A guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London Gouge, William, 1578-1653. 1626 Approx. 979 KB of XML-encoded text transcribed from 185 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A01975 STC 12117 ESTC S103286 99839043 99839043 3438

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Early English books online. (EEBO-TCP ; phase 1, no. A01975) Transcribed from: (Early English Books Online ; image set 3438) Images scanned from microfilm: (Early English books, 1475-1640 ; 1238:08) A guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London Gouge, William, 1578-1653. [18], 276, 279-340, [8] p. Printed by G. M[iller] and R. B[adger] for Edward Brewster, and are to be sold at his shop neere the great north dore of St. Pauls Church, at the signe of the Bible, At London : 1626. Printers' names from STC. Includes index. Variant: lacking the two-leaf dedication. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.

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eng Lord's prayer -- Early works to 1800. 2005-05 Assigned for keying and markup 2005-05 Keyed and coded from ProQuest page images 2005-06 Sampled and proofread 2005-06 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

A GVIDE TO GOE TO GOD: OR, AN EXPLANATION of the Perfect Patterne of Prayer, The LORDS PRAYER.

By WILLIAM GOVGE, B. in D. and Miniſter of Gods Word in Black-Friers LONDON.

ISA. 30. 21. This is the way: walke in it.

AT LONDON, Printed by G. M. and R. B. for Edward Brewſter, and are to be ſold at his ſhop neere the great North dore of St. Pauls Church, at the ſigne of the Bible. 1626.

TO THE RIGHT HONOVRABLE, RIGHT Worſhipfull, and other my much reſpected Pariſhioners, Inhabitants in Blacke-Friers London, All needfull Proſperitie in this world, and eternall Felicitie in the World to come

I DESIRE (my much honoured and entirely beloued Pariſhioners) ſo long as the Lord of life ſhall preſerue mee in the Land of the liuing, I deſire to goe on in promoting your ſpiritual edification euery way that I can, priuately, publikely, by prayer, by preaching, yea and by printing too. Behold here an euidence thereof. What priuately I firſt digeſted in mine owne meditation, and then publikely deliuered by word of mouth, whereof in the open Church you heard your children and ſeruants examined,Deus eſt nobis ſummum bonum. Ne que infra remanendum nobis eſt, ne que vltra quarendum. Alterum euim periculeſum, alterum nullum eſt. Aug. de Mor. Eccl. Cath. l. 1. c. 8 and for a bleſſing whereupon many prayers by vs all ioyntly and ſeuerally haue beene poured out before God, is now thorow Gods gracious prouidence ſo publiſhed as it may be reuiewed ſo oft as you pleaſe. Well accept it: for it is A GVIDE TO GOE TO GOD. God is the higheſt, and chiefeſt Good, below which we may not remaine, beyond which we cannot attaine. To place our reſt in any thing before we come to God is dangerous.Oratione intramus coelestem illam curiam in qua Rex regum ſtellato ſedet ſolio &c. Bern. Serm. de 4. modis Orand. Oratione praeſentamus nos quaſi ſaci ad faciem cum Deo loquentes. Ibid. To attaine to any reſt beyond God is impoſſible. This therefore, is that proper place whether the ſoule well enlightened and rectified aſpireth, as all hot light things aſpire to the high hot Region. The meanes whereby wee men on earth haue acceſſe to God in Heauen, is Prayer. By Prayer we enter into the Court where God ſitteth in his Maieſtie, and wee preſent out ſelues before him ſpeaking vnto him as it were face to face. That therefore which inſtructeth vs to pray aright, directeth vs to God. This doth the Lords Prayer: And nothing can doe it better. For this end, To teach vs how to pray, it was firſt preſcribed. It is not onely a moſt abſolute prayer in it ſelfe, but alſo a perfect patterne for other prayers. And in this reſpect the only way wherein we can goe to God. Full of matter is this forme of Prayer, but few the words thereof. Such fulneſſe of matter in ſo few words make it to many as the propheſie of Chriſt was to Candaces Eunuch, whereof he ſaid (to him that moued this queſtion, Vnderstandeſt thou what thou readeſt?) How can I except I had a guide? A guide therefore is needfull for many to direct them in this way to goe to God. Loe a Guide at hand. This Explanation of the Lords Prayer is offered to you for that purpoſe. But as a Guide that directeth a Traueller in his iourney to the Kings Court, maketh not the way better, but ſheweth him how to order his trauell in that way: ſo this Guide, this Explanation, addeth nothing to the Perfection of the Prayer, but onely helpeth you in the vſe thereof. The many particulars which miniſter iuſt matter of ardent ſupplication, hearty gratulation, deepe humiliation, and conſcionable obſeruation of our wayes, are in this Explanation diſtinctly ſet out. Thereby you may ſee how rich a Cabonet the Lords Prayer is: how full of moſt precious iewels, vſefull for the ſoule of man. The Excellencie of this forme of Prayer is ſet forth in the firſt Section of this Explanation. Whatſoeuer is therein performed is the fruit of my affected Retiredneſſe, and ſuſpected Idleneſſe in the countrey. So many, ſo continuall are my imployments in the Citie, ſo many interruptions from my ſtudies day after day are there cauſed, as I neuer yet could find any leaſure to ſet down diſtinctly ſuch points as by Gods aſſiſtance were vttered out of the Pulpet. Whatſoeuer hath hitherto been publiſhed by me, hath in my retiring time been prepared for the Preſſe. This benefit of a few weekes abſence in the yeare from my charge (there being in that time a good ſupply made by my Reuerend Brethren) may gaine a ſufficient diſpenſation with thoſe that are not too ſupercilious; which I hope you, my Pariſhioners, will not be. For I haue euer found ſuch true loue, ſuch good reſpect, ſuch kinde vſage, ſuch fauourable acceptance of all my paines in euery kinde, as I haue iuſt cauſe to bleſſe the diuine prouidence for bringing me to this place. The Lord God ſo bleſſe all my labours vnto you all, as we may haue al iuſt cauſe to bleſſe him one for another, and to continue mutually and heartily to pray one for another. Doe ye ſo: So will doe

Your carefull Paſtor Church-Court in Black-Friers WILLIAM GOVGE. London, 17. Febr. 1625

OVR Father which art in Heauen, Hallowed be thy Name. Thy Kingdome come. Thy will be done in earth as it is in heauen. Giue vs this day our dayly Bread. And forgiue vs our treſpaſſes, as we forgiue them that treſpaſſe againſt vs. And leade vs not into temptation: But deliuer vs from euill. For thine is the Kingdome, and the Power and the Glorie, for euer. Amen.

A Table of the ſeuerall and diſtinct points handled in this Explanation of the perfect Patterne of Prayer, as in order they follow one another. PREFACE. §. 1. OF the Excellencie of the Lords Prayer. Page 1 2. Of the ſeuerall branches of the Lords Prayer. 5 3. Of the preparation to Prayer. 6 4. Of the meanes to prepare vs to prayer. 7 5. Of praying to God alone. 7 6. Of Gods goodneſſe and greatneſſe ioyntly conſidered together. 8 7. Of this title Father applyed to God. 10 8. Of inſtructions wich the title Father applyed to God import. 11 9. Of the prerogatiue of Gods children to ſpeake to him face to face. 13 10. Of their dutie who haue free acceſſe to God. 14 11. Of the parties compriſed vnder this particle (OVR.) 15 12. Of applying Gods fatherhood to our ſelues. 16 13. Of Gods impartiall reſpect to all his children and ſufficiencie of bleſſing for all. 18 14. Of their mutuall duties which ſay (Our Father.) 19 15. Of the Saints participation of one anothers Prayers. 21 16. Of Gods being in heauen. 22 17. Of the direction which Gods being in heauen giueth vs for manner of praying. 24 18. Of the direction which Gods being in heauen giueth for the matter of Prayer. 28 1. PETITION. §. 19. OF the manner of handling euerie Petition. 30 20. Of the name of God and of the things compriſed vnder it. 31 21. Of Gods making knowne himſelfe. 33 22. Of Hallowing. 34 23. Of the creatures hallowing the Creator. 35 24. Of the excellencie of holineſſe. 35 25. Of the extent of mans deſire to haue Gods name hallowed. 36 26. Of mans diſabilitie to hallow Gods name. 36 27. Of the force of this word (thy) in the firſt Petition. 37 28. Of mans honouring God, becauſe God honoureth him. 38 29. Of Saints honouring God, becauſe they are ſonnes. 38 30. Of preferring Gods honour before all other things. 39 31. Of aiming at Gods honour in all things. 40 31. Of the p rticulars to bee prayed for vnder the firſt Petition. 41 32. Of the particulars for which thankes is to bee giuen vnder the firſt Petition. 44 33. Of the duties required by reaſon of the firſt Petition. 45 34. Of the th ngs to be bewailed in regard of the firſt Petition. 46 2. PETITION. §. 35. OF Gods kingdome what it is and what be the kinds of it. 47 36. Of Gods reigning ouer rebels. 48 37. Of the kingdome of Grace and Glorie. 49 38. Of the difference betwixt the kingdome of Grace. Glorie. 50 39. Of the Churches gouernment. 51 40. Of the encreaſe of the Church. 52 41. Of the Churches imperfection. 52 42. Of mans diſabilitie to come vnto God. 54 43. Of the force of this word (THY) in the ſecond Petition. 54 44. Of Gods power to make his kingdome come. 55 45. Of the beſt meanes and fitteſt perſons to hallow Gods Name. 55 46. Of the ſpirituall bleſſings to be craued for the whole Militant Church. 56 47. Of praying for the outward temporall eſtate of the Church. 59 48. Of the extent of our prayer for the good of the Church after our time. 60 49. Of praying againſt euils that annoy the Church. 61 50. Of the things to be craued for particular Churches that we know. 61 51. Of praying for the Churches whereof in particular we are members. 62 52. Of things to be deſired for the Church Triumphant. 64 53. Of the things for which thankes is to be giuen by reaſon of the ſecond Petition. 66 54. Of the duties required vnder the ſecond Petition. 67 55. Of the things to be bewailed vnder the ſecond Petition. 68 3. PETITION. §. 56. OF the will of God here meant and doing it. 71 57. Of the extent of our deſire to haue Gods will done. 73 58. Of the rule of our obedience to Gods will. 73 59. Of practiſing Gods will. 74 60. Of mans diſabilitie to doe Gods will. 75 61. Of the force of this word (THY) in the third Petition. 75 62. Of preferring Gods will before all others. 76 63. Of praying onely for men in earth. 77 64. Of the meaning of this phraſe (in heauen.) 77 65. Of the manner of following a perfect patterne. 78 66. Of the matter of Patience which the inhabitants of heauen haue. 79 67. Of well doing go d. 80 68. Of propounding a perfect patterne before vs. 81 69. Of aiming at more then we can attaine to. 82 70. Of the order of the third Petition. 83 71. Of the honour done to God by doing his will. 84 72. Of ſhewing our ſelues to be Gods ſubiects by doing his will. 84 73. Of particulars which we are taught to pray for in the third Petition. 85 74. Of the things to be prayed for in the direction of the third Petition. 89 75. f the diſtinct heads of the manner of doing Gods will in heauen. 89 76. Of the things for which thankes is to be giuen in the third Petition: and in the direction annexed to it. 91 77. Of the duties to be obſerued by reaſon of the third Petition. 92 78. Of ſinnes againſt Gods will reuealed by his word. 95 99. Of ſinnes againſt Gods will manifeſted by euents. 96 80. Of ſinnes againſt the manner of doing good. 97 4. PETITION. §. 81. OF the meaning of the word (Bread.) 98 82. Of the Arguments alledged for ſpirituall foode to be meant by (Bread) anſwered. 99 83. Of praying for temporall bleſſings. 101 84. Of mens right to the things of this world. 101 85. Of ſundry bleſſings ariſing from this particle (OVR.) 103 86. Of the meaning of this word (Dayly.) 104 87. Of deſiring no more then is needfull. 105 88. Of couetouſneſſe, ambition, and voluptuouſneſſe. 106 89. Of Gods giuing temporall bleſſings. That he giueth them. How he giueth them. 106 90. Of the inſtructions taught vs by asking bread of God. 108 91. Of Gods free-giuing the things of this world. 108 92. Of praying both for our ſelues and for others. 109 93. Of praying for others outward wellfare. 110 94. Of reſting contented with our preſent ſtate. 111 95. Of ſeeking things which concerne our owne good as well as the glory of God. 112 96. Of the principall end of this life 113 97. Of plasing the Petition for temporall bleſſings before thoſe for ſpirituall. 114 98. Of riſing from temporall to ſpirituall bleſſings. 115 99. Of ſundry particulars compriſed vnder the generall words of the fourth Petition. 116 100. Of the extent of our Prayers for the temporall good of others. 117 101. Of the things for which by vertue of the foruth Petition wee ought to giue thankes. 118 102. Of the duties required by vertue of the fourth Petition. 120 103. Of the ſinnes whereof the fourth Petition ſhewes men to be guiltie. 122 104. Of neglecting the welfare of others, and of ſundry branches of improuidence. 123 105. Of carking too much for this world. 124. 5. PETITION. §. 106. OF ſinnes ſtiled debts and of the kinds of debts. 126 107. Of Chriſts Actiue righteouſneſſe imputed to vs. 128 108. Of mans ſubiection to ſinne. 129 109. Of falling into ſinne daily. 131 110. Of the difference betwixt Gods abſolution, and mans apprehenſion thereof. 132 111. Of Popiſh Indulgences for ſinnes to come and ſhriuing in Lent. 133 112. Of neglecting to ſeeke diſcharge of ſinne till Eaſter, or till a day of viſitation or death. 134 113. Of the wofulneſſe of the debt, of ſinne. 135 114. Of euery ſinne being mortall, yet not equall. 136 115. Of the diſtinction of veniall and mortall ſinnes. 137 116. Of duties to be obſerued becauſe euerie ſinne is mortall. 141 117. Of the many debts wherein we ſtand bound to Gods inſtice. 142 118. Of the appropriation of ſinne to our ſelues. 144 119. Of Gods free and full diſcharge of mans debt. 145 120. Of the concurrence of Gods mercie and iuſtice in the diſcharge of mans debt. 145 121. Of mans diſabilitie to diſcharge his debt. 147 122. Of Popiſh ſatisfaction. 148 123. Of Humiliation, and Abnegation. 150 124. Of the remiſſibleneſſe of ſinne. 151 125. Of Gods Prerogatiue in forgiuing ſinne. 152 126. Of Papiſts blaſpheming in giuing men power to forgiue ſinnes. 153 127. Of confeſſion of ſinne to God and Man. 153 128. Of confeſſing ſinne to God, and ſeeking pardon of him. 155 129. Of going to God for Pardon. 155 130. Of Gods free and full diſcharge of ſinne. 156 131. Of Merit of Congruitie. 158 132. Of Popiſh Satisfactions for ſinnes remitted. 159 133 Of the comfort that ariſeth from Gods free and full diſcharge. 159 134 Of praying for the pardon of our owne ſinnes eſpecially. 160 135. Of praying for pardon of others ſinnes. 161 136. Of mans forgiuing another. 163 137. Of ſpeedy forgiueneſſe. 169 138. Of constant forgiuing. 171 139. Of dealing with man as wee deſire God ſhould deale with vs. 172 140. Of the ſeuerall kindes of debts whereby wee be come debtors to men 174 141 Of making ſatisfaction for wrongs done to man. 175 142. Of departing from our right. 177 143. Of forgiuing all ſorts of Debters. 178 144. Of forgiuing our own debters. 180 145. Of the force of this Particle (As) in the condition annexed to the Fift Petition. 181 146. Of true and vnfained forgiuing one another. 183 147. Of forgiuing one another freely. 184 148. Of a full forgiuing one another. 186 149. Of requiring proper debts. 188 150. Of going to Law. 190 151. Of Magiſtrates puniſhing wrong. 192 152. Of imitating God in forgiuing wrongs. 193 153. Of praying without reuenge, and of praying for reuenge. 196 154. Of aſſurance which our forgiuing giueth of Gods forgiuing vs. 198 155. Of reuenge which reuengefull perſons bring upon themſelves. 201 156. Of deprecation againſt euill. 203 157. Of taking care for our ſpirituall welfare. 206 158. Of doubling our care for the good of our ſoules. 208 159. Of bleſſings which pardon of ſinne bringeth. 210 160. Of the precedence of iuſtification before ſanctification. 211 161. Of graces to be prayed for in regard of the pardon of our ſinnes. 213 162. Of graces to bee prayed for in regard of the pardon of other ſinnes. 215 163. Of the graces which are to he prayed for by reaſon of the condition annexed to the Fift Petition. 216 164. Of the things for which thankes is to be giuen by vertue of the Fift Petition. 218 165. Of the things for which thankes is to be giuen by vertue of the condition annexed to the Fift Petition. 220 166. Of duties required in regard of deſire of pardon of our owne ſinnes and others. 221 167. Of duties required by reaſon of our profeſſion to forgiue others. 222 168. Of that matter of humiliation which the Fift Petition affordeth. 223 6. PETITION. §. 169. OF the ſumme and ſeuerall parts of the Sixt Petition. 227 170. Of Temptation and Tempters. 228 171. Of the kinde of temptation here meant. 231 172. Of mans ſubiection to temptation. 231 173. Of leading into temptation. 233 174. Of being in power of temptation. 233 175. Of Gods leading into temptation. 233 176. Of freeing God for being Author of ſinne. 235 177. Of mans diſabilitie to reſiſt temptation. 237 178. Of Gods ouer-ruling power in temptation. 238 179. Of the reſtraint of the power of Tempters. 239 180. Of the extent of our deſires for others freedome from Temptation. 240 181. Of that ſubiection wherein Saints are to temptation. 242 182. Of the freeneſſe of mans will in ſin. 143 183. Of the extent of this word (Euill) 246 184. Of Euill, the onely thing to bee prayed againſt. 247 185. Of the reſpects wherein Sathan is ſtiled the (euill one.) 249 186. Of the many wayes of deliuering from euill. 249 187. Of that hope of recouerie which remaineth to them that fall. 250 188. Of God the onely deliuerer. 251 189. Of Sanctification accompanying Iustification. 253 190 Of mens proneneſſe to ſinne after forgiueneſſe. 255 191. Of mans anſwering Gods mercy by dutie. 256 192. Of anoiding temptations. 257 193. Of calling on God for all things. 258 194. Of generall points for which wee are taught to pray in the laſt Petition. 259 195. Of the particulars for which wee are to pray by vertue of the firſt part of the laſt Petition. 260 196. Of the particular for which wee are to pray by vertue of the ſecond part of the laſt Petition. 264 197. Of the things for which we ought to giue thankes in the laſt Petition. 267 198. Of the particulars for which thankes is to bee giuen by vertue of the firſt part of the laſt Petition. 268 199. Of the particulars for which thankes is to be giuen by vertue of the laſt part of the laſt Petition. 269 200. Of the duties required in the laſt Petition. 270 201. Of duties required in the laſt Petition in regard of others. 274 202. Of the matter of humiliation gathered out of the laſt Petition. 276 REASONS OF THE PETITION. §. 203. OF preſſing Prayer with weighty Reaſons. 281 264. Of taking grounds for faith in Prayer from God himſelfe. 282 GODS ATTRIBVTES. §. 205. OF appropriati g Gods Attributes to himſelfe. 285 206. Of Gods hauing all things at his command. 286 207. Of the abſolute Supremacie of Gods Soueraigntie. 286 208. Of Gods being King onely. 287 209. Of the duties due to God by reaſon of his Kingdome and comfort thence ariſing. 288 210. Of Gods power what it is. How farre it extendeth. 289 211. Of the difference betwixt Gods abſolute and actuall power. 291 212. How power is proper to God. 292 213. Of the Duties due to God by reaſon of his power. 293 214. Of the comfort ariſing from Gods power. 294 215. Of Gods glory. What it is. 295 216. Of the incomprehenſibleneſſe of Gods glory. 295 217. Of the meanes of manifeſting Gods glory. 296 218. How glory is proper to God. 297 219. Of mans giuing glory to God, and taking glory from God. 298 220. Of duties due to God by reaſon of his glory. 299 221. Of the wayes whereby others are brought to glorifie God. 301 222. Of thoſe who are to ſet forth Gods glory. 302 223. Of the chiefeſt enemies of Gods glory. 303 224. Of Eternitie, to what things it is applyed. 303 225. Of the duties which ariſe from Gods Eternitie. 307 226. Of immutabilitie: to what thing it may be applyed. 308 227. Of the differences betwixt the Immutabilitie of the Creator and Creatures. 311 228. Of the duties which ariſe from Gods Immutabilitie. 312 229. Of Gods Kingdome. How it worketh confidence in Prayer. 313 230. Of Gods power. How it ſtrengtheneth faith in Prayer. 314 231. Of Gods glory. How it ſetteth the ſoule for obtaining her deſire. 315 232. Of Gods vnchangeable Eternitie. How it maketh vs reſt on God for obtaining our deſire. 316 233. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods Kingdome. 317 234. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods power. 318 235. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods glory. 319 236. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods vnchangeable Eternitie. 320 237. Of the neceſſarie vſe of this clauſe, Thine is the Kingdome, and the power, and the glory for euer. 321 PRAISE. §. 238. OF adding Praiſe to Petition. 324 239. Of praiſing God. How it is done, 326 240. Of the things for which God is to be praiſed. 327 AMEN. §. 241. OF the meaning and vſe of Amen being prefixed before a Speech. 330 242. Of the vſe of Amen being added to a ſpeech. 331 243. Of the duties which Amen added to a ſpeech imply. 334 244. Of the ground of faith whereby we may expect the obtaining of what wee pray for. 337 245, Of ſetting Amen in the laſt place. 339
A GVIDE TO GOE TO GOD: OR, AN EXPLANATION OF THE PERfect Patterne of Prayer, THE LORDS PRAYER.
§. 1. Of the Excellencie of the Lords Prayer.

THoſe two things which are of greateſt weight to commend vnto our diligent conſideration, the reading or hearing of any thing, do after an eſpeciall manner commend the Lords Prayers: The Author and the Worke it ſelfe.

Two things in an Author make his worke to be eſteemed 1. Eminencie of place. 2. Excellencie of parts.

The worke of a King is honoured, becauſe it is the worke of a King, euen for his place ſake.

The worke of a great Scholer is admired for his learning ſake, though in his eſtate he be neuer ſo meane.

Two things alſo in the Matter or worke it ſelfe do commend it 1. The perfection of it. 2. The profit that may be got by it.

If an Art be accuratly handled, and ſo perfectly ſet out, as nothing can be found defectiue, and yet no ſuperfluous redundancie therein, euery good Student will be ſure to haue it, and will diligently ſtudie it. Or if a worke that may bring much profit to ſuch as carefully vſe it, be publiſhed, hee will be thought careleſſe of his owne good that vſeth it not.

When all theſe meet together, an excellent Author and a worthie Worke: an Author to reſpected for eminencie of perſon, and excellencie of parts: a worke to be regarded for the abſolute perfection of it in it ſelfe, and for the neceſſitie and vtilitie of it to vs, they are as a fourefold twiſted cord, to draw our minds thereto, and to binde them thereon.

Such an Author is the indighter of this Prayer,The excellency of the Lords Prayer. and ſuch a Worke is the Prayer it ſelfe. This title, The Lords Prayer, implyeth as much. The Lord is the Author. Prayer the Worke.

By the Lord is ment that one Lord Ieſus Chriſt, 1. The Author of it. by whom are all things, 2. Cor. 8. 6. and we by him. The eminencie of whoſe perſon is ſuch, as he hath a name giuen him aboue euerie name. Phil. 2. 9. No Monarch on earth, no Angell in heauen to be compared vnto him.

In regard of the excellencie of his gifts,Ioh. 3. 34. God gaue him not the Spirit by meaſure: for it pleaſed the Father that in him all fulneſſe ſhould dwell. Coloſ. 1. 19. For he is the onely begotten Sonne that is in the boſome of the Father, Iohn 1. 18. and knoweth what is the will of the Father, what moſt pleaſing and acceptable to him; and what ſuites he is willing to grant vnto his children. God would haue many things to be ſpoken and heard by the Prophets his ſeruants,Multa per Prophetas ſeruos ſuos dici Deus voluit & audiri: ſed quanto maiora ſunt qua filius loquitur? Cypr. de Orat. Dom. §. 1. but how much greater are the things which his Sonne vttereth?

For the Worke none ſo heauenly, none ſo profitable as Prayer, And among Prayers none to be compared vnto this, whether we conſider the Matter contained in it, or the Manner of ſetting it downe.

The Matter is euery way ſound,2. The Matter of it. compleat, and perfect. Euery word in it hath its weight. There is not one ſuperfluous word in it that could be ſpared. Nor is it any way defectiue. Whatſoeuer is lawfull, needfull, and meete to be asked in Prayer is therein contained: yea whatſoeuer is to be belieued or practiſed by a Chriſtian is therein implyed.Nihil omnino praetermiſſum eſt quod non in precibus noſtris coeleſtis doctrina compendio comprehenditur. Cypr. loc. cit. §. 5. No particle of any good Prayer commended in the Scripture, or at any time by any perſon well conceiued, but may be found couched in this. In this forme are compriſed all the diſtinct kinds of Prayer: as Requeſt for good things, Deprecation againſt euill, Interceſſion for others, and Thanksgiuing.

The Manner of ſetting downe the things contained in this Prayer is anſwerable to the Matter. 3. The manner of expreſſing it. By it we are taught how to begin Prayer, in what order to ſet euery Petition that wee make, and how to conclude our Prayer.

The order therein is as admirable as any other point.4. The order obſerued in it. Though the things compriſed in it are innumerable, yet are they all couched vnder ſo few words, as they may eaſily bee remembred.

In a word,The perfection of it. nothing any way pertinent vnto Prayer is omitted in this forme: and nothing is ſet downe therein which is not pertinent vnto Prayer. It may therefore be fitly ſtiled a Catholicall, and a Canonicall Prayer. Catholicall, in that it compriſeth the ſubſtance of all warrantable Prayers in it. Canonicall, in that it is the Canon or Rule to ſquare and frame all prayers by it.

Is not this then a fit ſubiect for the greateſt that be,Too much paines cannot be taken about it. in dignitie, in learning, in iudgement, in wit, or any other excellency to exerciſe their meditation thereon? Can too much paines be taken to open and diſcouer the rich treaſure contained therein?

Are not they vngratefull to the Author of it, and iniurious to themſelues, who lightly eſteeme it?

What may we thinke of Papiſts that ſuffer not the vulgar people to learne it in their owne mother tongue?Papiſts abuſe it. Indeed they ſuffer, yea and enioyne them to tumble it vp and downe, and to mumble it againe and againe, as it were by tale vpon their beads in an vnknowne tongue, whereby they make it a matter of meere babling.

What alſo may we thinke of Anabaptiſts and ſuch like Schiſmatickes as forbid people to vſe it at all?Anabaptiſts vſe it not. Of all prayers this without all contradiction is the moſt perfect, ſo as if any forme at all may be vſed, then this moſt of all.

Obiect. 1. Argument of Anabaptiſts. It is ſo profound and deepe as it is impoſſible for anie to fathome the depth of it.

Anſw. It will not thence follow, that it is not to be vſed at all. Many of thoſe Petitions which Chriſtians in their owne forme of Prayer do make, imply more matter, then in the time of vttering them they are able to conceiue. Who can comprehend the infiniteneſſe of Gods glorie? May we not therefore pray as Chriſt did,Iohn 12. 28. Father glorifie thy name? Who can vnderſtand his faults? Pſal. 19. 12. Shall not a ſinner therefore aske pardon for all his ſinnes?

