that God would keep us by his Spirit, that the world by her allurements might not steal our hearts away, that no slumber in this kind possess us: but that every day we call our selves to reckoning, and sue out a pardon for our offences, that our peace with God might be continued, and our comfort encreased in assurance of his love.

7. We pray that our hearts might be inclined more and more to love,* gentle∣ness and compassion towards our enemies, that we might have the greater comfort in confidence that God hath forgiven us.

8. We pray that we may be acquitted from all sinne, before the Tribunal of Grace, at the Dreadfull Day of Judgment, and that the sentence of absolution may take full effect at that time.

9. As we desire forgiveness of sinnes: so do we pray to be accepted as righteous unto life in Jesu• Christ.* For as it is not enough for a begger to come before a King, to ha•e his rags taken from him, unless he have convenient Page  466 Apparel and Ornaments: so for us it is not enough to have our filthiness done away, unless we be clothed with convenient righteousness; not enough to put off our Shakels and Manacles, unless we be decked with Garters and Bracelets.

CHAP. XIV. The wants that are to be bewailed. The Evils that we pray a∣gainst. The special Blessings for which we ought to be thank∣full; And the usefull Conclusions that may be drawn from this Petition.

Question: WHat are the wants to be bewailed?

A. 1. The corruption of our natures, and wickedness of our lives; the sinnes of our youth,* and of our old age. My sinnes have taken such hold upon me, that I am not able to look up: they are more in number then the haires of my head, therefore mine heart hath failed me. Thus with David we are to travell and groan under this burden: but this grief for sinne is a rare thing in the world.* 2. The ignorance, security, deadness and senselesness of our hearts, that feel not the weight of sinne, cannot press instantly for mercy, make light of running into Gods debt-Book, grow regardless of his love, re∣spectless of his Ordinances, indulgent to our passions. Men can mourn bit∣terly for outward things; fear the displeasure of great men, are afraid of run∣ning into debt and danger: but how careless are we of our souls? How pre∣sumptuous in greatest dangers? 3. That though we intreat mercy, yet we are ready to runne into sinne again, excuse, lessen, and plead for it, and so to hinder the success of our Prayers, to impeach our comfort, disturbe our peace, wound our conscience, and pluck upon our heads many grievous cut∣ing crosses, spiritual and temporal. 4. The weakness of our faith and coldness of our desire, that though we find little comfort and many doubtings, yet we cannot stirre up our selves to ask importunately: and though God have made many precious promises confirmed by Oath, Covenant and Sacrament, and ratified by sundry experiments of his love, yet we are ready to doubt in tryal and temptation. 5. It is to be bewailed that when God hath revealed himself to be gracious and mercifull in Jesus Christ to all them that will confess their sinnes,* and turn unto him with their whole hearts; yet so many in the world should walk dissolutely, and following vanity neglect mercy offered unto them in the meanes of grace. 6. It is to be lamented, that we who stand in need of daily forgiveness for infinite, innumerable, great sinnes com∣mited against the Law of God, should be so riggid, and hard to be entreated in respect of wrongs done unto us by our Brethren; merciless and impla∣cable.

*Q. What are the Evils that we pray against?

A. 1. We pray that God would not give us up to hardness of heart, nor suffer us to walk in stubbornness and disobedience, or self-conceitedness, vainly puffed up with opinion of our own righteousness. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 2. We ask that God would not remember our sinnes, nor keep his anger for ever. Be not wroth Page  467 very sore, O Lord, neither remember iniquity for ever: behold, see,*we beseech thee, we are all thy people. O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low. 3. We desire that God would not bring upon us the desert of our sinnes, nor the punish∣ment temporal, spiritual or eternal that is due for our transgressions. O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Hide not thy face from me, put not thy servant away in anger. Turn us, O God, of our salvation, and cause thy anger towards us to cease. And to this head must be referred, that God would not take us away in our sinnes, but give us grace and time to repent, and watch for his coming.

Q. How should a man stirre up himself to make this Petition devoti∣onally?

A. 1. The first mean of the more devotional propounding this Petition, is to work the heart to godly sorrow for sinne, considering the filthiness of it, our own indignity, the tyranny of Satan, and the miseries that accompany trans∣gression. What is sinne, but the corruption of the soul? What are we, rotten flesh, the filth of the earth, dust and ashes, that we should dare to lift up the heel against the incomprehensible Majesty of God, of whom we are created, preserved, redeemed, and enriched with incredible benefits? And to what end do we offend? That being estranged from God, who is the chief good, we might yeeld our selves unto the Devil into most miserable servitude, for the base, filthy wages of sinne. Nor can it be spoken, how cruelly the Prince of this world dominiers in their souls, who breaking Covenant of love with God, whereby our spirit is knit to God, do revolt to this malitious enemy. Sinne vi∣olates the sanctity of the soul, prophanes the Temple of God. Innumerable are the evils which sinne hath brought upon man. God himself is at warre with the wicked, with whose ungodly acts he is greatly offended. The wrath of God doth pursue the sinner, as the shadow followeth the body. Those considerations should move us to mourn for the sinnes that we have committed against the Law; and if we can truly sorrow that we have offended, we shall earnestly beg to be received into favour. What will a Malefactour now in danger leave unattempted to get his pardon? 2. That the sight of sinne drive us not to despair, we must remember that God is ready to grant release to them that seek it by hearty supplication. For he would never have taught us to crave mercy by Prayer, if he had not been willing to pardon them that repent. But if we hope stedfastly, we shall earnestly and affectionately cry to God, For∣give us our trespasses. What if one might be released from his debt, but asking to have it forgiven? Who would not seek instantly? Who would spare to speak that have this hope? 3. The third mean is to let our hearts smite us in the sins, which of infirmity we fall into; for because men pass by sinne impenitenly, without conscience of it all the day, therefore they without life and power and feeling desire, propound this request to God at evening. 4. To mark how uncomfortable it is when Gods countenance this way is hid from us, and how heavy it is when doubting and darkness do grow upon us. 5. We must get a fear of Gods fatherly corrections, which we provoke. The Child that feareth the rod will be afraid and cry to have a fault pardoned. So we must think what a joy and sweet state it is to have our Quietus est daily by us. The peace of God passeth all understanding: there is nothing that can make us so comfort∣able to our selves, nor so fruitfull in the knowledg of our Lord Jesus Christ, as assurance of salvation. Blessed is the man whose iniquity is forgiven, and whose sinne is covered. 6. Consider the examples of the faithfull; how ear∣nest have they been with the Lord for mercy? How importunately have they sollicited him to blot their sins out of his remembrance, and in loving favour to turn unto them? Their zeal should inflame our desire, and quicken our dulness.

Q. What are the special Blessings for which we ought to be thank∣full?

A. 1. We must bless God that he hath given Christ to be our propitia∣tion, in whom we might obtain mercy. At the birth of Christ, the Angels sang, Glory be to God on high. Christ is the gift of Gods rich love and mercy, for which we are bound to render immortal praise. 2. God is to be praised for his Word and Ordinances, in which he hath made known what his plea∣sure is touching the pardon of our sinnes, and giveth us assurance of his fa∣vour. He hath not dealt so with every Nation, neither have the people known his Law. 3. We must give thanks to God for the pardon of our sinnes; that he hath given us grace to humble our souls, seek mercy, believe his pro∣mise;* and that he hath looked upon us in love, removing our iniquities farre out of his sight. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his Inheritance?* O the incompre∣hensible mercy of God, who sheweth himself so easie to be intreated! Men if provoked are hard to be wonne: the Lord proffers reconciliation, and teacheth how to sue that we might find favour and live in peace. 4. God is to be magnified, that he hath spared us so long, corrected us in measure with great lenity,* removed the crosses that lay upon us in due season, given us in∣ward peace and contentment, and sustained us under the burden of sinne that we did not runne into despair.*O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me. Bless the Lord,*O my soul, who forgiveth all thine iniquities, and healeth all thy di∣seases.