Who can in the time that Amen may be vttered, thinke of euery particular point, that in a long Prayer hath bene mentioned by way of Petition or Thankſgiuing? May not therefore Amen be ſaid at the end of our owne or anothers Prayer, if it haue bene long?

Aſſuredly, a generall apprehenſion of more particulars then can be diſtinctly conceiued at once, is acceptable to God: or elſe many approued Prayers recorded in Scripture were not acceptable. No man can in particular expreſſe all things that are needfull and meete to be mentioned in Prayer: it is therefore very requiſite that after we haue particularly and expreſly mentioned in our Prayer, ſuch things as we conceiue to be moſt needfull and behoouefull, we ſhould vſe ſome ſuch generall words and phraſes, as may include all other needfull and behoouefull things. In which reſpect the common cuſtome of concluding our owne Prayers, with this perfect forme of Prayer preſcribed by the Lord, is very commendable.

2.2. Argument of Anabaptiſts. Obiect. This clauſe (After this manner pray yee) implyeth rather a plat-forme to frame other Prayers by it,Math. 6. 9. 〈 in non-Latin alphabet 〉 . then an expreſſe forme to be vſed word for word.

Anſw. That phraſe may imply as well the very forme preſcribed as a like forme. But Luke vſeth a phraſe which putteth this doubt out of doubt.Luke 11. 2. 〈 in non-Latin alphabet 〉 . It is this, When ye pray, ſay. What ſhould they ſay? Euen the words following: Our Father which art in heauen, &c.

Queſt. Other formes of Prayer may be vſed. What need any other forme of Prayer be vſed, ſeeing this is ſo abſolutly perfect?

Anſw. To ſhew that we take a particular and diſtinct notice of the things which we pray for. On which ground both Chriſt himſelfe, and the Apoſtles alſo, to whom this forme in ſpeciall was preſcribed, vſed other formes which are expreſſed in the Scripture.

By comparing theſe two forenamed places of the two Euangeliſts together,Math. 6. 9. we may well gather that both this very forme may be vſed:Luke 11. 2. and that other forme alſo may be framed anſwerable to this.

Behold,Gods goodnes in teaching vs to pray. here the goodneſſe of God, who is not onely readie to heare vs in his Sonne, but alſo by his Sonne hath taught vs how to call vpon him Doth hee no herein ſhew himſelfe a Father indeed?Quanto effi acius impetramus quod pe mus in Chriſti nomine, i petamus pſius orat one? Cypr. de ora . Dom. §. 1 Is not this a great motiue to prouoke vs with boldneſſe to goe to the Throne of Grace? How much more effectually may we obtaine what we aske in Chriſts name, if wee aske it in his forme of Prayer?

That wee may be the better directed, and the more encouraged to call vpon God, and that by this excellent forme here preſcribed, we will diſtinctly conſider the ſeuerall branches thereof.

§. 2. Of the ſeuerall branches of the Lords Prayer.

THE Lords Prayer being (as wee haue heard) a moſt perfect patterne of Prayer,The ſumme and parts. it containeth both the Circumſtances appertaining to Prayer, and alſo the very Subſtance of Prayer.

The Circumſtances are two. One precedent, which is the Preparation thereto, in the Preface. The other ſubſequent, which is the Ratification thereof, in the laſt Particle Amen.

The Subſtance of the Prayer conſiſteth of two parts.

1. Petition.

2. Thanksgiuing.

S. Auguſt. ſometimes and ſome other ancient Writers, and moſt of the Papiſts, and ſome of our later Dimnes deuide the Lords Prayer into ſeuen Petitions: making two Petitions of the two clauſes in the laſt Petition.

But the vſuall diuiſion of it into twice three, is the moſt naturel, & it is obſerued by Tertullian, Cyprian, Ambroſe, Cyril, Chryſo tame, Bernard, and other ancient Fathers, who though they doe not expreſſe any distinct number of Petitions, yet they ſo handle them, as the number of ſix may eaſily be thence gathered. For they make but one Petition of theſe words, Leade vs not into temptation, but deliuer vs from euill. The moderne Orthodox Expoſitors of Scripture, doe moſt of them expreſſely ſet downe the distinct number of ſixe Petitions. * As for that argument which is taken from the correſpondencie of the number of Petitions to the ſeuen graces of the Spirit, it is but an idle conceit. For there are many more graces of the Spirit then ſeuen. Of the diuiiſion of the laſt Petition out of which they raiſe the ſeuenth See §. 269.

The Petitions are ſixe in number:Aug. in Enchir. cap. 115. & in •• b 2 de Serm Dom. in monte lib. 2. all which may be reduced vnto two heads. 1. Gods glory: 2. Mans good.

The three firſt Petitions aime at Gods glory: as this Particle THY, hauing relation to God, ſheweth.Tertul. contr. Marc. lib. 4. Et de ſug. in perſ. Cy il. Hier ſ. catech miſ . 5. Cyp •••• Orat. Dom. Ambr. de Sacram. l. 5. c. 4. Ch y . in Mat. 6. Hom. 20.

The three laſt Petitions aime at Mans good: as theſe Particles, OVR, VS, hauing relation to man, imply.

Of thoſe Petitions which aime at God glory: The firſt deſireth the thing it ſelfe: the ſecond, the meanes of effecting it: the third, the manifeſtation of it.

Of thoſe that aime at Mans good, Bern. in Quadr. ſerm. 6. the firſt deſireth his temporall good: the two laſt his ſpirituall good,Caluin. Inſtit. l. 3. c. 20. §. 35. and that in his Iuſtification and Sanctification.

In the forme of Praiſe three things are acknowledged:Vrſia. Expli . Catech. par. 3.

1. Gods Soueraigntie,Daneaes de Oaat. Dom. c. 9. Thine is the Kingdome.

2. Gods Omnipotencie,Muſc. Comme t. in Mat. 6. and Power.

3. Gods Excellencie,Gual. Hom. 88. in Mat. Piſcat. Anal. Euang. Mat. Alijque Comment in Mat. 6. & Expoſ. Orat. Dom. and Glory.

All theſe are amplified by the perpetuitie of them, for euer: which noteth our Gods Eternitie.

Theſe are the ſeuerall parts and branches of the Lords Prayer, which with the Lords helpe ſhal be more particularly opened, and that by way of queſtion and anſwer for the better perſpicuitie.Omni o congruit vt tot ſint Petitiones Dominicae orationis quot ſunt dona Spiritus S. Bella . de bon. oper. l. 1. c. 5.

§. Of preparation to Prayer.

Q. VVHat is firſt to be conſidered in the Lords Prayer?

A. The preface prefixed before it, in theſe words, Our Father which are in heauen.

Q. What generall inſtruction thence ariſeth?

A. Preparation is needfull vnto Prayer. For this Preface is purpoſely prefixed to fit and prepare our hearts to Prayer. To this very purpoſe tendeth this direction of the wiſe man, Bee not raſh with thy mouth, and let not thine heart bee haſty to vtter any thing before God. Eccleſ. 5. 2. He there rendereth a weighty reaſon thereof, taken from Gods Eminencie, God is in heauen, a moſt high and glorious God. Men doe not raſhly enter into the preſence of a King on earth. They will,Gen. 41. 14. as Ioſeph did, change their raiment: yea they will thinke before hand both of the matter which they intend to moue, and alſo of the manner of propounding their ſuite. Should wee not much more come preparedly into the preſence of the King of Kings?

To the Eminencie of his Perſon before whom we come,1. Tim 6. 15. I may well adde the Excellencie of the worke which is done. No other worke is more excellent then prayer. If preparation be requiſite vnto any worke, then moſt of all vnto Prayer.

§. 4. Of the meanes to prepare vs to Prayer.

Queſt. HOw doth this Preface teach vs to prepare our ſelues to Prayer?

Anſw. By deſcribing and ſetting forth God.

Queſt. What is thence taught vs?

Anſw. His perſon on whom wee call to be d ly conſidered. A due conſideration of his perſon to whom we pray is an eſpeciall meanes to prepare vs vnto Prayer. They who duely weigh the Maieſtie of a king aboue other men, will with better reſpect approach his preſence. I finde it vſuall with the Saints, whoſe prayers are recorded in the Scripture, to be ample in ſetting forth the glorious properties of God in the beginning of their prayers, for which purpoſe note the prayers of1 King. 8. 23. Salomon, 2. Chron. 20. 6 Iehoſaphat, 2. King. 19. 6. Hezekias, Ier. 32. 17. Ieremiah, Dan. 9. 4. Daniel, Nehe. 1. 5. Nehemiah Math. 11. 25. Chriſt, and theActs 4. 24. Apoſtles.

Meditation hereof is an eſpeciall meanes to thruſt out of the heart all bye and baſe thoughts, and to make the ſoule ſoare a loft, and flie vp euen into heauen; yea when a mans Spirit is dull, it will exceedingly quicken it, to call to minde Gods excellent attributs and great workes, and to ponder them ſeriouſly.

The neglect hereof is one cauſe of that little deuotion which is in many mens hearts,Qui accedit ad deum per orationem, non perpenſa apud animum ſublimitate potentiae ad quam accedit, turpibus & ſordidis petitionibus maieſtatem dedecorat imprudens, Greg. Nyſſ. ds Orat. while they are praying vnto God. Yea he that cometh to God in Prayer, and doth not duely weigh that ſurpaſſing excellencie before which he approacheth, doth vnawares diſhonour the diuine Maieſtie with vnme te and vnſeemely ſuites.

§. 5. Of Praying to God alone.

Queſt. TO whom may that deſcription noted in the Preface of the Lords Prayer be applyed?

Anſw. To God, and to God alone. None elſe can be called Our Father in heauen.

Queſt. What learne we thence?

Anſw. God onely is to be prayed vnto. See more of this point in he whole armour of God, concerning Prayer. Treat. 3. §. 5. This Prayer is in that point defectiue, if any Saint, Angel, or other creature be to be called vpon. Good warrant wee haue both from light of Gods word, and alſo from light of nature to call vpon God: but no good warrant any way, to call vpon any other.

§. 6. Of Gods godneſſe and greatneſſe iointly conſidered together.

Q. HOw is God deſcribed in the foreſaid Preface?

A. By his goodneſſe, and by his greatneſſe.

Q. What is thence inferred?

A. Gods goodneſſe and greatneſſe are both to be thought on when we pray to God. Reade the Prefaces of the Prayers before quoted §. 4. and of other like Prayers in Scripture, and ye ſhall find thoſe two properties of old vſually ioyned together. The heathen by the light of nature obſerued theſe two to be the moſt principall attributs of God, and thereupon ſtiled him Optimus Maximus. The one of theſe ſheweth how ready God is to heare: the other how able he is to helpe: ſo as theſe are two ſtrong pillars to ſupport our faith.

A due conſideration of them both together,Mixture of faith and feare. is an eſpeciall meanes to preſerue in vs a bleſſed mixture of Confidence and Reuerence: both which are neceſſarie, becauſe the place before which we preſent our ſelues in Prayer is a throne, at the footſtoole whereof we muſt with all reuerence fall: and a throne of Grace, to which with all confidence we muſt approach. And thus ſhall we be kept in the golden meane, betwixt two dangerous extremes, the gulfe of despaire, and the rocke of preſumption: by either of which Prayer is made altogether, fruitleſſe. For God turneth not to the doubting mind, Iames 1. 6, 7. and turneth from the proud heart: Iam. 4. 6. ſo as both muſt needs returne emptie from God.Iohn 5. 10. And no maruell: for he that beleeueth not maketh God a lyar: Pſal. 10. 4. and the proud thinketh there is no God.

Learne therefore by the forenamed meditation on Gods Goodneſſe and Greatneſſe to preſerue this ſoueraigne temperature of faith and feare.Gods goodnes ſet before his greatneſſe. On Gods goodneſſe firſt let the eye of thy meditation be fixed. For Chriſt teacheth vs to ſay, Our Father, before he putteth vs in mind of Gods glorious place in heauen, which order he obſerued when he himſelfe prayed, ſaying, Father, Math. 11. 25. Lord of heauen and earth: In this order the Apoſtle ſtiles him,Epheſ. 1. 17. The God of our Lord Ieſus Chriſt, and Father of glorie.

I denie not but that there may be good vſe of ſetting Gods greatneſſe before vs, and that it may in Prayer be firſt expreſſed, as it is in the Prayers of Daniel, Dan. 9. 4. Nehemiah, and other Saints: but it muſt be by ſuch as haue a ſtedfaſt faith in Gods goodneſſe: Nehe. 1. 5. and at that time alſo muſt Gods goodneſſe be in their mindes, as it was in Daniels: for ſo ſoone as he had ſaid, O Lord God, great and fearefull, he immediatly addeth, which keepeſt couenant and mercie, &c. The brightneſſe of Gods greatneſſe would vtterly dazell the eye of man, if firſt, immediatly, and onely it ſhould be fixed thereon.

This direction is of ſingular vſe to vs, baſe, ſinfull, wretched creatures, who cannot but be aſtoniſhed at the thought of Gods greatneſſe, power, iuſtice, iealouſie, and other like attributes.

Hitherto of ſuch generall instructions as the Preface of the Lords Prayer teacheth. The particular branches ſhall in order be handled. The firſt whereof, concerneth Gods goodneſſe in this clauſe (OVR FATHER) wherein we are to conſider Firſt, the relatiue title giuen to God (FATHER) Secondly, the correlatiue particle (OVR) whereby a particular application of that generall relation is made. In handling the title, we will declare: Firſt the thing it ſelfe here attributed to God, which is PATERNITIE or FATHERHOOD. Secondly, the manner of expreſſing it in the vocatiue caſe, and ſecond perſon: as if more fully it had bene thus ſaid, O THOV OVR FATHER.

§. 7. Of this title Father applyed to God.

Q. Father a title proper to God. IS this title Father proper to God?

A. Yea, moſt properly it appertaineth to him. For it is the true and proper title of him that giueth a being to that whereof he is called a Father. They therefore among men that vnder God are inſtruments of the being of others, who bring children forth into this world, are moſt vſually called Fathers. But it is God onely that doth truly and properly giue a being to things:Math. 23. 9. whereupon Chriſt ſaith of him, There is but one your Father, 1. Cor. 8. 6. which is in heauen: and the Apoſtle to like purpoſe, There is but one God, Epheſ. 4. 6. the Father: and among other vnities hee reckons this, One God and Father.

Now God is ſtiled Father both in relation to his Sonne the ſecond perſon in Trinitie,Whoſe father God is. and alſo in relation to his creatures. In the former reſpect it can be applyed onely to the firſt perſon in Trinitie,Iohn 3. 16. whoſe onely begotten Sonne the ſecond perſon is: and that by reaſon of his eternall generation, Prou. 8. 24, 25. and of the hypoſtaticall vnion of his two natures in one perſon.Luke 1 35. In the latter reſpect it may be applyed to all the three perſons in Trinitie.Iohn 1. 14. For not onely the firſt, Math. 28. 19. but the ſecond perſon alſo is expreſly called Father: and we are ſaid to be borne of the Spirit, Iſa. 9. 6. which is a worke of paternitie. Iohn 3. 5. All the three perſons then are included vnder this title Father: And Prayer may be made to them all ioyntly as one in ſubſtance, and to any of them expreſly by name, yet ſo, as when one onely is named neither of the other be excluded. For the Father is alwayes to be called vpon in the name of the Sonne by the aſſiſtance of the Spirit.Rom. 8. 26. Elſe we know not what to pray as we ought.

This one God diſtinguiſhed into three perſons,Iob 38. 28. is ſaid to be the Father of his creatures, firſt generally, as he hath giuen a being to them all: ſecondly ſpecially as he hath ſet his image on ſome of them aboue others.

His Image is ſet on his creature two wayes.

1. By that excellencie wherein he created them.

2. By renewing an excellencie in ſome of them after their fall.

By reaſon of that primarie excellencie,Luke 3. 38. Adam and Angels are ſtiled ſonnes of God:Iob 1. 6. for in regard of thoſe diuine qualities, and that glorious eſtate wherewith he adorned them aboue other creatures at the beginning, they are ſaid to be made after the Image of God.

The Image of God, which is a kind of diuine excellencie, is renewed onely in ſome of the ſonnes of men: and that in a ciuill and ſpiritu ll reſpect.

In a ciuill respect, as they haue dignitie and dominion giuen to them ouer others: as all Magiſtrates & Gouernours, in whom there is a reſemblance of Gods Soueraigntie: in which reſpect they beare Gods Image,Pſal. 82. 6. and are ſtiled Gods, and Sonnes of the moſt High.

In a ſpirituall respect, Rom. 8. 15, 16. as God through his grace hath adopted ſome to be his ſonnes: and by his Spirit begotten them anew.Ioh. 1. 12, 13.

Though out of the fatherhood of God here meant, that relation which the firſt perſon in Trinitie hath to the ſecond, may not be excluded (for they who apprehend not God to be a Father of Ieſus Chriſt, cannot in faith, and with comfort call vpon him) yet it hath eſpeciall relation to his creatures, who ſay, Our Father, and among them to ſonnes of men ſince their fall, who ſay,Deum patrem eſſe voce propria consitentes de conditione ſerui •• in adoptionem fi io u •• nos profitemur aſcitos. Forgiue vs our trespaſſes: and among the ſonnes of men to ſuch as are adopted of God, and borne anew after his Image, who onely in truth ſay to God, Hallowed be thy name, &c. Thus we who with our owne voyce confeſſe God to be our Father, do profeſſe our ſelues to be taken from ſeruile condition into the adoption of ſonnes.

Many other more magnificent titles might haue bene attributed to God, 〈◊〉 . Iſa. de Orat. Cap. 18. but none more pertinent to Prayer then this title Father, Chriſt therefore vſually in hisMath. 11. 25. Iohn 12. 27. Iohn 17. 1. Math 26 39. Luke 23. 34, 46. Prayer vſed it.

§. 8. Of the inſtructions which the title, Father, applied to God import.

Q. VVHat inſtructions may be gathered from this title Father, applyed to God in Prayer?

A. 1. God is to be called vpon in the mediation of Chriſt. In Chriſt onely is God a Father:Galat 4. 4. and in Chriſt onely are we adopted, and borne againe.1. Pet. 1. 3. Out of Chriſt God is a terrible Iudge, and a conſuming fire This title therefore includeth Chriſt, and faith in him.1. Pet. 1. 3. Thus Saint Peter firſt had an eye to Gods fatherhood in relation to Chriſt his onely begotten Sonne, and then in relation to the Saints his adopted ſonnes.

2. They onely haue this priuiledge to approach by Prayer into Gods preſence, who can in truth call him Father: which none can do but they that beleeue in Chriſt. For as many as receiued him, to them he gaue power to become the Sonnes of God, euen to them that beleeue in his Name. Ioh 1. 12. To them onely will God reach out his golden Scepter of Grace,Eſter 5. 2. as Ahaſhueroſh did to Heſter. 1 Cor. 1. 2. They therefore by a kind of propertie are ſaid to call vpon God. Acts 9. 14.

3. Prayer muſt be made in confidence of Gods fatherly loue. Attolle culos ad patrem, qui te per lauacrum genuit, qui te per filium redemit, & dic Pater noſter. Aug. in Serm. 28 de verb. Dom. How ſhall they elſe call him Father? Gal. 4. 6. Becauſe ye are ſonnes (ſaith the Apoſtle) God hath ſent forth the Spirit of his Sonne into your hearts crying Abba Father. Now the ground of this confidence reſteth onely in Gods Fatherhood. For here are no other motiues, either from our ſelues or from others. ButMath. 7. 11. Paternitie promiſeth all bleſſings.

4. There is ground of returning to God after we haue gone from him. For a father is readie againe and againe to receiue.Luk. 15. 18. &c. I will riſe and go to my FATHER, ſaith the Prodigall: and when that Father ſaw his ſonne yet a great way off, he had compaſſion. After that Dauid had iuſtly baniſhed his ſonne Abſolom, 2. Sam. 13. 39. he longed to goe forth vnto him. As Fatherhood promiſeth all bleſſings, ſo all forbearance. It maketh one readie to giue, and forgiue. A fathers loue is of all others moſt conſtant and immutable.Pſal. 103. 13 Though he be prouoked to correct,Heb. 12. 5, 6. yet will he not forget to loue.

5. There is ſufficient encouragement againſt euery thing, 1. King. 19. 12. 13. that may any way diſhearten vs from approaching into Gods preſence: whether it be excellencie in God, or infirmitie in our ſelues. A father will lay aſide in his childes preſence,Quando patrem deum dicimu , quaſi filij Dci agere debemus. Cypr. de Orat. Dom. §. 8. whatſoeuer may diſhearten him.

6. They who call on God muſt beare a child-like affection to him. For they who with their lips call God Father, and in their hearts reſpect him not as a Father, do apparently mocke him. On this ground ſaith God to his people:Mal. 1. 6. If I be a Father where is mine honour? 1 Pet. 1. 17. and Saint Peter, If ye call him him Father, paſſe the time of your ſoiourning here in feare. Quum praeceperi vt in oratione patrem tu m dica , nihil aliud quàm per diuinum vitae inſtitutum. te coeleſti patri ſi •• lem eſſe iubet. Greg. Nyſ. lib. de Orat. This child-like affection will prouoke vs to ſeeke both his fauour and his honour: how to be accepted of him, and how to pleaſe him. This anſwerable diſpoſition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father, this he willeth thee, that by a diuine courſe of life thou ſhouldeſt be like thy Father.

Thus much of the title Father. The manner of expreſſing it followeth, in the vocatiue caſe and ſecond perſon.

§. 9. Of the prerogatiue of Gods children to ſpeake vnto him face to face.

Q. VVHat doth the manner of expreſſing this title Father, in the vocatiue caſe and ſecond perſon import?

A. 1. A dignitie of Gods children. 2. A dutie of Gods children.

Q. What is that dignitie?

A. Such a familiaritie with God, as face to face to ſpeake to him. For this title, Father, is ſo ſet downe as directed to God himſelfe in his owne preſence. Dauid doth excellently ſet forth this priuiledge,Pſal. 38. 9. where he ſaith, Lord I powre my whole deſire before thee. All haue not this libertie: as an euidence where of they haue not abilitie thus to come into Gods preſence, They vpon whom God powreth the Spirit of grace, Zach. 12. 10. he powreth alſo the Spirit of ſupplication: but vpon no other. It is therefore a gift appropriated to the Saints, to call vpon God in faith: by whichActs 9. 14. ſtile they are deſcribed. Others may vſe this word,1. Cor. 1. 2. and with their lips ſay to God,2. Tim. 2. 19. ô Father: but their ſuppoſed prayers are but meere iip-labour. At the beſt their inward deſires are but wiſhes. Now there is a great difference betwixt wiſhing and praying. Differences betwixt wiſhing and praying. A wiſh may intimate ſome ſence of that which a man wants, and ſome deſire of hauing it: but ſmall care in vſing the meanes to get it, and leſſe faith in obtaining it. But the faithfull prayers of the Saints argue Sence, Deſire, Care, Faith and all. Balaam could with and ſay,Num. 23. 10. Let me die the death of the righteous. Like to whom were they that ſaid,Pſal. 4. 6. Who will ſhew vs any good? But Dauid goeth directly to God, and thus expreſly prayeth to him, LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wiſh and ſay, I would the King would grant me this or that ſute: but at all times to haue a free acceſſe to the Kings preſence, and to ſay vnto him, O my Leige I beſeech thee grant me this ſute, is a great priuiledge, appertaining onely to Kings fauourites: and ſo much the greater when there is aſſurance of preuailing by this free acceſſe: as there is aſſurance by that free acceſſe which Saints haue to Gods preſence.

This is little conſidered of them, who make all their prayers rather by exhortation vnto Prayer, then by expreſſe Petition, in the third perſon, thus, Let vs pray that God would do this or that: which argueth too light an eſteeme of the forenamed priuiledge: and is a declaration of what ought to be done, rather then an actuall performance thereof.

§. 10. Of their dutie who haue free acceſſe to God.

Q. VVHat is the Dutie that is expected of ſuch as haue the forenamed free acceſſe to God?

A. That in Prayer eſpecially their heart be ſtrucke with a due reſpect of Gods preſence.Reuetence in Prayer. For then they ſtand face to face before him. This followeth as a iuſt conſequence from the foreſaid dignitie. When dutifull children or loyall ſubiects ſtand in the preſence of their Father or Soueraigne, they will manifeſt all the due reſpect they can: eſpecially when they make a ſute to them. Should not we the children and ſubiects of God do it much more?

§. 17. When we come to ſpeake of the glorie and greatneſſe of God, we ſhall haue further occaſion to preſſe this point.

Thus much of the relatiue title Father. The correlatiue is noted in this particle OVR. In handling whereof firſt we are to conſider in generall the parties which are compriſed vnder it: and then more particularly, the perſon, and number wherein it is expreſſed.

§. 11. Of the parties compriſed vnder this particle OVR.

Q. VVHom doth this correlatiue particle (OVR) ſet out?

A. Mortall men that liue on earth.

Q. What is hereby giuen to be vnderſtood?

A. The loue of God, and honour of thoſe mortall men.

Q. How is Gods loue ſet forth?

A. By vouchſafing to be a Father to ſuch baſe wretches.Gods loue to man in vouchſafing to be called Father by them. There is an infinite diſparitie betwixt God and man. God is a Lord of incomprehenſible Maieſtie, and perfect puritie. Man in regard of the mould whence he came, and whither be muſt returne is but duſt:Quanta domini indulgetia, quan a circa nos dignationis cius & bonitatis vbertas, qui ſic nos voluerit orationem celebrare, vt Deum patrem vocemus! Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worſe then the bruteſt beaſt, and moſt vnreaſonable creature. May we not then on this ground with an holy admiration ſay, Behold what manner of loue the Father hath beſtowed vpon vs, that we ſhould be called the ſonnes of God! Who durſt call God Father, if Chriſt had not warranted vs ſo to do.

Q. What is the honour that is hereby done vnto the ſonnes of men?

A. The greateſt that can be. For what greater honour then to be the Kings ſonne?1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls ſonne in law (yet was Saul but a King on a ſmall part of the earth,An honour to call God father. and Dauid was then annointed to be his ſucceſſour.) What is it then to haue the King of heauen to be our Father?1. Sam. 18. 18. This is farre more then to be an Angell, who is but a meſſenger and ſeruant.Heb. 1. 14. Are they not all miniſtring Spirits, ſent forth to miniſter for them, who ſhall be heires of ſaluation?

Herewith may all they who haue this honour vouchſafed vnto them,1. Cor. 4. 13. vphold themſelues againſt that vile eſteeme wherein the world hath them. What need they care for the worlds deſpiſing of them,1. Ioh. 3. 1. who haue God to be their Father? For this cauſe the world knoweth vs not, becauſe it knoweth not our Father.

This of the parties whoſe Father God is. The manner of applying Gods fatherhood by the firſt perſon OVR followeth.

§. 12. Of applying Gods Fatherhood to our ſelues.

Q. VVHat do we acknowledge by this correlatiue particle OVR, as it is the firſt perſon?

A. That God is not onely the Father of Chriſt, and of other men but our Father alſo:Math. 26. 39. as if one praying alone, and for himſelfe ſhould ſay as Chriſt did,Iohn 20. 28. O my Father: and, as Thomas ſaid to Chriſt, my Lord and my God.

If it be obiected, that that which is vttered in the plurall number is not particularly applyed to ones ſelfe: I anſwer, that though it be not applyed to ones ſelfe onely, and alone, yet it may be to him ioyntly with others. Though I beleeue God to be a common Father of many (which the plurall number implyeth) yet that hindreth not, but that I may reckon my ſelfe in that number: and ſo make the application to my ſelfe. Thus much is fitly axpreſſed in this ſpeech of Chriſt,Iohn 20. 1 . I aſcend to my Father, and to your Father. Here he acknowledgeth God to be a common Father of others (in theſe words your Father) and yet maketh a particular application thereof in theſe words, my Father.

Q. What inſtruction ariſeth from this application of Gods Fatherhood to our ſelues?

A. A particular perſwaſion of Gods fatherly affection to our ſelues is then especially requiſite when we pray vnto him.Math. 26. 39.—27. 46. We cannot in truth ſay vnto him, our Father, without ſuch a perſwaſion.

The benefits of that particular perſwaſion are great and manifold.Benefits of a particular perſwaſ on of Gods fatherly mind. For

1. It diſtinguiſheth the ſound faith of true Saints from the counterfeit faith of formall Proſeſſors and trembling faith of Diuels.1. It is a note of true faith. They may beleeue that God is a Father, but they cannot beleeue that God is their Father,Iam. 2. 19. and therefore they beleeue and tremble.

2. It maketh vs more boldly to come to the throne of Grace.2. It miniſtreth boldneſſe. When the prodigall child knew not to whom to go (though he could not be ignorant that there were many fathers in the world) he,Luke 15. 18. remembring that he had a father of his owne, ſaid, I will goe to my MY Father.

3. It maketh vs to reſt vpon God more confidently for prouiſion for all things needfull,3. It worketh confidence. and protection from all things hurtfull.Quid non det filijs petentibus, cum hoc ipſum ante dederit vt filij eſſent. Aug. de Ser. Dom. in mon. lib. 2. For this particular relation of Gods fatherhood to vs, ſheweth that God taketh an eſpeciall care of vs, to whom the promiſe of Gods care eſpecially belongeth.

4. It doth much vphold vs in all diſtreſſes.4. It vpholdeth in diſtreſſe. With this particular perſwaſion did the Iewes vphold themſelues when they ſeemed to be forſaken.Iſa. 63. 16. Yea herewith did Chriſt vphold himſelfe in his greateſt agonie.Math. 26. 39.—27. 46.

5. It ſtrengtheneth our faith in all the properties and works of God.5. It ſtrengthneth faith. For to belieue that it is my Father that hath made all things, and doth continue to vphold and order them: that it is my Father that is the fountaine of all bleſſing, and giueth what he will, to whom he will: that my Father is euery where preſent, knowing all the neceſſities and extremities of euery one: that the mightie, mercifull, wiſe, prouident God is my Father: to be truly perſwaded hereof muſt needs miniſter much comfort at all times, in all places, whatſoeuer our preſent condition be. But otherwiſe, to know that by God the whole world is ordered, that his eyes are in euery place, that he is omnipotent, iuſt, wiſe, true, &c. and not to apprehend him to be our Father, cannot but much ſtrike our hearts with much terror, and make vs to flie from him, as Adam did,Gen. 3. 8. when he heard the voice of God in the garden.

6. It affordeth much comfort againſt our manifold infirmities.6. It bringeth comfort. For it aſſureth vs that God will take no aduantage againſt vs for them: but will rather accept of our poore endeauour: and when we cannot pray as we ſhould, he will put deſires into our hearts, and words into our mouthes. A childs owne father will accept of any manifeſtation of his minde and meaning: yea and ſay to him, Doeſt thou not meane this? wouldest thou not haue that?

7. All that can be ſaid of Gods fatherhood will bring no comfort to a man,7. No comfort without it. vnleſſe he can apply it to himſelfe. Children do not go to a man for the things they want, becauſe he is a Father of other children: but becauſe he is their owne father.

As the manner of expreſſing the correlatiae particle OVR in the firſt perſon, whereby he that maketh the Prayer is included was obſeruable: ſo is it alſo in the plurall number, whereby it is extended to others?

§. 13. Of Gods impartiall reſpect to all his children: and ſufficiencie of bleſsing for all.

Q. VVHy is the application of God fatherhood ſet downe in the plurall number, OVR?

A. To ſhew that God is a common father of all the Saints: God the Father of all Saints. euen of the whole Church, and of euery particular member thereof.Epheſ. 4. 6. As there us one God, ſo that one God is father of all. To which purpoſe is that emphaticall interrogation of the Prophet,Mal. 2. 10. Haue we not all one Father? Wherefore not onely the whole Church in generall, or publicke aſſemblies, but euery particular Saint is taught to ſay, Our Father.

Q. What doth this teach vs?

A. 1. Gods respect to vs.

2. Our dutie one to another.

3. The priuiledge of Saints.

Q. How is Gods reſpect manifeſted?

A. 1. By his impartiall fauour to all alike.

2. By the abundance of bleſſing which he hath, euen ſufficient for all.

1. Concerning Gods impartiall reſpect,God carieth an equall reſpect to all. Chriſt here teacheth all, of what degree ſoeuer, to ſay to God, Our Father. God then is the Father of all: and as a father he carrieth himſelfe towards all.Pſal. 86. 5.—145. 14. He is good, and mercifull, and of great kindneſſe, to all that call vpon him. He vpholdeth all that fall. Acts 10 34. In this reſpect eſpecially is he ſaid to haue no respect of perſons. 〈 in non-Latin alphabet 〉 . That title therefore which noteth out an onely ſonne on whom all loue is caſt,Math. 3. 17. and by a propertie is attributed to Chriſt the onely begotten Sonne of God, 〈 in non-Latin alphabet 〉 . that very title is attributed to all the Saints, to ſhew, that though they be many,Epheſ. 5. 1. yet ſo impartiall is Gods affection to them all, and to euery of them, as if they were all but one onely child of God.Heb. 12 23. On which ground they are all called Firſt-borne, Rom. 8. 17. Heirs, Reue. 1. 6. Kings, and ſuch other names as do ſet forth an equall reſpect of God vnto them all.1. Cor. 12. 12. Yea they are all one Bodie, and one Spouſe of Chriſt the Sonne of God.Epheſ. 5. 3 . If the ground of this impartiall reſpect be well weighed, the truth of it will more clearely appeare. For it wholly reſteth in God himſelfe, and proceedeth from his free grace, and meere mercie: and not from any gifts or parts that are in the Saints. If it did depend on any thing in the ſonnes of men, then might it be partiall, as the loue of earthly parents is.

2.God hath abundance of bleſſing for all. Concerning the abundance of bleſſing which this our cōmon Father hath, it appeareth to be ſufficient for all, in that Chriſt directeth all to go to him, and that for others as well as for themſelues: and not feare to put him in mind that he is the Father of others as well as of our ſelues, and that he hath others to bleſſe as well as vs. So as God is not like Iſaack, Gen. 27. 33. &c. who had but one bleſſing, and hauing therewith bleſſed one ſonne, could not bleſſe the other.Pſal. 36. 9. He is as a ſpringing fountaine which euer remaineth full, and continueth to ouer-flow, though neuer ſo much be taken out of it. Men that are very charie in keeping ſtanding ponds priuate to themſelues, ſuffer ſprings to flow out in common for others. Thus doth Gods Fatherly bountie flow out to all that in faith come to partake thereof. Did not Saints know and beleeue as much, they would vrge and preſſe all the euidences they could of Gods Fatherly reſpect to them in ſpeciall (as Eſau did to Iſaack, Gen. 27. 32. ſaying, I am thy ſonne, thy firſt borne, bleſſe me, my father) rather then make mention of his common fatherhood.

§. 14. Of their mutuall duties which ſay OVR FATHER.

Q. VVHat are the duties on our part to be performed by reaſon of Gods common Fatherhood?

A. All make themſelues equall. 1. Great ones muſt make themſelues equall to them of the lower ſort. Though in outward priuiledges they be greater then other Saints,Rom. 12. 16. yet ought they as brethren to reſpect the meaneſt, becauſe God is their Father alſo. Who greater in the Church then Apoſtles? yet they accounted, and called the meaneſt their brethren: which they learned of Chriſt their maſter,Math. 23. 8. who expreſly told them, that they were all brethren. Yea Chriſt himſelfe (though he were head and Lord of all) was not aſhamed to call them brethren. Heb. 2. 11. Is it not intollerable arrogancie to ſcorne to account him thy brother, whoſe Father God is, as well as thine? Such inſolent perſons cannot in truth ſay, Our Father.

2. Meane ones muſt be content in their eſtate: All content in their eſtate. and that becauſe God is their Father, as well as the Father of the greateſt. Though in ſome outward reſpects they be meaner then others, yet in the greateſt prerogatiue, which is to be a child of God, they are equall to the greateſt.Galat. 3. 28. There is neither bond nor free, but all are one in Chriſt Ieſus. A ground of great contentment.

3. Saints muſt take occaſion of praying together. Pray together. So ſhall they moſt fitly ſay to God, Our Father. This is the rather to be noted, becauſe Chriſt hath promiſed his preſence after au eſpeciall manner,Math. 18. 19. Where two or three agree together.

4. Saints muſt pray one for another. Pray for one another. For Chriſt hath ſo ordered this Prayer, as thereby in vſing it, wee are put in mind one of another.Pacis doctor at que vnitatis magiſter ſingillatim noluit precem fieri, vt quis cum precatur, proſe tantū precetur. Cypr. de Orat, dom. §. 5. The teacher of peace and maiſter of vnitie would not haue Prayer ſo ſingly made, as when one prayeth, he ſhould pray onely for himſelfe. By this mutuall interceſſion of one for another, as we acknowledge God a common Father, according to the ſcope of this phraſe, Our Father: ſo we profeſſe him to be the fountaine of all bleſſing, able to helpe all: euen others as well as our ſelues: which is a great honour done to God. And we do alſo hereby profeſſe that we are willing and deſirous that others ſhould partake of the ſame bleſſings that we craue for our ſelues: of which mind was that Prophet that ſaid, Would God that all the Lords people were Prophets: Num. 11. 29. and that Apoſtle that ſaid,Acts 26. 29. I would to God that all that heare me were ſuch as I am. Note euery of the Petitions which we are taught to make for our ſelues, and ye ſhall obſerue euery bleſſing craued for our ſelues, to be craued alſo for others, as theſe two words, vs, OVR, expreſſed in euery of them doth plainly ſhew.

There is a double bond to binde vs hereunto: one of loue, the other of iuſtice. Chriſt noteth it to be the dutie of loue to pray for others:Math. 5. 44. and the Apoſtle noteth duties of loue to be a due debt.Rom. 13. 8. Herein lyeth a maine difference betweene Faith and Loue. Faith is as an hand cloſed, graſping all for it ſelfe. Loue is as an hand opened readie to communicate what it hath to others. Whereas therefore in our Beliefe, in the ſingular number each one ſaith, I belieue, in Prayer each one ſaith in the plurall, Our Father, giue vs, forgiue vs, deliuer vs.

5.Pray in loue. Saints muſt pray in brotherly loue, and with hearts and minds vnited. This phraſe, Our Father, putteth them in mind of a brotherly affection one towards another. To this purpoſe may be applied that conſequence, which on ſuch a ground the Prophet inferreth,Mal. 2. 10. in theſe words, Haue we not all one Father? Why do we deale treacherouſly euery man againſt his brother?

§. 15. Of the Saints participation of one anothers Prayers.

Q. VVHat is that priuiledge of the Saints that is gathered out of this phraſe, Our Father?

A. They mutually partake of the benef is of one anothers Prayers. For it may well be taken for grant, that this forme being preſcribed by Chriſt,Publica eſt nobis & communis oratio: & quando oramus, non pro vno ſed pro toto populo oramus, quia totus populus unum ſumus. Cypr. de Orat. Dom. §. 5. they in whom the Spirit of Chriſt is, do accordingly vſe it: and ſo pray for all whoſe Father God is. For this is a publicke and common Prayer: and when we pray, we pray not for one, but for the whole Church, becauſe we are all one. A great priuiledge this will appeare to be, if the benefit of Prayer be rightly diſcerned. And a great comfort it muſt needs be to ſuch weake ones, as cannot pray as they deſire. The priuiledge of the Communion of Saints, in nothing more appeares, then in the mutuall participation of one anothers prayers.

Q. May not God be called vpon in the ſingular number thus, My Father.

A. A Saint may ſay to God, my Father. Yes: in priuate by one alone he may, ſo did Chriſt. Saint Paul alſo did in ſuch a manner giue thanks vnto God. Yea thus we are directed by the Prophet to call vpon God,Math. 26. 39. and to ſay, My Father. Phil. 1. 3. Yet may not one ſo apply in particular Gods Fatherhood to himſelfe,ler. 3. 4, 19. as to appropriate it to himſelfe: nor yet to be vnmindfull of others in his prayers, contrary to the ſcope of expreſſing this relation in the plurall number, OVR. This forme is not ſet downe to binde vs ſo ſtrictly to the words or ſyllables, as neuer to ſwerue from them: but it is ſet downe rather to teach vs what to aime at in the manner and matter of our prayers.

Q. May this forme (Our Father) be vſed by one alone?

A. One alone in Prayer may ſay, Ou Father. Yes. So did Daniel, euen then when alſo being alone he vſed the ſingular number. O our God, ſaith he, heare the Prayer of thy ſeruant. Dan. 9. 17, 18. And in the next clauſe, ô my God, encline thine eare. In regard of that particular affiance which he had in God, he ſaith, my God: and in regard of his reſpect, euen when he was alone, to other children of God, he ſaith, Our God. For our loue to the brethren, and our perſwaſion of their vnion in Chriſt, muſt be manifeſted to God when we are alone as well as in companie.

Thus much of Gods Goodneſſe. It remaineth to ſpeake of his greatneſſe.

§. 16. Of Gods being in heauen.

Q. HOw is Gods greatneſſe ſet forth?

A. By his manſion place which is in heauen. A manſion place is an vſuall meanes of greatneſſe or meaneſſe. When we ſee a little thatcht ruinous cottage, we imagine that he is a poore meane perſon that dwelleth there. Thus Eliphas ſetteth out the baſeneſſe of men,Iob 4. 19. who dwell in houſes of clay, whoſe foundation is in the duſt. But if we ſee a faire and ſtately Pallace, we thinke that he is a great perſonage that inhabiteth there. Great Nebuchadnezzar did thus ſet out his owne greatneſſe,Dan. 4. 30. Is not this great Babylon that I haue built for the houſe of the kingdome, and for the honour of my maieſtie? Yea if beggars ſee but a faire porch before the doore of an houſe, they conceit that one which can ſpare them ſomething there abideth. To our capacitie therefore the Lord (who dwelleth in the light that no creature can approach vnto) is pleaſed thus to ſet forth his greatneſſe 1. Tim. 6. 16. glorie, and magnificence.

Many do ſo peruert this deſcription of Gods greatneſſe, as thereby they much impeach the excellencie of his Maieſtie. For

1.God is not circumſcribed in heauen. Some thence inferre that God may be circumſcribed, and compaſſed in a place: which is contrary to his infinite greatneſſe,Ier. 23. 23. by reaſon whereof he is ſaid to fill heauen, and earth: to haue the heauen for his throne, Math 5. 34, 35. and the earth for his foot-ſtoole: to be euery where,Pſal 139. 7, &c. ſo as none can withdraw themſelues from his preſence: 1. King. 8. 27. yea to be ſo incomprehenſible, as the heauen, and heauen of heauens cannot containe him.

2.Heauen hinders not Gods ſight. Others thence inferre, that he is ſo high as he cannot ſee the things below:Iob 22. 12, 13, 14 which Eliphas noteth to be the mind of the prophane in his time, who ſay, Is not God in the height of heauen? How doth God know? Can he iudge through the darke cloud? Thicke clouds are a couering to him, that he ſeeth not: and he walketh in the circuit of heauen. But this conceipt is directly contrary to that omniſcience and perfect ſight of God, which the holy Ghoſt thus ſetteth out:Pſal. 102. 19. Out of heauen doth the Lord behold the earth. Prou. 15. 3. The eyes of the Lord are in euery place, beholding the euill and the good. Heb. 4. 13. There is not any creature that is not manifeſt in his ſight, Gods prouidence on things below. &c.

2. Others thence inferre, that thought it be granted that God ſeeth the earth, & all things done thereon, yet he ordereth them not:Apud Cicer. lib. 5 de Nat. Deorum, Cotta negat Deū curare ſingulos homines, aut ciuitates, aut nationes. which was the conceipt of many Philoſophers: A conceipt directly contrary to that excellent diſcourſe which God himſelfe had with Iob, and to the euidences of Gods prouidence extending it ſelfe to the ſmalleſt things, as to all kinde of creatures, euen to little ſparrowes: to the haires of our head: and to the graſſe of the field.Iob 38. & 39. & 40. & 41.

But to let paſſe all ſuch falſe, erroneous, abſurd, and blaſphemous collections,Math. 10. 29, 30. & 6. 30. know that this placing of God in heauen is not properly,God ſaid to be in heauen. but comparatiuely, and reſpectiuely to bee taken: and that to giue vs occaſion to conceiue ſomething of Gods excellencie,1. To make our ſoules ſoare vp. which is in truth vnconceiueable, and incomprehenſible.

Q. Why is God thus ſet forth?Cum deum dicit eſſe in coelis à terris abducit ornatem &c. Chryſ. Hom. 20. in Mat. 6.

A. 1. To make our ſoules aſcend as high as poſſibly can be when we pray vnto him. Aboue heauen our thoughts cannot aſcend. Therefore he is ſaid to be in heauen, which is the higheſt place of all.Pſal. 123 1. I lift vp mine eyes to thee who dwelleſt in heauen, ſaith the Pſalmiſt.

2. To diſtinguiſh God from earthly parents:2. To put difference betweene God and earthly parents. and to ſhew that he is farre more excellent then they: euen as heauen is higher then the earth: and things in heauen more excellent then things on earth. No Kings or Monarchs, though they ſhould rule from one end of the earth to the other, can be like to our Father which is in heauen.Pſal. 113. 5. Who is like to the Lord our God who dwelleth on high?

3. To ſhew that he is free from all earthly infirmities:3. To ſhew Gods immutabilitie. and from that changeableneſſe whereunto things on earth are ſubiect. In heauen there is no corruption, dim uution, or alteration. Much leſſe can there be any ſuch thing in him, who is the chiefeſt of all in heauen;Iam. 1. 17. and with whom is no variableneſſe, nor ſhadow of turning.

4. To ſet him forth in the moſt glorious manner that can be.4. To declare his excellencie. As Kings are moſt glorious in their thrones, ſo is God in heauen, Math. 5. 34. which is his Throne. In heauen it is, where the Angels behold the face of God: Math. 18. 10. and where thouſand thouſands minister vnto him, Dan. 7. 10. and ten thouſand thouſands ſtand before him. In heauen is Chriſt ſet at the right hand of the Throne of Maiestie. In heauen it was where Saint Paul heard vnspeakable words, Heb. 1. 3. & 8. 1. which it is not lawfull (or poſſible) for man to vtter. 2. Cor. 12. 4. 〈 in non-Latin alphabet 〉 . In a word, in heauen truly and properly are the things which eye hath not ſeene, 1. Cor. 2 9. nor eare heard, nor haue entred into the heart of man.

5. Becauſe his glorie is moſt manifeſted as in heauen,5. To ſhew whence his glorie moſt ſheweth it ſelfe. ſo from heauen. For from heauen eſpecially the glorie of his power, prouidence, iuſtice, mercie, and other attributes is declared. The heauens declare the glorie of God. From heauen did God cauſe iudgement to be heard. Pſal. 19. 1.—76. 8. From heauen the wrath of God is re ealed. From heauen did the Lord behold the earth, Rom. 1. 18. to heare the groaning of the priſoners, Pſal. 102. 19, 20. &c. From aboue is euery good giuing, and euery perfect gift. Iam. 1. 17.

§. 17. Of the direction which Gods being in heauen giueth vs for the manner of praying.

Q. DOth this deſcription of Gods greatneſſe giue vs any direction for Prayer?

A. Yes. Both for the Manner and Matter of Prayer.

Q. No image of God to be conceiued i prayer Exod. 20. 4. What direction doth it giue for the Manner of Prayer?

A. 1. That in Prayer we conceiue no Image of God. For whereunto can he, who is in heauen, be reſembled? It cannot but much impaire the ſurpaſſing excellencie of Gods glorious Maieſtie, to be likened to any creature: and that much more then if a great Monarch ſhould be ſaid to be like a toade, or viper. Oft and earneſtly hath God fore-warned his people to take heed thereof:Deut. . 15. &c. and much conteſted againſt them for it.Iſa. 40. 18 &c. This one point of palpable idolatrie, if there were no other, is enough to keepe vs from communion with Papiſts.

2.No carnal thing to be conceiued of God. That we conceiue no earthly or carnall thing of God who is in heauen. To thinke that God dealeth hardly with vs, miſiudgeth our intents,Iob 10. 4. accepteth not our good deeds, reſpecteth perſons, or any ſuch thing,Iob 34. 18, 19. is to conceiue a carnall thing of God. Is it fit to ſay to a King, thou art wicked? or to Princes, ye are vngodly? How much leſſe to him that is in heauen, that accepteth not the perſon of Princes?

3.God not to bee meaſured by mans reaſon. That we meaſure not God, his word, nor workes by the laſte of our reaſon. He is in heauen: we on earth. This therefore is to meaſure things heauenly with an earthly meaſure, which is too ſcantie.Iſa. 55. 9. As the heauens are higher then the earth, ſo are my waies higher then your waies ſaith the Lord. This is to be noted eſpecially againſt ſuch as in their diſtreſſes, when they can ſee no ordinarie meanes of helpe, thinke God himſelfe cannot helpe: as the Iſraelites that ſaid,Pſal. 78. 19. Can God prepare a table in the wilderneſſe? and like the Prince that ſaid,2. King. 7. 2. Though the Lord would make windowes in heauen, could this come to paſſe? This alſo is to be noted againſt ſuch as vtterly diſpaire of mercie,Gen. 4. 13. as Cain, Iudas, and others.Math. 27. 5.

4.Goodneſſe of earthly parents tranſcendently applied to God. That we apply all the goodneſſe of earthly parents to God after a tranſcendent, and ſupereminent manner. For as the heauen is higher then the earth, ſo great is his mercie, &c. If ye being euill know how to giue good gifts vnto your children, how much more ſhall your Father which is in heauen,Pſal. 103. 11. giue good things to them that aske him?Math. 7. 11. On this ground haue the Saints in former times ſaid, Though Abraham be ignorant of vs,Iſa. 63. 16. and Iſrael acknowledge vs not, yet thou,Iſa. 49. 15. ô Lord, art our Father, &c. Can a woman forget her ſucking child? yea though they may forget, yet will not I forget, ſaith the Lord. Pſal. 27. 10. When my Father and mother for ſake me, then will the Lord take me vp. According to this tranſcendent application of fatherly loue to God, we ought to haue our faith ſtrengthened therein. How much comfort may ſuch Parents as are tender ouer their children, or ſuch children as haue tender Parents, or any other that know the tenderneſſe of earthly Parents, receiue by this application, if they beleeue, as they ought, That Our Father which is in heauen, is as much more tender then fathers on earth, as Heauen is higher then earth? Yea ſuch as haue impotent and vnnaturall Parents on earth, may vphold themſelues through faith in their Father who is in heauen, being as a Father, readie, and, as in heauen, able to ſupply all their neceſſities.

5. That with all reuerence we proſtrate our ſelues before God our Father in heauen. Reuerendly bow before God. For this end, firſt a true feare of God muſt be planted in our hearts,Pſal. 95. 3, 6. according to this patheticall wiſh of God himſelfe,Deut. 5. 29. O that there were in their hearts a feare of me! Then muſt this feare be manifeſted by beſeeming geſture and words,Placendum eſt diuinis oculis & habitu corporis, & modo vosu. Cypr. de Orat. dom. §. 2. neither ouer-curious, nor ouer-careleſſe. Hereof wee haue an excellent patterne in the Lords Prayer, wherein there is admirable art (as we haue ſhewed§. 1. Eccl. 5. 2. before) and yet no frothy curioſitie. The wiſe man, vpon the ground here noted, giueth a like direction. His direction is this, Be not raſh with thy mouth, and let not thine heart be haſtie to vtter any thing before God. His ground is this, God is in heauen. As for our geſture, on a due conſideration of the greatneſſe of God, we are exhorted to fall downe, Pſal. 95. 3, 6. and kneele before him. The Publican with all humilitie caried himſelfe in Prayer before God:Publicanus humiliter r uit, & exaudiuit orantem qui humilibus ignoſcit. Cypr. ibid. §. 4. and kneele before him. The Publican with all humilitie caried himſelfe in Prayer before God: and he who pardoneth the humble heard his Prayer. To conclude this point, all the reuerence both inward and outward, that poſſibly may be, is to be manifeſted to our Father in heauen, leſt his father-hood make vs ouer-bold. Thus ſhall we in truth ſay vnto God, Mercie is with thee, Pſal. 130. 4. that thou maiſt be feared.

6. That we make no place a pretext to keepe vs from Prayer. Pray euery where. For as the heauen, and the Sunne therein is euery where ouer vs, ſo as we cannot withdraw our ſelues out of the compaſſe thereof: ſo much more is God in euery place ouer vs, and with vs: neither can we withdraw our ſelues out of the compaſſe of his preſence. We may therefore, yea we ought, (as iuſt occaſion and fit opportunitie is offered) pray in any place. We reade of the Saints prayers made in1. King. 8. 23. the Temple, inActs 10. 30. their owne houſes, on theActs 10 9. houſe top, inGen. 24. 63. the open field, inLuke 6. 12. a mountaine, in Ion. 1. 6. a ſhip, in—3 2. the mid'ſt of the ſea, in—2, 1. a fiſhes bellie, inGen 24. 12. a iourney, in2. Chron. 14. 11 a battell and in ſundrie other places. This being ſo, what need is there of going on pilgrimage to this or that ſhrine? Is our Father which is in heauen, tied to one countrie, or to one place in a countrie more then to another? An heatheniſh conceipt! For the heathen imagined their Apollo, from whom they receiued their Oracles to be at Delphi, Cuma, Dodona, and ſuch other particular places.Pure hearts in Prayer.

7.1. Tim. 2. 8. 2. Tim. 2. 19. Pſal. 26. 6. That we liſt vp pure hearts in Prayer. For heauen, where God is on his Throne of Grace, and whither our ſoules in Prayer aſcend, is a pure, and holy place:Reu. 21. 27. into it no vncleane thing can enter. Beſides, from heauen can God eſpie with what minds and hearts we come before him.Pſal. 11. 14. His throne being in heauen, his eyes behold, his eye-lids trie the children of men. Now he can endure to iniquitie, no hypocriſie.Pſal. 66. 18. Ioh. 9. 31. If we regard wickedneſſe, God will not heare our Prayers. Pro. 28. 9. Iſa. 〈◊〉 15. They are abomination to him.

8. That our Prayers be made with an holy ſubiection to Gods will: ſaying as Chriſt,Subiection to Gods will in Prayer. Not my will be done, but thine. God being in heauen hath an abſolute ſoueraigntie: his will muſt, and ſhall ſtand,Mat. 26. 39. whether we will or no. But by our willing ſubiection we make a vertue of neceſſitie:Luke 22. 42. which is a great point of wiſedome.

9.Pray in faith. That in faith we lift vp eyes, hands, and hearts into heauen. Our Father on whom we call is in heauen. Pſal. 123. 1. But locally in our bodies we cannot go thither.Lam. 3. 41. Spiritually therefore, with the wings of faith we muſt flie vp thither. Faith is the eye, hand, and foote of the ſoule.

10.Effectuall Prayer. That our Prayer be ſo ſent forth as they may pierce the heauens where God is. This is to be done with extenſion not of voice,Dcus non vo is, ſe co •• dis auditor eſt. Cypr. de Orat. dom. §. 3. but of Spirit. The ſhrilleſt ſound of any trumpet cannot reach vnto the higheſt heauen: no nor the ſtrongeſt report of any canon. But ardencie of ſpirit can pierce to the Throne of Grace. Such a Prayer was that which Moſes poured out when God ſaid,Exod. 14. 15. Why CRYEST thou vnto me? The Apoſtle ſtileth ſuch deſires as Gods Spirit raiſeth in our ſpirits,Rom. 8. 26. Groanes which cannot be vttered.