Q. What Conclusions may be drawn from this Petition?

*A. 1. All men are sinners, even the regenerate. There is none righteous, no not one. In many things we offend all. Who can say my heart is clean? No man liveth without his daily sinnes; we like Infants have our scapes; like wound∣ed persons, cured our scarres; like white Swannes, our black feet. If we say that we have no sinne,*we deceive our selves, and the truth is not in us. All these sentences are confirmed by the mouth of our Saviour Christ, teaching the just and faithfull to ask pardon of their daily slips, and that in truth, not in coun∣terfe•t humility.* For who would brook one praying, to lie not to men but to God, when with the mouth he prayeth, Forgive my debts, when in heart he saith, that he hath no debts, that should be forgiven? What shall we say of them, that talk of justification by the works of the Law, of merit, of per∣fect obedience to the Law of God? He that askes pardon for his offences, cannot possibly conceit that he is pure and free from sinne. He needs not for∣giveness, who hath not runne into transgression. 2. Forgiveness of sinne is a a special favour,* that is to be desired of all men. The man is blessed, whose iniquity is forgiven, and whose sinne is covered. It is a peculiar gift of Gods e∣ternal love,* which he vouchsafeth to them, that he hath chosen to be Heirs of salvation. It is the purchase of Christs blood: an excellent price, which shews the worth of the benefit. Nor are the effects of justification less precious: for being justified by faith we have peace with God, free access to the Throne of Grace, and rejoyce in the hope of Glory. Sinne makes separation between God and man, and raiseth contention betwixt man and his own conscience: But when sinne is covered by gracious pardon, then follows sweet peace with God, and quiet∣ness of mind. Sinne is the bondage of soul: when the cords of sinne be un∣loosed, we are set at liberty. Sinne is the filthiness of the soul, when we are purged from it, we are made white and clean. He lives merrily, and at hearts ease, who hath his accounts taken up in Jesus Christ. This will appear by the contrary:* For untill sinnes be forgiven, they separate between God and man, whether he be converted or unconverted. If a man be not in the state of Page  469 grace, his prosperity in this life doth but fat him against the day of slaughter; and increase of his daies are but a multiplication of his sinnes, against the day of reckoning. And he may look for death to arrest him every day, which if it doe before his sinnes be remitted, he shall be found in his sinnes at the Day of Judgment, to his everlasting perdition. If a man be in the state of grace, yet if by new sinnes the Lord be provoked to withdraw his loving countenance, and to shew tokens of his displeasure against him, his life becometh unprofitable and uncomfortable, untill God speak peace unto his soul again. He cannot come boldly into the presence of God to pray, hear or receive the Sacrament: or if he do come, he is very heartless in the performance of them, and all that a man hath, though it be a Kingdom, can give him no comfort. But when God forgiveth sinnes, God of an enemy becometh a friend, and of a displeased Fa∣ther, beginneth to look graciously upon his Child The guilt of sinne sub∣jecteth to the curse: freedom from sinne bringeth deliverance from all misery. They are to be held extremely foolish, and out of measure sinfull, that of all things, care and look least after forgiveness, and the making of their Salvation sure unto them. If they have offended, and be in danger of punishment by the Laws of man, then, if by Petition, or bribe, or by any other means they can procure, either commutations, or releasment, or pardons, they will spare no paines this way. Or if they can make sure to themselves and to theirs large temporal estates, it is all that they labour to make sure in this life: but they are altogether negligent in seeking remission of sinnes by Christ Jesus, they have no thoughts of making their Calling and election sure. 3. It belongs to God only to forgive sinnes, and to restore the feeling of his grace. To the Lord our God belongeth mercies and forgivenesses.*With the Lord is mercy and plen∣teous redemption. I, even I am he, saith God who blotteth out thy transgres∣sions, for mine own sake, and will not remember thy sinnes To forgive iniquity, transgression, and sinne, is a branch of his Name. Sinne is a breach of the Law of God, and an offence against his in infinite Majesty. But God only can dispense with the breach of his Law, and forgive the wrong that is done unto his Highness. The wrong that is done to man, he may and ought to forgive:* but the sinne which is against the Divine Law, God only can pardon. In the forgiveness of sinne there is a three-fold power. The first of Authority, which one hath principally of himself, not of another: so God only pardons sinne. The second, of excellency by Commission, which one exercises as delegate from another, but by way of excellency: so Christ as Mediatour pardons sin.* The third of Ministry, which only by intimation in the Name and Authority of the Sovereign Lord proclaimes it: so the Ministers of the Gospel remit sinnes; that ministerially in Christs Name pronounce forgiveness to them that believe. There is a whole power, such as is in the King, and a contracted power,* such as is in inferiour Magistrates: but the Ministers of the Gospel have no power in their own persons, only as Heraulds or Pursevants they intimate the chief Magistrates Decree or pleasure. This is comfortable to all that need and desire remission. It is well for them that God doth not put them over to others, but reserveth this power of pardoning of sins to himself. They that come to him may be assured that he will and can forgive them: for David saith,*He is plenteous in mercy unto all that call upon him. What though our sinnes have abounded, both for greatness and number? The grace of him that pardoneth,* aboundeth much more. For with God is plenteous redemption. What should he fear the censure of men, or the hatred of the ungodly, that is acquitted before God? It is God that justifieth, who shall condemn? 4. Gods forgiveness is of free grace: We do not redeem it with our satisfactions: but beg it of mercy. Have mercy upon me, O Lord, according to the multitude of thy com∣passions, do away my transgressions. We are justified freely by his grace, Page  470 through the redemption that is in Christ Jesus. And you hath he quickned, be∣ing dead in your sinnes,*having of his grace forgiven you all trespasses. Thus the Children of God are taught to pray: Take away all iniquity, and receive us graciously:* The promise of God runneth thus; I will love them freely: For mine own sake I will be favourable to thine iniquity, and remember thy sins no more. And as pardon of sinne, so is salvation by the free grace of God. We are saved by grace through faith. We are predestinated to life, to be ob∣tained of rich grace and meer mercy: Election is of grace, and so is the life to which we are elected: otherwise grace should be subordinate to justice. Faith is given of grace, and so is life that is obtained through faith: which is called the Inheritance of Promise, or the promised Inheritance. For it is the pro∣perty of faith to deny all worth in our selves, and to look meerly to the free Promise, and undeserved Love of God. The Promise is through Faith, that it might be of Grace. Eternal life is the Inheritance of Children, not the wages of servants: but the Inheritance is given of favour. Either salvation is meerly of grace, or meerly of works; for it cannot be of both. Grace and works are so opposed in Scripture, that what is of grace cannot be of works, and what is of works cannot be of grace.* But salvation is not meerly of works: for then man had cause to boast in himself, but not in God. How comfortable is this to afflicted and burdened sinners, that see no worth in themselves, and find that they have nothing in them, to pay for a release or ransome? Here yet they may see grace, yea, free grace in God. If we will but ask forgiveness, and accept forgiveness, and be thankfull for forgiveness, his Name and Nature is to be gracious; He must deny himself, if he do not of his free grace forgive, and save us. 5. Forgiveness of sinne is full and per∣fect in respect of guilt and punishment. The Scriptures do so em∣phatically describe forgiveness, that it cannot imply less then pardon of the whole guilt and punishment; As when God is said to forgive the whole debt,* to blot out our sinnes as a mist, not to remember them any more, to cover them, cast them behinde his back, bury them in the bottom of the Sea: which phrases import more then a partial forgiveness. This is clear by the cause, price and effects of redemption. For that pardon which is given of rich grace, is a full pardon, not curtalld or defective. Sole grace and paiment of any part of the debt cannot stand together. That pardon which is given upon a valuable and sufficient price is full and perfect. But Christ Jesus hath satis∣fied the justice of God for our sinnes.*He bore our griefs, and carried our sor∣rows. And he was wounded for our transgressions: and the Lord laid on him the iniquity of us all.* By himself he purged our sinnes. Peace, access unto the Throne of Grace, and freedom from condemnation is the effect of forgiveness; which do clearly prove it to be full in respect of guilt and punishment There is no condemnation to them that be in Christ Jesus.*Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who shall condemn? Being justified by faith, we have peace towards God. How comes it then to pass, that the Saints of God be subject to so many afflictions? For answer, we must know, that whereas there are two things in sinne, the fault, deformity or stain, and the punishment; Christ who is the Lamb of God that taketh away the sins of the world, by the working of his grace purgeth out the one, and by ver∣tue of his satisfactory sufferings, freeth such as he purgeth from the im∣purity of sinne, from the punishment due unto it: and in proportionable sort he purgeth out the one by his sanctifiing grace, and by vertue of his satisfactory sufferings freeth us from the other.* So that when sinne is only so purged out, that it is no more predominant, there remaineth no condemnation, but yet some affliction, and when it is wholly taken away, there remaineth no punish∣ment at all. For it is most certain that Christ suffered the punishments; not only of Page  471 those sins, that men commit in the time of ignorance, infidelity, and the state of Nature, but of all sins: and the justice of God will not require one debt to be twice paid. So that the reason why godless men are subject to all kinds of punishment, is, because they do not become one with Christ,* nor are made partakers of his sanctifying spirit, purging out the sinfulness that is in them, that they might enjoy the benefit of his satisfaction: and likewise the reason, why good men turning to God by repentance, are still subject to some punish∣ments in this life, notwithstanding their union with Christ, is because they are not so fully conjoyned to Christ, and made partakers of his spirit, as to be purged from all sin. For if they were, they should be freed from all punishment by his sufferings: he having suffered for all them that become one with him, all that the justice of God requireth. 2 It must be granted, that temporal evils did befall David after his sin was pardoned; and the like doth befall other of Gods children, but it must be known, that those afflictions were not satisfactory pun∣ishments, or had any respect unto the justification of those that were therewith exercised: but they only had respect unto their farther sanctification. The same evils in different persons, sc. the godly and the wicked are of different natures, and sent of God for different purposes.* In the wicked they are signs of his wrath, but to his children they are signs of his love: They are to the wicked plagues and forerunners of destruction, but they are unto the godly correcti∣ons unto instruction: They are bitter potions to purge out the corruption, and medicines to eat away the dead flesh of the soul. The prosperity of the wicked turneth to their ruine: and the adversity of the godly worketh for their good. We may say of the chastisements of the righteous, as of the remainders of sin in them: in themselves they are evil, but God turneth them to good. The hearts of all that believe in Christ should rejoyce at this, to consider that they are not onely redeemed, but that they are fully redeemed from wrath and satis∣factory punishment temporal, and eternal. If temporal chastisements be in∣flicted, God doth send them in love, either as tryals of his graces wherewith he hath filled them, or as Physick to prevent or remove the corruption of sin which yet remaineth in them; they shew what grace they have, or prepare and make way for that grace they have. Crosses are not curses to them, but by the gra∣cious providence of God are turned into blessings: For, Blessed is the man whom the Lord teacheth by correction, and instructeth him out of his Law. 6.* He that would obtain pardon through the grace of God, must begge it by earnest and hearty prayer. The means to remove sin is to flie unto the mercy of God in Je∣sus Christ. Prayer is necessary not onely to the sense and manifestation of for∣giveness, but to the pardon it self. Necessary by the ordinance of grace, not as a meritorious cause, but as a means whereby it is obtained. For pardon is re∣ceived according as it is proffered and promised in the word of Grace, the glad tidings of salvation. But it is profered and promised upon condition that we pray, When thy people Israel be smitten down before the enemie, because they have sinned against thee, and shall turn again to thee, and confess thy Name, and pray,*and make supplication unto thee in this house, Then hear thou in heaven, and for∣give the sin of thy people Israel. If my people which are called by Name, shall hum∣ble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will forgive their sin, and will heal their land,*Pray God, if perhaps the thought of thine heart may be forgiven thee. Manasses be∣sought the Lord his God, and humbled himself greatly before the God of his Fathers.*And prayed unto him, and he was entreated of him, and heard his supplication. The poor Publican prayed, God be merciful to me a sinner. Faith believeth accord∣ing to the promise of Grace, and receiveth what is offered in the word, accord∣ing as it is offered. But promise of forgiveness to be vouchsafed unto him that doth not ask it, there is not one in the whole Scripture. Moreover, the Lord Page  472 will not justifie the wicked, that is, the impenitent, and such as go on in their wicked course; but such as turn from their evil way, and seek him unfainedly. But faith and remission are linked immediately. That is most true, but we are to know there be divers acts of faith, amongst which we may reckon these three as most pertinent to this purpose: One whereby it obtaineth forgiveness; ano∣ther whereby it receiveth it, the third whereby it assureth, that sin is pardoned. The first of these is prayer, for faith desires mercy without humble supplication, and looks up unto God as a poor petitioner. As it assureth that pardon is to be had, and stirreth the desire after it: so it maketh the soul to go forth in hear∣ty prayer, that it might obtain. Hence we learn, how we may come to assur∣ance that our sins are blotted out of the Lords remembrance. First we must un∣feignedly entreat mercy, and then effectually receive it: for the promise is, Aske and have, seek and finde, pray and thou shalt be forgiven. And from this step we rise to the assurance of mercy, concluding that as we have prayed, so it shall be unto us. A Christian must not depend upon sense and feeling, nor look for such a certificate from heaven as by inspiration or audible voice might com∣fort him in the certainty of Gods mercy, and expell all doubts and fears, whe∣ther he will or no: but he must stir up faith according to the word of promise, and conclude the pardon of his sins, as it is there laid down. And because we have the word of the Lord for it, that whatsoever we ask according to his will in faith, we shall obtain it: therefore when we have prayed, we must without more ado, cast our souls upon the gracious promise, and trust c•nfidently in the mercy of the Lord. 7. In asking pardon of sin, there must alwayes be hearty acknowledgement and confession of sin. When David gave over hiding his iniquity, and said, I will confess my transgressions to the Lord, then saith he, Thou forgavest the iniquity of my sin.* God hath promised to forgive those that confess their sin. If we confess our sins, he is faithful and just to forgive us our sins. Hearty confession of sin giveth glory to God: for thereby is acknowledg∣ed his sovereignty and goodness, the equity and holiness of his Law, his Justice in punishing,* his grace in pardoning our offences. My son confess thy sin, and give glory to God. When a man hath committed a sinne, and will not confess it, he doth enforce God to bring him to tryal, and discover his transgressions: but he that freely confesseth, putteth conscience out of office, and is hereby cap∣able of forgiveness. God is ready to forgive, but he will have it appear that forgiveness is of grace: which is then manifest, when we acknowledge our trans∣gressions before him. An unfeigned confession of sin, argueth a true desire of pardon, yea it doth put an edge to desire: for when the bed role of many dam∣nable sins is laid open to the view of a man, it will make him earnest with God, as it did Daniel,* who after his confession, is most fervent in prayer. But he cannot entreat for mercy, that will not confess his errors. The whole need not the Physician,*but they that are sick. The promises of grace run thus, Acknow∣ledge thine iniquity, and be received unto mercy. And if we would partake in the good promised, we must perform the condition required. Look upon all the servants of God that have lived in former times, we shall find, when they sued for mercy, they did evermore take shame to themselves in the hearty acknow∣ledgement of their offences. Father I have sinned against heaven, and before thee. It is the property of faith to abase it self, and magnifie the rich grace of God: what then can be more fit and natural, then for him that seeks justificati∣on by grace, to condemne himself freely before the throne of grace, and to set forth our unworthiness, that God might be glorified in shewing mercy. If thou canst not prevent sin altogether, yet take heed that Satan prevail not to draw thee to hide or deny, or excuse it. Of all things that is most foolish and dangerous. He that hides his sinne shall not prosper. The root of this evil is pride and self-love: the end shame and vexation. Sin upon the conscience is Page  473 like corruption in an ulcer, that will throb and rage, if it be not loosed forth. The more we seek to cover our sins, the more we discover them before God, and to our own consciences: and every excuse is an aggravation of them. 8. Be∣lievers may come to assurance that their sins are forgiven. For whatsoever we ask in Christ agreeable to his will, we know that we are heard in it. The Pa∣pists object. They who begge a pardon of sin, are not sure of pardon. But with more truth we may invert it; They who may ask forgiveness may come to assurance that they have forgiveness. Nor is it consequent, that if a man know himself to be justified, that then he may not ask remission of his sins. Do not many right learned and wise among themselves,* teach that a man may be sure he is in the state of grace, and justification, by the ordinarily working of Gods spirit? and do not all Papists think, that by special revelation men may be sure they are in the state of grace, as Paul, Peter, and divers others, were, who yet might and ought to make this petition? But in what case such as believe must ask forgiveness, see before. 9. Our humiliation, invocation and faith touching forgiveness must be renewed daily. As we must ask every day our daily bread, so must we the pardon of our daily transgressions and sins. For notwithstand∣ing any former assurance of forgiveness, if we take our eyes from Christ, the remembrance of sins past will disquiet conscience afresh. But faith looketh to Christ in all humility and hearty supplication. Again, the best men are clothed with infirmities, and in some thing or other do sin daily. Now as we transgress, we must ask pardon. Constant repentance is no less necessary after we are entred into the state of grace, then at our first entrance. If no man can be justified or saved without repentance, continual repentance is required to continuance in justification. Not that the former pardon can be made voide by new sins committed for the gifts and calling of God are without repentance; but that continuance of Gods gracious favor is to be sought in all humility, as well as our first accep∣tance into the state of mercy, and actual pardon of sins past. For as a Chri∣stian cannot utterly fall from grace, and wholly loose the gifts of the spirit, no more can he from the state of justification: but as he that is fallen must rise by repentance for the repaire of grace, so must he to obtain remission. Man re∣generate is the subject capable of justification; and so long as the life of grace abideth in a Christian, he continueth in the state of justification: but actual re∣mission of sins, specially such as make breaches in the conscience, is obtained by actual prayer of Faith after the sin committed.* If the regenerate acknowledge their sins, God is faithful and just to forgive. The seat of pardon is the heart of man contrite and humble, which thirsteth after mercy. I came to seek, saith Christ, that which was l•st, and to bind up that which was broken. The conditions without which pardon is not obtained, are humiliation, confession, prayer. Forgiveness is free and of meer grace; repentance and prayer are not causes, for which, but conditions without which, this favour is not obtained. Not to dis∣oute what God could have done without reprehension of injustice▪ by his ab∣solute power; certain it is, that the Lord will not receive the impenitent into favour. For what were this, but to put no difference betwixt the righteous and the wicked, to set open a gap to impiety, to expose mercy to contempt, thrusting it upon them that refuse, and cast it away? Grace should not be glo∣rious, if it did hearten men to the practice of sin, and encourage to persevere in an evil course Moreover, it is not enough that the pardon of mans sin be actually passed by God, but this pardon must be sued out, that the same also may be passed in a mans conscience: and this must be renewed daily, even as the conscience is blur∣red and stained with sins daily; else a man shall have litle comfort or fruit of that pardon which stands upon record for him in heaven. Justification is a continued act, and the application of it by the work of the Holy Ghost, as also the full execution is wrought by degrees, never perfected till the day of judgement. Page  474 Lastly, If pardon of sin be asked that day in which it is committed, the guilt lying upon the conscience, it doth benumm the conscience, and so it is forgotten altogether; or else when it is put off till many sins be committed, either the heart is discouraged with multitude of offences, that it is afraid to present it self before God, or if it do come into Gods sight, those many sins are confessed and prayed against but confusedly and in gross for the most part. Wherefore it shall be every mans greatest wisdom, to ask pardon, and make his peace with God every day. It is not safe to suffer sin to lie long unconfessed and unpardon∣ed, lest it fester, green wounds are soonest cured, with most ease to the patient. Sins lying unpardoned beget other sins daily: but speedy confession doth pre∣vent the out-breach of after-sins. Aske pardon every day, then will sins be more particularly confessed, and more distinctly and earnestly prayed against, and pardon will be sooner granted, and that with less horror of conscience. Great is the security of that man, who walking in the midst of dangers, hath his accounts taken up in Christ. Peace with God doth sweeten labor, sleep, sickness, crosses of what kind soever. He needs fear none evil, that is freed from the danger of sin, carrying an acquittance in his bosom. All trouble and vexation ariseth from this, that our faith is weak, our assurance assaulted with many doubtings, our communion with God many wayes eclipsed though our neg∣ligence in prayer. All these things should move us effectually to renew our Peti∣tions for pardon, and our faith in the promises; for according to our desire so shall it be unto us: David heard this promise from Nathan in the name of the Lord, Thou shalt not die; yet ceased he not to ask mercy and comfort. 10. All sins shall be pardoned to him that with true repentance and faith unfeigned doth ask forgiveness in the name of Christ.* If sins hinder not humiliation, they can∣not hinder comfort. Sins before and after Baptisme, sins of ignorance and a∣gainst conscience, sins of infirmity and voluntary, are pardonable by grace, and shall be forgiven to him that with grief and sorrow doth intreat remission. In the Law,* sacrifices were appointed for sins willingly committed as well as for sins of ignorance. The Scripture mentioneth examples of many that sinning notori∣ously after grace, have obtained forgiveness. Our Saviour Christ teacheth them that sin after baptism and regeneration, to pray for remission: and whatsoever we must ask, we are assured it may be obtained. The Lord never taught us to begge what is impossible. Whereas committing of sins after knowledge, and falling oft into the same sins, doth much affright and burden the heart of many of Gods dear children, in so much that they are afraid to come so oft to God for pardon of the same sin; yea sometimes they doubt whether they be in state of grace. This doctrine doth serve to remove this doubt, and these fears. This salve which Christ hath prescribed to cure such sores, sheweth that it is incident to his own Disciples to have need of it. And sith he hath appointed a remedy for sins committed after conversion, sc. every day to ask forgiveness, and more assurance of his favour: let us daily use this remedy, assuring our selves that this dayes sins confessed and prayed against, shall be forgiven as well as any com∣mitted and forgiven heretofore. As the body hath relapses into the same diseases, and the same Physick may be used to recure them: so the soul hath relapses, and the same remedy which before hath done good, may and must be used again to recover them. 11. Whosoever would be justified before God, must be behold∣ing to God for the free forgiveness of all his sins, as well as of any. All sins are mortal, and of themselves damnable: wherefore if all sins be not pardoned, a man abideth in danger of the curse. Faith cannot receive the promise of pardon for one sin, and not for another: nor doth God pardon one sin past, when he remembers another, to call to a reckoning for it. When the faithful sin griev∣ously to the wounding of their conscience, till they have repented of that sin in particular, they cannot believe the pardon of any past. He cannot truely con∣fess Page  475 and repent of one sin, that repenteth not of every one: nor can one sin be remitted without another. Christ saith to the thief,*This day shalt thou be with me in Paradise. But he could not be in Paradise unless all his sins had been re∣mitted: for one sin is sufficient to exclude us out of the Kingdom of heaven. David saith, He forgiveth all thine iniquities. Paul: He hath quickened you to∣gether with him, having forgiven you all trespasses. The blood of Jesus Christ,* saith John, clenseth us from all sin. Let all that will be saved, be glad they may be beholding unto God for pardon of all their sins, and let us ask for remission of all sins. God can as well pardon all, and the greatest sins, as one of the least; and the least sin hath need to be pardoned as well as the greatest: for a Musket shot will kill as well as the shot of a great Ordnance. 12. Every Chri∣stian ought to desire and endeavor that others may have their sins pardoned, as well as his own. Our Saviour prayed for them that put him to death,*Father forgive them. Steven for them that stoned him, Lord lay not this sin to their charge. Daniel he prayed for forgiveness of the sins of the people, so did Ezra, Nehemia, Moses, Samuel for the Israelites: Job for his friends and children, Paul for them that for∣sook him when he answered before Nero: the Priests for their Hearers. If a man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them. The like glory of Gods free grace doth manifest it self in their salvation, as in the salvation of ones self. Hereby we shew our greatest love unto them by praying for the greatest good unto them, sc. forgiveness of sin, and peace with God. Love to the Church and Commonwealth doth require it: for while the sins of Gods people remaine unpardoned, they do decline, and the whole state is exposed unto Gods judgements. This moved Ezra to pray for the people, fear∣ing lest God should be angry with them, till he had consumed them: because they had married many strange wives. And as we must pray, so we must use all good means to bring our brethren from the error of their wayes: for he that converts the wandring from his evil course, doth save a soul, and cover a multitude of sins. Whereas the sins of many fearful and tender hearted Chri∣stians do oppress them, that they (as they think) cannot pray for forgiveness they onely can grone and sigh out requests, but cannot express them: such as these may take comfort, and raise up their Spirits by thinking on this doctrine. What though they cannot satisfie themselves in their own prayers, they must not be so uncharitable as to think that others cannot pray, yes they can pray, and must and do pray for the forgiveness of your sins. Live upon their stock, when ye have little of your own. The Papists talk of a Treasury of the Church wherein are reserved the overplus of the merits of the Saints, that when men lack merits of their own, the Pope may furnish them with supply from others. This treasury is but a fiction: but this doctrine commendeth unto us the true trea∣sury of the Church. First, Christ Jesus who commandeth all Christians on earth to pray one for another, he did pray for us. Next, all faithful Christians do ac∣cording to the will of God, pray for us, which prayers of theirs are daily offer∣ed up by Christ for us, and cannot but avail with the Lord, because they be made by his appointment. 13. Sins do cast men into debt and arrerages with God. It is likened unto the debt of ten thousand talents. Sin is a breach and forfeiture of that bond of obedience,* wherein man doth stand bound to God by the law. The consequents of sin do argue it: for when sin is committed, either paiment and satisfaction must be made by the surety Christ Jesus, or else a man is liable to the arrest of his own conscience, and in certain danger to be cast into the prison of hell, Ʋntil he have paid the utmost farthing, that is,* for ever and ever. Which serveth to discover to all sinful men, that they are much in debt, and in the state of Bankrupts: they are more in debt then themselves and all their friends they can make in the world can satisfie: yet foolish men, if they be so honest, or so wealthy, as to owe no man any thing, they are proud, and Page  476 insult over their Neighbors: when yet they make no bones of any sin, that may make for their pleasure, profit, or credit. Great is the misery of that man whose sins are treasured up against the day of vengeance. It is burdensome to live in debt and fear of Arrest, though a man may fly or hide himself from the Bai∣liff, or if he be taken can suffer no greater sorrow then to be cast into prison, where death will put an end to care: But the Arrest of conscience, which can∣not be avoided, is much more terrible, and torment of hell, out of which there is no redemption, is most intollerable.