11.Pray with confidence. That we pray with confidence in Gods almightie power: beleeuing that God is able to grant whatſoeuer we ſhall aske according to his will.2. Chro. 14. 11. As the title Father gaue vs ground of confidence in Gods fatherly loue: ſo this placing of him in heauen, giueth vs as good ground of confidence in his power. Thus ſhall we (as Abraham did) Giue glorie to God, Rom. 4. 20, 21. being fully perſwaded that what he hath promiſed he is able alſo to performe.

12.Pray with courage. That we pray with courage, not fearing what any on earth can do to hinder the fruite and ſucceſſe of our Prayers. For our Father to whom we pray, and from whom we expect the accompliſhment of our deſire, is in heauen, higher then all. Daniel without queſtion did well know and conſider this ground of confidence, when notwithſtanding the decree made againſt all that ſhould aske any petition of any God or man, Dan. 6, 7, 8, 9, 10. he prayed three times a day his window being open.

§. 18. Of the direction which Gods being in heauen giueth vs for the matter of Prayer.

Q. VVHat direction doth this placing of God in heauen giue vs for the matter of Prayer?

A. It teacheth vs what things eſpecially to aske.

Q. What are they?

A.Aske of God matters of moment. 1. Things of weight and worth, meete for ſuch a Maieſtie to giue. When ſubiects preferre a Petition to their Soueraigne ſitting on his throne, or chaire of eſtate, they do not vſe to make ſute for pins or points. This were diſhonourable to his maieſtie. Shall we then make ſute to this higheſt Maieſtie being in heauen, for toyes, and trifles? Shall a dice-player pray that he may win his fellowes money? Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie? Shall any one deſire God to ſatisfie his luſts? In this reſpect ſaith S. Iames, Iam. 4. 3. Ye aske and receiue not, becauſe you aske amiſſe that you may conſume it on your luſts. For this generall direction about the matter of Prayer, we haue a perfect patterne in this platforme preſcribed by our Lord, wherein is nothing, but what is of great moment mentioned.

Obiect. We are there taught to pray for daily bread, which ſeemeth not to be ſo great and weightie a matter.

Anſw. Vnder daily bread weightie matters compriſed. 1. Vnder bread all temporall bleſſings are compriſed. Now all temporall bleſſings ioyntly conſidered together, are a matter of much moment, and meete to be craued of that Lord who is in heauen, Pſal. 24. 1. and to whom the earth and the fulneſſe thereof belongeth.

2. We do not there onely craue the thing it ſelfe, but a bleſſing with it. Now the bleſſing of the leaſt creature is a weighty matter: more then all the world can giue. Without the bleſſing the creature it ſelfe is nothing.Deut. 8. 3. For man liueth not by bread onely, but by euery word that proceedeth out of the mouth of the Lord doth man liue.

3. Though temporall bleſſings in their kinde be comparatiuely ſmall,See §. 96. yet in their end they are of great worth. Their proper end is to enable vs the better to do that worke which God hath enioyned vs to do, and to honour him in this world, which the liuing onely can do.Iſa. 38. 19. In this reſpect we are to craue them not ſingly,Pſal. 6. 5. and ſimply in themſelues, but as meanes to enable vs to honour God, and to do good vnto our brethren.

2. Aske things heauenly. Deſiderari conueni 〈◊〉 & caquae haben ur in caelis. Chryſ. om. 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly: which are

1. Such as tend to the glorie of God that is in heauen.

2. Such as helpe vs to heauen.

Theſe are the things which Chriſt eſpecially entendeth, where making a compariſon betwixt our father on earth, and this our Father in heauen,Math. 7. 11. he ſaith. How much more ſhall your Father which is in heauen, Luke 11. 13. giue good things to them that aske him? S. Luke expreſſing the ſame point, in ſtead of good things puts the holy Ghoſt: whereby is ſhewed what are the good things which Chriſt meaneth, namely, ſuch as proceed from the ſanctifying Spirit of God. Theſe heauenly things are moſt meete for him who is in heauen to giue. To this purpoſe tendeth this exhortation of the Apoſtle,Col. 3. 1. Seeke thoſe things which are aboue. Well had Salomon learned this leſſon: for when God ſaid to him, Aske what I ſhall giue thee, 1. King. 3. 5, 9. he anſwered, Giue thy ſeruant an vnderſtanding heart: which is one of thoſe good gifts that come from aboue.

Obiect. If the things which we are here taught to pray for be heauenly, how is it that temporall bleſſings come in the rank and number of them?

Anſw. How earthly things are heauenly bleſſings. Math. 6. 33. As appendices, and appurtenanees to heauenly and ſpirituall bleſſings: for ſo they are promiſed. Firſt ſeeke the kingdome of God, and his righteouſneſſe, and all theſe things ſhall be added vnto you. As when a man purchaſeth mannours and lands, the wood in hedge-r wes for fire-boote, plow-boote, and other like purpoſes is giuen in the groſſe. Or more plainly, when a man buyeth ſpice, fruite, comfits, or any ſuch commodities, paper and pack-thred is giuen into the bargaine. So if thou get heauenly bleſſings, temporall things, ſo farre as they are needfull for thee, ſhall be caſt in.

3.Aske heauen it ſelfe. From placing God in heauen we are taught to craue heauen it ſelſfe: that we may be where our Father is: and where we may moſt fully enioy his glorious preſence. Thus did the Apoſtle deſire to depart, Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are ſaid to deſire an heauenly countrie:Heb. 11. 16. which alſo the Apoſtle noteth to be the deſire of all true Saints.Heb. 13. 14. V i deus, illic fundamenta habitationis ſu cuique ſunt iacienda. Greg. N ſ. lib. de Orat. Where God is, there muſt euery one lay the foundation of his abode.

Two things there be which will teſtifie the truth of our deſire hereof.

1. A ſtudying to enter into that reſt, together with a chearefull walking in the way that leadeth thereto.Heb. 4. 11.

2.Luke 13. 24. A cheere and ioy of heart when we ſee any ſigne of our diſſolution approaching.Luke 2. 29. Old Simeon and Paul were exceedingly affected in this caſe.2. Tim. 4. 6.

Thus farre of the Preface. The Petitions follow.

§. 19. Of the manner of handling euerie Petition.

IN handling euery of the Petitions ſixe points ſhall be diſtinctly obſerued.

1. The Meaning of the words.

2. The Order and dependance of one point vpon another.

3. The particular good things which we are to cr ate.

4. The particulars for which we are to giue thankes.

5. The duties which we ought to endeauour after.

6. The failings for which we are to be humbled.

The three former of theſe are moſt proper and naturall. For

1. By opening the meaning of the words, the true and full intent of Chriſt will be better found out.

2. By noting out the dependance, one point will giue much light to another. For the order is very acurate.

3. By reckoning vp the particulars which are to be craued, we may eaſily diſcerne what abundance of matter is couched vnder a few words.

The other three points follow by iuſt conſequence. For

1. Whatſoeuer we pray for, when we haue obtained it, we muſt be thankfull for.

2. We muſt do what we can to get what we pray for, or elſe we mocke God.

3. The want of ſuch things as we ought to pray for, miniſtreth iuſt matter of humiliation.

Theſe three latter points therefore are to be conſidered in euery Petition as well as the former.

§. 20. Of the name of God, and the things compriſed vnder it.

Q. VVHich is the firſt Petition?

A. Hallowed be thy Name.

Q. What is the Name of God?

A. That whereby God is made knowne. For that is the end and vſe of a name, to make knowne and diſtinguiſh that whoſe name it is.Gen. 2. 19, 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne; and to diſtinguiſh them one from another. Whatſoeuer Adam called euery liuing creature, that was the name thereof: namely a name proper and peculiar vnto it, whereby the nature of it was expreſſed, and ſo the creature made knowne. Thus whatſoeuer it is whereby God is made knowne vnto vs, may be compriſed vnder this title Name attributed to God.

Q. How many things are there whereby God is made knowne?

A. Sixe things cō priſed vnder Gods name. Sixe eſpecially.

1. His Nature, 1. His nature. Ioh. 4. 24. which is a Spirit. Hereby we know him to be inuiſible, and no way ſubiect to corporall groſſeneſſe or weakneſſe. Yea hereby we know that he muſt be worſhipped in ſpirit and truth.

2.2 The diſtinctiō of perſons. Math. 28. 19. The Diſtinction of perſons in the holy Trinitie. Hereby is Iehouah the true God diſtinguiſhed from all falſe gods. For neuer came it into the imagination, or apprehenſion of any heatheniſh Idolater to conceiue that his God could be one in nature, and three in perſons. Hereby alſo may we know how to approach vnto the Father, namely in the mediation of his Sonne by the aſſiſtance of his Spirit.

3.3. His titles. Vide Hieronym. in epiſt. ad Martel. His Titles. The Iewes haue ten ſeuerall titles which they apply to God, and whereby they diſtinguiſh him from all creatures. Among the reſt Iehouah is the moſt proper. For that is applyed to none but to God. Theſe two titles, LORD, GOD, are moſt vſuall in our tongue.

That the titles applyed to God are properly his Name, is euident by that anſwer which God himſelfe gaue to Moſes, enquiring what he ſhould ſay if the children of Iſrael ſhould aske what the Name of that God that ſent him, was. Gods anſwer was this,Exod. 3. 14. 〈 in non-Latin alphabet 〉 say, I AM hath ſent me to you. By the forenamed titles is God diſtinguiſhed from all creatures.

4.4. His properties. His Attributes. Of theſe ſome are incommunicable, ſo proper to God as in no reſpect they can be attributed to any creature: as eternitie without beginning, ſimpleneſſe without mixture, infiniteneſſe filling all places, preſcience, knowing all things before all times, immutabilitie not ſubiect to any change, all-ſufficiencie in himſelf, omnipotencie and ſuch like. When we heare any of theſe to be attributed to any, we may thereupon inferre, ſurely that is God, or elſe they are falſly attributed. Other attributes are indeed communicable, and in ſome reſpects may be applyed to creatures, as puritie, wiſedome, truth, iuſtice, mercie, and others ſuch like, yet in that they are originally, infinitely, vnchangeably in God, they declare that God to be Iehouah, the ſupreme Lord of all. Such as theſe were reckoned vp, when the Lord proclaimed his Name to Moſes. Exod. 34. 5, 6, 7.

5.5. His word. His Word. This of all other doth moſt clearely, diſtinctly, and fully make God knowne vnto vs. Chriſt ſpeaking of the holy Scriptures thus ſaith,Iohn 5 39. They are they which teſtifie of me.

6.His workes. His Workes. For the inuiſible things of God from the creation of the world, Rom. 1. 20. are clearely ſeene, being vnderſtood by the things that are made, Nomen eius gloria eius. Bern. in Quadrageſſ. Serm. 6. euen his eternall power and Godhead. Gods workes do euidently declare him to be God, yea to be the onely true God, infinitely wiſe, iuſt, mercifull, powerfull, &c. In a word, Gods name is his glorie.

§. 21. Of Gods making knowne himſelfe.

Q. VVHat learne we from this mention of Gods Name?

A. God may be knowne. Though he be inuiſible, vnconceiueable, incomprehenſible in himſelfe, and in his diuine eſſence, yet it hath pleaſed him to ſet forth himſelfe according to our capacitie, as is euident by all thoſe places where mention is made of his name.

Q. God maketh himſelf knowne Why hath God taken a name to be knowne by?

A. 1.To make vs reſpect him. To worke in our hearts a due reſpect of him. Who will or can reſpect that which he knoweth not? But the name of God is in euery reſpect glorious. It therefore maketh them that know it to reſpect him.

2.To draw vs to him. To ſhew vs how we may draw neare vnto him, call vpon him, truſt in him, and receiue from him all needfull bleſſings. If he had no name, or were no way knowne of vs, how could we ſeeke him, and find him? Thus he hath aimed both at his owne honour, and our good, in taking a name to himſelfe. Wherefore we ought to enquire after the name of God, and to take notice of all thoſe meanes whereby he hath made himſelfe knowne to vs. That ſo we may the better hallow his name.

Thus much of this word Name. About the other word (Hallowed be) we will firſt conſider the meaning of it, and then the manner of ſetting it downe: and that 1. Imperſonally. 2. In forme of Petition.

§. 22. Of Hallowing.

Q. VVHat doth this word HALLOW ſignifie?

A. Properly to make holy: being all one as to ſanctifie. But it is diuerſly vſed in the Scriptures.

It is attributed ſometimes to things that are to be made holy, and ſometimes to things that are alreadie holy in themſelues.

Things to be made holy are hallowed two waies.

1. By ſetting them apart, or imploying them to an holy vſe. This may be done by one creature to another. For thus God commandeth Moſes to ſanctifie or hallow all the firſt-borne. Exod. 13. 2, 12. And to ſhew his meaning herein, he ſaith a little after, Thou ſhalt ſet apart vnto the Lord all that openeth the matrix. Thus do miniſters hallow the bread and wine at the holy Communion.

2. By putting holineſſe actually and properly into that which is hallowed. This the Creator onely can do to his creatures. The Apoſtle therefore thus prayeth,1. Theſ. 5. 23. The very God of peace ſanctifie you wholly. And this God doth by his Spirit, which is thereupon called the holy Ghoſt, and Spirit of ſanctification. Math. 28. 19.

That which is holy in it ſelfe is ſaid to be hallowed by eſteeming,Rom. 1. 4. acknowledging,Nos ipſos admo nemus deſiderare vt nomen eius quod ſemper ſanctum eſt, tiam apud homiues ſanctum habeatur. Aug. cp. 121. Iſa. 29. 23. and declaring it to be as it is. In which ſence ſaith the Lord, They ſhall ſanctifie my name, and ſanctifie the holy one of Iaakob. To ſanctifie an holy one can import no more then (as was ſaid) to eſteeme, acknowledge, and declare him to be holy. This is all the hallowing, or ſanctifying that can be done to the Creator. This therefore muſt needs be here ment.

Q. Why is choice made of 〈 in non-Latin alphabet 〉 ſanctificetur. a word that ſetteth out Gods holineſſe, rather then any other of his attributes?

A. Becauſe holineſſe is in it ſelfe an eſpeciall excellencie, and alſo the perfection of all other excellencies. If holineſſe could be ſeucred from any of Gods attributes (which is impoſſible that it ſhould be: for as ſoone may God ceaſſe to be God, as to be holy) it might then be ſaid thereof, as it was ſaid of Iſrael when the Arke was taken away,1. Sam. 4. 21. 22. 〈 in non-Latin alphabet 〉 where is the glorie.

§. 23. Of the creatures hallowing the Creator.

Q. VVHat learne we from the deſire of hallowing Gods name?

A. The Creator may be hallowed by his creatures: otherwiſe Chriſt would not haue taught vs to make this Petition; neither would there haue bene ſo many exhortations recorded in Scripture to this purpoſe, as there are

This is not done by the creatures conferring of any thing vpon his Creator, but onely by the Creators gratious acceptation of our acknowledgment of him to be as he is.Iob 22 2, 3. & 35. 7. For if thou beeſt righteous what giueſt thou to him? or what receiueth he at thine hands? God is ſo abſolute and perfect in himſelfe, as do the creature what it will, it can no way increaſe the honour of God, no nor darken and obſcure it. His name is holy in it ſelfe, whatſoeuer we ſay for it, 〈 in non-Latin alphabet 〉 or againſt it. Neither is it needfull in regard of the Creator that his name ſhould be hallowed: but in regard of the creatures it is very needfull. For the creatures hallowing of Gods name maketh nothing to the happineſſe of the Creator hallowed,Cyril. Catech. myſt. 5. but much to the happineſſe of the creature hallowing.Vt ſanctificetur nomen dei non deo ſed hominibus prodeſt. Aug. epiſt. 121. Should no creature hallow his Creators name, the Creator were not the leſſe honourable: but the creature that failed therein much more miſerable.

Behold here the admirable goodneſſe of God to man, who accepteth of that which is in himſelfe, as giuen to him by man. Perfectly and infinitely holy he is, and yet vouchſafeth to bee hallowed. Ought not this gratious acceptation of God to moue vs to deſire, and to do the things wherein, and whereby God is hallowed?

§. 24. Of the excellencie of Holineſſe.

Q. VVHat is taught vs by the expreſſe mention of hallowing in this Petion?

A. Gods chiefeſt glorie conſiſteth in his holineſſe. Reade the Scriptures obſeruantly, and ye ſhall find this attribute moſt vſually applied to him. They who beſt know how moſt to glorifie God, do reſound this one to another, Holy, Holy, Holy, is the Lord. Iſa. 6. 3.—40. 25. 〈 in non-Latin alphabet 〉 Yea by a propertie and excellencie is God ſtiled the Holy one.

Take heed therefore that no thought which may any way impeach Gods Holineſſe paſſe from you: but let your heart giue aſsent,Rev. 4. 8. and your tongue ſay Amen to this diuine dittie of that heauenly Quire, Holy, Holy, Holy Lord God Almightie. So acknowledge him to be in all his counſels,1. Pet. 1. 15, 16. Fieri dici ur ſancta gloria dei, cum in ſanctitate gloriſicatur à nobis. Bern. in Quadrageſ. Serm. 6. words, and workes: and for a more euident demonſtration thereof, As he which hath called you is holy, ſo be ye holy in all manner of conuerſation, becauſe it is written, Be ye holy, for I am holy?

§. 25. Of the extent of mans deſire to haue Gods name hallowed.

Q. VVHat learne we from the manner of ſetting downe this dutie in the third perſon indefinitely, thus, hallowed be.

A. Our deſire of hauing Gods name hallowed, muſt be beyond that which we are able to do by our ſelues. The extent of our deſire in this reſpect muſt reach to all creatures, in all places, at all times. For this purpoſe reade Pſal. 113. 2, 3, 4. and the whole 148. Pſalme. This ſheweth that in this our deſire we ſimply aime at Gods glorie: and that we reſpect the honour of God more then the reward that may redound to vs thereby. If our deſire were reſtrained to our ſelues, that we onely might hallow the name of God, not caring whether it were hallowed by others or no, it might iuſtly be thought that the chiefe,Exod. 32. 32. if not the onely end of our deſire were ſome recompence which from thence we expected to our ſelues. Moſes manifeſted a pure zeale of Gods glorie when he could haue bene contented to be blotted out of Gods booke, rather then Gods name ſhould be diſhonoured.

§. 26. Of mans diſabilitie to hallow Gods Name.

Q. VVHy is this ſet downe by Petition thus, hallowed be, rather then by promiſe, thus, hallowed ſhall be.

A. Becauſe it is not in our power to do it of our ſelues. For we are not ſufficient of our ſelues to thinke any thing as of our ſelues: 2. Cor. 3. 5. Nulla ſacit homo bona, quae non deus praeſtat, vt faciat homo. Aranſ. Concil. cap. 10. our ſufficiencie is of God. God therefore worketh in man that abilitie, mind and will which he hath to hallow Gods name: ſo as in truth it is God that in and by vs halloweth his owne name.

§. 27. Of the force of this word THY in the firſt Petition.

Q. TO whom is this particle, THY, to hereferred?

A. To him that is deſcribed in the Preface.

Q. What doth it note out?

A. 1. A reaſon of the Petition. 2. A reſtraint of the Petition. 3. An emphaſis of the Petition.

Q. How a reaſon?

A. As it hath relation to the two properties of him that is deſcribed.God to be hallowed becauſe he is good and great. He is Our Father, and he is in heauen: a good and a great God; a gratious and a glorious Lord. Is there not then good and great reaſon that his name be hallowed?

Q. How a reſtraint?God onely to be hallowed.

A. By implying that Gods name onely is to be hallowed.Pſal. 148. 13. I am the Lord: Iſa. 42. 8. (ſaith this God:) that is my name, and my glorie will I not giue to another. And as God will not, ſo neither muſt we giue that which is due to him, to our ſelues or others: on which ground the Pſalmiſt thus prayeth,Pſal. 115. 1. Not vnto vs, Ezec. 28 2, 7. ô Lord, Dan. 5. 20, 21. not vnto vs, Acts 12. 22, 23. but vnto thy name giue glorie. Tyrus, Nebuchadnetzar, Herod, and many others haue bene ſeuerely reuenged for vſurping that glorie to themſelues which was due to God.

Q. How doth this particle THY, God to be hallowed aboue all ſet out an emphaſis?

A. By implying that the name of God is to be aduanced aboue all names. As if we thus ſaid, Thy name, be hallowed as becometh ſo great a name,Pſal. 113. 4. whoſe glorie is aboue the heauens. Thus this particle THY, directing our heart to our Father in heauen, maketh it to ſoare aloft, and extendeth the deſire thereof.

§. 28. Of mans honouring God, becauſe God honoureth him.

Q. VVHat is to be obſerued about the order of the firſt Petition?

A. 1. The fit inference of it vpon the Preface.

2. The due precedence which it hath before all other Petitions.

Q. What learne we from the inference of it vpon the Preface?

A. 1. The honour which God vouchſafeth to man ſhould moue man to ſeeke the honour of God.

2. Sonnes of God ought eſpecially to ſeeke the honour of God.

The firſt of theſe is a generall Doctrine,Digna prorſus o qui eum patrem appellauit oratio, nihil omnino prius quam pro illius gloria ſupplicare. Chryſ. in Mat. 6. Hom. 20. ariſing from that prerogatiue which God in heauen vouchſafeth to men on earth, namely, to be their Father. Whence is inferred, as a dutie, their deſire of hallowing Gods name. To this end is a like Preface prefixed before the Decalogue. In that Preface are laid downe the fauours of God to his people, and thereupon obedience to all Gods commandements (whereby God is much honoured) is required. This dutie of honouring God, vpon the forenamed ground of Gods honouring man, is much inculcated by Moſes and the Prophets.

Both Iuſtice and Gratitude require as much. Iuſtice, becauſe it is a due debt. Gratitude, becauſe it is a rcall acknowledgment of kindneſſe receiued.

We ought therefore to take notice of thoſe ſpeciall fauours and honours which God doth to vs: that our hearts may be the more ſtirred vp thereby to ſeeke his honour.

§. 29. Of Saints honouring God, becauſe they are ſonnes.

THe other Doctrine ariſeth from the particular kinde of honour noted in the Preface, which is, to be ſonnes of him that is in heauen. Becauſe he is our Father, and we his ſonnes, therefore we eſpecially ought to ſeeke his honour.Mal. 1. 6. If I be a Father (ſaith he) where is mine honour? God doth moſt expect it at his ſonnes hands, as of right he may. For they are honoured with the greateſt honour that can be. Can there be a greater honour conferred on ſonnes of men, then to be ſonnes of God? Conſider this all ye that call God Father: eſpecially, ye into whoſe hearts God hath ſent forth the Spirit of his Sonne crying, Gal. 4. 6. Abba Father. In filiorum ordinem profecti, pro patris noſtri gloria to um impendamus affectum, dicentes, ſanctificetur nomen tuum. Ab. Iſa. de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our ſelues for the glorie of our Father, ſaying, Hallowed be thy Name.

§. 30. Of preferring Gods honour before all other things.

Q. VVHat learne we from the precedence of this Petition?

A. 1. Gods honour ought to be preferred before all things.

2. Gods honour is the maine end whereat all our deſires ought to aime.

The order of the Decalogue and the placing of the firſt commandement before all the reſt, doth confirme the former of theſe inſtructions:Mat. 6. 33. ſo doth this exhortation, Firſt ſeeke the kingdome of God. All priorities are compriſed vnder that particle, Firſt. Ioh. 12. 27, 28. Both before and aboue all things is that to be ſought. Chriſt preferred his Fathers glory before his owne life: yea, and before freedome from that bitter agony whereunto he was brought, being our Suretie For thus in his prayer he reaſoneth about that point: What ſhall I ſay? Father ſaue me from this houre. Bnt for this cauſe came I vnto this houre. Father glorifie thy name. And then he reſteth, as in that which aboue all he deſired. This mind by the ſame Spirit was wrought in Saint Paul, who counted not his life deare: Acts 20. 24.—21. 13. but was readie to dye for the name of the Lord.

Q. Is Gods honour to be preferred before our eternall ſaluation?

A. 1. Theſe two cannot ſtand in oppoſition.Our ſaluation ſtandeth with Gods honour. The more we ſeeke Gods honour, the more we helpe forward our ſaluation: and the more we ſeeke our ſaluation aright, the more wee aduance Gods honour.

2. If they could ſtand in oppoſition,Gods glory to be preferred before our ſaluation. then without contradiction Gods honour ſhould be ſought rather then our owne ſaluation. On which ground Moſes made this tranſcendent Prayer,Exod. 32. 32. If not, blot me I pray thee, out of thy booke which thou haſt written.

Gods glorie is of all things the moſt excellent,Eccl. 7. 1. and pretious. If a mans name be better then pretious ointment,Pro. 22. 1. and great riches, What is Gods? Hee primum fieri petionus quod maximum, vt nobis gloriae illius innoteſcat ſanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is, the more it is to be eſteemed, and preferred. Beſides by ſeeking and ſetting forth Gods honour, we ſeeke and ſet forth our owne. For as it is in it ſelfe an honorable thing to honor God, ſo God that can and will performe it, hath ſaid, Them that honour me will I honour. Is there not then good reaſon to deſire aboue all other things that Gods name be hallowed?1. Sam. 2. 30.

§. 31. Of aiming at Gods honour in all things.

THat Gods honour is alſo the maine end whereat all our deſires ought to aime, is euident by that pertinent exhortation of the Apoſtle,1. Cor. 10. 31. Whatſoeuer you do, do all to the glorie of God. Phil. 1. 20. This was his reioycing, that the Lord ſhould be magnified in him, Rom. 9. 22, 23. whether it were by life, Eph. 1. 6. or by death. God himſelfe maketh his glorie the end of all his counſels and actions.Pro. 16. 4. But that end which he aimes at we alſo muſt ſet before vs. As for this end, it is the higheſt, chiefeſt and beſt end whereunto any thing can be referred. It is the end of this firſt Petition, & of all the reſt: for the perfection of Gods kingdome, and ſubiection to his will tende directly to his glorie. As for the other three Petitions, though in the matter of them they concern our good, yet in the manner of ſeeking our good, namely of God, they make to Gods glorie. For in the fourth Petition Gods prouidence in the things of this life is acknowledged: in the fift his mercie in pardoning ſinne: in the ſixt his power, in keeping ſafe from all aſſaults.

This may ſerue as a touch-ſtone to trie the ſoundneſſe of a Religion.Our religion giueth more glorie to God then poperie. In oppoſition betwixt diuerſe religions, marke which cometh neareſt to this marke, nnd moſt tendeth to this end. If the religions of Proteſtants and of Papiſts be well touched with this touch-ſtone, and equally poiſed in theſe ballances, it will eaſily be found that the reformed Religion is much more ſound then the other. For one maine difference betwixt vs and them in all our controuerſies, is this, that we take away from man all manner of glorying in himſelfe, and giue the glorie of all to God. But they rob God to giue to man matter of truſting vnto himſelfe, and vnto others like himſelfe, and of boaſting in himſelfe and others. Inſtance the controuerſies we haue with them about the authoritie of the Church aboue the Scriptures, The power of Popes and Prieſts, Adoration and Inuocation of Angels and Saints, Their interceſſion, The inherent vertue of Sacramtes, Mans free-will to good, Workes of ſatisfaction and ſupererogation, Merit of workes, Indulgences, Pilgrimages, and many other like theſe.