CHAP. XV. Shewing, the meaning of these words, As we forgive them that tres∣pass against us. Who our Debtors are, And what it is to forgive them. Several objections answered, many necessary conclusions de∣ducted, with divers reasons to perswade us to forgive the injuries that we receive from others.

Question: WHat is the meaning of these words, As we forgive them that trespass a∣gainst us?

*A. Luke reads it, For we forgive them that trespass against us. But these words do not plead a cause, upon which God should forgive us: for we cannot love till God hath given us grace, as the wall cannot reflect heat upon a stander by,* till the Sun hath shined upon it. Forgiveness of sins is of the meer grace and mercy of God: our forgiving others is no merit or price, why God should remit us,* because we have forgiven our brother. Be ye kind one to another, ten∣der hearted, forgiving one another, even as God for Christs sake hath forgiven you. To forgive wrongs is one part of that debt of duty which we owe to God: But the paiment of one part of what we ow, and that very imperfectly, cannot me∣rit remission of other offences committed against his Majesty. Besides, our love to our neighbor is so weak and defective, that it needs pardon, and cannot be the cause why we are forgiven. Neither do these words make comparison, in this wise, to forgive me no otherwise, but as thou seest me ready to forgive a∣nother; as if our forgiveness were a rule, sampler, or master picture, after which God were to conform his forgiving of us. For that is a rule which we imitate, but God doth not imitate us, but we God in remitting offences: there∣fore we are not a rule to him, but he to us. God doth remit to us many more, and much greater offences, and much more freely, then we are wont, or possi∣bly can forgive to our debtors. We sin more against God then man can against us: our sins are more hainous against him, then any wrong that can be offered unto us.* This is signified by that parable, where the Lord forgave to his ser∣vant a thousand talents, when he would not forgive to his fellow-servant an hun∣dred pence. Nor did the Lord therefore remit, because the servant had first for∣given his debtor, as provoked by his example: but first the Lord forgave, after∣wards the servant would not forgive. Our forgiveness is maimed in degree, though it may be intire in parts:* for the flesh lusteth against the Spirit, even when we are reconciled to our neighbour; and do what we can the remem∣brance of great injuries will stick too fast in the breast. So that if our forgive∣ness were a rule of Gods forgiveness, and his pardon should not be more perfect then ours, we should rather desire damnation then salvation. The Lord him∣self Page  477 doth shew the inequality. Can a mother forget her sucking child, that she should not have compassion on the son of her wombe? Yea, they may forget,*yet will I not forget thee. How shall I give thee up, Ephraim? how shall I deliver thee, Israel?*How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled toge∣ther. I will not execute the fierceness of mine anger, I will not return to destroy Eph∣arim, For I am God and not Man. I• is to be noted that this particle As, is used divers wayes. First as a note of likeness, not of truth. He shall come As a thief in the night. Secondly, Of truth but not of likeness.*We beheld his glory, the glory As of the onely begotten Son of God Thirdly, of quality, but not equality. Be merciful As your heavenly Father is merciful. Fourthly, Of like∣ness and truth. And it is an Hebraisme, to call that oftentimes like, which is the same thing with that whereunto it is compared: and is more effectual to avow the truth of a thing, then if it had been uttered without the note of likeness. But in this place the particle As is not a note of similitude to note out either the measure or manner how we would have God forgive us, but onely denoteth a certainty of the truth of our own forgiving of others. We may not therefore conceive the words, as if they did import the cause of our for∣giveness, or any similitude of the measure and manner of forgiveness, but onely as a qualification of the subject capable of forgiveness, or a condi∣tion, sponsion, and insinuation. If we forgive others, God is faithful to for∣give us; but if we forgive not our brother,*no more will our heavenly Father for∣give us our trespasses. Brotherly pardon is joyned with free remission: he that will not forgive, shall not be forgiven. And when we pray in this form of condition and sponsion, we must remember that we break our promise solemnely given in this petition, if we we do not pardon our neighbour. But our forgiving others, is a sign we are such to whom forgiveness be∣longeth, and a helpe strengthening our faith to believe that we are heard in that request. This act of ours is no cause (as was said, but a condi∣tion on our part required, and a sign testifying that mercy belongeth un∣to us, and that we are indeed received into favour upon our request. For when we find that a spark of grace maketh us ready to forgive; how much more may we assure our selves, that God will out of his endless mercies be ready to forgive us? And as he who seeth a print of this or that Im∣age, doth know that the seal hath been set there and applied: so we feel∣ing our selves ready to forgive, do come to know this more surely, that Gods forgiveness hath been applied in us. And as one that doth see that done which is greater, will easily believe the lesser; so we seeing our selves made by his grace, though sinful ones, ready to forgive, may much more be perswaded that God so infinite in goodness hath pardon for us, that we may fear him. Again, as they who have the condition on which a thing is to be done, may boldly expect performance of that which de∣pendeth on it; so we having forgiveness, in which God hath promised us forgiveness, may be bold to assure our selves that we are pardoned.

Q. Who are our Debtors?

A. All that have offended us, and hurt us in deed, word,* or man∣ners: such against whom we have any complaint: for they are called our Debtors, not for money matters, but in regard of some duty.

Q God onely can forgive sins, how then is man said to forgive his Deb∣tors?

A. The sin against God we cannot, but the injury or dammage against our persons we may forgive; as if the Magistrate take a Thief wronging us, we may forgive him his injurious minde towards us, but cannot absolve him from the offence against the Law.

Q. What is it to forgive our Debtors?

A. It is freely and in conscience towards God of our own accord to lay down anger,* hatred, and desire of reveng and punishment so farre as justice will suf∣fer, either from God or men; and willingly to bury the remembrance of in∣juries, even then, when he doth not desire that hath offended us: For here we speak of the duty of him that prayeth to the Lord, what he ought to perform. Three waies a man is said to forgive his Debtor. First, When he doth not con∣ceive anger or desire of revenge for an injury, or having conceived it, doth lay it down. Secondly, When he passeth by the wrong, and remitteth the damage being such as may be born without satisfaction. Thirdly, When being bound in conscience to prosecute the matter, and call for punishment, he doth it without spleen or malice, in love and with compassion. So that they do not forgive their Debtors, who either keep heatred in their hearts, or mule about revenge, or cast by what occasion to do hurt, or be glad at any evil that doth befall their enemies; yea, they who think much to be reconciled to such as have wronged them, or to deserve well at their hands by all kinds of duties, and to reconcile themselves unto them.

Q. Paul did not forgive Alexander the Copper-smith: therefore remission is not necessary.

A. There is a three-fold remission; of revenge, judgment, and punishment. All men ought to remit revenge, and of this the Petition is to be understood. Judgment of others is not ever to be remitted: for God forbidding a lie, wil∣leth not that we judg dissolute fellows to be honest men, or the sluggard to be painfull: but he would have us to discern the good from the evil. And as it belongeth not to all men to inflict punishment, so neither is it in their power to remit it: for God willeth the execution of his justice and Law. The applicati∣on is easie, for Paul was not carried against Alexander with any private grudg, but with burning zeal for the glory of God.

Q. The Scripture alloweth men to require their Debts, and if they be wronged, to complain to the Magistrate, and if there be no remedy, to go to Law, in a simple desire of justice: and for that cause both Magistracy and Judicial Constitutions, were set up in the Common wealth of Israel: yea, in lawfull warre we may kill our enemies.

A. This Petition is to be understood of wrong or injury that might stirre up desire of revenge,* not properly of civil debt; of debt of duty, not of debt of money; yet so, that if our debtors be not able to pay, we are bound in duty to forgive them, or at least to have a conscionable regard of their inabil∣lity. We must know therefore that in every wrong done unto us, two things concurre: First, Defect of love in him that wrongeth us, or an injurious mind, which is apt to beget the like defect in us, scil. to cause us to cease to love him, yea, to spite and seek revenge. The second thing is, there is some hurt or damage groweth either to our Name, Life, or Goods, which work∣eth in us that are wronged desire of satisfaction, and recompense for the hurt done unto us. The first of these, sc. their ill will to us, must alwaies be for∣given; so that all ill will in us to them, and all purpose of revenge must ab∣solutely and utterly be laid down by us. But the Scripture alloweth us to crave our debts, and satisfaction for wrongs sustained. Yet because requiring of debts and satisfactions may proceed from malice and reveng, difference must be put between one wrong and another: some are small, and they do us little damage, and the consequence of them cannot be to any great harm: some other wrongs are great, which do much hurt our names, goods, or lives, and the consequence of them is great. Again, satisfactions must be distinguished; Page  479 some are to be made to the Magistrate, others unto the party wronged. Now all those smaller wrongs, which are no great blemish to our name, or any great empairing of our goods or quiet, must be remitted, even in respect of satisfacti∣on; because love should cover all such offences. And if we seek satisfactions in these cases, it must needs proceed from want of love, and from some de∣gree of revenge: Except the Magistrate and Common wealth be interessed in the cause, and do require us to prosecute such offenders, for to make them examples to like offenders: but then it must be done in love and mercy to their persons. But if the damage be greater then love is bound to pass by, because in our name, life and goods, we are much wronged, or the consequent of not seeking satis∣faction, would be much to our damage, or to the dishonour of God and religion (as in some cases it falleth out where the matter of the wrong is not al∣waies great) in such cases the Scripture alloweth us to seek satisfactions: but with these and the like cautions. First, We must not seek to right our selves as Judges in our own causes, but must referre it to neighbourly arbitrement, or if that cannot be, then to referre it to the Magistrate who is appointed in such cases to do right. Secondly, Satisfactions must not be required in spleen, or prosecu∣ted in malice, or by indirect courses.

Q He is a base fellow that hath done me some notorious wrong, am I bound to forgive him?

A. Luke hath the words thus; for we forgive every one that is indebted to us.* Because we are by nature more hard to some, more easie to others, and do bear wrongs more patiently or less impatiently from superiours then from equals or inferiours: therefore he takes away all respect in brotherly pardon, when he saith, We remit to every one, that is indebted to us.

Q Are the parties offending and offended both bound to reconciliation?

A. For the person that hath wronged his neighbour, the rule is; If thou bring thy gift to the Altar, and there remember that thy Brother hath ought against thee;*leave thy gift at the Altar, and go first and be reconciled to thy Brother, and then come and offer thy gift. For he that prayeth in impenitency must not hope to speed. For him that is wronged, the rule is set down;*If thy Brother trespass against thee, rebuke him, and if he repent, forgive him.

Q Am I not bound to forgive mine enemy unless he repent?

A. It is not sufficient to forgive our adversary, when he intreateth favour, as God doth pardon us when we humble our selves and pray: but we must for∣give them of our free accord, though they never desire it, yea, though they persist in their ungodly practice. When ye stand praying, forgive,*if ye have ought against any, that your Father also who is in Heaven may forgive you your trespasses. The place alledged before, is to be understood of brotherly commu∣nion and reprehension, not of private hatred and revenge.

Q. May they use this Petition who from their heart desire to forgive their enemies, but cannot obtain that perfect oblivion of injuries that is requir∣ed?

A. They may; for in the faithfull so long as they live in this world, there abideth both flesh and spirit, corruption and grace, whose acts and motions are contrary: The flesh is prone to revenge, the spirit inclineth to pardon: whence followeth a perpetual combate and contention, the part regenerate re∣sisting the desires and motions of the part unregenerate, and the part unregene∣rate making head against the part regenerate. Again, asking forgiveness of God, we ask whatsoever is necessary to the obtaining of it; as grace to forgive our e∣nemies, according to the Commandement of Christ.

Q. Is nothing required of us to the obtaining of mercy with God, but that we forgive our enemies?

A. There was a sort of Hereticks that thought they might live as they lis•, Page  480 and yet be sure of pardon, so they did forgive their Adversaries. But the Scrip∣ture teacheth plainly, that if we would obtain mercy, we must humble our selves, repent of sinne and turn unfeignedly unto the Lord: and it is a certain truth, that no man can in conscience forgive his enemy, who doth purposely live in any known sinne. Amongst many conditions which might have been mentioned, our Saviour made choice of this: because nothing is more fit, then that he who begs mercy, should shew mercy; and it doth fitly serve to insinuate with God by Argument taken from the greater; We that have much of the old Leaven, by the spark of thy grace in us, are ready to forgive; be thou much more. Moreover, it is a most grave common faction that we live together in brotherly kindness; and seeing offences will come by reason of mens in∣firmity, we should be the more circumspect, that our hearts be not poysoned with rancor and malice.

Q. What Conclusions may be drawn from these words?

A. 1. In asking forgiveness of sinne, it is meet that reasons be used to con∣firm and strengthen faith in respect of audience. Thus David yeeldeth rea∣sons why God should have mercy on him: first from his tender mercy; then from his own confession of his sinnes, and from the effects which would fol∣low upon Gods shewing mercy to him.* Apt reasons serve much to embolden a sinner to come before God: and this he hath need of, because Satan hath many devices to keep him from asking forgiveness: as sometimes to hide from his sight the ugliness and danger of sinnes, causing him to forget his sinne, or to think there is no great need of pardon. If this fetch will not prevail, then he setteth all his sinnes before him, and stretcheth them upon the tenters of ag∣gravation, making them seem greater then they are, pleading Gods wrath and justice against them. Now against Arguments of discouragements and fears, rea∣sons of asking forgiveness are very usefull. Strong reasons are the props of faith, the kindlers of desire. What Oyl is to the flame, that are reasons to fervency. The greater hope to speed, the more heart to ask. Dulness doth often seize upon us when we are to seek mercy: the best remedy of that disease is to furnish the heart with strong Arguments to perswade, that it shall be unto us according to our desire. 2. All Gods actions to us imprint their stamp in us: His Election makes us choose him, and choose the houshould of faith before all others. His love of us, maketh us love him and our Brethren: his forgiving us, maketh us forgive our Brethren. When Christ is received by faith, his stamp and Image is engraven upon the soul. He that hath obtained mercy of the Lord, is mer∣cifull to others. The word may be called the Image of God, as it unfoldeth his Divine Properties, incomprehensible Wisdom, tender Mercy, rich Grace, Patience, Long-suffering, and readiness to forgive: which being digested by faith, doth transforme us into the nature of it, that we become holy and pure as the Word is pure and holy. 3. Conscionable forgiveness of our enemies is to the humble and penitent sinner, an undoubted token of forgiveness from God. For if we wretched sinners upon earth can forgive others,* how much more will the gracious God of Heaven forgive us? If we having but a drop of mercy can forgive others, much more will God, who is a Sea full of grace. But this reason doth tie God to forgive us no otherwise then by his gracious and free Promise; for it is a necessary consequent and fruit of the other, and not a cause, considering the inequality between our debt unto God, and mens debt unto us, both in number and weight: which ariseth from the great inequality between God and man. For if to strike a King be much more hainous then to strike a poor subject; What is it to strike God, who is infinitely greater then all the Kings of earth? Let us therefore nourish this grace, and put away implacableness, which once out, will never return. Why should a man be so cruel to his own soul, as not to forgive? For besides, the torment and vexation of mind that accompa∣nies Page  481 desire of revenge; he that will not forgive wrongs cannot enjoy the sense of pardon and forgiveness from God. Let us forgive so as never to remember any more that which is remitted. To perswade to this Christian duty, let us re∣remember, (1.) That no man can wrong us so much as we daily trespass against God: therefore if we forgive the greater, we must forgive the less. (2.) No man can wrong us so much as our Saviour was wronged for us, yet he forgave his persecutors, and hath left us his example, that we should follow his steps. (3.) They that revenge themselves upon their neighbours, wrong God more then their neighbour could wrong them: for they usurpe upon his Divine Prerogat•ve. Vengeance is mine, saith the Lord, I will repay. (4.) He that will not forgive,* hurts themself more then he that doth the wrong. For the injury offered reach∣eth but to the name, body or goods: but the desire of revenge woundeth the conscience, provoketh God to wrath, shutteth the gate of his mercy agai•st •s, and bringeth our sins into remembrance before him. Let unmercifull and reveng∣full spirits consider what is said in the Parable of him that would not forgive his fellow servant: He was delivered to the tormentors.* (5.) It is a great Argument that we are the Sons of God, if from the heart we forgive injuries, and love our enemies. For in this that we love them that hate and persecute us, some similitude with our heavenly Father doth shine forth, who hath redeemed us be∣ing enemies with the death of his Sonne. Love your enemies,*bless them that curse you, &c. that ye may be the children of your Father which is in Heaven. (6.) For∣getfulness of injuries doth embolden us to ask pardon of God with confidence and good assurance. The best way to obtain mercy with God, is to shew mercy to them that have offended against our estimation, goods or body. Grace to remit an injury, is a testimonial sent from Heaven to certifie the heart, that God is at one with us in Jesus Christ. 4 He cannot in faith ask forgiveness of his sins,* who doth not from the heart forgive his enemies. For mercy must be asked as Christ hath directed, and as it is promised in the Gospel. But forgiveness is never promised to him that will not forgive. God hath expresly commanded every Christian to forgive one another, and when they come before him, to lift up pure hands without wrath and doubting. What is more absurd, then for a man to ask forgiveness of God, when for Gods sake he will not forgive? What is this, but to preferr his credit and reputation before Gods favour? What is more equal, then to deny his request, who will not do for another, what he re∣questeth to be done unto him? He that will not blot out the remembrance of an injury, is too proud to speed in his suit when he intreateth mercy for himself. The Lord bendeth his ear to the cry of the humble sinner, that abhorreth him∣self, and repenteth in dust and ashes: but an heart meditating revenge is lofty, sick of self-love. The acts of faith are uniform, and it cannot lift up the soul to beg pardon, nor receive the promise, when it is not of force to allay the bit∣terness of passion. When the malitious make this Petition, What do they but desire God to pour a curse upon them? Nor is their sin the less, if they leave out this condition: for what is that but a presumption, breach of Gods direction, and prophane abuse of his love. 5. He cannot but forgive others, which is perswaded in his heart by faith, that his own sinnes are forgiven him. Neces∣sarily with forgiveness of sinnes is joyned true charity and love of our Neighbour.

CHAP. XVI. Of the Sixth Petition. What Temptation is, with the several Kinds thereof. How God is said to Tempt his servants, and for what end he doth it. How man Tempts God, and how Satan, the World and the Flesh Tempt man.

Question: WHat is the Sixth Petition?

A. And lead us not into Temptation.

Q. Why is this Petition annexed to the former?

*A. 1. Forgiveness of sinnes and grievous temptation are inseparable com∣panions. For the Sonnes of God having obtained pardon of their offences, when they set themselves to walk before God, and to perform all duties of piety and love, as the Word requireth; the enemy of man-kind doth de∣vise all arts, and prepare his engines to cast them down, that he might bring them again into slavery and bondage. 2. We cannot rightly desire God to forgive us our sinnes, unless we crave also power to abstain from the like in time to come.* For who being delivered from a great disease, will return to it again, and will not rather desire a diet whereby he may e∣scape it? Swine indeed after they are washed, and Dogs after their Vo∣mit, return, the one to their water, the other to their Vomit: but those that are truly washed with the blood of Christ, will never give themselves over to their sinnes again. 3. God hath ordained Prayer one means of keeping the faithfull from revolt; and they ought to be so much the more earnest in Prayer [their enemies being many, mighty, malitious, subtile and powerfull, and they very feeble and weak of themselves] as they are more subject to be beaten and buffeted with tentations,* than o∣thers. 4. The condition of them that are called to the hope of life, will be worse than the state of those that never tasted of the good Word of God, if they give themselves to evil; as a relapse in diseases is more danger∣ous then the first sickness was.

Q. What is Temptation?

*A. Temptation is any action whereby we make proof or experience of any matter. The Original word in Hebrew hath the signification of lifting up for a sign, or essaying some high thing.

Q. What are the several kinds of Temptations that we read of?

A. We read of three Temptations: First, Gods tempting man, which is called temptation of probation. Secondly, Mans tempting God. Thirdly, The Devils, the Worlds, and the Fleshes tempting man; which is called temp∣tation of seduction.

Q. What is Gods temptation of man?

*A. It is an action of God, whereby he proveth and makes experience of the Faith, love, repentance, loyalty and obedience of his servants.

Q. How is God said to try or prove his Servants?

A. 1. By sending afflictions and deferring to help them. For thou, O God, hast proved us: thou hast tried us, as silver is tried.*Ʋntill the time that his Word came, the Word of the Lord tried him. And this kind of temptation by outward judgments is most grievous, when the Lord layeth his own hand so grievously upon his servants, that they think themselves to be quite forsaken. 2. By offering occasions and objects to try whether they will sinne or no. A man suspecting his servant which in word promiseth fidelity, layes a Purse of Money in his way, to try if he will steal it: which if he steal, he hath found by watching, that he is a secret thief, and so laid him open for stealing any more. Now this trying of him is no sinne, though he sinne in stealing. In the same manner God tempteth his servants to try their stedfastness and constancy.*Thou shalt not hearken un∣to to the words of the Prophet or Dreamer of Dreames: for the Lord thy God proveth you, to know whether ye love the Lord your God with all your heart. 3. God tempteth his servants by leaving them to themselves, and withdraw∣ing his graces from them. We read of Hezekiah, that God left him to try him, that he might know all that was in his heart.* 4. He tryeth them by some strange and extraordinary Commandement, wherein some high and great experiment of their love and obedience is required. As Christ bid∣deth the young man, Go, and sell all that thou hast, and giv• to the poor.* And under this kind is comprehended the temptation of Abraham,* when he was commanded to offer his Sonne Isaac in Sacrifice. 5. I do not find that phrase in Scripture, that God is said to try his Children by pro∣sperity, but we find it to be a slippery state, in which the godly have taken the foyl. Give me not riches, lest I be full, and deny thee, and say,*Who is the Lord?

Q. For what ends doth the Lord tempt his people?

A. 1. To manifest the graces he hath bestowed upon them; and thus he tempted Abraham.*My Brethren (saith James) count it all joy when ye fall into divers temptations. Ye are in heaviness (saith Peter) through manifold temptations, that the tryal of your faith, being much more precious then gold that perisheth, might be found unto praise. There must (saith Paul) be Heresies among you,*that they which are approved may be made mani∣fest among you. 2. To make man see his weakness, and how unable he is to stand without grace from above, or to manifest hidden and secret corruptions, partly to a mans own self, and partly to the world. There is much sinne that lurketh privily in the heart of good men, which never comes to knowledg, till temptation manifest it unto them.

Q. God knoweth what is in man, and what he will do, long before,*and needeth not to make tryal of any man.

A. God makes tryal of his servants, not for himself, but for our sakes; not that he might learn any thing, for all things are manifest in his sight, but that he might shew to others what is most evident to him. To others I say, both they themselves that are tryed, whom it specially concernes, that they prove and know themselves; and others,* who seeing the faith and o∣bedience of the Saints, might learn to imitate them; or their weakness and levity, might learn to deny themselves and walk in humility.

Q. God tempteth no man.

A. 1. Temptation often signifieth a soliciting and provoking to evil,* which is the action of Satan, the world, or our own corruption: and thus God tempteth no man, that is, he doth not stirre up or move any mans heart to sin. 2. There is a good temptation, which is the tryal of the heart; and an evil, which is the wicked suggestion of Satan, the world, or the flesh, and solicitation to sin. The good temptation is the work of God, not the evil.

Q. How are these Temptations Good and Evil differenced one from a∣nother?

A. 1. In the efficient cause. The good is alwaies of God: the evil of Satan,* and our own concupisence. Therefore Satan is called the Tempter, that is, the Author of evil temptation. 2. In the matter or objects; For God tryeth us by Commandements that are grievous to the flesh, by a∣bundance of outward blessings, by outward afflictions; by deferring to help, by false Prophets,* by Satan himself, whom he suffers to buffet us. But ex∣ternal good things, or evil, are only accedential occasions of evil tentations; Internal evils, as concupisence, is the proper cause of it. 3. In the form. Good temptation is the tryal and discovery of some grace or corruption lying hid in man; of strength or weakness, piety or impiety, faith or infidelity, pa∣tience or impatience, sincerity or hypocrisie, constancy or levity: which tryal is a thing good in its kind, and in some sort to be desired. But evil Temptation is the inticement or allurement of the heart to evil thoughts, counsels, acts and works; which is a thing it self evil, and hurtfull. 4. In effect; For in good the Lord doth ever obtain what he doth intend. For alwaies by the tryal of probation, either the faith and constancy, or the infidelity and weakness of men is brought to light. In the evil, Satan doth not ever effect what he intendeth, but when we give way to the temptation, and do not man∣fuly resist unto the end, nor earnestly crave aid or defence of God. 5. In the the end; For God tempteth to a good end, either that the glory of his grace might be more illustrious by our faith, patience, obedience, con∣stancy, and that others by our example might be provoked to holiness; or that the pride of our flesh might be humbled, fierceness tamed, security shaken off, hypocrisie detected, faith and repentance increased in us. But Satan, the world, and the flesh, tempt to an evil end; For they tempt the godly to turn them from the study of godliness, or to make them slothfull, or proud and insolent of that they have, and so plunge them into destruction. They tempt the wicked, lest they should repent of their sinnes, and turn unto God. 6. In the manner: for Satan tempteth a man to sinne against the will of God; God tempteth a man to do some thing against his reason or affections.

Q. For what Reasons is God pleased to try his Servants?

A. To whom God vouchsafeth a greater measure of grace, to them he appointed singular tryals, and temptations above other men; First, Because Gods graces do better appear in temptations then out of them, as gold is best tried in the fire, and thereby proved most pure and perfect. Second∣ly, Temptations serve to abase the servant of God, and to bring him down in his own conceit, that he be not proud of those things that are in him, or puffed up with conceit that there is more in him, then indeed there is. This we see in Pauls example; He was buffeted of Satan, lest he should be exalted with abundance of Revelations. A type hereof we find in worldly af∣fairs; The best Ship that floateth on the Sea, when it carrieth in its most pre∣cious Jewels, is ballaced with gravell or sand, to make it sinke into the water, and so sail more surely, lest floating too high, it should be unstable: even so dealeth the Lord with his servants; when he hath given them a good measure of his graces, then doth he lay temptations upon them, lest they should be puffed up in themselves.*

Q. How doth man tempt God?

A. When leaving his ordinary way of waiting on God in meanes, he will put him to it, to shew his power, mercy, &c. before his time. Thus God is tempt∣ed many waies; First, By contemning the means which we have, and requiring extraordinary. Secondly, When means are wanting by prescribing God time and Page  485 manner how to work for our preservation. Thirdly,* By provoking God with our sins, and trying whether he be true and able to punish them that transgress. Fourthly, Israel did oft tempt the Lord by murmuring and dispising his present mercies vouchsafed unto them. Fifthly, He tempteth God, that casteth him∣self rashly into dangers, presuming of the absolute power of God, when he is not called thereunto. Sixthly, Concerning things indifferent wh•ch do not edifie, but are rather joyned with scandall, danger of offence and impiety;*Paul saith, Do we provoke the Lord? Seventhly, Peter saith, they did tempt God, who imposed the yoke of the Law upon the Disciples, though they did it with great zeal, and peradventure with no evil intention; Because they kn•w whether the Law of Moses, which was given to the Jews, might not be imposed upon the Gentiles.