This alſo may ſerue as a touch-ſtone to try particular actions. The more they aime at this end the better they be. Though a worke ſeeme otherwiſe neuer ſo good, yet if Gods glorie be not the end of it, it onely ſeemeth to be good, as that which ſeemeth to be what it is not. To giue almes, to pray, to faſt, are workes in the generall matter and ſubſtance of them good, yet in theſe Chriſt cenſured the Phariſes,Math. 6. 1. &c. and warned his Diſciples not to be like them: and that becauſe they miſſed of this end. Let vs therefore in all things aime eſpecially at Gods glorie.

§. 31. Of the particulars to be prayed for vnder the firſt Petition.

Q. VNto how many heads may thoſe particulars which in the firſt Petition we are taught to pray for, be referred?

A. Vnto three eſpecially. For we are taught there to deſire:

1. Such graces in our ſelues as may enable vs to hallow the name of God.

2. Such graces in others as may enable them thereto.

3. Such an ouer-ruling prouidence in God, as may direct euery thing thereto.Particulars prayed for in regard of our ſelues.

Q. What are the graces which we deſire for our ſelues to the foreſaid end?

A. Such as are requiſite for euery power of our ſoule, and part of our body to make them fit inſtruments of hallowing Gods name: as

1. For our vnderſtanding, 1. Knowledge of God. we deſire knowledge of God: that (as the Apoſtle prayeth) God would giue to vs the Spirit of wiſedome and reuelation in the knowledge of him. Epheſ. 1. 17. This wee may the more confidently pray for,Ier. 31. 34. becauſe it is abſolutely promiſed; and we ought the more earneſtly to deſire it, becauſe it is the groundworke of all other graces. Before the vnderſtanding be well enlightned, neither can the will be made ſubiect to God, nor the heart ſet vpon God, nor any other power of ſoule or part of body be ſeruiceable to him.Mat. 6. 22, 23. expounded. The light of the bodie is the eye: that is, the vnderſtanding in man, the little world, is as that great light the Sunne in the great world. If therefore thine eye be ſingle thy whole bodie ſhall be full of light. If the vnderſtanding be well illuminated and do clearely diſcerne the truth, the whole man throughout will be well ordered. But if thine eye be euill, thy wholebody ſhall be full of darkneſſe. If the vnderſtanding be blind, the whole man muſt needs be out of order. The knowledge here deſired,How God is to be knowne. ought to be a particular and diſtinct vnderſtanding of all the things whereby God is made knowne vnto vs: as of his Nature, Perſons, Titles, and Attributes: yea alſo of his Word whereby all theſe, together with his whole will are plainly reuealed: and of his ordinances, wherein and whereby he is worſhipped: and finally of his workes, whereby his wiſedome, power, iuſtice and mercie, are euidently made knowne.2. Acknowledgment of God. Reu. 4. 11. Yea further we ought to deſire that knowing God to be the onely true Iehouah, we may acknowledge him to bee worthie of all honour, as the celeſtiall ſpirits do.

2. For our Will, 3. Subiection of our will to Gods we deſire a thorow and full ſubmiſſion of it to God, as to our ſoueraigne Lord. Hereof we haue a worthy patterne in Eli, 1. Sam 3. 18. Dauid, and Chriſt himſelfe. Hence will follow Patience vnder all croſſes,2. Sam. 15. 26. as laid vpon vs by God.Math. 26. 39. Contentment in our eſtate,4. Patience. as appointed to vs by God. Thankfulneſſe for euerie bleſſing,5. Contentmēt. as beſtowed vpon vs by God, and other like vertues,6. Thanfulnes. which as they haue reſpect to God do make much to the hallowing of his name.

3. For our Mind and Will ioyntly together,7. Faith. we deſire Faith, whereby we giue all due credence to the truth of Gods word, and beleeue in him.Ioh. 3. 33. This is a great honour done to God: for he that receiueth his teſtimonie, hath ſet to his ſeale that God is true. Vnder this head is compriſed affiance in Gods mercie, 8. Affiance. wherein the glorie of God doth moſt brightly ſhine forth:Pſal 108. 4. (for his mercy is great aboue the heauen: 9. Confidence.) Confidence in Gods power, Rom. 4. 20. whereby Abraham gaue great glorie to God:10. Truſt. Trust in Gods prouidence, a point much preſſed by Chriſt:Math. 6. 25. &c. Perſwaſion of Gods diuine wiſedome, wherby all things are turned to the glorie of Gods name:11. Perſwaſion of Gods wiſedome. and other vertues of the like kind, whereby Gods name is alſo much hallowed.

4. For our Heart we deſire that it may be wholly ſet vpon God:12. Loue. and that he may be made the obiect of all our liking affections,13. Ioy. to loue him with all our heart, 14. Delight. with all our ſoule, 15. Care. with all our mind: 16. Zeale. to ioy in the holy Ghoſt: to delight in his word: to care how to pleaſe him: Math. 2. 37. and to be eaten vp with a zeale of his glorie. And on the other ſide we deſire that our diſliking affections be ſet on that which diſliketh him,Rom. 14. 17. as to hate ſinne and obſtinate ſinners which are hatefull to him:Pſal. 119. 77. to feare his diſpleaſure:1. Cor. 7. 32. to grieue at his offence:Joh 2 17. and to tremble at his iudgements.Pſal. 139. 21.

5. For our Speech, Pſal. 119. 120. we deſire to mention the name of God, as we haue occaſion,Pſal 102. 9, 10. with all reuerence: yea and to take all occaſions of ſpeaking of the glorie of his name:2 Chro. 34. 27. for in this reſpect eſpecially is our tongue,17. Sanctified ſpeech. by an excellencie, called glorie. We deſire therefore (when in truth, Deut. 28. 58. righteouſneſſe and iudgement it may be done) to ſweare by his name:Pſal. 45. 1. to call vpon his name; to praiſe his name:Pſal. 57. 8. to declare his name to others, and to inſtruct them therein,Ier. 4 2. that ſo the name of God may be the more hallowed:Pſal 50. 15, 23. yea aboue all to vſe our glorie,Pſal. 22. 22. our tongue in maintaining the truth of God,1. Pet. 3. 15. and in making a iuſt Apologie when queſtion is made thereof.

6. For our life and outward actions,18. Holy life. we deſire that they be holy, just,Math 5. 16. and blameleſſe, that men may ſee our good workes and glorifie our Father which is in heauen. Ioh. 15. 8. Herein (ſaith Chriſt) is my Father glorified, 2. Cor. 8. 19. that ye beare much fruite: and S. Paul noteth workes of mercie to tend to the glorie of the Lord.

Q. What graces do we deſire for others to the hallowing of Gods Name?Like graces deſired for others.

A. All thoſe which we are to deſire for our ſelues: that Gods name may be hallowed by others as well as our ſelues: which we are to deſire, not onely for our children, families, kindred, neighbours, country-men, or ſuch as we are by outward bands bound vnto, but indefinitly for all of all ſorts: whereof we haue a worthy patterne in the 67. Pſalme. Thus ſhall we ſhew that in this our deſire we aime more at Gods glorie, (which is the maine ſcope of this Petition) then at the good of ſuch as are any way deare vnto vs.

Q. What things do we deſire that God by his ouer-ruling prouidence would turne to the hallowing of his Name?Pray that all things may make to Gods glorie.

A. Euery thing whatſoeuer: as

1. The vertues of his Saints,1. Cor. 8. 1. whereby elſe they may bee puffed vp.

2. The peace and proſperitie of his Saints,2. Chro. 26. 16. whereby elſe they may be drawne away from God.

3. The failings and folly of his Saints,Gen. 50. 20. as he did turne the enuie of Ioſephs brethren to the accompliſhment of his word.

4. The troubles and croſſes of his Saints,Phil. 1. 20. that they ſinke not vnder the burthen of them.

5. The wicked plots and practiſes of his enemies,Acts 4. 24. &c. and of the enemies of his Church.

6. All that all creatures do;Pſal. 148. & 150. that thus in all places, at all times, in and by all things, the Name of God may be hallowed.

§. 32. Of the particulars for which thankes is to be giuen vnder the firſt Petition.

Q. TO what heads may thoſe particulars, for which by reaſon of the firſt Petition we ought to giue thankes be, referred?

A. To the ſame that the particulars which we ought to pray for, were referred: which are

1. All things whereby we our ſelues are enabled to hallow Gods Name: whether in our ſoule, as theEpheſ. 1. 3. gifts and graces thereof: or in our bodie, asIſa. 38. 19, 20. health, ſtrength, agilitie, and dexteritie to any thing that maketh to that end:1. Tim. 1. 12. or in our calling,1. Chro. 29. 12, 13. whether it appertaine toRom. 1. 8. Church, Common-wealth, or familie: or in our outward eſtate.

2. All things whereby others are enabled to hallow Gods Name:1. King. 10. 9. and that in their ſoule, bodie, calling, or eſtate.

3. All euents that any way make by the ouer-ruling prouidence of God to the hallowing of his name: as

1. All manner of bleſſings beſtowed on his Churches and children.Pſal. 147. 1 &c.

2. Iudgements executed on his or their enemies.Exod. 15. 1, &c.

3. Prouidence manifeſted in and vpon any creatures.Pſal. 145. 1, 15.

§. 33. Of the duties required by reaſon of the firſt Petition.

Q. TO what heads may the duties, which by reaſon of the firſt Petition we are bound vnto, be referred?

A. Vnto two eſpecially. One whereof reſpecteth our ſelues. The other reſpecteth others.

Q. What are we bound vnto in regard of our ſelues?

A. To make the beſt vſe that we can of all the meanes which God affordeth to enable vs to ballow his Name, by giuing vs knowledge of God, bringing our wills in ſubiection to him, drawing our hearts vnto him, and breeding and increaſing any of the forenamed graces in vs. For this end we ought

1. So to behold the creatures,Behold God in his creatures. and meditate on them, as we may diſcerne the ſtamp of God in them, and the euidences which they giue of his wiſedome,Iob 42. 5. power, iuſtice, mercie, prouidence, &c. By this meanes did God bring Iob to a more full knowledge, and a more reuerend reſpect of his diuine Maieſtie then he had before.Pſal. 8. 1. &c. Dauid alſo by this meanes had his heart euen rauiſhed with an holy admiration of God.

2. To take more diſtinct notice of God in and by his word.Know God by his word. The Scriptures are they that teſtifie of God.Ioh. 5. 39. And becauſe for our helpe the Lord hath ordained and ſanctified the preaching of his word (a powerfull meanes to breed and increaſe in vs all thoſe graces whereby we may be the better enabled to hallow Gods name) we ought diligently to attend to it.Speake of Gods glorie.

3. To take all occaſions of ſtirring vp our glory (as Dauid ſtileth our tongue) to ſpeake of,Pſal. 57. 8. and to ſpread abroad the glorie of Gods name:Pſal 40. 9, 10. yea and to be willing to open our eares to them that are readie to ſpeake of the ſame ſubiect: and by our mutuall conference to miniſter more and more matter thereabouts.

4. To order the whole courſe of our life,Honour God by thy life. Col. 1. 10. ſo as it may bee worthy of the Lord, and a meanes to bring honour to his name.Math. 5. 16.

Q. What are we bound vnto in regard of others?Bring others to honour God.

A. To do our vttermoſt endeauour to draw on others to hallow Gods name: Pſal. 34 11. For this end we ought

1.Pſal. 22. 22. To inſtruct ſuch as are ignorant of God in the knowledge of God.Acts 18. 26.

2. To draw them to ſet their whole heart on God,Deut. 6. 4, 5. by commending to them the greatneſſe and goodneſſe of God, ſo as they may be enamoured therewith.

3. To encourage them to all good workes whereby God is glorified.

§. 34. Of the things to be bewailed in regard of the firſt Petition.

Q. VVHat are we to bewaile in regard of the firſt Petition?

A. 1. Whatſoeuer is any way defectiue and wanting to the honour of God, ſo as, if it were more compleate, God might be more honoured thereby: As the elder Iewes which had ſeene the firſt Temple built by Salomon, Ezr. 3. 12. when they ſaw the foundation of the ſecond Temple laid, wept with a loud voice, becauſe that latter Temple was not ſo faire as the former. Thus if the brightneſſe of the Goſpell ſhine not forth ſo brightly, as it hath done formerly, or if any other way the glorie of God be obſcured, it miniſtreth iuſt matter of much humiliation.

2. Whatſoeuer bringeth diſhonour to Gods glorious name, as All manner of ſinnes committed againſt any of the foure commandements of the firſt Table vnder which head may bee compriſed:

Pſal. 10. 4. & 14. 1. 1. Atheiſme: which is an vtter denying of God.

2. Ignorance of the true God; Gal. 4. 8. This makes men transferre the honour of God vpon others.2. Theſ. 1. 8. Againſt ſuch therefore will Chriſt come in flaming fire.

3. Errors of God. As when the vnitie of his nature, rinitie of perſons, perfection of power, mercie, iuſtice, wiſedome, truth, or any other attributes are denied: or when God is in any meane reſpectPſal. 50. 21. 1. Sam. 15. 29. made like to man, or to any other creature.

4.1. Sam. 2. 30. Light eſteeme of God: as when he is not truſted in, feared, loued, obeyed with all the mind and might.

5.Mal. 1. 10. Neglect of due worſhip: or yeelding falſe or careleſſe ſeruice to him.

6.Deut. 28. 58. ler. 23. 10. Vndue vſing of his Name, as abuſing the ſame by raſh ſwearing, for-ſwearing, blaſphemie, &c.

7.Pſal. 119. 136. Prophaneſſe, and all manner of impietie.

8.1. Sam. 8. 7. Contempt of his image in ſuch as he hath ſet ouer vs. Theſe and ſuch like tend directly to his diſhonour.

To this head may be referred all ſuch ſinnes as make men attribute to others, or arrogate to themſelues that which is due to God. Baſe flatterie and fooliſh admiration make ſome to deifie others: as theActs 12. 22. Tyreans did Herod. Selfe-conceipt, pride and arrogancie make others to deifie themſelues: l Ezek. 28. 2. as Tyrus did.

3.Dan. 9. 5. &c. Ier. 9. 1, 2. 3. 2. Sam. 12. 14, 16 The ſinnes of others, eſpecially of ſuch as proſeſſe themſelues members of the Church, which cauſe the name of God to be blaſphemed.

4. The euill euents which follow from any of the troubles that befall the Church: as2. Tim. 4. 16. feare of man more then of God, denying the truth of God, and Apoſtaſie.

5. All the aduantages that enemies of God and of his Saints do any way get.Pſal. 10. 13.—42. 3. Their inſultations, and curſed exprobrations, and that againſt God himſelfe.

§. 35. Of Gods kingdome: what it is, and what be the kinds of it.

Q. VVHich is the ſecond Petition?

A. Thy kingdome come.

Q. What is the kingdome of God?

A. That eſtate where as a King he ruleth. For that is a kingdome where a King raigneth and ruleth. Where God therefore raigneth, there is his kingdome.

Q. How doth God raigne as a King?

A. 1. By his abſolute power he raigneth ouer the whole world.

2. By his ſpeciall grace he raigneth ouer his Church.

According to this different manner of Gods raigning is his kingdome diſtinguiſhed. For

1. He hath an vniuerſall kingdome,Gods vniuersall kingdome. Vbi que , regnat, vbi que , imperat, vbi que , maieſtas eius. Bern. de verb. Iſay. Serm. 5. called his kingdome of power: becauſe by his abſolute and ſupreme power he ouer-ruleth all creatures whatſoeuer, or whereſoeuer they be In regard of this vniuerſall ſoueraignty of God, the Scripture ſaith, His kingdome ruleth ouer all. For who hath reſiſted his will? And thereupon he ſaith vnto God,Pſal. 103 19. How terrible art thou in thy workes? Through the greatneſſe of thy power ſhall thine enemies ſubmit themſel es to thee. Rom. 9. 19.

2. He hath a peculiar kingdome,Pſal. 66. 3. called his kingdome of Grace, Gods peculiar kingdome, his Church. whereby he raigneth ouer a ſelect people culled out of the world, which voluntarily yeeld obedience vnto him. The companie of this people, is in one word the Church: and it is a ſocietie choſen of God,Sanè ſecundum praedeſtinationem nunquam Eccleſia electoric penes deum non ſuit. Bern. ſuper Cant. Serm. 78. redeemed by Chriſt, called and ſanctified by the holy Ghoſt, which hath bene in all ages of the world, ſome in heauen, others on earth ſpread ouer the face thereof farre and neare: in which reſpects it is ſtiled the holy Catholicke Church. This is properly the kingdome of Chriſt, in, and by whom the Father raigneth. For it is ſaid, that a kingdome was giuen to the Sonne of man: Dan. 7. 14. Of whom ſaith the Father, I haue ſet my King vpon my holy hill of Sion: Pſal. 2. 6. whoſe people ſhall be willing in the day of his power. Pſal. 110. 3.

Herein lyeth a maine difference betwixt Gods manner of gouernment in his vniuerſall, and in his peculiar kingdome, that the worlds ſubiection is forced, Pſal. 66. 3.—110 3. but the Churches ſubiection is free.

§. 36. Of Gods raigning ouer rebels.

TOuching that vniuerſall kingdome of God ouer all creatures in all places, ſeeing there are many which rebell againſt God and ſay,Pſal. 2. 3. Let vs breake his bonds aſinder, and caſt his cords from vs: Luke 19. 14. We will not haue him to reigne ouer vs: and therupon walke according to the Prince of the re, Eph. 2. 〈◊〉 the ſpirit which worketh in the children of diſobedience: and ſeeing the diuell is the god of this world, a doubt may be made, how God can be ſaid to be their King, and Gods kingdome thus vniuerſally extended ouer the whole world.

Anſw. 1. Rebelion of ſubiects taketh not away the right of a Soueraigne.Pſal. 2. 1, 6. Chriſt therefore notwithſtanding the tumult of people is ſaid to be a King.

2. None can do any thing at all without his permiſſion. Inſtance the arch-rebell of all,Iob 1. 11.—2. 5. of all, Satan, in the caſe of Iob. Inſtance alſo the many plots and practiſes of the wicked, which in all ages by an ouer-ruling hand of God haue bene diſappointed and made void.

3. God can,2. King. 19. 28. when and as it pleaſeth him reſtraine them, as he reſtrained Senacherib: yea and beate them downe, and vtterly deſtroy them,Exod. 14. 28. as he deſtroyed Pharaoh and his whole hoſte.

4. Satan to whom the fore-named rebels are ſubiect, is but Gods executioner:1. King. 22. 2 . he is one of the number of Gods ſeruants, though of his guiltie and reprobate ſeruants.Satan vnus de numero ſeruor 〈◊〉 eſt, licet reorum iam, atque reproborum, Chryſ. hom. 20. in Mat. 6. So as euen in that power, which Satan hath ouer them, God ſheweth himſelfe to be their King.

Q. Is this vniuerſall kingdome of God here ment?

A. No further then that God would order it to the good of his peculiar kingdome, which is here principally intended.

§. 37. Of the kingdome of Grace and Glorie.

Q. HOw may the peculiar kingdome of God be conſidered?

A. 1. In the beginning, and progreſſe of it.

2. In the conſummation, and perfection of it.

In the former reſpect it conſiſteth of a mixture of euill perſons with good ones:Kingdome of Grace. and of euill qualities, in thoſe good perſons, with good ones:Math. 13. 24.—47. in regard of which mixtures it is reſembled to a field wherein grow tares with wheate: and to a drawnet which gathereth of all ſorts:Mar. 4. 26. and to corne which ariſeth with ſtraw and chaffe, as well as with ſound and ſolid graine.

In the latter reſpect it conſiſteth onely of ſuch as are euery way perfectly good:Kingdome of glorie. and therefore ſaid to ſhine as the Sunne,Math. 13. 41, 43. which hath no darkneſſe,Reu. 21. 27. nor any ſpeck or ſpot in it. In the former reſpect eſpecially, it is called a kingdome of Grace: and that:

1. In oppoſition to thoſe who neuer were,Why the kingdome of grace is ſo called. nor euer ſhall be of it: and therefore are obiects of Gods ſeuere iuſtice and reuenging power:Ier. 10. 25. but in it grace raigneth.

2. For diſtinction from thoſe who are tranſlated out of it into heauen.Rom. 5. 21. For by reaſon of the many temptations and imperfections whereunto the Saints on earth are ſubiect, thy ſtand in need of much more grace then the Saints in heauen, who are iuſt and perfect. Heb. 12. 23.

In the latter reſpect it is called a kingdome of Glory,Why the kingdome of glorie is ſo called. and that by reaſon of the Place, where it is, and of the Perſons, which are of it.

1. The Place where it is, is the moſt glorious place of all the world: euen the higheſt heauens.

2. The Perſons, both King and Subiects thereof are decked with vnſpeakable glorie. The King doth there manifeſt his glorie more then any where elſe: as brightly as can poſſibly by the creature be diſcerned. The Subiects there partake of as much glorie as they are capable of: and that in ſoule and body: ſo as they are all glorious within and without.

§. 38. Of the difference betwixt the kingdome of •• Grace. Glorie.

THis kingdome of Grace, and of Glorie, is but one and the ſame kingdome: diſtinguiſhed into two parts, which differ in ſixe circumſtances.

1. In Time. The kingdome of Grace is now preſent while here we liue. The kingdome of Glorie is to come.

2. In Place. This of Grace is on earth: that of Glorie in heauen.

3. In Condition. This is continually warfairing againſt many enemies: in which reſpect it is ſtiled the Church militant; That triumpheth ouer all the enemies: in which reſpect it is called the Church triumphant.

4. In Order of entring into them. This is to be entred into, and paſſed through before we can enter into that. The Prieſt was to enter through the Sanctuarie into the Sanctum Sanctorum.

5. In the manner of Gouernment. This is gouerned and ordered by many ſubordinate meanes, as Magiſtrates, Miniſters, and ſundrie ordinances. That immediatly by God himſelfe.

6. In Continuance. This hath a date, and is to come to an end. That is euerlaſting without end.

§. 39. Of the Churches Gouernment.

Q. VVHat learne we from this title, kingdome, here applied to the Church?

A. Gods Church is a well gouerned eſtate. Pſal. 122. 3. Therein is a King: a iuſt, wiſe, and potent King. No King is or can be like to him. He can, not onely reſtraine and ſubdue his enemies, but alſo change their hearts, and linke them to his ſubiects. He can make the Wolfe dwell with the Lambe, &c. Iſa. 11. 6. &c. Therein are righteous lawes, excellent priuiledges, and all things requiſite for a well ordered politie, all tending to the good of the ſubiects. For it is the eſtate whereof God taketh moſt care.Exod. 19. 5.

They therefore that ſeeke to take away order,Order in the Church. and to bring confuſion into the Church, do much diſhonour this kingdome and the King thereof,1. Cor. 14. 33. who is not the author of confuſion but peace. So do they alſo who profeſſe themſelues to be members of the Church,Iudg 21. 25. and yet liue as if they were without law, in no kingdome, vnder no gouernment.

This condition of the Church, to be a kingdome (if the King, ſcepter, lawes, and priuiledges thereof were well knowne) would be a ſtrong motiue to draw ſuch,Iſa. 11. 10. as are out of the Church into it: and to retaine ſuch as are of it, in it, and to make them ſay, It is good to be here. There is nothing worthy to be deſired in a kingdome, but is after a moſt excellent manner in this kingdome: as, ſufficient ſupply of all things needfull: ſafe protection againſt all things hurtfull.

Thus much of this title kingdome. The next word to be conſidered is, come.

§. 40. Of the encreaſe of the Church.

Q. VVHat doth this word, come, import?

A. 1. A want of perfection.

2. A progreſſe thereto.

The word,Cui dicitur, veni, nondum perueneral. Bern. in Cant. Serm. 25. come, is metaphoricall. That which is comming is not where it would be: it may yet go further: and in that it is comming, it doth ſtep by ſtep draw nearer and nearer to that whereunto it would come: otherwiſe it did not come but ſtand ſtill. Hereby then we are giuen to vnderſtand that the kingdome here ſpoken of hath not yet attained to the higheſt pitch,Adueniat regn •• tuum, veniat vti que , quod perfectain eſt, & euacuetur quod eſt ex parte Bern. Serm. in Nat. Mar. and fulleſt perfection thereof. Therefore we deſire that by degrees it may ſo proceed on thereto, as it may at length attaine that whereunto it doth proceed: that that which is in part may depart, and that which is perfect may be accompliſhed.

Q. To which of Gods kingdomes is this Metaphor to be applied?

A. To his peculiar kingdome, the Church, in both the parts thereof, militant, and triumphant. In the militant Church it is to be extended to all that in Gods decree are deputed thereto, whether called or not called. To ſuch as are not called, that they may be called, and ſo come into the kingdome of grace. To ſuch as are called that they may be more and more fitted to come into the kingdome of glorie: ſo as it may be full and perfect in all the parts thereof.

§. 41. Of the Churches imperfection.

Q. WHat doctrine doth this deſire of the comming of Gods kingdome imply?

A. Gods Church is not yet perfect. This is true of both the parts of the Church, militant, and triumphant.

The militant Church, whether it be conſidered in the ſeuerall aſſemblies and congregations thereof (which conſiſt of ſuch as are but hypocrites, as well as ſuch as are vpright) or in the beſt of thoſe particular perſons (which make vp thoſe congregations, and hath in them fleſh as well as ſpirit) cannot bee denied to be imperfect: whereupon, as in regard of the mixture of good and euill perſonsCant 2. 2. Dicuutur ſpinae propter malignitatem morum: d cuntur fili propter communionem ſacramentorum. Chriſt ſaith of his Church, As a Lilly among thornes, ſo is my loue among the daughters (Thornes they are called for their wicked diſpoſition, but daughters for their communion in holy things) ſo in regard of the mixture of ſpirit and ſleſh in ſuch as are vpright; ſhe ſaith of her ſelfe,Cant. 1. 4. Poseſt ſpouſ cum pulchritudine naeuo non carere nigredinis. Bern. in Cant. Serm. 25. I am blacke, but comely. Blacke by reaſon of her infirmities, and imperfections, as well as of her afflictions and perſecutions. For with ſome comelineſſe there may be blackneſſe.

The triumphant Church alſo, though in regard of that part thereof which is in heauen, it beEpheſ. 5. 27. glorious, not hauing ſpot, or wrinkle, or any ſuch thing, yet becauſe the combate of all that bleſſed communion is not yet full, and the bodies of them whoſe ſoules are in glory, yet be in the power of death, may be truely ſaid to be imperfect. For theActs 3. 21. 〈 in non-Latin alphabet 〉 ab H ſychio, exponitur 〈 in non-Latin alphabet 〉 times of reſtitution, or perfection of all things is to come. God will haue his creatures waite for it.Hab. 2. 3. The viſion is yet for an appointed time: though it tarrie, wait for it, becauſe it will ſurely come.

Shall now particular Churches, which by the true notes of a Church may be proued to be true Churches, bee denied to bee Churches, and forſaken becauſe of ſome imperfections therein? They who will abide in no Church but in that which is perfect, may wander from Church to Church, and finde none on earth to abide in. Were it not for the Churches imperfection there would not be ſo great need of this Petition. This is thus noted not to iuſtifie any corruption, or imperfection. For this Petition which implyeth imperſection, enioyneth vs to pray againſt it. And that which is prayed againſt muſt not be patronized: but rather the beſt meanes that can be muſt bee vſed to redreſſe the ſame.

As not particular Churches, ſo nor particular perſons muſt be miſ-iudged by reaſon of the imperfection of grace, or the corruption of fleſh remaining in them. All here on earth is in part, all is imperfect. Spirits of iuſt men made perfect are to bee found in heauen, not on earth.Heb 12 23. 〈 in non-Latin alphabet 〉 They that think themſelues perfect are for the moſt part furtheſt from perfection. Let vs for our parts be of the ſame minde whereof the bleſſed Apoſtle was,Phil. 3. 12, 14. not to thinke our ſelues already perfect, but to follow hard after perfection, and to preſſe toward the marke for the price of the high calling of God in Ieſus Chriſt.

§. 42. Of mans inabilitie to come vnto God.

Q. VVHat learne wee from the application of this word COME to the Kingdome of God?

A. Man of himſelfe cannot come to Gods Kingdome. It muſt come to him, Iſa. 65. 1. before he can come to it. I was found (ſaith the King of this Kingdome) of them that ſought me not.Ioh 16. 44. For, No man can come vnto him except the Father draw him: which made the Church thus to pray and promiſe, Cant. 1. 3. Draw me and we will runne after thee.

Man by nature is dead in ſume. Epheſ. 2. 1. Non iam captiuos ocul s extolle e in al um Sponte poteſt, &c Proſp. de Ingra. c. 40. Can hee that is dead come, till he be come vnto, and haue life put into him?

Hereby both the free preuenting grace of God is commended vnto vs, and alſo all ſelfe-conceit in man is remoued, and much matter of humiliation miniſtred vnto him.

§ 43. Of the force of this word THY in the ſecond Petition.

Q. TO whom hath this particle THY relation?

A. Euen to him to whom the ſame Particle had relation in the former Potition. And it doth here import the ſame things that it did there. 1. A reaſon. 2. A reſtraint. 3. An extent of this Petition.

A Reaſon, as it is referred both to the Preface, and alſo to the firſt Petition. The kingdome here meant is the kingdome of him who is our Father, who is in heauen, and whoſe name is to be hallowed. Great reaſon therefore that we ſhould pray for this Kingdome to come.

A Reſtraint, as it implyeth that this Kingdome onely ſhould be deſired to come. So as, not any kingdome which is contrarie to this, and hindreth the comming of this, but euery kingdome which is any helpe to the comming of this, in that onely reſpect as it is ſuch an helpe, ought to be deſired to come.

An Extent, in that it implyeth a comming fit for ſuch a kingdome as Gods is: yea, and anſwerable to the excellencie of him who is the King thereof.

§. 44. Of Gods power to make his Kingdome come.

Q. WHat learne wee from directing this Petition vnto God?

A. It is in the power of God to perfect his Church. He can gather all the parts thereof together: and bring them all to that meaſure of perfection which is meeteſt for them. Otherwiſe it were in vaine to make this Petition to him.1. Cor. 3. 7. It is God that giueth the encreaſe. It is he that is able to make grace to abound. 2. Cor. 9. 8.

Let vs therefore euer call vpon him to be fauourable vnto Sion, and to build vp the walles of Ieruſalem: Pſal. 51. 18. and let vs in faith depend on him for the good of his Church: and ſo long as hee remaineth King thereof not feare what any creature can doe againſt it.Pſal. 118. 6.

Thus much of the meaning of the words, and inſtructions ariſing out of them. The order and fit inference of this Petition vpon the former followeth.

§. 45. Of the beſt meanes, and fitteſt perſons to hallow Gods Name.

Q. VVHy is this ſecond Petition inferred on the firſt?

A. 1. To point out the beſt meanes of hallowing Gods Name.

2. To ſhew what perſons are fitteſt thereto.

Q. What is the beſt meanes?

A. The Church:Pſal. 65. 1. wherein praiſe waiteth for God. For God is knowne in Iudah:Pſal. 76. 1. his name is great in Iſrael. No where is God ſo well knowne as in his Church.

Q. Who are the fitteſt perſons to hallow Gods Name?

A. Such as are members of the Church. Them therfore doth Dauid cal vpon to praiſe the Lord. Pſal. 135. 19, 20, 21. No other perſons can hallow Gods Name aright: for this is a worke of Gods ſanctifying Spirit.1. Cor. 12, 3. No man can ſay that Ieſus is the Lord, but by the Holy Ghoſt.

Vpon the two forenamed grounds, we ought the more earneſtly to pray for the Church, that ſo the Name of God may be the more hallowed.Dan. 9. 19. This moued Daniel to bee exceeding feruent in Prayer to God for his Church.

§. 46. Of the ſpirituall bleſsings to be craued for the whole militant Church.

Q. VVHat are the particular good things which by vertue of the ſecond Petition we ought to pray for?

A. All ſuch things as concerne the good of the Church militant, or triumphant.

In our Prayer for the Church militant we ought to haue reſpect to the things which concerne the whole body, or the ſeuerall parts thereof, whether they bee more remote, or nearer to vs, and ſo we more eſpeciall members thereof.

Q. What are wee to pray for in regard of the whole bodie of the Church militant?

A. 1. That God would bleſſe it with all needfull bleſſings both ſpirituall and temporall.

2. That he would protect it from all manner of euill.

Vnder the bleſſings craued for the Church the meanes which God hath ſanctified for the better effecting of them are compriſed.

Q. What are the ſpirituall bleſsings which wee ought to deſire for the Church on earth?Spirituall bleſſings for the whole militant Church.

A. 1. In generall that as God hath choſen it to bee as his Vineyard and Orchard, ſo he would take an eſpeciall care of it, hauing his eye continually vpon it, to plant it, to water it, to fence it, to doe for it whatſoeuer he himſelfe ſeeth requiſite for it. Becauſe we know that God better knoweth, then we doe, what is good for his Chnrch, therefore ought our deſire of the good thereof to be referred to him, & extended to that knowledge which he hath of it. To which purpoſe Dauid thus prayeth, Doe good in thy good pleaſure vnto Sion. Pſal. 51. 18.

2. In particular we ought to deſire both the dayly encreaſe of Gods Church on earth; and alſo the eſtabliſhment of it.

For the encreaſe of it two eſpeciall things are to bee deſired, and that indefinitely without any limitation to any particular place.

1. That where no Church is,Pray that Churches may be where none are Pſal. 67. 2. God would bee pleaſed to plant one. Such ought the extent of our deſire to be herein, as to pray that Gods ſauing health may be knowne among all Nations. Eſpecially among ſuch as haue a particular promiſe made to them,Rom. 11. 25, 26. as the Iewes. Pſal. 67. 4. On this ground when they were a people, and we none, they prayed for vs.

2. That where any foundation of a Church is laid,Pray that Churches planted may encreaſe. God would cauſe the building anſwerably to bee reared vp. To which purpoſe Dauid in his forenamed prayer addeth this clauſe,Pſal. 51. 18. Build thou the walls of Ieruſalem. This was the maine thing which the Apoſtles aimed at in that powerfull prayer which with one accord they made vnto God. Acts 4. 24. On this ground we haue iuſt cauſe to pray for Virginia, and other like Plantations.

For the eſtabliſhment of the Church, two things alſo are to be deſired.

1. That ſuch Churches as are built vp may bee kept from ruine:Pray for preſeruation of Churches. 1. Theſ. 3. 10, &c. and the people thereof from reuolt. On this ground we ought to pray for the Churches now in Europe.

2. That if any breaches haue beene made, they may bee repaired, and ſuch people as haue reuolted bee reſtored.Pray for recouerie of Churches. On this ground wee ought to pray as for thoſe Churches of Greece, which were planted by the Apoſtles, ſo for all thoſe Churches which hauing receiued the light of the Goſpell,Dan. 9. 16. haue returned 〈◊〉 Popery.Pſal. 80. 14.

Q. Which are the meanes that wee ought to pray for, as ſanctified of God for obtaining the forenamed bleſſings.

A. They are of two ſorts.

1. Outward; Outward meanes of the Churches good the ſacred ordinances of God.

2. Inward; the ſanctifying operation of Gods holy Spirit.

Of outward meanes there are three eſpeciall kinds.

1. The chiefeſt and moſt abſolutely neceſſarie is the Miniſterie of Gods Word.

2. The next to that is the administration of the Sacraments.

3. The laſt, which is alſo of very good vſe, is Eccleſiaſticall gouernment.

By the Miniſterie of the Word both ſuch as are out of the Church are gathered into it:1. The word. Pſal. 45 6.—110. 2. and they alſo that are in it, are further built vp in all needfull graces. That is Chriſts Scepter whereby he gouerneth his Church:Mat. 13. 19. and wherein his ſtatutes, and ordinances,Pſal. 147. 19. and all the priuiledges of the Church are contained.

By adminiſtration of the Sacraments that grace which is wrought by the Word,2. Sacraments. is confirmed, and eſtablished. Theſe are Chriſts ſeales to ratifie his Couenant,Rom. 4. 11. and all his promiſes made vnto his Church.

By the Eccleſiaſticall gouernment well ordered many ſcandals and ſtumbling blockes are remoued,3. Gouernment. or auoided. Such as are free-hearted and forward are encouraged; ſuch as are backward and ſlothfull, are pricked on; ſuch as are vnruly, and refractarie are bridled, and kept in compaſſe.

Q. What are we to pray for in regard of the ordinances of God?Pray for free vſe of Gods ordinances.

A. That they may bee freely and purely exerciſed. Pray (ſaith the Apoſtle) that the word of the Lord may RVNNE; (that is haue a free and a ſpeedie paſſage) and be glorified, 2. Theſ. 3. 1. 〈 in non-Latin alphabet 〉 that is, be purely and powerfully preached. That which hee applyeth to the Word, may alſo be extended to other holy ordinances of God; which that they may be freely and purely exerciſed,Pray for Miniſters. we are to pray both for Ministers, & alſo for Magiſtrates. For Miniſters eſpecially,Mat. 9. 38. that the Lord would ſend forth labourers into his harueſt: Epheſ. 6. 19. and giue them vtterance, that they may open their mouth boldly to make known the myſterie of the Goſpel: ſo as Abilitie, Libertie, and Integritie, are to be prayed for in the behalfe of Miniſters. Of all other functions none more needful, none more vſefull for the Church: none can leſſe be ſpared then Miniſters. Wherefore more inſtant Prayer is to be made for them.Pray for Magiſtrates. Magiſtrates alſo,Pſal. 49. 23. 〈 in non-Latin alphabet 〉 who are promiſed to be giuen as nouriſhers & nurſes of the Church, may by their good gouernment procure much good to the Church, as Mordecai did. Wee ought therefore to pray for them:Eſt. 10. 3. that God would raiſe vp men of worth, that may feede his people according to the integritie of their heart, and guide them by the skilfulneſſe of their hands, Pſal 78. 72. as Dauid did. Where there are none to beare rule,Iudg. 21. 25. euery man doth that which is good in his owne eyes: whence muſt needs follow much confuſion. And where there are euill Magiſtrates, people are oft drawne to follow their euill courſes: witneſſe this ſtile giuen to the firſt King of Iſrael, Ieroboam which made Iſrael to ſinne. 2 King. 10. 31. If they will not follow their euill courſes, they ſhall bee ſure to be oppreſſed. For when the wicked beareth rule, Pro. 29. 2. the people mourne.

Q. What ought wee to pray for in regard of the ſanctifying operation of Gods Spirit?

A. That it may alwaies accompany all the outward meanes ordained of God for the good of his Church.Pray for the power of the Spirit. For neither is he that planteth any thing: nor hee that watereth: but God that giueth the encreaſe: which hee giueth by the worke of his Spirit.1. Cor. 3. 7. The Spirit giueth life. The Apoſtle therefore prayeth for them that had heard the Word of Truth, 2. Cor. 3. 6. that God would giue them the Spirit of wiſedome and reuelation. Epheſ. 1. 13, 17. By the operation of Gods Spirit are all Gods ordinances made powerfull and effectuall.

§. 47. Of praying for the outward temporall eſtate of the Church.

Q. VVHat are we to pray for in regard of the temporall eſtate of the Church?

A. All needfull peace and proſperitie.Pſal. 122. 7, 7. Though all temporall bleſſings be compriſed in the fourth Petition; yet ſo farre forth as they tend to the good of the Church, being a meanes that the Goſpell may be preached, and the Sacraments adminiſtred more freely, that people may bee more incouraged to come into the Church, and to abide in the Church, that Eccleſiaſticall gouernment may be the better exerciſed, they belong to this Petition. Yet becauſe the Church like a Palme-tree doth oft better grow, at leaſt in purity, when it is preſſed with aduerſitie, we are in our deſire of the outward peace and proſperitie of the Church to ſubmit our deſire to the wiſedome of God, and no further to deſire it, then God ſeeth it to be needfull, and vſefull for the Church.

§. 48. Of the extent of our Prayer for the good of the Church after our time.

Q. HOw farre ought our deſire for the good of the Church to extend?

A. To preſent, and to ſucceeding times, that the Church of God may proſper, flouriſh and increaſe both in our dayes, and alſo in the dayes of our poſteritie from time to time, till the day of perfect conſummation, which is the day of the glorious appearing of Ieſus Chriſt. For this end wee are to pray for Seminaries of Miniſters,Pray for Seminaries. Magiſtrates and Chriſtian people: as Schooles of learning, Colledges, Vniuerſities, Innes of Court, and other ſuch like places where youth are trained vp and fitted to bee vſefull members of the Church: yea alſo wee ought to pray for Chriſtian Families, that in them children may from their infancie be trained vp in pietie. In the Scripture there is frequent mention made of children of the Prophets, 2. Kin. 2. 3, 5, 7. & 4. 1. & 6. 1. which were trained vp vnder Prophets to ſucceed them in their functions. And there were Colledges, and other like places for training vp of theſe.2 King 22. 14.

Concerning Seminaries, 1. Sam. 19. 18. 20. wee are to deſire two things eſpecially.

1. A continuance of them.

2. Gods bleſsing on them: that they may flouriſh in good learning, and that their learning may be ſeaſoned with Grace: for otherwiſe it may proue more dangerous then commodious to the Church of God.

This extent of our deſire for the good of Gods Church after our time, ſheweth, that therein wee aime more at Gods glory, and his Churches good, then at any priuate benefit to our ſelues.

§. 49. Of praying againſt euills which annoy the Church.

Q. VVHat are the euills from which we ought to pray that the Church may be protected?

A. The dominion of ſinne, of Satan, and of all euill men which are Satans miniſters and inſtruments.

Theſe haue kingdomes:Rom. 5. 21. for ſinne raigneth, and that vnto death, where it findeth entertainment: and it maketh men ſeruants vnto it ſelfe.Rom. 6. 17. Satan alſo is the god and Prince of this world. and as a Prince he ruleth and worketh in the children of diſobedience, 2 Cor. 4. 4. Ioh. 14. 30. All tyrants, perſecutors, and ſuch like enemies of the Church,Eph. 2. 2. being in authoritie, are the deputies, and Vice-roys of ſinne and Satan: vſing the vttermoſt of their power to bring men into ſubiection vnder ſinne and Satan: the chiefeſt of theſe is Antichriſt. The kingdome of all theſe is contrary to Chriſts kingdome: and the ſtanding of them hindereth the comming of Chriſts kingdome: and in that reſpect are we to pray that they may be weakned and demoliſhed. Yea we are to pray that euerything which cauſeth offence in the Church may be remoued:Math. 13. 41. for which we haue an expreſſe promiſe.

Theſe are the ſuits which we ought to put vp for the Church indefinitely: and for ſuch parts thereof as we neuer knew, ſaw, or heard of.

§. 50. Of the things to be craued for particular Churches which we know.

Q. HOw ought we to pray for particular Churches whoſe eſtate we know?

A. We ought to frame our prayers according to that wee heare, ſee, or otherwiſe know of any. As

1. If any eſpeciall bleſſing be beſtowed on any,Col. 1. 9, 10. to pray that it may be continued and increaſed.

2. If any miſchieuous plots be practiſed againſt any,Eſt. 4. 16, 17. to pray that they may be preuented.Acts: 2. 5.

3. If miniſters or other members of any Churches be ſurpriſed,Heb. 13. 19. to pray that they may be deliuered.

4. If perſecution be raiſed againſt any Church,Acts 4. 29. to pray that either that fire may be quenched,1. Pet. 5. 10. or elſe that ſufficient courage and ſtrength may be giuen to ſuch as are perſecuted to hold out, and endure the vttermoſt tryall.

5. If any noyſome weeds of Idolatrie,Gal. 5. 12. hereſie, ſchiſme, or the like, ſprout vp in any Church, to pray that they may bee rooted out. To ſharpen our prayer herein, we ought oft to call to mind that which in this caſe is promiſed by Chriſt, Euery plant which my heauenly Father hath not planted ſhall bee rooted vp. Math. 15. 13.

This is that true vſe which we are to make of the knowledge that we haue of the eſtate of any of Gods Churches.

§. 51. Of praying for the Churches whereof in particular we are members.

Q. HOw ought we to be affected towards thoſe particular Churches whereof we are more immediate members?

A. 1. Our prayers ought to be more particularly applyed to them.

2 They ought to be more earneſtly extended for their good.

To giue ſome inſtances of the particular application of our prayers in this kind.

1. We ought by name to pray for the Churches in the land wherein we liue:Pray by name for our owne Churches. as the Iewes in ſpeciall manner prayed for Sion and for Ieruſalem.Pſal. 74. 2. & 137. 5, 6. Thus we of England ought in particular and by name to pray for the Churches therein: yea becauſe Scotland and Ireland are vnder the ſame gouernment that wee are, by name to pray for thoſe Churches alſo.

2. We ought by name to pray for the Magiſtrates that are ſet ouer vs:And for our owne Magiſtrates and Miniſters. as for the Kings Maieſtie, ſo alſo for inferiour Magiſtrates. And for the Miniſters of Gods word in the ſaid dominions.1. King. 1. 37, 47 Pſal. 72. 1.

3. We ought more eſpecially to pray for the Citie,Pſal. 132. 9. Towne,And for the places of our abode. or Pariſh where we liue. Ieremiah exhorted the Iewes when they were in captiuitie to pray vnto the Lord of the Citie where they abode. Ier. 29. 7. Ought not wee much more to pray for the Citie or Pariſh where we are in our owne Countrie, & where we freely enioy the holy ordinances of God? Here we ought by name to remember the Miniſter that is ſet ouer vs;Epheſ. 6. 19. pray ſaith the Apoſtle, and for me.

4. Yet more frequently and earneſtly ought we to pray for the family where we are,And for our familie. whether we be the head, or other members thereof. Chriſt bid his diſciples into whatſoeuer houſe they entred to pray that peace might be to it: Luke 10. 5. much more ought we to deſire the good of the familie where we haue our continuall abode. We ought by vertue of this Petition to pray that our familie in particular may be a ſeminarie and nurcerie of the Church: yea that it may be a Church (as the houſes of Philemon, Aquila, and Priſcilla were) which they are,Phile. 2. when morning and euening ſacrifices of the calues of our lips are conſtantly offered vp therein:Rom. 16. 5. and other duties of pietie meete to be performed in a familie, are there conſcionably obſerued. Such ought euery ones deſire to be for his owne familie, that if pietie ſhould be baniſhed out of the Land or Pariſh where he liues,Ioſ. 24. 15. yet it ſhould find harbour in his houſe: which was the holy reſolution of Ioſhua.

5. Finally,And for our owne perſons. becauſe euery ones perſon is moſt neare to himſelfe, euery one ought moſt of all to pray for himſelfe, that his perſon may be a fit temple for the holy Ghoſt: 2. Cor. 6. 16. and though the houſe where we liue be an impure and impious place, no member of any true Church, yet that he himſelfe may be as Ioſeph was in the houſe of Potiphar, Gen. 39. 2. a faithfull member of the true Church, a free-hearted ſubiect of the kingdome of God: and for this end euery one ought to pray that in his perſon he may be ſanctified throughout, and his whole ſpirit, and ſoule, and bodie, be kept blameleſſe vnto the comming of our Lord Ieſus Chriſt. 1. Theſ. 5. 23.

This is that true and proper vſe which wee are to make of thoſe bonds whereby we are outwardly linked one to another, that as we are more nearely knit one to another, ſo more ſpecially and inſtantly to pray that they to whom we are in outward bonds linked, may with vs be faſt knit to the bodie of Chriſt, and as true members thereof may beautifie and honour it:Col. 2. 19. and that all the bodie by ioynts and bands hauing nouriſhment miniſtred, and knit together may encreaſe with the encreaſe of God.

Thus we ſee how our deſire ought to be ordered for the militant Church. It ought in generall to be extended to the whole bodie whereſoeuer: more particularly applied to the ſeuerall parts of it, as we haue any notice thereof: and more earneſtly extended for ſuch parts as wee our ſelues are more nearely knit vnto.

§. 52. Of the things to bee deſired for the Church triumphant.

Q. VVHat are we to pray for in regard of the triumphant Church, the kingdome of glorie?

A. The full perfection, and conſummation thereof. Whereunto tend theſe particulars following.

1. That we which liue in this kingdome of Grace,1. Pray to be fitted for heauen. may be fitted and prepared for that kingdome of Glorie: that we may be preſented as a chaſte and pure Virgine to our Huſband Chriſt. 2. Cor. 11. 2. Such a prayer did the Apoſtle vſe to make for the members of the militant Church.1. Theſ. 5. 23.

2. That we may be looſed, and be with Chriſt in that glorious place.2. Pray to be in heauen. For the gathering of ſuch into the kingdome of Glorie,Phil. 1. 23. as belong thereunto helpeth forward the conſummation of it.Hoc optamus vt finem noſtris faciat malis & nos aſſumat in regnum. Aug. de Temp. Serm. 126 How we may pray for death. Votum affectus magis quam effectus.

Obiect. How can this deſire of being diſſolued ſtand with the vnchangeable decree of God concerning the appointed time of mans death?

Anſw. This kind of prayer rather ſheweth what we could deſire, if the will of God were ſo, then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpoſe, but to manifeſt our longing deſire after that which God in his eternall counſell hath purpoſed for vs. Thus did many of the faithfull Iſraelites, Math. 13. 17. that liued long before the Meſſiah was exhibited,1. King. 19. 4. Ionah 43. deſire to ſee him. An abſolute deſire of preſent death (as was the deſire of Eliah, and Ionah) is not warrantable, but a longing after death to be in the kingdome of Glorie (as was the deſire of Paul) is very commendable.Phil. 1. 23.

3. That the number of thoſe whom God hath ordained to3. Pray for accompliſhing the number of the Elect. make full the body of Chriſt, may be accompliſhed. For there is a certaine number ordained vnto eternall life, Rom. 8. 29, 30. till that he be full, the kingdome of Glorie cannot in all the parts thereof be conſummate.

4. That the ſignes which in Gods word are fore-told to goe before the comming of Chriſt may accordingly fall out:4. Pray for the ſignes of Chriſts comming. that by the ſight of them we may be the more erected to looke for the glorious appearing of Chriſt. Math. 24, 29, &c. There are ſignes fore-told; theſe therefore muſt be prayed for.5 Pray againſt enemies of the Church.

5. That all the obſtinate enemies of the Church which any way hinder the full and perfect conſummation thereof may be deſtroyed: and thoſe not only wicked men, and cruell tyrants, and perſecutors, but alſo death, and him that hath the power of death,1. Cor. 15. 15. the diuell. The deſtruction of theſe is promiſed: ſo as there is good ground to pray for it.

6. That the bodies of all the Saints which from the beginning haue ſlept, 6. Pray for the reſurrection. may be raiſed from death, to be vnited to their ſoules,1 Theſ. 4. 16. and brought vnto the kingdome of Glorie. For this is abſolutely promiſed.

Obiect. This is to pray for the dead.

Anſw. Not for this or that particular friend departed whoſe eſtate we certainly know not:How prayers to be made, or not to be made for the dead. but in generall for all the true members of Chriſts celeſtiall bodie: nor to obtaine that for them which was to be obtained in the times of their life, remiſſion of ſinnes: nor yet to alter their finall eſtate, the doome whereof paſſed vpon them at the moment of their diſſolution: but onely as their reſurrection is a degree to the perfecting of the kingdome of Glorie, we being taught to pray for the full perfection of that kingdome, pray indefinitely for the reſurrection of the Saints which is a degree thereto.

7. That Chriſt would come in his glorie to iudgement:7. Pray for Chriſts coming. Reu. 22. 17. 20. Mat. 13. 41, 49. & 25. 32. &c. and make a perfect ſeparation betwixt the elect and reprobate. For ſo much is foretold and promiſed.

8. That all the members of Chriſts myſticall bodie being glorified with him,8. Pray for the full glorificatiō of the Church. He may deliuer vp the kingdome to God the Father, that God may be all in all. For ſo much is alſo foretold.1. Cor. 15. 24, 28.

§. 53. Of the things for which thankes is to be giuen by reaſon of the ſecond Petition.

Q. FOr what are we to giue thankes by vertue of the ſecond Petition?

A. Euery thing that maketh to the good of Gods Church, whether directly, by bleſſings beſtowed on it, or conſequently, by reſtraining or ouer-throwing the enemies of it, miniſtreth iuſt matter of thankſ-giuing. We are therefore to be thankfull in the behalfe of the Church, in theſe caſes following, and others like to them.

1.Acts 11. 18. When Churches are planted where none were before. Thus the Iewes glorified God, when they heard that the Goſpell was embraced of the Gentiles.

2. When ſuch Churches as are planted do thriue and proſper. For this did S.2. Theſ. 1. 3. Paul giue thankes in the behalfe of the Theſſalonians.

3. When good Magiſtrates are raiſed vp. In which caſe the Queene of Sheba bleſſed God for ſetting Salomon on the throne of Iſrael.1. King 10. 9. Much more are we to bleſſe God for good Miniſters of his word: and that not onely when they are firſt raiſed vp, but alſo when being reſtrained by ſickneſſe or any other meanes,2. Cor. 1. 3, 11. they are againe reſtored.

4.1. Theſ, 1. 2, 8. When the Goſpell hath a free paſſage, and ſoundeth forth from one place to another.

5.1. Theſ. 1. 5. When the miniſtry of the word is in power, and fruitfull among the Saints.Col. 1. 6.

6.Pſal. 147. 12, 13, 14. When the Church hath reſt, peace, and proſperitie.

7. When ſuch as are perſecuted ſtand ſtedfaſt in the faith: and are not terrified with any oppoſitions againſt the truth,1. Theſ. 3. 8, 9. nor drawne to denie the ſame.

8.Pſal. 124. 6. When the Church is deliuered from any plots of the enemies againſt it.

9.Eſt. 9. 17. When vengeance is executed on the enemies of the Church.Exod. 15 1.

10. When Seminaries of the Church, as Schooles of learning, Colleges, and Vniuerſities do proſper.

11.2. Ioh. 4. When pietie is planted in families: eſpecially in our owne.

12.Phile. 4. When priuate Chriſtians grow in Grace: eſpecially if withall they edifie one another.

13.Congratulemur, vt dignum eſt, patri noſtro: qus a & pium eſt defunctum plangere Malachiam, & pium magi Malachiae congaudere viuenti. Bern. Serm. in tranſ. Mal. When Saints that haue giuen vndoubted euidence of their perſeuerance in the true faith, depart out of this life. Though that loſſe which the Church on earth may haue of them, miniſter matter of mourning; yet in that the triumphant Church is encreaſed by their departure, it is matter of thankſgiuing.

14. When we ſee the time of our2. Tim. 4. 6. owne departure to be at hand.

15. When we obſerue any of thoſeLuke 21. 28. ſignes to fall out which Chriſt hath foretold of the end of the world, Pro fidelibus defunctis debemus gratias agere. Idem de mod bene viu. Serm. 70. and of his glorious comming vnto iudgement.

§. 54. Of the duties required vnder the ſecond Petition.

Q. VVHat duties are we to endeauour after by vertue of the ſecond Petition?

A. Euery one ought according to the eſtate and condition wherein he is, to do what lyeth in his power to helpe on the comming of the kingdome of God, and that both in himſelfe, and in others alſo. For which end theſe particulars following are carefully to be obſerued.