Q. What are the Temptations of Satan, the world, and the flesh?

A. They are perswasions, inticements, or allurements,* whereby they labour to draw us into sin, or withdraw us from God to our temporal and eternal destruction Satan, the world, and the flesh tempt by inticing alwaies unto sin. Satan by in∣ward suggestions, and outward objects; the wicked of the world by bad exam∣ples, or wicked perswasions, alluring or terrifying. The flesh tempteth when we are inticed of our own concupiscence. The things of this world, though good of themselves, do much hurt unto us by accident; as Wine, though good of it self, doth much hurt unto persons intemperate. Look as a sick man is much en∣dangered, by the presence of things which provoke his appetite, but feed his sickness: So the presence of those things which disdiet the soul, and provoke lusts, are very dangerous, the occasions of many temptations. These are the enemies that do assault us, but the most pernicious is the flesh; for without it neither the world, nor the Devil can have any power over us. In vain should one knock at the door where there is none within to look out and answer: In vain should the Devil by his perswasions knock at our hearts, did there not dwell in them these lusts which will look out to him too readily. Satan prevailed indeed with our first Parents, but the reason was, their willing and ready listening to his allurment, which they might have withstood but would not. Again, though the Devil be a furtherer of all provocations to lust, (as unclean persons do help complexion with the painting box) doth make them seem to us good in farre greater degree then they are, yet they would not be able to tempt us effectually, had we not this lust in us. Look as a man while he is now in a hot fit of his Ague, while this heat doth possess him, O he thinketh drink the only thing, and counteth them happy that may drink enough; but when this distemper is over, though the pot were by him, careth not to taste it; So these earthly things, when concupiscence is up, Oh alass (such false glasses these are) that our judgment and estimation do think them so good that we may not forbear them, when the same things at a∣nother time (when lust is somewhat subdued) do little or nothing stirre our desires; that he would think his phantasie and senses were by some jugling delusion corrupted.

CHAP. XVII. Descovering, what the Temptations are that we pray against in this Peti∣tion: what it is to Lead into Temptation, and how God may be said to do it.

Question: WHat are the Temptations that we pray against?

A. Whatsoever things, by the corruption of nature, are unto us occasions of sin, be they in themselves not hurtful. But more fully to an∣swer this question sundry things are to be noted. 1. Things not good in them∣selves may be profitable by accident; as crosses and afflictions which of them∣selves destroy nature, through the mercy of God are means to purge sin. Now the good that commeth by the cross we pray not against, but against the cross and affliction which of themselves are evil. 2. God willeth some things simply, others as they are exercises of faith and prayer, tryals, and testimonies of our constancy. Now what God willeth simply, we are to will: but we are not to will evils as evils, onely it is required that we patiently bear evils as they are good. That we ought not simply to will temptations, appears hence; because to bear them is an act of patience,* which it should not be, but rather of duty, if we ought to will them simply, and not to pray against them. 3. We pray to be delivered from temptation, not that we shall obtain perfect freedom in this life; but because we are delivered from many, in which we should perish, if we did not ask deliverance, and that those evils into which we fall might be pro∣fitable. God will give these two very great blessings to them that ask deliver∣ance in general: but this benefit is imperfect for the relickes of sin that remain in us. 4. The principal sleights that Satan useth to vanquish the strong and va∣liant are these. 1. When the affliction doth continue long, and deliverance is differed. 2. When it seems to be an enormous, singular, extraordinary, unusu∣al affliction. 3. When under pretence of some great good he doth tempt to undertake something, which is joyned with peril, or above our strength and calling. 4. When he doth cloak vices under pretext of vertues; as covetuous∣ness under the shew of providence. 5. He doth abuse peace, prosperity and quietness, to cast us into a deep slumber and security.

Q. What are the degrees of Temptation?

A. It hath these degrees, Suggestion, Delight, Consent, Practice, and Perse∣verance in evil.*

Q What is it to lead into Temptation?

*A. The Hebrew word that answers to that which is translated Lead, signifies to bring upon, or cause to come upon, and is rendred of the Seventy, by words equivalent unto this. In the New Testament it signifies to bring, or to bring into: and thus according to the use of the word. To lead into temptation, is to bring into the hand and power of temptation, that we faint under it, or be foiled by it. Thus the Hebrews say, to be brought into the hands of joy, fear, sickness, sin, sleep; for to rejoyce, sin, &c. To tempt unto sin, is to intice or in∣cline the will of man unto wickedness. To lead into temptation, is to bring things so to pass, that a man is exposed unto tempters, whether they be evil men, or Satan, or a mans own evil lusts, who are the immediate actors in temptations unto sin. In this act of leading into temptation, allusion may be made unto the acts of a General of an Army, who may according to his dis∣cretion lead which band he pleaseth, and set them in the forlorn hope, the place of greatest danger; and may reserve which band he pleaseth in the corps du guard,Page  487 the greatest safety. It may likewise be resembled by an act of the Moderator of the games of combates, where none might enter the lists and play their prize, but according to the permission and appointment of the overseer and modera∣tor of those exercises. Nor is it barely to be beaten with temptation, or expo∣sed to temptations, but to be cast upon it in such sort that it doth get the up∣per hand over us, and we be overcome of it, either by consenting, or giving place. The sense of this phrase may be understood by comparison of other places. Of the incursion or immission of tentations the Scripture saith,*No temptation hath overtaken you. My brethren, count it all joy when ye fall into divers temptations. Pray that ye enter not into tentation. And Paul saith, They that will be rich, fall into tentation and a snare.

Q. Were it not better to repeat this Petition thus, Suffer us not to be lead?

A. In no sort: for this were to lay the Lords words in water, change his tongue, and set him to school to learn to speak, who teacheth all men to speak,* especially, when as Luke, which otherwise in divers words varieth from Mat∣thew, here keepeth the same phrase with him: where if any thing had been hard∣ly spoken of one, the other would in all likelihood have mollified it. And if this manner of speech had been but once or twice in the Scrip∣ture, it had been a great malepartness to have delayed it, that the strength of the words should perish by a waterish interpretation. But now that the Scripture useth this phrase in divers places, and that in stronger sense than here: it is too shameless an impudency to go against the stream of so plain, so often, and so vehement speeches. For it is said,*God gives up to a reprobate sense; that he hardeneth the heart, that it was of the Lord that Elies sons did not obey the good counsel of their Father; That Rehoboam did not hearken to the reasonable request of the Israelites: That he sent Joseph into Egypt, whom his brethren had enviously sold, and rather he sent him than they: That he took away from Job, that which the Divel, the Chaldees and the Sabees did. That sitting in the throne of his high judgement, he sendeth the divel to be a lying spirit in the mouth of the false Prophets; that he commandeth him to go and perswade the wicked. God indeed suffereth men to be tempted, but this is not an idle permission, as some imagine, but joyned with a work of God: as in crucifying Christ, it is said, they did nothing but that which the hand of God hath determined before. For if God did onely permit sin and no way work in it, he should not govern in the most actions of men, seeing the greatest part of the world are wicked, all whose actions are (as themselves are) wicked. But let it here be observed, that sin hath reference unto God as it is an object or sub∣ject wherein or whereupon he worketh, disposing it to his own holy ends: but it never hath reference unto God, as the effect hath to the efficient cause, to be wrought by him.

Q. How is God said to lead into Temptation?

A. God cannot possibly sin, nor be the author of sin in and with his creature, as he is of every good word and work: for he doth neither inform the manner of it by his commandment, nor work it in him by his Spirit. God cannot so far will sin, as to approve it for good in it self: he cannot be the Author of it in the creature, nor yet the creature work while it keepeth communion with him. God inticeth no man to sin; but without stain or blemish to his wisdom, holiness and justice, he leadeth whom he will into temptation. In which we may consider these acts:* 1. By his power and providence he upholdeth the tempters and tempted, preserving their life and strength for action, which he might take away at pleasure. 2. He doth sometimes propose some object, whereby occasion of sin may be taken; as Bathshebas washing her self was mini∣stred unto Davids sight. 3. He doth let loose Satan, and doth not hinder the tempter from tempting. Thus he gave Satan leave to set upon our first parents Page  488 in Paradise. 4. He doth leave man unto himself in the temptation, and not support him with that grace without which he seeth that man would not stand. God furnished forth our first parents that they might stand if they would, but he gave them not to will; and so being suffered to themselves, they sell by ac∣cident of their own liberty and vertibility. 5. He doth withhold from sinners his grace, without which he knoweth that they cannot stand: and thus it is just with God to forsake them that have forsaken him,* and made forfeiture of his grace. 6. He doth withdraw those gifts of minde which once he gave; which he hath just cause to do, if he please: for what man doth not by his sin deserve that punishment? If a man abuse his hand, why may not God wither it as he did Jeroboams? We hold this to be good, justice, and is it not as good justice, that those that have abused their powers of imagination of understand∣ing, and of discerning things that differ, should be punished by being deprived of the right use of them? 7. God doth smite the sinner with blindness in under∣standing, hardness of heart, the spirit of slumber and giddiness, which doth di∣rectly bring the sinner to commit sin: for as death bodily is good in the nature of it, though not good to a living person: so is this blindness, pravity, hardness of heart, good as expressors of divine displeasure, though not good to man, who should be conformable to the Law, and free from them; good as inflicted, not as contracted and received. 8. God doth suspend all actions which in any degree tend to hinder sin, and not onely presents things which may take occa∣sion to pervert, but also seemingly provoke by occasions of sinning. Thus by his judgements he provoked Pharaoh, whose heart was hardened: and Shimei up∣on the sight of David his poverty, was moved to curse him. The reason of all is, it were just with God to consummate spiritual death upon the creature now sinful; and therefore much more lawful to execute such a degree as is inferiour. 9.* God doth punish sin with sin, Because the Gentiles did provoke God by idola∣try, he did punish them with giving them up to uncleanness. These later sins were not punishments, in regard they deserved further punishment and condem∣nation then the former, yea a further desertion of God, but in regard of com∣mitting these acts themselves. Lastly, God leaveth some for a time onely, and suffers them to fall into some particular offence, out of which he raiseth them again by the power of grace: others he leaveth utterly, and giveth up to their own lusts,* and the power of Satan,

Q. What is the ground of this petition?

A. That God our most gracious Father is the sovereign commander of all things,* the sole protector of his people, of invincible power, without whose leave Satan cannot assault, and through whom his Saints that seek unto and de∣pend upon him, shall be strengthened to overcome.

Q. What do we acknowledge in respect of our selves?

A. That after we fell from God, we were justly cast into the state of bondage and servitude unto Satan; that by the corruption of our nature we are prone to deliver our selves into the power of the divel,* being inticed by the concupi∣scence of our hearts, and the allurements of this world; that we have no power to use prosperity or adversity, mercy or judgement aright; that God may justly lead us into temptation,* and that we of our selves have no power to with∣stand the least assault, that Satan is vigilant and watchful to tempt the world full of inticements and occasions of sin, and corruption ever stirring, and yet we of our selves are apt to grow secure, uncircumspect, careless, self-confident, and venturous as if there were no danger, we had no enemy.

CHAP. XVIII. Discovering what the blessings are that we pray for in this petition, the evils that we pray against, the wants that we are to bewail, and the mercyes for wchih we must be thankful.

Question: WHat desire you of God in this petition?

A. To be freed from tryals themselves so far as will stand with the good pleasure of God, and alwayes to be delivered from the evil thereof,* that we faint not under them or be foiled by them. That if it be to the honour of God we should not live without temptations, yet he would be pleased so to joyn us against Satan in battel, as to have us alwayes in remembrance, that whether he tempt us by prosperity or adversity, or what way soever, he may never be able to sever us from him, take us out of his hand, nor diminish the blessed communion we have with him.

Q. What do we ask more particularly?*

A. First, That God would of his mercy keep us from knowing temptation; and to this end we pray. 1. That seeing we cannot be tempted without the will of God, nor resist without his power, if it be his blessed will, he would give us neither poverty nor riches, nor any such things as may endanger our spiritual e∣state, but mercifully preserve us from whatsoever might be occasion of sin. 2. That he would tie up Satan, restrain his malice, and bridle his power, that he might not assail us in that kind, or else make us wise to know, and avoid his stra∣tagems. 3. That he would curbe the rage of wicked men, and preserve us from the evil that is in the world. 4. That he would kill sin, abate the power of cor∣ruption that is within us, and dry up the filthy streams of idle, vain, wicked mo∣tions, and desires. Secondly, We ask, that in temptations (if he see good to prove us, he would alwayes stand by us with his grace to keep us from falling, and vouchsafe to worke effectually by his holy Spirit, to stir up his graces in us and bring them into exercise to put good motions into our hearts, and cause us to remember his word. To strengthen us manfully in the encounter, to give us an holy use of our tryals, and to make us superiours, even conquerors in all things wherein we are tempted, that all things being finished we may stand strong, and endure stedfast unto the end. Thirdly, That God would not give us over to the lusts of the flesh, or to the malice of the Divel: but that he would have merciful respect to our weakness, and favourably keep us from the hour of dangerous and pernicious temptation Fourthly, that he wou•d stir us up to be sober and vigilant, standing upon our watch, prepared for the on-set, ha∣ving our loins girded with verity, and our heart furnished with the spiritual ar∣mor of a Christian. Be sober and watch, for the Divel goeth about like a roaring Lyon, seeking whom he may devour. Fifthly, We pray that God would make us poor in spirit and strong in faith, that we never trust in our selves, nor distrust in God his power and aid, Through God we shall be able to tread down our enemies. Sixthly, We crave faith, hope, fear of God, patience and consolation, that be our temptations never so many, so long or so grevious, we may hold out and stand fast, and neither presume of our wit, nor despaire of Gods mercy, but continue in prayer, and wait for deliverance in the Name of the Lord. Seventhly, That he would preserve and increase his graces in us, whereby we might the better Page  490 quell the motions of the flesh,* and resist the instigations of Satan; and with right judgement and holy will, constantly and faithfully cleave fast to the admo∣nitions of the spirit, walking in the way that the Lord shall shew in his holy word. Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies; I am thy servant, give me understanding that I may know thy testimonies. Eighthly, that he would teach us to walk warily, accurately, exactly, honestly, and make good use of all occasions and opportunities, mercies and judgements, and that insteed of temptations to the contrary, God would afford us all helpes unto well-doing, as good examples, holy counsels and encouragements. Ninth∣ly, that when we are intangled in the snare of temptations, whence we cannot rid our selves, that he would give such an end as may be for the glory of his Name, and the furtherance of our salvation. Yea, and if he leave us at any time to our own weakness, for our humiliation, that he would not let our faith fail finally, but that he would graciously raise us up again with increase of spi∣ritual strength and courage, and so strengthen us, that we may see all the evils that we have suffered working to our good, and our selves at length more then conquerors in him who loveth us. 10. We pray that God in his time would perfectly free us from all misery, put an end to all tryals, and to these dayes of conflict; perfect the work of his grace in us, and grant us full victory over all our enemies. Finally, As we ask these things presently for our selues who are alrea∣dy in the warfare, so we wish it to all Gods Elect when they shall be called to like condition.