1. They who are out of the Church muſt come into it. If they be in the kingdome of darkneſſe, they muſt not abide therein. This is eſpecially to be obſerued of them to whom the light of the Goſpell appeareth, and diſcouereth their darkneſſe. To ſuch it is ſaid,Eph. 5. 14. Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall giue thee light.

2. They who are in the Church muſt walke worthy of their calling. Epheſ. 4 1. To ſuch it is ſaid, Ye were once darkneſſe but are now light, walke as children of light. Eph. 5. 8.

3. They who being of the Church are among ſuch as are out of it, muſt labour to win them. Saint Paul went ſo farre he rein, as he became as without law, 1. Cor. 9. 21. that he might gaine them that were without law. To ſhew that this is a common dutie belonging to euery member of the Church,1. Pet. 1. 1, 2. Saint Peter exhorteth women ſo to carrie themſelues towards their husbands, as if any obey not the word they may without the word be wonne by the conuer ſation of their wiues.

4.1. Theſ. 5. 11. Fellow members of the Church muſt edifie one another: and hearten,Heb. 10. 24. encourage, and prouoke one another vnto good workes, and to ſtand ſtedfaſt in the faith.

5.Rom. 15. 1. & 14 13. They who are ſtrong muſt beare with the weake: and euery one take heed that they lay no ſtumbling blocke before any to make them fall:1. Cor. 8. 9. nor giue any offence.

6.Gen. 17. 12. If any be parents of children, they muſt be carefull to bring them to be incorporated into the Church by the Sacrament of Baptiſme, and that while they are infants: and as they come to any yeares of diſcretion,Eph. 6. 4. to bring them vp in the nurture and admonition of the Lord: Pro. 22. 6. that thus, when they are tranſlated into the triumphant Church, they may leaue their children behinde them true members of the militant Church; and that ſucceſſiuely generation after generation.

7.Philem. v. 2. If any be houſholder, their care muſt bee to make their houſes (as the houſes of Philemon, Rom. 16. 5. Aquila, and Priſcilla were) Churches of God. And in this reſpect take vpon them the faithfull endeuour of Abraham, Gen. 18. 19. and ſetled reſolution of Ioſua.

8.Ioſ. 24. 15. They who are Miniſters muſt take heed to all the flockes whereof the Holy Ghoſt hath made them ouer-ſeers to ſeed the Church of God: Act. 20. 28. and doe all things vnto edifying. 1. Cor. 14. 26.

9. They who are Magiſtrates muſt maintaine true religion in their dominions, and cauſe all that are vnder their iuriſdiction to ſtand to the couenant of God. 2. Chro. 34. 33. Yea they ought to be ſo watchfull ouer the Lords vineyard, as to ſuffer neither wilde boare to roote it vp,Cant. 2. 15. nor foxes to make any hauocke therein. They muſt ſuffer neither profeſt enemies, nor running ſeducers to harbour therein.

§. 55. Of the things to be bewailed vnder the ſecond Petition.

Q. VVHat are the things that we ought to bewaile by vertue of the ſecond Petition?

A. All ſuch things as any way make to the diſaduantage or diſparagement of the Kingdome of Chriſt. As

1.2. Cor. 4. 4. That great ſway which Satan hath in the world, whereof he is the god: Epheſ. 2. 2. and worketh in the children of diſobedience: and that all the world worſhippeth him. Reu. 13. 3, 4. For all Infidels, Idolaters, Heretiques, Schiſmatiques, hypocrites and profane perſons are his vaſſals: and theſe are they with whom the world is filled.

2.Mic. 7. 1. The ſmall circuit of Chriſts Kingdome. The Prophet thus bringeth in the Church her ſelfe bewailing her ſmall number, Woe is mee: for I am as when they haue gathered the ſummer fruits: as the grape gleanings of the vintage.

3.Math. 13 25, &c. The mixture of Satans ſubiects with Chriſts in that ſmall circuit. For where the Lord of the field ſoweth good ſeed, the enuious man ſoweth Tares: which maketh the ſeruants of the Lord to complaine.

4. The many clouds which obſcure the light of the Goſpell. I meane the clouds of errour, ſuperſtition, humane traditions and ſuch like, whereby the cleare light of the Goſpell is hindred from ſhining forth in his full brightneſſe. Chriſt himſelfe complaineth, that the Word of God is made of none effect through the many traditions of the Iewes.Mar. 7. 13.

5.Pſal. 50. 13. The ſpoiles of the Church made by open enemies: whereof Dauid much complaineth: ſo doe alſo other Prophets.

6.Cant. 1. 2. Treacheries of falſe-hearted brethren. The Church complaineth that all her friends dealt treacherouſly with her: and Chriſt complaineth that his owne familiar friend in whom hee truſted,Pſal. 41. 9. which did eate of his bread, lift vp his heele againſt him.

7. Vnſaithfulneſſe in Magiſtrates: ſuffering ſuch as beare no good will to the Church to creepe into it, lodge in it, and worke miſchiefe againſt it.Neh. 13. 4, &c. This did good Nehemiah much complaine of. Much more cauſe of complaint there is, when Princes in the Church are roaring Lyons, Zeph. 3 3. and her Iudges are euening Wolues.

8. Vnfaithfulneſſe in Miniſters: when they are inſufficient, idle, corrupt in doctrine or life: whereby the edification of the Church is much hindered.Iſa. 56. 10. The Prophets oft complaine of ſuch.ler. 23. 14, 17.

9. Deſolation of Seminaries: as of Schooles, Colledges, Vniuerſities, and ſuch like.1. Sam. 22. 22. Dauid lamented the deſtruction of the Citie of Prieſts which was a Seminarie. The comming of the Kingdome of God is much hindred by the deſolation of Seminaries. So alſo is it as much, if not more, hindred by corruption in Seminaries. If fountaines bee poiſoned, can wholeſome ſtreames bee expected to flow from thence? In corrupted Seminaries more vaſſals of Satan, then true ſubiects of Chriſt are bred and brought vp.

10. Diſorder of Families. When pietie findeth in priuate Families little or no entertainment, if it bee not cleane thruſt out of doores: and ſuch licentiouſneſſe vſed, as houſes are rather made ſties for Satan, then Churches of God, great cauſe of mourning is giuen.Ier. 7. 18. Ieremiah complaines that husbands and wiues, parents and children, were all giuen to wickedneſſe.

11. Profeſſors vnworthy walking. It is meanes to keepe ſuch as are not of the Church from entring into it, when they ſee ſuch as profeſſe themſelues to bee of the Church, to walke as children of darkneſſe, and to turne the grace of God into wantonneſſe.Phil. 3. 18. Saint Paul doth bitterly complaine of ſuch.

12. Reproaches caſt vpon the Saints. Sarah when ſhe beheld Iſmael ſcoffing at Iſaak, Gen. 21. 9. 10. was exceedingly moued thereat. So was Dauid at Michols ſcorning of him for the manifeſtation of his zeale.2. Sam. 6. 20. Some weake members of the Church may be diſcouraged thereby; and in that reſpect it is a matter to bee lamented.

13.1. King. 19. 10. Perſecution raiſed againſt the Church. This did Eliah much bewaile: yea it made him weary of his life. A free paſſage of the Word, and a free vſe of other holy ordinances of God is much hindered thereby: and many are thereby brought to deny the faith: and therefore it is to be bewailed.

14.2. Tim. 4 16. Timorous backeſliding of Profeſſors. This did S. Paul complaine of in his time. Much doth this tend to the diſcouragement, and diſaduantage of the Church: and much to be lamented.

15.1. Cor. 1. 11. & 11, 18. Sciſmes, ſects, and diſſentions in the Church. Theſe doe much hinder the growth of the Church: yea they oft cauſe greater deſolation then open oppoſitions of profeſſed enemies.

16.Repugnans fit vt quaeramus inſeculo diu viuere qui petimus regnum dei velociter advenire. Cypr de Orat. dom, §. 14. Too much loue of life in this world, and feare of death. If men might liue as long they would, how ſlowly would Gods Kingdome come! That wee who deſire the kingdome of God to come ſpeedily, ſhould ſeeke to liue long in this world, implyeth contradiction.

§. 56. Of the will of God here meant, and doing it.

Q. VVHich is the third Petition?

A. Thy will bee done in earth as it is in heauen.

Q. What is here to be conſidered.

A. 1. The Thing deſired.

2. The Manner of performing it.

The ſubſtance then of the Petition is in theſe words, Thy will be done in earth. In the words following is a direction for the better performing of that which is deſired. Of theſe two points therefore we are to ſpeake in order. And firſt of the Petition, that ſetteth out the rule which in all things we ought to ſet before vs: namely, the will of God.

Q. How doth God will a thing?

A. 1.Epheſ. 1. 11. By ordaining and deternining it.

2.Rom. 12. 2. By liking and approuing it.

By this differing manner of willing things,Gods ſecret and reuealed will. may Gods will be diſtinguiſhed into his Secret Counſell, and Reuealed Word.

The former of theſe is that Soueraigne, abſolute will of God, by which all things are, and without which nothing can be. ForEpheſ. 1. 11. He worketh all things after the counſell of his owne will: Pſal. 115. 3. And hath done whatſoeuer he pleaſed. Rom. 11. 34. For who was his Counſeller?

The latter is ſtiled Gods good and acceptable will: Rom. 12. 2. whereby he manifeſteth what is pleaſing vnto him.Gods reuealed will here meant

Q. Which of theſe is here eſpecially meant?

A. His reuealed Word: as is euident by theſe reaſons.

1. The reuealed things of God belong to vs and our children for euer, Deut. 29. 29.

2. Gods reuealed Word is that rule which wee muſt lay before vs,Non vbiquè ſicut poteſtas, ſic voluntas eius bona, & beneplacita, & perſecta. Ber. de verb. Eſa. Serm. 5. and the marke whereat wee ought to haue an eye in all things. Pſal. 119. 9.

3. This will of God may be reſiſted, and is much reſiſted, by the ſonnes of men. For ſaith Chriſt, How oft would I, &c. And ye would not? Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is.

There is therefore great need that wee ſhould pray to haue this done.Non vt Deus faciat quae vult ſed vt nos facere poſsimus quae deus vult. Cypr. de Orat. dom. §. 11. Not that God would doe what he will, but that we may be able to doe what he will. As for Gods ſecret co nſell (as it is kept ſecret) it cannot be here meant, as appeareth by theſe reaſons.

1.Deut. 29, 29. Secret things belong vnto the Lord our God.

2.Pro. 19. 21. The counſell of God ſhall ſtand: it cannot but be done: ſo as we need not pray that it may be done.

3. A deſire may bee made contrarie to Gods ſecret will without ſinne. Inſtance the deſire of Dauid to build a temple for the Lord: which deſire both Nathan the Prophet of the Lord,2. Sam. 7. 3. and God alſo himſelfe approued, and yet it was the determined purpoſe of God that Dauid ſhould not doe that which he deſired.1. King. 8. 18.

Yet if the foreſaid counſell of God bee made knowne either extraordinarily by ſpeciall reuelation,How Gods counſell is to be yeelded vnto. or ordinarily by euents (for euents doe declare the determined counſell of God) then ought there to bee yeelded thereto a willing ſubmiſſion: which ſubmiſſion is commended in the examples ofIob 1. 21. Iob, 1. Sam. 3. 18. Eli, 2. Sam, 12, 22, 23. Dauid, 2. King. 20. 19 Hezekiah, Act. 21. 13. Paul and other Saints. And thus doth this phraſe (be done) import both obedience to Gods Word, and alſo ſubiection to his worke: or a willing yeelding to whatſoeuer God ſaith or doth. It is a phraſe both of action and paſſion. Of action in relation to Gods Word.How Gods will is done. Of paſsion in relation to his guiding prouidence: and importeth patience and contentment euen in ſuch things as croſſe our owne minds: in which ſence ſaid Pauls companions, when they heard his reſolution to goe to Ieruſalem where the Prophet had foretold that hee ſhould be bound, Act. 21. 14. The will of the Lord be done. In regard of Gods ſecret wil,Cum diuinus fiat voluntas tuae, nobis ab illo prccamur ipſum obedientiam. Aug. epiſt. 121. we pray that nothing which God doth, diſpleaſe vs: and in regard of his reuealed will, that nothing which wee do, diſpleaſe him. Obedience therefore to God is here principally prayed for.

§. 57. Of the extent of our deſire to haue Gods will done.

VVHy is this deſire ſet downe imperſonally, thus, be done?

A. Non dixit fiat in me, vel in nobis voluntas tua, ſed prorſus vbiq, terraerum, &c. To ſhew the extent of our deſire. If it had been expreſſed in the firſt perſon (thus, Let vs doe) our deſire might ſeeme to be appropriated to our ſelues. If in the third perſon (thus; Let men doe) it might ſeeme to be poſted ouer to others from our ſelues:Chryſt. in Mat. 6. Hom. 20. but this indefinite phraſe, be done, may indifferently be referred to our ſelues and all others whatſoeuer they be.

§. 58. Of the rule of our obedience, Gods will.

Q. VVHat learne wee from the expreſſe mention of Gods will in this Petition?

A. Gods will is the rule of our obedience: ſo as, if ſuch a queſtion as the People, Luk. 3. 10. 12, 14 Publicans, and Souldiers propounded to Iohn, Luke 18. 18. or the Ruler to Chriſt: or the Iewes to the Apoſtles, be moued,Acts 2. 37. and it be demanded what is to be done, in a word out of this Petition,Epheſ. 5. 17. this anſwere may be giuen, Gods will. This is it which oft we are enioyned to vnderſtand, Rom. 12. 2. to proue, to practiſe: and which is ſo much preſſed in the 119.Epheſ. 6. 6. Pſalme. And that not without iuſt cauſe.Gods will the ground of goodneſſe. For Gods will is the very ground of goodneſſe. Whatſoeuer is willed of God is good: and therefore good, becauſe it is willed of God. Where the Apoſtle prayeth for the Hebrewes, that God would make them perfect in euery good worke; Heb. 13. 21. by way of expoſition he addeth this clauſe, To doe his will.

They who make Decrees of Councels,No ſufficient rule but Gods will. Traditions of Elders, Statutes or Canons of men, or any other thing beſides Gods Word their rule, haue but a Leaden rule, which may be bowed this way or that way. What may we then think a mans owne reaſon, will, luſt, appetite or humour to be? and yet doe many make theſe the rules of their obedience.

For our parts let vs thorowly acquaint our ſelues with Gods Word,Be acquainted with the Word. Pſal. 1, 2. and therein exerciſe our ſelues day and night. Let vs make it our Counſeller, to be reſolued thereby in all doubts: our guide to be directed thereby in all our wayes: our Light, to be enlightened thereby thorow the darkneſſe of this world: our Touchſtone to proue and try all things thereby. And let vs haue it in as high account as euer Dauid had it.Pſal. 119. ver. 72, 103.

§. 59. Of practiſing Gods will.

Q. VVHat doth this phraſe (be done) teach vs?

A. Nothing is ſufficient without practiſe. I ſay nothing, becauſe neither knowledge of Gods will, nor a good diſpoſition thereto, nor profeſsion thereof, without doing it, is any thing. All theſe are in their kinde needfull: for practiſe without knowledge can not but be very prepoſterous: without a good diſpoſition, meerely hypocriticall; and without a free profeſſion, too too timerous; ſo as knowledge of Gods will is as light to giue direction vnto practiſe: a good diſpoſition thereto is as ſalt, to ſeaſon it: a free profeſſion is as wine to make it quicke and cheerefull. But yet all thoſe without practiſe are as nothing. He that knoweth his Maſters will and doth not according to it ſhall be beaten with many ſtripes. Luke 12. 47. Hee that hath a good minde and diſpoſition to Gods will, and yet doth it not, condemneth himſelfe in that which hee alloweth: and he that maketh a faire profeſſion of it, but yet doth it not, is like to that Figgetree which Chriſt curſed:Math. 21. 19. and hee hath this doome denounced againſt him by the Iudge of all, Depart from mee thou worker of iniquitie. I may therefore well ſay to them that know, like, and profeſſe Gods will, Bleſſed are ye if ye doe it. The benefit of practiſe, 1. Ioh. 2. 4. But without doing, all is in vaine. For

1. There is no truth of Grace, where there is no practiſe of Grace.

2.Deut. 6. 1. Doing of Gods will is the maine end of reuealing Gods will.

3. The benefit of all conſiſteth in practiſe: For by it, is Ioh. 15. 8. God moſt glorified: our1. Theſ. 1. 7. fellow-Saints ſtirred vp to an holy emulation:1. Pet. 3. 1. they which are without or wonne, or—16. made aſhamed: and we our ſelues2. Pet. 1. 10. aſſured of our Election before the world, and ſaluation after the world: gaining alſo thereby1. Tim. 5. 10. a good name while we liue, andProu. 10. 7. a bleſſed memoriall after we are dead.

If theſe motiues be not ſufficient to moue ſuch as know the will of God to adde practiſe thereunto, and to doe it, I know not what can be ſufficient.

§. 60. Of mans diſabilitie to doe Gods will.

Q. Quare precamur vt a Deo bonum nobit animi propoſitum contingat? Quia infirma eſt ad bonum humana Natura. Greg. Nyſ. de Orat. VVHat are we taught by deſiring this of God that his will be done.

A. 2. Cor. 3. 5. Man is vnable of himſelfe to doe Gods will. Ioh. 15. 5. Without mee (ſaith the Lord) yee can doe nothing. Phil. 2. 13. It is God that worketh in vs both to will and to doe. As for man, take him as hee is of himſelfe, and it will appeare thatGen. 6. 5. euery imagination of the thought of his heart is onely euill continually. And by the weakeneſſe of this corruptible body wee are held backe from bringing our wils to yeeld vnto, and agree with Gods will. Is it then poſſible that of himſelfe hee ſhould doe that which is ſo pure and perfect as the will of God is?Ipſa corruptibilis huius infirmitate corporis praepedimur ne voluntas noſtra diuinae valeat coberere. Bern. in Quadr. Serm. 6.

On this ground we ſee that there is iuſt cauſe

1. To deny our ſelues, andProu. 3. 5. not to leane vnto our owne wiſedome, will, conceit, or any naturall abilitie.

2. To call vpon God toCant. 1 3. draw vs, that ſo we may runne after him: and wholly to depend on him for his preuenting, aſſiſting, and perfecting Grace.

3. To vſe ſuchCol. 3. 16. meanes as God hath ſanctified to enable vs to doe his will.Vſes of the knowledge of mans diſability.

4. ToRom. 11. 36. giue the praiſe of all that abilitie wee haue to doe Gods will vnto God, who worketh in vs hoth the will and the deed.Vt fiat in nobis voluatas deiopi. eſt voluntate De i-ope cius Cyp', de rat. Dom. § 11.

5. To1. Cor. 15. 10. vſe and imploy the ſaid abilitie to the glory of God.

§. 61. Of the force of this word THY in the third Petition.

Q. TO whom hath this Particle THY in the third Petition relation?

A. To the ſame perſon to whom it had relation in the two former Petitions: and it importeth the ſame things in this Petition that it did in the other two, namely, a Reaſon, Reſtraint, and Emphaſis.

A Reaſon, becauſe it ſheweth that the Will here mentioned is the will of Our Father who is in heauen, whoſe name is aboue all to be hallowed, and whoſe kingdome is before all to be preferred.

A Reſtraint, becauſe it implyeth that his will onely is to be done.

An Emphaſis, becauſe it intimateth an aduancing of Gods will aboue all others.

§. 62. Of preferring Gods will before all others.

Q. VVHat then doth this Particle THY teach vs?

A. Gods will is to bee preferred before all others. ThisGen. 39. 9. Ioſeph, Dan. 6. 10. Daniel, and—3. 18. his three Companions, theActs 5 29. Apoſtles and many others well obſerued, when they refuſed to yeeld to mans will againſt Gods: and 2. Sam. 15. 26. Dauid, Act. 21. 13. Paul, andMat. 26. 39. Chriſt, when they ſubmitted their owne wils,Si filius obaudiuit vt faceret patris voluntatem, quanto magis ſervus obaudire debet, vt ſaciat domini voluntatem. Cypr. loc. citat. to Gods, in ſuch things as if it had beene the will of God, they could haue deſired to haue beene otherwiſe. Among others, the example of Chriſt is to be obſerued, becauſe hee was a Sonne, and we are but ſeruants. If the Sonne yeelded to doe the will of his Father, how much more ought the ſeruant to yeeld to doe the will of his Maſter.

Both the ſupreme Soueraignty of God, and alſo the abſolute perfection of his will require as much.Docemur ſemper ad Dei, non ad noſtram reſpicere voluntatem, quia in noſtra voluntate aliquotiens contaria ſuut: in domini autem voluntate vita eſt ſemper & bonitas. Aug. de Temp. Serm. 126 As for our owne and other mens wil they are ſubiect to much errour, and oft proue very pernicious.

This is eſpecially to be noted of ſuch as can bee content to doe Gods will ſo farre as it is agreeable to their own humour, or croſſeth not the will of thoſe men whom they are loth to offend. But if in theſe caſes they refuſe to doe Gods will, they haue it not in that high account that here they are taught to haue it, and they come very ſhort of the extent of this Petition, whereby wee are taught alwayes to haue one eye on Gods will, and not on our owne. For in our will there are many contrarieties, but in the Lords will there is alwaies life and goodneſſe.

§. 63. Of praying onely for men in earth.

Q. VVHo are compriſed vnder this phraſe in earth?

A. Sonnes of men inhabiting in earth.Iob 4. 19. In this phraſe there is a double trope.Metony ia ſubiecti. Synec doc he generis. Firſt the Place is put for them that are therein. Secondly, a generall is put for a particular. For there are ſundry ſorts of creatures that liue on earth: yet onely the chiefe and principall of them are meant: euen they who haue the dominion ouer all the reſt. Now Men are here thus ſet forth, becauſe while they liue on earth they are moſt backward to do Gods will.

Q. What inſtruction may be raiſed from this phraſe in earth?

A. Men while they liue in this world need our prayers. All the directions giuen in Scripture to pray for any, all the promiſes made to prayer, all the warrant that is giuen for performing this dutie, is reſtrained to prayer made for them that liue in earth. And they are to be prayed for:

1. Becauſe they are ſubiect to manifold infirmities.

2. Becauſe they may reape benefit by our prayers: which they that are taken from earth can not doe. For they that are tranſlated from earth to heauen are made perfect: ſo as they need not our prayers. And they that are caſt downe from earth to hell, are implonged into ſuch irrecouerable miſerie, as they can reape no benefit by our prayers.

Let vs not therefore offer vp ſo pretious incenſe as prayer is, in vaine, for ſuch as can reape no benefit thereby. But in faith let vs pray for them that are in earth.

§. 64. Of the meaning of this phraſe in heauen.The inhabitants of the higheſt heauens, not the hoſts of the middle heauen are here meant.

Q. VVHo are compriſed vnder this phraſe in heauen?

A. The glorious Angels and glorified Saints with Chriſt their head.

Some thinke the middle heauen to be here meant, where the Sunne, Moone, and other Stars are placed: and that partly becauſe the creatures in that heauen do conſtantly keepe that courſe wherein by the will of their Creator they were at firſt placed; and partly becauſe they are viſible, ſo as that conſtant courſe of theirs according to the will of God, may be ſeene by men on earth. But howſoeuer that conſtancie of theirs may be a witneſſe againſt our manifold aberrations, and ſweruings from that courſe wherein our Creator hath ſet vs: yet in that they haue no vnderſtanding to take notice of the will of God, nor do what they do by any free,Hoc oramus vt dei volunt s ſicut in coeleſtibus facta eſt creaturis, ſiat etiam in terrenis: vt ſicut Angelus ſic &. homo, &c. Bern. in Quadr. Serm. 6. willing choice, but by a naturall motion from which they can not ſwerue, we muſt aſcend higher then that heauen, euen to the higheſt heauen of all, where the forenamed Angels and Saints are, who in all things by a moſt free and willing choice do perfectly fulfill the will of God.

Q. How can they whom we ſee not to be a patterne for vs?

A. By the word we may know what is done by them. For God hath thereby manifeſted how they do his will.

§. 65. Of the manner of following a perfect patterne.

Q. HOw can we do Gods will as they do it, ſeeing they in all points do it moſt perfectly: and it is impoſſible for vs to attaine to ſuch a perfection?

A. 1. In ſuch a manner as they do, may we alſo do Gods will, though not in ſo compleate a meaſure. A candle giueth light in an houſe, euen as the Sunne doth in the world: in ſuch a manner, not in ſo great meaſure. There may be in qualitie and likeneſſe a compariſon betwixt things that are in quantitie and meaſure very vnequall. In this reſpect they who haue hope in Chriſt are ſaid to purifie themſelues euen as he is pure.

2. All the Saints euen on earth haue the beginning of that heauenly perfection wrought in them:1. Ioh. 3. 3. which beginning the Apoſtle ſtileth The firſt fruites of the Spirit. Rom. 8. 23. Now we may be confident of this very thing, Phil. 1. 6. that he who hath begun a good worke in vs, will performe it vntill the day of Ieſus Chriſt: 1. Cor. 1. 8. that we may be blameleſſe in that day.

3. Our deſire and endeauour may and muſt be beyond our abilitie:Phil. 3. 13. as ſhall be proued by and by.

§. 66. Of the matter of Patience which the inhabitants of heauen haue.

Q. HOw can there be a ſufficient patterne where there is no triall of Patience, as in heauen there is none? For the Angels and Saints in heauen are not ſubiect to any croſſes that ſhould trie their patience.

A. This patterne is eſpecially for actiue obedience.

2. Thoſe heauenly Spirits do many things which they would not but for the will of God. When it is the will of God, the Angels do willingly deſcend from heauen to earth, Gen. 28. 12. ſometimes to bring glad tidings to the Church,Reu. 14. 6, 19. and ſometimes to execute vengeance on ſinners. Yea the ſoules of the Saints which haue bene taken out of their bodies & carried into Abrahams boſome, that place of ioy and bliſſe, haue bene contented at the will of God to leaue their glorie,Mat. 27. 53. and to returne againe into their bodies, euen asIoh. 6. 38. Ioh. 11. 44. Chriſt came downe from heauen, not to do his owne will, but the will of him that ſent him: and as his ſouleLuke 23. 43. after it had bene in Paradiſe—24 5, 6. returned into his body in earth. Now heauen, Paradiſe, and Abrahams boſome is a place of ſuch glorie, and ſo conſpicuouſly doth the brightneſſe of Gods glorie there ſhine forth, as the coeleſtiall ſpirits would neuer be willing to depart out of it, but to do the will of their Lord.

3. There is a compaſſion in them for the afflictions of the Church in earth. For the Saints in earth and in heauen are fellow members of one and the ſame bodie: in which reſpect there cannot but be ſome ſympathie and fellow-feeling of their fellow-members afflictions: euen asMat 25. 42. &c. there is in the head of that bodie Ieſus Chriſt. The maine reaſon why theReu. 6. 10. ſoules of the Martyrs, departed, deſire vengeance on the enemies of the Church, is for thoſe Saints ſake who were liuing, and ſo ſubiect to their tyrannie and crueltie. It is ſaid that there is ioy in the preſence of the Angels of God, Luke 15. 10. ouer one ſinner that repenteth. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Why not then compaſſion alſo ouer the Church that is afflicted?

4. The Saints in heauen through patience inherit the promiſes.Heb 6. 12. (For through many afflictions men enter into the kingdome of God) and therein we are exhorted to be followers of them. Acts 14 22. Sancti ſimiles nobis ••• cre paſſibiles, & ipſi peregrinationis huius & exilij d ploraucre moleſtias, &c. B ••• . infeſt. o •• . Sanct Serm. 1.