Q. What are the evils that we pray against?

A. 1. We pray that God would not deprive us of grace, whereby we should resist temptations or leave us to our selves at any time when we are brought un∣to the tryal.*I will keep thy commandments, O forsake me not utterly. 2. We entreat that we may not be given over to the power of Satan, the swing of our lusts, the will of the ungodly; that their wicked enterprises may not prevail, whereby they seek to seduce and destroy us. Deliver me not over unto the will of mine enemies. Forsake me not, O my Lord, O God, be not far from me. 3. That we be not ensnared with the occasions of sin that be in the world. Turn away mine eyes from beholding vanity. 4. That we be not captivated or held in sub∣jection of any sin. Let no iniquity have dominion over me: Oh, let me not wan∣der from thy commandment. 5. That we be not left to our selves to trust in our own strength and wisdom, as did Peter, nor given over to impatience and des∣pair as Saul. 6. That we grow not secure and mindless of the craft, malice and power of our enemies, and the danger wherein we stand at all times by reason of the snares they set privily to catch us. 7. That we forget not to run unto God by earnest and hearty prayer for his gracious aid, at what time soever we find the enemy to set upon us & sollicite unto evil. 8. That we may not be presum∣ptuous to rush upon the occasions of sin; such as evil corruptions, needless entan∣glements in the world, reading scurrilous books, &c. 9. That we run not into such sins as provoke God to lead us into temptation. Of which sort are these, all refusing or slight receiving the love of the truth; abusing or not making right use of that knowledge a man hath; willingness to be ignorant of the truth, & wilfulness to practice evil presumption of our own strength; all willing casting ones self into the occasions of sin; idleness & living without a calling, allowance of secret sins & such like. 10. We pray against all motions & enticements unto sin. As the Apostle Paul did beseech God that the prick of the flesh, & buffeting of Satan might depart from Page  491 him, not onely that he might overcome. 11. That all stumbling blocks and occasions of our stay in the race of Christianity might be taken out of the way, or made no rocks of offence unto us. 12. That we might not be an offence or scandal unto Jew or Gentile, weak or strong Christian, brethren or them that be without. Lastly, We pray that God in his displeasure would not punish sin with sin, hardening the heart, and giving us over to vile affections.

Q. What are the wants to be bewailed?

A. 1. Our spiritual servitude, and continual rebellion of our wicked natures; the remnants of the old bondage under Satan most grievous and irkesome, the evil motions that arise from it without ceasing, as foggy mists from a muddy pond, and our proneness to yeeld up our selves in every temptation to sin and Satan. The Jews in bodily captivity, wept when they remembred Sion; How much more should we weep, when we feel the Law of our members, rebelling a∣gainst the Law of our mindes, and leading us captive to sin? 2. Our Senceles∣ness and presumption, that forget the danger wherein we live by reason of our many and malicious enemies, and notwithstanding the daily experience of their power and our frailty, we neglect to look unto God, as if we were able to stand without his aide; we presume upon our strength, feel not the want of his assist∣ance, pray seldom and coldly to be supported, disregard the motions of Gods Spirit. 3. Though we pray not to be led into temptation, yet we thrust our selves into it: for we discover our passions and lusts, manifest our weakness, rush into the occasions of sin to satisfie desire, suffer our thoughts to rove and wander up and down we know not whither, confer with the suggestions of Satan, and give them harbour in the minde. 4. When we feel Satan thrust sore at us, we are ready to faint, as if the Lord would not or could not help us; and if the sug∣gestions of the flesh be strong and importunate, we grow weary of resistance, and give place to sin. 5 Though we be compassed with enemies on every side, both within and without, yet we lay down our watch, cast off our Christian armor, and set upon the performance of many duties, and converse in most companies, as if we had none to set against us, or contrive our hurt.

Q. How must we stir up our selves devotionally to make this Petition?

A. 1. We must often call to remembrance the dangers in which we live, whiles the soul is in this mortal body, whom the flesh, the world, and the Divel do oppose on every side. What anger, what lust can do in us; who is not com∣pelled to feel it to his great sorrow and grief? who doth not find these pricks? is not provoked with these stings? The stroaks and assaults are so many, so di∣vers, that it is most hard not to receive some great wound. But besides these enemies which dwell and live with us, there are other most bitter adversaries, which the Apostle calleth spiritual wickedness, principalities and powers, whose hatred against us is infinite, unappeaseable, that we cannot expect any truce or peace from them, if it could stand with Christian courage, resolution and ho∣nesty to desire it. 2. Another motive is to think, to what the temptations of the Divel tend: This is the White he shooteth at, that he might make us naked be∣fore God, stripped of his favour, which is better then life. For the divel seek∣eth by them to make us dishonor God, rob our hearts of his Kingdom, fetter us so with our sin, that we may be dis-enabled from obeying him; to take away all our peace and prosperity in things outward, to fill us with fear and weariness in all the duties we go about, and uncomfortable doubtings, yea despairings touching the pardon of sin; In a word, to bereave us of all good which in the former pe∣titions we desire; and to bring upon us the contrary evils which are most hor∣rible. He playeth no small games when he beginneth his temptations. 3. We must remember how tedious his former tempting and prevailing against us hath been, for we (like children) who remember beating no longer then it smarteth) we I say, remember the bitterness of our daily falls the divel giveth us, no longer Page  492 then God letteth the sting of them stick in us; and this doth make us, that we feelingly cannot pray against that whose anguish and evil we do not remember. 4. We must consider, how we are every where subject to temptations, at home, abroad, in wife, children, servants; in good company to security and unfruitful∣ness; in bad, to sin with them in speech, gesture or consent; yea in good deeds, before we do them, when we have done them, to carelesseness, pride, security, vain-glory; at bed, at board. For as fools and children not knowing evils fear them not; so we not knowing this evil, are less fearful, and flee not so fear∣ingly, praying to have it prevented. Every where snares of temptation are laid for us, who, that should go such a way, in which he could not take a step without danger, would not go wearily, and often lift up his heart for protecti∣on? 5. We must think how diligent and watchful the divel is; he that know∣eth what baits we bite at, and will cast them out every where: he knoweth where we are weakest, and will never want occasions to provoke us. Again, we must think how mighty he is, what cannot he do with us, if God keep us not? he would carry us to any evil, as a whirlewind doth the drie stubble. 6. We must often repeat our own infirmities, how we be so far from being able to withstand him, that all we have of our own, is readier to follow then he to whistle us af∣ter him. 7. We must remember such examples of worthies as have been griev∣ously foiled, as David, Peter, &c. yea presidents we have of some hanging themselves, some tempted to it; for such examples are like the thunder, though it striketh a few, it feareth all. And are not we subject to have our minds distract∣ed, assaulted with any even the most grievous things that ever we heard to have befallen others? Lastly, We must consider what a joy it is when we go a day more freed. What an ease is it to the soul? Or if we be in a little forwardness to sin,* yet if we be rescued seasonably, how it doth it rejoyce us? what peace doth it bring to us? Now could we work upon our hearts, the feeling of this be∣nefit when we have it, the sweetness of it would enforce us to beg it heartily; whereas not heeding the worth of it, we ask it unaffectionately.

Q. VVhat are the mercies for which we must be thankeful?

A. 1. We give thanks to God, who hath redeemed us from the power of Satan by his Son Jesus Christ.*Ye are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods. I thank God through Jesus Christ our Lord. 2. This is a great daily mercy, when God keepeth us from tempta∣tion: Not to know a disease is better, then having it to be healed of it. 3. That he hath strengthened us in the combate, and given us victory over our enemies. Thanks be to God,*which giveth us victory through Jesus Christ our Lord. The Lord stood with me, and strengthened me, to whom be glory for ever and ever. 4. That God hath been pleased to prevent our sinning, when we were ready to fall. Not to fall when we are ready to fall, is a great favour. If one when our feet are ready to fall from us, should hold us up, we would count it a great be∣nefit.* 5. That God hath made our tryals fruitful and profitable, bringing us thereby to the knowledge of our selves, awakening us from security, and strengthening the graces of his Spirit in us. 6. That he hath been pleased to re∣cover us from our flips, and turn our infirmities and falls to our greater benefit. To have damages advantage us, this is the evidence of power and goodness it self..

CHAP. XIX. Discovering the several Inference, or Conclusions that may be drawn from this Petition.

Question: WHat Conclusions may be drawn from hence?

A. 1. In this life the godly are subject to manifold and great tempta∣tions. Spots in a garment seem to spread, when they are washed: the chanell will stink when it is cleansed. Corruption will stirre when we endeavour to cast it forth. The Scriptures and Christian experience witness, that Satan ceaseth not to pursue the faithfull with temptations of every kind, that he might destroy them. No sooner do we give our selves to Jesus Christ, but the Devil by force or fraud doth labour to pervert us. The ungodly feel none assaults, because they are wholly in his power, and runne willingly whithersoever he doth allure: but with the godly, who fight under the Banner of Christ, and bear arms a∣gainst the Kingdom of darkness, it is farre otherwise, he leaveth no plot unat∣tempted to destroy them. The Devil goeth about like a roaring Lyon,*seeking whom he may devoure. Satan hath desired to winnow thee as wheat, but I have prayed for thee that thy fail not. Moreover, the world is an enemy to all them that Christ hath called out of the world to the participation of life through him. The world favoureth her own, but hateth them whom God hath chosen as a peculiar people unto himself. And all this cometh to pass by the wise providence of God, that the regenerate might try their watchfulness over themselves, be kept from being exalted above measure, and that the power of God in preserving them from sinne, and delivering them out of it, may be seen in their weakness.

2. God doth lead us into all our temptations. It is said.*Christ was carried of the Spirit to be tempted. It is God only, who when he seeth it meet, doth bring his Champions forth, and letteth the powers of darkness encounter them. Nei∣ther can the Devil stirre, neither we bid battell of our selves. Can the Lyons stirre till the Keeper bring them out? Can a Dog run till he that hath him in a lease loose him? So it is, God he hath them chained up in his Almighty power, yea thrown down to the prison of Hell: farther then he doth loose them, and bring them into the earth, where this shew is represented, and battell to be seen, they are not able to do any thing. Again, we cannot on the other side, being set upon, buckle with the adversary power till God doth lead us to it. The Kings Champion is not to play at his own pleasure, no more are we farther then God designeth it. But how can God lead us into those temptations which he seeth will certainly bring us into sinne? Answer, Because sin it self is not absolutely evil, but only in respect of man sinning, who would in so doing pervert the di∣vine order, though he be unable; as who accomplisheth Gods will, when he doth contrary it, for ought he knoweth. Again, as Vipers are evil substances or natures, which yet are good to that art which maketh antidotes of them; or any poyson which is evil, as it is poyson in it self considered; yet is good as it is poyson, to a skilfull Physician: and as a blister on the flesh is a natural evil, as a blister, yet a blister as a blister is good when a cunning Physician doth draw it, and may see it for good use: so is sin to God. God hath an holy, over-ruling and disposing hand in the temptations and evils to which men are subject.* The putting of a lying spirit in the mouth of Ahabs Prophets; Shimeis cursing of David; the blinding of the eyes, and hardening the hearts of the Pharisees: the Page  494 giving up of the Gentiles to vile affections: All these, saith the Scripture, were of God,* or from the Lord, as it was of him, that Rehoboam hearkened not to the people. But cause in that place, doth not signifie the proper effecting of a thing causally, but a disposing of the proper causes so as they did produce this effect. And from this Doctrine we are admonished not to cast our selves into temptations. He that loveth danger shall perish. We must not make our selves poor as those Hereticks that renounce all their substance, that in voluntary po∣verty they may commend themselves to God. No man should choose his dwel∣ling among those of a sinfull profession, as a chast man among stews, a tem∣perate man among drunkards, belly-gods, &c. Christ offered himself into tempta∣tion: but herein we must not follow his example: for he was carried extraordi∣narily by the power of his God-head into the desart to be tempted for our sakes, that in his Victory we might overcome. Again, this must teach us contentment in all our temptations: not that we must prevent repentance by this considera∣tion; but we must when we are truly humbled by this meanes, keep our selves from being swallowed up of sorrow. For Gods will, and Gods turning all to good; the Devil will whisper them so as to make us pass by all exercise of a broken spirit in those things wherein we have offended. Moreover, from this consideration we must walk in fear before our God, who as a Shepherd setteth his Dog on a stray Sheep, so can he set the Devil on us to hound us home if we stray from him. Lastly, we see from this to our comfort, that the Devil cannot come against us at his pleasure: for we are in the hands of our heavenly Father, who hath an over-ruling hand in the temptations and the sins of all men. Satan therefore cannot winnow us, nor buffet; no he cannot touch us, but as he hath leave of our heavenly Father, the Lord of Hosts. This we understand further by the case of Job, Peter, and Paul; Satan could not assail them untill God did permit him: and when he had leave to do his worst, the grace of God was suf∣ficient to preserve them, that either they did not fall, or it did recover them out of their fals, and in the end caused them to die Conquer ours over Satan, over their own lusts, and over whatsoever opposed it self to the obedience of Christ in them. Moreover, If Gods Children do sinne, he can order and dispose of their sinne to their good and to his own glory, for many of Gods Children have gained more benefit by falling into some sinne, which through Gods mercy hath humbled them, than they have by doing some good duties, whereby they have grown exceeding high-minded. Have we not cause therefore to rejoyce that we are under the safe conduct of such a leader? But let no man abuse this comfort, and pervert it to his harm, by taking liberty to sinne, because God can work his own glory, and good to man out of it. What though the skilfull Physician can make triacle of poyson, and can tell how to apply poyson to his Patient for his recovery; yet if the Patient hereupon be too busie with these poysons, they will prove his death. Let us be glad our God can draw good out of evll, but let us not be doers of that which is evil.

*3. Gods sufferance is not to be understood without his action: he is a volun∣tary Agent in these things which he suffereth. We must not think his per∣mission is a pure permission, either without his will, or working in the thing permitted, as often mans is; for man may be said partly to suffer this, not to do it, because other causes have their activity without him, and dependancy on him; but it is otherwise with God.

4. All our strength against temptation is in God only; He only dissolveth the works of the Devil, trampleth Satan under feet, keepeth him that he can∣not so much as be disturbant to us; when it pleaseth him, we are down with the least blast. Were we in state of innocency, we would not stand a moment. Let us therefore trust perfectly on his grace, put on the Shield of Faith only. Our fore-fathers acknowledged that God, not their strength, gave them all sal∣vation Page  495 against corporal enemies; How much more must we confess it against spiritual? Who knoweth the power of Satan, or the infirmity of their own flesh, that will not confess this most intirely? But what serveth the Armour for? Answer. Onely to this end, that we may be able to get and hold God with us, fighting for us.

5. It is the duty of all Christians to pray, that they be not led into temp∣tations; that they be not inticed or drawn into evil. For of our selves we are unsufficient to think a good thought, much more to resist the powers of Hell when they assault. before conversion we are dead, and in the very power of sinne and Satan, who taketh us captive at his pleasure.* After conversion we are frail, and disposed of our selves to return to our former evil conversation, if the Lord do not support and excite us with his grace. The way of man is not in himself, it is not in man that walketh to direct his steps. If a man cannot or∣der himself in the smaller things which concern the outward man, much less can he dispose himself in the greatest which concern the inward, in the matters of sanctification. God is the only giver of grace, and upholder in temptations. This gift is so Divine and so excellent, that God hath in his wisdom reserved it to himself, as a part of his Divine Prerogative, to bestow it with his own hands. For he knew well that if man could conferre grace, or could attain it by any means with him, all the praise thereof would be given to man, and God should have none: and man would grow so proud, that he would claim Heaven by merit; and flesh would glory in his presence, if God were not his strength and sanctification, as well as his redemption. The Adversaries un∣to holiness are most subtile and mighty, they are principalites, powers,* and spiritual wickednesses, that if they be not resisted by a stronger, even by the power of Gods might, they will prevail unto ungodliness. Nor doth their power and craft exceed their vigilance to take all advantages that may be gotten, either from a mans natural disposition, or from his sex,* or from his different condition of life and calling; from his estate in the world, be he rich or poor, noble or base; or from his estate in grace, be he a babe or strong man in Christ; or from observation in what thing a man is least armed; or from ob∣servation what a man doth esteem or disesteem most, also from place, time, solitariness, company, and whatsoever particular circumstance shall fall out, it shall be taken to the greatest advantage to further the temp∣tation, making use of the infinite varieties of evil unto which, and of the ma∣nifold varieties of meanes by which a man may be tempted. Great is the power and efficacy of Prayer; by it we keep Satan at the bay, that he cannot come nigh to annoy and trouble us. Pray, that ye enter not into temptation:* By it we obtain help and aid from Heaven, when he setteth upon as. Where∣fore we must crave the aid of God generally in all temptations,* and specially in every affliction or assault we must runne unto him: as David did in every kind of temptation. O that my waies were directed to keep thy Statutes. Open mine eyes, that I may behold wonderous things out of thy Law. Incline mine heart to thy testimonies, and not to covetousness. Set a watch O Lord before my mouth, keep the door of my lips. Incline not mine heart to any evil thing. Turn away mine eyes from beholding vanity, and grant me graciously thy grace.

6. Whosoever would be preserved from sinne, he must resist temptations. The Devil did deceive Eve through his temptations, and Adam was likewise drawn into the transgression by the inticement of Eve. Temptations and motions to sinne are the very seed and kernels of sinne, which if they may be entertained, so as to receive any warmth in a mans heart, there is presently a conception of sinne, which will cause him to be in labour and travell of it,* untill he have brought it forth into act. There are no creatures so apt to bear Page  496 issue, nor ground so rank to bearweeds; no Tinder or Gunpowder so ready to take fire, as the heart of man is to conceive sin, and be inflamed with lust by evil motions and temptations: wherefore all that would avoid sinne, have cause to resist it in the temptation. To resist beginnings of the evil of sinne, is a rule as needfull to be observed against diseases of the soul, as to withstand evils of pain in the beginning, is needfull in diseases of the body. Now that we may withstand temptations. First, We must look to our own heart, for that is the hold and fort of the soul; if that be not true to us, we are sure to be foyled in every temptation: wherefore we must have it in an holy suspicion, so far as to cause us to examine and search it daily to find out those trecherous and deceiveable lusts that lurke there; and when by the light of the Word we have found any, let us not stay till they assault us, but let us assault them by the power of Christ, and use martiall Law presently to condemn and crucifie them. And let us never leave purging the heart, untill we can say, it is not set upon any earthly thing,* either to love it, or fear it; or if it be, as he that will be rich, so he that will have pleasure, and will have glory of men, shall fall into temptation. Nothing will bring the heart to a firm resolution to will in all things to live honestly, so soon as this course. Secondly, The understanding, which is the watch-man and intelligencer of the soul, must be well informed. For no resolution can avail, if judgment be wanting to discern betwixt good and evil. It must be able to discern between good and evil, between things not sinfull and sinfull: and of good things to discern which are good but in part, which every way good; and what things are good only to sense and appear∣ance, and what is good in truth: and so on the contrary: that the baits to draw unto sinne, taken from the gain, pleasure, and glory of this world may not move us, because they be but uncertain, van and transi∣tory. Thirdly, We must alwaies set the true danger of sinning, and the true good and glory of well doing before our eyes:* and it will cause the heart to choose the good and refuse the evil. If we can but judg aright of the joy that is set before us in the course of holiness,* it will make us with our Saviour Christ endure the Cross, and despise the shame which in this world doth accompany Christianity; and we shall with speed runne the race that is set before us, notwithstanding the impediments that we shall meet withall. 4. There must be a continual watch set, and faithfully kept; wherefore the eye of the mind must be alwaies awake, to see and observe what particular temptations do arise a∣gainst us,* either from within or without. Be sober, be vigilant; Watch and pray. Fifthly, When by watchfulness the temptation is discovered, then we must buckle all the Christian Armour about us. Sixthly, being thus armed, we must animate and fill the heart with courage and resolution to resist even unto the death. For which cause, we must make an Oration unto it, such as wise and valiant leaders will make to encourage their Souldiers; we must mind our hearts of the odiousness and hurtfulness of that thing to which we are tempted; how that it is a lust of the flesh and of the Devil; how it is enmity to our God, and a deadly enemy unto us; how that we must kill it, or it will kill us. Let us mind our hearts with this; that it will be to the dishonour of our King and Countrey to be overcome; that to yeeld to any temptation is contrary to our vow of allegiance, which we entred into when we first professed to fight under Christs Banner. Let us tell our selves of the equity of our cause, how that our warre is just; think also of the wisdom and valour of our Captain Christ, assur∣ing our selves, that how hard soever our conflict may be, yet if we do not yeeld, in the end we shall overcome, and be more then Conquerours.

7. We must stand fast in the faith, quit our selves like men, and be strong. In the Conflict two evils must be avoided. First, We must not trust to our own wisdom: for then sinne will be too crafty for us. Secondly, We must not resist Page  497 in the power of our own might, for then the Principalities and powers will be too strong for us. We must therefore resist by the wisdom of the Word, and power of God, so shall we put Satan to flight.*

CHAP. XX. Of the Second Clause of this Petition, viz. But Deliver us from evil; Discovering what it is to Deliver, and what is meant by Evil. What it is we desire of God in these words; with the Conclusions that may be drawn from thence.

Question: WHat is the second Clause of this Petition?

A. But deliver us from evil. These words are understood by some Divines, as a distinct Petition from the former: but they rather seem to be an explanation or correction annexed;* as the Particle [but] in other sentences insinuateth. But the matter is of no great importance, when in the exposition of the words, both sorts agree.

Q. What is it to Deliver?

A. The Greek word doth signifie to defend, protect, keep and save from evil,* that we fall not into it; and to free, deliver and pluck out of the evil, in which now we stick. The seventy Interpreters render those Hebrew words which signi∣fie to deliver, free, and pluk from the hand of the enemies. In the New Testa∣ment the Apostle doth comprehend both significations in one place: Even Jesus (saith he) who delivered us from the wrath to come, that is, who hath freed,* and doth preserve or keep us from the wrath to come And so in this place it implyeth these two things, First, Preservation from falling into sin. Secondly, Help of God to rise out of sin by repentance. Keeping from evil in Christs Prayer,* and delivering from evil in this Prayer, have one and the same meaning. When Paul saith, Who shall deliver? He meaneth,* who shall give me power against this body of sinne? And that Gods giving of repentance is deliverance from evil, that of the Apostle maketh it manifest, where Gods giving men repentance,* is all one with recovering themselves out of the snare of the Devil.

Q. What is meant by Evil?

A. The Devil, because he is of himself so exceeding evil, and doth make it his work to infect all men with evil, is called the Evil or the Evil One.* So he that is called the Evil One in the Greek is by the same Evangelist in that Chapter, and by others in the same Parable, called the Devil. And thus some Divines, antient and modern, popish and protestant would restrain this word evil, that it should mean the Devil, as if he only were prayed against in this Petition: and that be∣cause this word evil in the Greek hath his Article joyned with it, which giveth an emphasis to evil, pointing at some special evil one, which is the Devil. To which may be added, that in the New Testament the word is seldom or never put in the neuter gender absolutely, for adversity or what is hurtfull to us: but some other word is annexed unto it; as evil thoughts, an evil heart, evil times, evil men, evil works.* But though the Articles do give a special force sometimes unto the words to which they are annexed, yet for the most part, the Greeks use to adde them rather for a grace and ornament of speech; and are so used seven or eight times at least in the Lords Prayer.* And the Greek Interpreters use the word to signifie whatsoever is hurtfull or evil, as sinne, danger, loss, damage, Page  498 adversity, and such like. In the New Testament it is used for wickedness. In this very sense are the words of Christ to be understood:*Father keep them from the evil, or from wickedness. The world lyeth in wickedness, that is, it wholly ly∣eth buried as it were in sinne. And that of the Apostle is without exception; Abhorre that which is evil, cleave to that which is good. By evil in, this Petition is meant that which maketh us worse, not in regard of our feeling only, but in truth, and before God: as which doth harmefully separate our union or diminish our communion with God, who is our only God and All-sufficient Portion.

Q What desire you of God in this Clause of the Petition?

A. 1. Whereas Satan goeth about seeking whom he may devoure, we pray that the Lord would mercifully defend, save, keep and protect us from and a∣gainst his snares, tentations, traps, and tyranny. Or if he hath caught and in∣tangled us in his snares,* that he would deliver and free us from them. 2. We pray that God would keep us from all sinne and every evil work, that we fall not into offences, or if we be fallen into any sinne, or lie under the power of any corruption, that he would powerfully snatch us out of it, and inable us to walk in new obedience before him.* Untill sinne be crucified, a man is as it were manacled, or as a Bird touched with lime-twigs: it taketh away the life and comfort of spiritual exercises: he cannot set about them with any nimble∣ness of spirit while he lyeth in any sinne. Sinne lodging quietly in the heart, taketh root, and infecteth further and further: it will increase it self, and be∣get other sinnes. And while a man lyeth in sinne, he may look every hour when God shall inflict some fearfull judgment or other, and then the remem∣brance of a sinne unrepented of proveth more heavy, and more stinging then the judgment it self. Whereas, though a man have sinned, yet if God have given him repentance, and have recovered him out of the sin, he may come before God with boldness and can perform exercises of religion with cheerfulness, and shall either prevent crosses or remove them, or they shall do much good to his soul, while they lie upon him. 3. We pray to be delivered from the evils of this life, dangers, losses, discommodities, so farre as the Lord know∣eth them to be hurtfull for us. 4. In this life our deliverance is imperfect, and we lie open to new incursions of Satan, sinne and adversity, therefore we desire to be translated out of this world, where Satan is Prince, where in the valley of miseries, the earth bringeth forth the thornes and thistles of adversity,* into the Kingdom of Glory, where we shall be free and safe from all miseries, where we shall feel no motion of sinne, nor assault of Sa∣tan. 5. We desire that our heavenly Father would keep us from an evil death, that we die not the death of the uncircumcised, that we be not taken unpro∣vided in our sinnes without repentance, but that God would grant us a comfortable and happy end: for the death of the godly is the beginning of eternal blessedness, but the death of the wicked is the beginning of torments endless and remediless.

Q. What Conclusions may be drawn from hence?

A. 1. Satan and sinne are the greatest evils. Satan is that evil One that imagineth evil, nothing but evil, all manner of evil, and that continually without ceasing. Sinne is a shamefull evil, giving denomination unto all things that are truly evil, causing them to be called evil: the world is therefore called evil, because it is a sinfull world: men are called evil men, because they be sinfull men.* And because the Devil exceedeth all other in sin, he is called the the evil one. Goodness is conformable to God the Author and Fountain of all good: but sinne is repugnant to the will of God, and so the greatest evil. Nor is it only evil in it self, but the cause of all evils that any creature is subject unto: for sinne brought man under the curse, and will hold him under it, except the mercy of God, through the death of Christ, do deliver him.

Page  4992. He that watcheth continually, striveth to grow in grace, nourisheth the motions of Gods Spirit, fighteth with good courage, and denying his own strength flyeth unto the Lord for help, shall be mightily supported against evil. He that doth these things shall never fall. The godly,* as may be observed in them that were foiled grievously, did fall, when they neglected their watch, not when they were most strongly assailed. The reasons ordinarily why the godly are grosly overtaken, are; either they make not resistance at the first, but are prevented by the temptation before they be prepared to withstand it, or being weary of resistance, they cast away their weapons.

3. In all evils and calamities God is the chief refuge of a Christian: the Saints acknowledg him to be the only Authour of all good, and their sole De∣liverer; the power that is in any means to help or heal, they know to be of him, and that they profit as it pleaseth him, but not otherwise. God deliver∣eth out of evil many waies. First, When he stoppeth calamities hanging over our heads, that they shall not fall upon us; as Jacob was delivered from his enemies, whom the slaughter of the Sichemits had stirred up against him.* Se∣condly, When being brought into great danger, he doth preserve them safe and sound; as Daniel in the Lyons den, and his three Companions in the fiery fur∣nace. Thirdly, The comfort that God gives to his servants when they are op∣pressed with evils, is to them instead of deliverance.*In the multitude of my thoughts within me, thy comforts delight my soul. Fourthly, When he turns the temptation to our good, and makes what is evil in it self to become beneficial. We must therefore learn to yeeld obedience, and bid our God smell a sacrifice for the bitterest things we taste, so farre as they are his disposition; taking shame to our selves in them, as they are the fruits of folly.

4. No temptation shall be able totally or finally to separate the Saints from God; fot that we are taught to pray agreeable with his will, we are heard in that. Now this were the greatest evil, not only in regard of our seeming, or appearance to us, but of the matter it self.

5. The faithfull must live in hope and assured confidence to be delivered from all evils, though not in this life, wherein they have received but the first fruits of the Spirit, yet in the life to come, when they shall be replenished with ful∣ness of the Spirit. For that cause our most bount•f•ll Father hath commanded us to beg deliverance, that in him we might have hope to obtain what we ask. The righteous cry, and the Lord heareth them,*and delivereth them out of all their troubles.

CHAP. XXI. Of the Confirmation, viz. Thine is the Kingdom, &c. The mean∣ing of these words; And the Conclusions that may be drawn from thence.

Question: WHich is the Confirmation?

A. For thine is the Kingdom, the Power, and the Glory for ever and ever▪ Which words, though not repeated by S^t Luke, nor interpre∣ted by some of the Antients, are yet expresly mentioned by S^t Matthew; and interpreted by them that followed the Greek authenticall Co∣pies; and therefore causelesly and without warrant omitted by the Church of Rome,* and wickedly charged to be a superfluity.

Q. What is the meaning of these words?

*A. 1. Kingdom signifieth Gods absolute sovereignty over all things, to whom only it pertaineth of right to forgive and to give at his pleasure. Or rather it noteth the special sovereignty of God over his select and peculiar people, whereby he doth guard and protect them for the glory of his Name, and their eternal happiness.

2. Power signifyeth that All sufficiency in God, whereby he is able to do all things according to the good pleasure of his will.* Many have King∣dom, so that it pertains to them to help their Subjects, but want power. But the Lord hath all power of himself, and there is no power but of him.

3. Glory is that high estimation, honour and praise which is due to God for his infinite goodness and surpassing excellency.*

4. When we say thine, and for ever, we exclude all creatures from fel∣lowship with God, in these attributes: because howsoever Kingdom, Power and Glory are communicated unto some creatures (namely Princes, as Gods Instruments and Vice-gerents:) yet God alone claimeth them originally, of himself, absolutely without dependance or controll; eternally without be∣ginning or end. The Kingdom doth now and ever shall belong unto him; He is now and shall for ever be able to help them; He hath now and shall for evermore have glory and praise ascribed unto him.

Q. How is this a close of Confirmation to our requests?

A. Because we do not only in general ascribe Kingdom, Power and Glory unto God, as his due, but also with respect unto our Prayers, and suits; believing and professing that he, as King of Heaven and earth, hath Authority to dispose of all his Treasures: as Omnipotent is able to do exceeding abundantly above all that we ask or think: Finally, as the God of Glory is interessed in the welfare of his Servants, for the maintaining of the honour of his Name, and truth of his Promises. The Reasons, why we come petitioning to our heavenly Father, contained in these words, are three.

The first taken from the Sovereignty of God, who is the right owner, the Supream and absolute ruler over all things in Heaven and earth: there∣fore all blessings are to be craved at his hands, for of right it belongs to him to bestow them upon us. Or it may be drawn from the special Page  501 Sovereignty of God over his people, thus;* It is the Office of Kings to hear, defend and protect their Subjects against all their enemies. Now therefore, O God, sith thou art our King, most rich in goodness, more powerfull than all our enemies, we pray thee be present with us, for we are thy Subjects, and under thy defence we shall be safe. The Bles∣sings we ask are the benefits of thy Kingdom, which we have not of our selves, nor by any means of our own can obtain: therefore according to thy Commandement, who hast charced us to ask, and thy promise to hear the Prayers of thy poor people, we direct our supplications unto thee: for whither should Subjects fly but to their King. Thou hast institu∣ted thy Kingdom, because thou wilt distribute blessings temporal and spiri∣tual in it, thou hast commanded them to be asked in thy Kingdom, and promised to hear the request of thy Subjects. Thus faith sheweth in these words, that she is certain of the good will of God towards us, and doth profess that she doth rely upon the sole grace of God in Jesus Christ, not up∣on any dignity or merit in our selves.

The second is taken from the power of God, who is able to do whatsoever he will, and will do whatsoever shall make for the glory of his Name, and the good of his people: who hath in his hand and power the things we ask,* and can solidly and savingly give them to whom he will: who can give what∣soever we stand in need of, and strengthen us against any sinne, and unto any duty, though the power of Satan, the world and the flesh oppose it self. Hear, O God, and give us what we ask because thou art able, and thou only art able. This power joyned with will, doth reside in thee only; for of our selves we are able to do nothing, we have no strength but from thee.

The third from his Glory; who ought to be glorified by us in all things, gaineth glory by hearing the Prayers of his people, and for his glory sake will not deny them any thing that shall be good. From thee the only true God and absolute Sovereign, we ask and expect all good things: for thou art the Author and Fountain of all goodness: Hear us for the glory of thy Name, and for thy glory vouchsafe to give the things we crave: for what we ask doth serve to thy gl•ry.

Q. What Conclusions may be gathered from these words?

A. 1. None is to be invocated or called on, but he who hath the King∣dom, Power and Glory. For as one lacking this or that in a house which is the Masters, cometh in by the back door, if he pray a servant to give it whose it is not, who hath no power so to do, &c. So if we seek our necessaries temporal and eternal, at Angels or Saints, which are servants to God, who have no power to do any thing farther then beckned unto by God, we take a wrong way to the wood. But the Papists think all is made whole while they do call upon Saints or Angels, not as the principal Authors of the things they ask, but as secondary Patrones, who under God work these things for us. To which is answered, that not only to do religious adoration in any kind to them, as the principal and chief power, is sinne: but also to call on them, or trust in them, as being some Secondary Divine powers, al∣though inferiour to God. The Angel-worship among the Colossians, did not differ thus much, as if they had been the chief Divine powers; and yet is condemned. Nebuchadnezar did not enact that he should be worshiped as the highest God; yet because he would have honour in some degree Di∣vine, Daniel did decline it as flat Idolatry. Again, this distinction with which they would salve their fact, may be turned upon them, as making against themselves. For therefore these may not be called upon, neither Page  501 may be trusted to religiously, because they are secondary workers of things under God who is the principal agent.

2. We see what may confirm us in the assured hope to receive our re∣quests, namely, to think that God hath the Kingdom over us, that he is powerful and glorious. There is a respect between Kings and their peo∣ple, which bindeth them mutually one to another. Hence it is that we promise our selves protection, maintenance in our life, the benefit of sub∣jects from them, because we are their subjects, and they have the King∣dom over us. That God who by reason of this obligeth sinful men to seek the weal of all their people, because they have received a Kingdom over them; himself will not fail on the same ground, to procure all good to us, who live under the regiment of his Grace. Yet because it it not enough that God should have the regal authority over us, unless he had the power also of working all things for our weal, therefore this is joyn∣ed,*Thine is the power What were subjects the better to be under a gracious Prince, but weak, having as short hands to do them good, as a large heart to wish it them: So should it fare betwixt God and us, if he were not Almighty, able to subdue all things to himself; our faith were shaken. For we cannot expect the treading of Satan under our feet, the quickening of us in our souls to every good work, the justifying, the protecting of us; we cannot expect these things from one who hath not all power. Thirdly, Had God the right to help us, had he the power also: yet were it a thing that made not for his glory, respected not the advancement of his honour, our belief might waver: which now it need not do,* it being Gods honour to perform all good things for his chosen. Honor is with men the spur of actions: have men right and pow∣er to effect this or that, notwithstanding if it conduce not to their honor and glory, they will not move a finger to it. But now there is nothing that wanteth to our assurance, while we know that we are such to whom God hath right; such for whom he hath all power; such whom to pro∣tect and bless with all things spiritual and corporal, is his great glory. The case standing thus, how can we doubt of receiving the things we ask at his hand in the Name of his Christ.

3. The godly must put up their Petitions with strong and good reasons. Thus did Jacob when he prayed to be delivered out of the hands of his brother Esau. In like manner David,*Solomon, and Christ himself. For reasons in prayer do much confirm faith, and stir up fervency and good affection. When a man can assure himself that he hath good warrant to ask, and hope to obtain, he will break through all the discouragements which the divel or a mans own heart can cast in to hinder him. Good reason to the affections, is as oyle to the fire, that caus∣eth it to burn vehemently. And though God need no reasons either to inform him of their need, or to move him to supply their need: yet he doth delight that his children should yeeld reasons of their requests, because therein they shew proof of their faith, knowledge, confidence, and other graces, which is much pleasing to their Father.

4. We learn in prayer to abase our selves before God, and utterly to deny all that is in us. Kingdom power and glory is all his, not ours: we are no better then rebels and traitors to him: if we have any good thing, it is from him, e∣ven the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, then the insolent begger that will not acknowledge his want.

Page  5035. In prayer we must be perswaded of two things, and build upon them, Gods power, and will: His power in that he is able; his will, in that he is care∣ful to perform our requests. These are signified by Kingdom, power and glory: for all the promises of God in Christ, are yea, and Amen,* unto the glory of God?

6. Whatsoever we ask, we must refer it to Gods glory: This is the first thing we are taught to crave, and the last we are to perform, Whatsoever you shall ask the Father in my name, I will do it, that the Father may be glorified in the Son.* It makes for the praise of Gods mercy, power and goodness, that he doth vouchsafe to hear our prayers, and grant us those things that we ask according to his promise and commandment, as Citizens of his kingdom: And we begge that God of his meer grace in Jesus Christ, to whom pertaineth the Kingdom, would be pleased graciously to give what we ask, for the manifestation of his power, glory, and great goodness. As we believe, that God for the glory of his truth, grace and power, will grant our desires: so we promise to refer the things which we obtain by prayer to the glory of his Name. This is the end for which all benefits are to be craved, and to this end all blessings ob∣tained must be referred and used. All thy works praise thee,*O Lord and thy Saints bl•ss thee. They shall speak of the glory of thy Kingdom; and talk of thy power.

7. When we are to perform any work, as to do service to God, we must believe that God will inable us to do it, and must ask power at Gods hand that we may be strengthened to walk uprightly before him, and do our duties.

8. If we would have a good report and praise among men, we must a∣bove all things seek Gods glory, not regarding so much our own. If he give praise among men, give him thanks, if not, be content, because all glory is his.

CHAP. XXII. Of the Conclusion, viz. Amen. The inferences that may be drawn from thence. The principal use of the Lords Prayer; And why we are neither to refuse, nor confine our selves to this form.

Question: WHat is the Conclusion in the Lords prayer?

A. Amen: whereby is expressed the right disposition of the mind and heart of a man when he prayeth, which is indeed the very life of prayer. The word Amen is Hebrew, and remaineth for the most part untranslated in Greek, Latin, English, and all other Languages.

Q. How is Amen used in Scripture?

*A. 1. Amen is sometimes a title of Christ, because of his faithfulness and truth in performing all promises.

2. In the beginning of sentences it is an asseveration or corroboration of speech, and confirmation of that we are about to say, and that very ve∣hement if it be doubled. Some take it for an oath, but it is onely a confirmation of what we speak;* to which our English word verily, in∣deed, or in truth, answereth. This is manifest by sundry places of the Evangelists compared together: for where one hath Amen, another hath surely, truely, or verily; and in one and the same place these words are used one after another as signifying the same thing. Sometimes we shall finde Amen and yea used promiscuously, as words of the same significa∣tion. The Arabicke Interpreters never retain the word Amen, so oft used by our Saviour, and kept by other Interpreters, but render it by a word that signifies surely, assuredly, as a proper and clear interpretation. Aquila (as it is noted in the Romane Edition of the Seventy Interpreters) doth translate it credibly, faithfully, firmely; or as it is found in some Manuscripts, it is firm or stable.

3. When it is added in the end of blessings and prayers, the repetition of the promises,* or imprecations, it implyeth both a desire of the thing so to be, and confidence that so it shall be. That Amen is a wish or de∣sire of what was spoken before, it appeareth out of many places of Scri∣pture; as by the answer of Benaiah to David, when he had appointed Solomon to be ruler over Israel and over Judah, saying Amen, which he doth explain by these words, The Lord God of the Lord my King say so too. The Seventy Interpreters do render this word, sometimes Let it be, or God grant; sometimes they translate it, truely; and sometimes they keep the Hebrew particle Amen. That Amen sheweth a perswasion of faith touching the thing before spoken of, is evident by that of Paul, where having said of Christ, that he was over all, God blessed for ever, he addeth Amen, that is, he was assuredly perswaded that it was so. 1. So that Amen in this place, doth presuppose the under∣standing Page  505 of what was asked; for every man must say Amen to his own prayers, as well as to the Petitions that others do make for him: But a man cannot say Amen to his prayers, if he know not what is said. 2. It is an asseveration,* wish or expressing of earnest longing to obtain all the things in this prayer above named. 2. It is a profession of our faith and confidence, that we trust in God through Jesus Christ, that it shall be un∣to us according to his promise and our prayer. True it is, we thus flie unto thee, O Lord, be it according to our desire and faith in thee.

Q. What Conclusions may be drawn from hence?

A. 1. Christ teaching us to end our prayers with Amen, doth thereby admonish us to pray with understanding, truth, intention of heart, and fervour; as also to believe that God presently heareth, and will certain∣ly in due time grant our requests: so that ignorance, sloth, wandring, coldness, wavering and distrust are to be striven against. Lord I believe,*help my unbelief. Why art thou cast down, O my soul, why art thou dis∣quieted within me.

2. We see what an excellent work prayer is: in which two most excellent graces of a Christian man be shewed forth, hungring after mercy, and faith whereby we believe the obtaining of it. And when in praying men speak to God, the Ma∣jesty of God is after a manner that cannot be expressed, nearer to him that prayeth then to others, whom he doth adorn with singular gifts: that they who pray holily unto God, may be compared unto them who do come unto the fire: who are made hot if they freez, and are made to boyle, if they be warm: for their minde is inflamed to the glory of God, their soul is enlightened in an admirable manner, and they are enriched with divine gifts. The more earnestly that men pray, the more comfort∣ably do they feel how sweet the Lord is, and how blessed are all they that hope in him: and being compassed about with that clear light, they commit themselves to the bounty of God, nothing doubting, but that embracing them with his fatherly and admirable charity, he will abundant∣ly supply unto them all things necessary to life and salvation. By hope and confidence it hath come to pass, that the Saints of God beginning to pray in anguish and trouble have ended in joy and comfort. It is admir∣able how the prayers of David have excelled in this kind: He beginneth often with complaint, Lord how are mine enemies encreased that trouble me: he concludeth in triumph, I will not be afraid of ten thousand,*that shall beset themselves against me round about; I will lay me down in peace, and rest in safety. Depart from me ye wicked, for the Lord hath heard the voice of my prayer.

Q. What is the principal use of the Lords prayer?

A. The principal use of the Lords prayer, is to direct Gods Church in making their prayers in all places, at all times, and upon all occasions though their prayers should be innumerable. In the using of it there be three things required.

The first is the knowledge of the Lords prayer, and all the parts there∣of. He that would pray by it, must understand the meaning of it, the wants therein to be bewailed, and the graces to be desired.

2. There is in the second place required thus much skill, that he be able to refer every want and grace to one of the Petitions; for example, feel∣ing in himself pride of heart, he must be able to say this is a want in the Page  506 first Petition: and feeling a rebellion and slowness in doing Gods Com∣mandments, he must be able to say, this is a sin to be prayed against in the third Petition. Thus every want he must refer to his proper head. Again, he must refer every grace to be desired to one of the Petitions: as strength in temptation to the sixth; affiance in Gods providence to the fourth; patience in adversity to the third; sence of comfort in the pardon of sin to the fifth; knowledge of God to the first.

In the third place he must before he pray, consider what be his wants and imperfections which most trouble him, as also the graces which he would obtain: then for helping of his memory, he must go to the Petiti∣ons, and he must set those things first in his minde, which concern the first Petition; those which concern the second Petition; must have the se∣cond place in his mind; and so he must proceed in order, as he shall have occasion. Thus a man keeping in minde the order of the Petitions as they stand, shall be able by referring every grace and want to his pro∣per head, to make distinct prayer, and to vary it as time, place, and o∣ther occasions shall move him. But it is not necessary that we follow all the Petitions in conceiving a prayer: but onely those which do principal∣ly belong to the time, place, and occasion. Again a Christian man may make an excellent confession of his sins by this prayer:* if he shall, keeping the order of the Petitions, confess and bewail the sins which every Peti∣tion requires us to pray against. And it serves to furnish us with matter of thankfulness, thus: let a man remember all the graces which he hath re∣ceived from God, let him then refer them to the Petitions and give thanks to God after the order of them, turning every Petition into a thansgiv∣ing.

Q. This form being so absolute, what need we use any other words in praying?

A. Because as to refuse this form savoureth of a proud contempt of Christs ordinance, so to confine our selves to these words alone, argueth extream idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord,* and oftentimes, according to the occasion, some one Petition is more then the rest, to be insisted on and importuned.* Wherefore our blessed Saviour hath commended this form unto us, as an excellent copy or lesson, to be both repeated, and as we may,* imitated, or at the least aimed at, by us his Scholars; for which cause, both he himself, and his Apostles, are recorded to have pray∣ed in other words, which yet may be referred to these.

Finally, The liberty, which the Lord affordeth us, is not to be abridg∣ed, or despised, who admitteth all languages, words, and forms, agree∣able to this pattern, whether read, rehearsed by heart, or presently con∣ceived;* so be it, we pray both with spirit and affection, and with under∣standing also.