5. With patience they expect the reſurrection of their bodies, and perfect conſummation of that glorie which is ordained for the whole bodie of Chriſt, and all the members thereof. When it was tould the ſoules of the forenamed Martyrs deceaſed, that they ſhould reſt vntill their brethren ſhould be fulfilled, they were ſilent, and patient: they replied not againe.

Thus then wee ſee that in heauen there is a patterne of patience.Reu. 6. 11.

§. 67. Of well doing good.

Q. VVHat learne we from this direction (as it is in heauen) added to the Petition?

A. Good things are to be done after a right manner. So much is noted in the ſumme of the Morall Law, as Mat. 22. 37, 39 In ſacrificijs quae Abel & Cain primiobtulerunt, non munera eorum deus, ſed corda intue batur vt ille placeret in munere qui placebat in corde. Cypr. de Orat. Dom. §. 18. Chriſt hath ſet it downe. The good things enioyned are to loue God, and our neighbour. The manner of louing God, is to do it with all the heart, &c. The manner of louing our neighbour is to loue him, as our ſelfe. If the Scriptures be obſeruantly read, we ſhall find them as copious in preſcribing the right manner, as in preſſing the maine matter of any du ie: and in declaring Gods approbation of the one more then of the other. Take for example the firſt worke of pietie recorded to be done after mans fall. In the ſacrifices which Abel and Caine firſt offered, God did not behold the offering, but the heart, that he might pleaſe God in his offering, that pleaſeth him in his heart. The offering declared the worke: the heart the manner of doing it.

For1. Pet. 2. 15. Gods will is manifeſted in the manner as well as in the matter. Yea if a good thing be euilly done, God will ſay,Iſa. 1. 12. who required this at your hands? For a good thing isIſa. 66. 3. cleane peruerted, and made euill by an euill manner of doing it.

It is therefore very requiſite that we1. Cor. 11. 28. examine good things euen by the manner of doing them: and not thinke it ſufficient that the thing we do is for the matter and ſubſtance of it lawfull and warrantable. As many (if not many more) tranſgreſſions are committed by failing in the manner of doing good things, as by doing things which are ſimply euill.

§. 68. Of propounding a perfect patterne before vs.

Q. VVHat are we taught by the kind of patterne ſet before vs?

A. The patterne which we follow muſt be perfect: ſuch a patterne is the example of thoſe that are in heauen.Heb. 12. 23. They are ſpirits of iuſt men made perfect. Like patternes cannot be found on earth, except the patterne of Chriſt in the dayes of his fleſh, Phil. 2. 5. Heb. 12. 2. which is alſo ſet before vs.

Q. How are examples of Saints on earth to be followed, if our patterne muſt be perfect?

A. No Saints example that euer liued on earth for the time of his abode on earth,How Saints on earth are to be followed. is made a patterne in all things without exception to be followed. But their examples are ſet before vs to be imitated.

1. In ſuch particular good things as they did well. Thus Gal. 3. 7. Abraham in beleeuing Gods promiſes;Nom. 12. 7. Moſes in being faithfull in Gods houſe; thelam. 5. 10, 11. Prophets in long ſuffering; Iob in patience; other Saints in other particular graces are made patternes.

2.1. Cor. 11. 1. So farre forth as they followed a perfect patterne we muſt follow them.

We are very proane to follow imperfections:The danger of ſetting imperfect patternes before vs. as a ſtreame where a breach is made, will leaue the channell to runne in that breach: and by ſtriuing to runne therein will make the breach greater and greater: ſo we, where we ſee any defect in the patterne, are readie not onely to faile by that defect, but to be farre worſe.Math. 23. 15. A Proſelite made by a Phariſie, proued two-fold more a child of hell then the Phariſie. We are, by that corruption of nature which is in vs, proane to ſwerue from the patterne which is ſet before vs, euen where the patterne it ſelfe is good and right. How much more ſhall we ſwerue when the patterne is defectiue? YetPhil 3. 15. by a perfect patterne we ſhall be kept the nearer, and held the cloſer to perfection.

It is therefore a point that much concerneth vs to make choice of our patterne:Choice to be made of our patterne. and not to be beguiled with glorious titles of Antiquitie, Vniuerſalitie, Multitude, and Conſent of men on earth. Perfection was neuer found in theſe: much leſſe in ſome few, or ſingle men that are blinded and puffed vp with honour, wealth, power, or any ſuch earthly preheminence. Yet how doth the whole world almoſt follow ſuch, and make them their onely patterne?

§. 69. Of aiming at more then we can attaine to.

Q. VVHat learne we from ſetting thoſe who are in heauen as a patterne before thoſe who are in earth?

A. Such perfection as in this life cannot be attained to, may be aimed at. For it is not poſſible for any on earth to bee ſo perfect as they who are in heauen: yet muſt we aime at their perfection, and endeauour after it. For Chriſt exhorteth to be perfect as our heauenly Father is perfect. Mat. 5. 48.

1. Thus ſhall we the better diſcerne how far ſhort we come of perfection, and of that integritie which is requiſite for all thoſe that ſtand in Gods glorious preſence. On this ground ſaith Iob, Iob 9. 2. How ſhould man compared vnto God be iuſtified?

2. Thus we ſhall be the more humbled, and brought to ſay to God as Iob did: Iob 40 4.—40. 6. Behold I am vile, what ſhall I anſwer thee? I will lay my hands vpon my mouth. I abhorre my ſelfe, and repent in duſt and aſhes.

3. Thus ſhall we be brought to a thorow and vtter deniail of our ſelues: and from all ſelf-conceipt and confidence in our owne righteouſneſſe:Pſal. 143. 2. and to pray vnto God not to enter into iudgement with vs.

4. Thus ſhall we be the more ſtirred vp to put forth our vttermoſt abilitie:Phil 3. 13, 14. as it is in the Prouerbe, He that will ſhoote high muſt aime at the Sunne, a marke farre beyond his reach. A man that ſhooteth at a marke within his reach may ſhoote ſhort for want of putting out his full ſtrength.

Little do they regard theſe helpes,Their folly who make ſinfull men their patterne. who ſet the examples of mortall, weake, ſinfull men before them: and thinke all is well if they be any thing better then the worſer ſort of people; as that Phariſie who ſaid.Luke 18. 11. O God, I thanke thee that I am not as other men are, extortioners, vniuſt, adulterers, or euen as this Publican. Hence is it that they are ſo farre from iudging themſelues for many of their ſinnes, as they are readie rather to iuſtifie themſelues when they are reproued, and to ſay, Do not ſuch and ſuch men the like? What ſinne almoſt might not be iuſtified if the patterne of men on earth, yea of the beſt, were a ſufficient plea and pretext? Haue ye not heard of Noahs drunkenneſſe, Dauids adulterie and murther, Lots inceſt Salomons idolatrie, Peters deniall of Chriſt, and other like ſinnes committed by other like men? By ſuch patternes men are many times made to ſtumble in the way wherein they ſhould walke, if they be not cleane turned out of it.

The patterne here propounded by our Lord ſtirreth vs vp to couet earneſtly, Seeke to excell. 1. Cor. 12. 31.—14. 12. the beſt gifts, and to ſeeke to excell.

By this patterne in heauen ſet before vs,Reproofe of prophane ſcoffs. the common ſcoffes of prophane Libertines (vpbraiding ſuch as endeauour to follow this direction, with the nick-names of Angels on earth, and young Saints) are wiped away. How can thoſe tauntes be imagined to be otherwiſe made then in deriſion of this direction? which aſſuredly he that gaue this direction will not ſuffer to paſſe vnreuenged.

§. 70. Of the order of the third Petition.

Q. TO which of the former Petitions hath this third Petition reference?

A. To both of them.

To the firſt as a manifeſtation of the truth of our deſire to hallow Gods Name. For no ſuch euidence can be giuen thereof, as a true and thorow ſubiection of our ſelues in all things to the will of God. Then is Gods Name moſt hallowed, when his will is beſt done. Of all places, in heauen is Gods Name moſt hallowed, becauſe there his will is beſt done: for which end Chriſt doth here ſet them in heauen before vs for a patterne therein.

To the ſecond Petition hath this reference as a reaſon of our deſire thereof. For the ſubiects of Gods kingdome are they that moſt readily and faithfully do the will of God. We therefore deſire that Gods kingdome may come, that there may be the more to do the will of God.

§. 71. Of the honour done to God by doing his will.

Q. VVHat doctrine ariſeth out of that relation which this Petition hath to the firſt?

A. Gods honour is moſt aduanced by a faithfull ſubiection to his will.Ioh. 17. 4. Thus doth Chriſt proue that he glorified his Father on earth, namely, by finiſhing the worke which he gaue him to do.

For by our forwardneſſe to do Gods will we acknowledge both the greatneſſe and alſo the goodneſſe of God. We acknowledge that he is the ſupreme Soueraigne who hath power to require this and that to be done: and withall we acknowledge that what he declareth to be his will is moſt good. For theſe are the motiues which are of force to draw vs on to do any ones will: the Soueraigntie that he hath ouer vs that willeth this or that: and the equitie of that which hee willeth.

We ought therefore hereby to be the more ſtirred vp to do Gods will: becauſe thereby his Name is hallowed.

§. 72. Of ſhewing our ſelues to be Gods ſubiects by doing his will.

Q. VVHat doctrine ariſeth out of the relation which this Petition hath to the ſecond?

A. They are the trueſt ſubiects of Gods kingdome, who are readieſt to do his will.

Hence was it that the Pſalmiſt where he ſhewed that God had ſet vp his Sonne a King, inferreth theſe exhortations, Serue the Lord, Pſal. 2. 6, 11, 12. Kiſſe the Sonne, &c. And againe vpon a like ground he ſaith,Pſal. 110. 3. Thy people ſhall be willing in the day of thy power.

The Word of God (which is that will of God that is here eſpecially meant) is the Scepter of his Kingdome, and the law thereof. All the Statutes and Ordinances of his Kingdome are compriſed in his Word; they therefore that doe it muſt needs be his beſt ſubiects.

This then is a true tryall of our ſpirituall eſtate:Mat. 12. 49, 50. whether we be indeed of his Kingdome or no.Pſal. 40. 8. If wee delight to doe his will, and his law be in our hearts, then haue we good aſſurance in our owne ſoules, and giue good euidence to others that wee are true members of his Church, true ſubiects of his Kingdome. But if there be nothing but a bare profeſſion, wee are like to the Figge-tree that cumbred the ground: Luke 13. 7. or like to thoſe who ſaid they were Gods people, but indeed were the Synagogue of Satan. Reu. 2. 9. Gods Kingdome commeth not by profeſſing and ſaying, but by performing and doing Gods will.Math. 7. 21.

§. 73. Of the particulars which we are taught to pray for in the third Petition.

Q. VVHat are the particulars for which by vertue of the third Petition we ought to pray?

A. 1. Such as concerne the Petition it ſelfe.

2. Such as concerne the Direction added thereto.

Q. To how many heads may the things which concerne the Petition it ſelfe be referred?

A. To foure eſpecially. Which are theſe,

1. The Rule it ſelfe, in this word WILL.

2. The Reſtraint of it, in this Particle THY.

3. The Extent of it, in this phraſe BE DONE.

4. The Place where it is to be done, IN EARTH.

Q. What deſire we in regard of the Rule?

A. 1. Knowledge of Gods Word. Pſal. 119. 16. For in and by Gods Word is his will reuealed:Col. 1. 9, 10. and knowledge thereof is the ground of true obedience. Giue mee vnderstanding (ſaith the Pſalmiſt) and I ſhall keepe thy Law: Pſal. 119. 34. yea I ſhall keepe it with my whole heart. Deſire of obedience without knowledge is very prepoſterous. An ignorant mans practiſe is like a blind mans wandring in by-wayes. How can it otherwiſe bee, but that ſuch ſhould fall into many dangers.

2. A Conformitie of our wils to Gods: or a readineſſe in our will and heart to yeeld to whatſoeuer wee ſhall know to bee Gods will.Pſal. 27. 8. When God ſaid to Dauid, Seeke my face, his heart anſwered,Pſal. 119. 36. O Lord I will ſeeke thy face. For this was his prayer, Incline mine heart vnto thy Teſtimonies. It is a proper fruit of ſanctifying knowledge to draw the will to embrace as good that which the vnderſtanding diſcerneth to be true.

3. Strength of Memory to hold faſt Gods Word, and that in the good directions and ſweet conſolations, in the precepts and promiſes thereof.Pſal. 103. 17, 18. Where the Pſalmiſt ſaith, that the mercy of the Lord is vpon thoſe that remember his commandements, to doe them, Doth he not imply that to remember Gods Word, is an eſpeciall helpe to the doing of it. Things not remembred are as not knowne. The Apoſtle noteth this to be the cauſe of the Hebrewes fainting in their troubles,Heb. 12. 5. that they forgate the direction and conſolation of the Word.

4. Life of Conſcience, both to cheere vs vp in doing the will of God, and alſo to checke vs when we ſwerue from the ſame, and not to ſuffer vs to be quiet till we turne to it againe. For theſe are the proper functions of a conſcience quickened and ſanctified. The Apoſtle noteth that they who giue themſelues ouer to tranſgreſſe,1. Tim. 4. 2. haue their conſcience ſeared with an hot iron: the life of it is taken away.

5. Loue of Gods Word: that our hearts be ſo ſet vpon it, as we make it our ioy and delight. This made Dauid ſo forward, as hee was, to doe the will of God: for Gods Word was his loue, Pſal. 119. 97, 174, 162, 103, 72, 27. longing, ioy, delight, more ſweet then honey, more precious then thouſands of gold, or ſiluer. This reaſon of doing Gods will he himſelfe rendereth in theſe words, My ſoule hath kept thy teſtimonies, for I loue them exceedingly. Loue ſetteth all the power of a mans ſoule, and parts of his body on worke to accompliſh that which is loued. But vnleſſe our heart and affections be ſet vpon Gods Word, very hardly ſhall wee be brought to doe it, becauſe it is contrarie to our naturall and corrupt will.

6, Renouation of our outward parts, that they may bee made inſtruments in their ſeuerall functions, to execute Gods will: that thus as there is a readineſſe to will, 2. Cor. 8. 11. ſo there may be a performance alſo:1. Theſ. 5. 23. and for this end to pray that we may be ſanctified as in our whole ſpirit,Phil. 2. 13. 〈 in non-Latin alphabet 〉 ſo in bodie: and that he would work in vs both to will and to doe. All the former without this are nothing. This is the maine and principall thing here intended.Voluntatis vocabulum generaliter omnes virtutes inſe comprehendit ac quae ſingulatim per bonum intelliguntur, in voluntate Dei omnia anim aduertuntur. Greg. Nyſ. de Orat. The other are but preparations and helpes thereunto.

Here I might take occaſion to reckon vp all thoſe vertues which in Gods Word are enioyned to vs. For Gods will compriſeth vnder it all thoſe vertues: yea whatſoeuer may truely be thought to bee good, is comprehended in the will of God. But it is ſufficient thus in generall to haue pointed at this head.

Q. What deſire wee in regard of the Reſtraint of the fore-named rule in this word THY?

A. A diſtinct vnderſtanding of the excellencie and perfection of Gods will:Pſal. 119. 18. that ſo wee may addict our ſelues wholly to it:Pro. 30. 5, 6. nor taking from it,Deut. 12. 32. nor adding to it. Had we indeed as good an opinion, and as high an eſteeme of Gods will as Dauid had, we would cleaue as cloſe to it as he did.

2. A right diſcerning of the vanity and corruption of the creatures will, eſpecially when it is not agreeable to Gods, but ſwerueth from it.Pſal 94 11. In this reſpect it is ſaid, The Lord knoweth the thoughts of man that they are but vanity: Iob 5. 13. and, He taketh the wiſe in their craftineſſe. If we could truely, and thorowly diſcerne as much, would wee be ſo blockiſh as to preferre the will of any man before Gods?

3. A deniall of our owne will: a point which the wiſe man much preſſeth,Pro. 3. 5, 7. in theſe and ſuch like prohibitions: Leane not to thine owne vnderſtanding: Be not wiſe in thine owne eyes. Seldome or neuer are ſelfe-conceited men brought to yeeld ſimple obedience to Gods will. They will bee ſo inquiſitiue into the ground and reaſon thereof, that if they be not ſatiſfied therein, their owne will,Pro. 26. 12. and not Gods ſhall be done. There is more hope of a foole then of ſuch an one.

4. Mortification of the fleſh. Gal. 5. 17. For the fleſh luſteth againſt the Spirit, ſo that wee cannot doe the things that we would. When we would doe the will of God,Rom. 7. 28, &c. yea, and delight in the Law of God after the inner man, wee ſhall finde the fleſh warring againſt that Law of the minde, and bringing vs into captiuitie to the law of ſinne. This made Saint Paul with ſo bitter an exclamation to ſay, O wretched man that I am, who ſhall deliuer me from the body of this death!

Q. What deſire wee in regard of the extent of the fore-named Rule? (be done.)

A. 1. An accompliſhment of whatſoeuer God hath determined. That what God willeth to be done may accordingly bee done, whether the creature will it or nill it. For we ought to beleeue that God wiſely willeth all things to the beſt: and thereupon to deſire that his counſell and purpoſe may ſtand: and euen from our hearts to ſay,Act. 21. 14. The will of the Lord be done. 2. Sam. 15. 26. Let him doe as ſeemeth good to him.

2. A contented ſubmiſsion to euery thing which God bringeth to paſſe. Hereof we haue worthy patternes in the examples of Iob 1. 21. Iob, 1. Sam. 3. 18. Eli, 2. Sam. 16. 10. Dauid, 2. King. 20. 19. Hezekiah, and other Saints. Wee can not be ignorant that euents doe declare the determined purpoſe of God. When ſuch and ſuch a thing is falne out, we may then conclude that God had ſo and ſo purpoſed it. For as Gods Word declareth his approuing will, what he would haue: ſo euents declare his peremptory will, what hee will haue. Our ſubmiſſion therefore to Gods will is tried in both. This is to bee applyed to all manner of croſſes, and loſſes, whether of goods children, or other friends, to death it ſelfe, or to any other thing, that may ſeeme bitter to vs.

Q. What deſire we in regard of the place here ſpecified for doing the will of God, In earth?

A. 1. Grace well to vſe the time of this mortall life. For the time while wee abide on earth isIoh. 9. 4. the day wherein wee may worke, andGal 6. 10. the time of doing good. Ioh. 9. 4. Chriſt tooke the aduantage of the day; and1 Phil. 2. 5. we ought to bee of the minde of Chriſt. Thus ſhall wee ſhew that wee haue as great reſpect to Gods honour, as to our owne happineſſe: and as great a deſire to doe the worke appointed, as to receiue the reward promiſed.

2. Vniuerſall ſubiection to Gods will throughout this world. For this indefinite phraſe, in earth, ſheweth that our deſire ought to bee extended to all that are on the face of the earth. We pray not that Gods will be done only in our own houſe, or in our owne countrey, or in the countries neere adioyning to vs, but in earth. 1 Pſal. 67. 2, &c. All the graces therefore before mentioned to be craued for our ſelues, muſt alſo bee craued for euery member of the militant Church.

§. 74. Of the things to be prayed for in the direction of the third Petition.

WHat are we taught to pray for in regard of this direction,Quid eſt aliud dicere, Fiat vol •• tas tu in coelo ſicut in terra, quam vt ſint homines ſimiles Angelis, &c. Abb. Iſa, de Vrat, c. 20. as it is in heauen.

A. In generall a conformitie of the Church militant to the Church triumphant. That, though theſe two parts of Gods Church be in one place diſtant one from another, yet they may bee of like minde and diſpoſition towards God and his will. In this reſpect we are ſaid to be partakers of the heauenly calling: and our conuerſation to be in heauen. Heb. 3. 1.

2. In particular ſuch a manner of obedience as is performed by the Saints and Angels in heauen.Phil. 3. 20.

§. 75. Of the diſtinct heads of the manner of doing Gods will in heauen.

Q. TO how many heads may their manner of obedience be reduced?

A. To ſixe eſpecially: which are theſe that follow.

1. Sinceritie. 1. Sinceritie. Whatſoeuer thoſe heauenly ſpirits make ſhew of,Reu. 14. 5. they doe it from the heart. In their mouth is found no guile; for they are without fault before the Throne of God. —21. 27. None that maketh alye can enter into that pure place.—22. 15. They are without, whoſoeuer loue lies. All in heauen ſhine as the Sunne. They are tranſparent:Mat. 13. 43. there is no couer for hypocriſie. This ſincerity did Dauid deſire where he prayed that God would take from him the way of lying: Pſal. 119, 29, 36, 80. and encline his heart to his Teſtimonies, and let it be vpright in his Statutes.

2. Integritie: 2. Integritie Reu. 14. 4. which is an vniuerſall ſubiection to euery part of Gods will. The heauenly ſpirits follow the Lambe whether ſoeuer he goeth. In all places they attend vpon their Lord, and alwayes behold his face, Mat. 18. 10. to know what his will is that they may doe it. They are therefore by a kinde of excellency ſaid to doe his commandements, Pſal. 103. 20 hearkening to the voice of his Word. Neuer was there any ſtop or ſtay in any that euer entred into heauen at any thing that God willed to be done. This integritie alſo did Dauid deſire, where he ſaid, Oh that my wayes were directed to keepe thy Statutes! Pſal. 119 5, 6. then ſhall I not be aſhamed when I haue reſpect to ALL thy commandements: Deut. 5. 29. yea this did God himſelfe earneſtly deſire for his people.

3. Alacritie. 3. Alacritie. There is nothing wherein the heauenly ſpirits ſhew more cheerefulneſſe then in doing Gods will. It is muſicke and melodie to them. In which reſpect they are ſaid to haue harps, Reu. 15. 2. as a ſigne of their cheerefull minde and diſpoſition.Ioh 4. 34. While Chriſt liued on earth, it was his meat to doe the will of him that ſent him. Did hee not then doe it with cheerefulneſſe? For this alacritie doth Dauid pray, where hee deſireth God to quicken him. Pſal. 119. 37, 88.

4. Sedulitie. 4. Sedulitie. The heauenly Spirits are both diligent, and alſo quicke and ſpeedy in executing the will of the Lord.Iſa 6. 2. They are thereupon ſaid to haue wings and to fly. Was not hee of that minde who ſaid,Pſal. 119. 60. I made haſte and delayed not to keepe thy Commandements? For this end doth the Church deſire Chriſt to draw her,Cant. 1. 3. that ſhe might runne after him.

5. Ardencie and zeale. 5. Ardency. The heauenly Spirits in regard of their zeale are ſaid to bee a flaming fire. Pſal. 104. 4. 〈 in non-Latin alphabet 〉 combuſsit. Inde 〈 in non-Latin alphabet 〉 In which reſpect the title Seraphim is giuen vnto them: for it is an Hebrew name taken from heat and burning.Iſai. 6. 2. There is nothing that doth more heat and enflame their loue, and delight, then Gods will. When they know that God willeth this or that, they are all on fire till it be done.Pſal. 119. 20.—32. This zeale was in him that ſaid, My ſoule breaketh for the longing that it hath to thy iudgements alwayes. And his expectation to haue his heart enlarged, ſheweth that hee prayed for his holy zeale.Reu. 3. 19. Be zealous therefore.

6. Constancie. 6. Conſtancie. The heauenly ſpirits ſerue God day and night. Reu. 7. 15. They waxe not weary of doing Gods will. As the good Angels ſtill keepe their firſt eſtate: ſo the gloriſied Saints euer abide in their eſtate.Pſal. 51. 12. & 119. 116. None of them haue yet, nor euer will fall away. This did hee pray for, who oft called vpon God to ſtabliſh him. This conſtancie is the grace of all graces. It ſetteth the crowne on all their heads: and bringeth men to the fruition of the fruit of all:Reu. 2. 10. Be thou faithfull vnto the death, and I will giue thee the crowne of life, ſaith he who can make good what hee ſaith.

§. 76. Of the things for which thankes is to be giuen in the third Petition, and in the direction annexed to it.

Q. WHat are the particulars for which we are to giue thanks by vertue of the third Petition?

A. I. All thoſe graces whereby wee are enabled to doe the will of God.Epheſ. 1. 3. As.

1. Illumination of our minds, whereby we may vnderſtand what is the will of God.1. Cor. 14. 5.

2. Subiection of our will vnto Gods.2. Cor. 9. 13.

3. Happineſſe of memory to keepe in mind the will of God:Pſal. 119. 52. 61. that we forget it not, after we haue once knowne it.

4. Faithfulneſſe of conſcience to cheere vs when wee doe Gods will,1. Tim. 1. 12. and to checke vs when we tranſgreſſe it.

5. Setledneſſe of heart and affections vpon Gods will.Pſal. 40. 8.

6. Externall obedience in the ſeuerall parts of our bodie theretoRom. 6. 17.

7. Power ouer the fleſh that drawes vs from the will of God.Rom. 7. 24, 25.

II. All euents of what kind ſo euer, be they loſſes or other croſſes, miniſter matter of Thankſgiuing: for they are compriſed in the number of thoſe ALL THINGS for which we muſt giue thankes. Epheſ. 5. 20. For this (ſaith the Apoſtle) is the will of God: 1. Theſ. 5. 18. a reaſon very proper and pertinent to our purpoſe. Thus did Iob bleſſe God for taking away,Iob 1 21. as well as for giuing.

Q. What matter of thankes doth the direction added to the third Petition afford?

A. We ought to bee ſo much the more thankefull, by how much the more heauenly our obedience is: as when it is ſweetned with Sinceritie, ſeaſoned with Integritie, quickened with Alacritie, enlarged with Sedulitie, inflamed with Ardencie, followed and crowned with conſtancie. The more excellent the graces be wherewith wee are enabled to doe Gods will, the more matter of praiſe doe they afford. This was it that moued Dauid to bleſſe and praiſe God againe and againe,1. Chron. 29, 10, 13, 19. that he and his people offered according to the will of God willingly in vprightneſſe of heart, and with ioy.

§. 77. Of the duties to be obſerued; by reaſon of the third Petition.

Q. VVHat duties ought we to endeuour after by vertue of the third Petition?

A. 1. We ought to ſearch the Scripture that we may know the will of God.1. Search the Scripture. For in them is the will of God contained. This is that ſearching, Prou. 2, 4, 5. to which knowledge and vnderſtanding is promiſed. And for our better helpe herein, wee ought diligently to frequent the Miniſterie of Gods Word: as it is noted of the conuetted Iewes,Act. 2. 42. that they continued ſtedfaſtly in the Apoſtles doctrine: whereby is declared that they were diligent and conſtant hearers of the Apoſtles, and alſo faithfull profeſſors and practiſers of their doctrine. The former was the cauſe of the latter. The preaching of the Word is a great helpe to bring vs to doe the, will of God: and that in a double reſpect. Firſt, becauſe the will of God is thereby the more clearely, diſtinctly, and fully opened vnto vs. Secondly, becauſe it is a meanes ſanctiſied of God to breed credence to the truth of that which is reuealed, and a ſiance therein: yea, and to bow our will, heart, and affections to yeeld thereto, and to bee ſetled thereupon. In this reſpect ſaith the wiſedome of God, which is eſpecially ſet forth in the preaching of his Word,Pro. 8. 33. Bleſſed is the man that heareth me: watching dayly at my gates, waiting at the poſts of my doores.

2. We ought to hide Gods Word in our heart, 2. Remember the word. wee may not careleſſely let it ſlip. So will all the fruit and benefit of our reading and hearing be loſt,Pſal. 119. 11. as meate, or phyſicke that is vomited vp ſo ſoone as it is taken.Heb. 2. 1. But by retaining Gods Word in minde and memory, wee ſhall be prouoked the more to doe Gods will, and kept from tranſgreſſing it: to which purpoſe the Pſalmiſt ſaith,Pſal. 119. 11. Thy word haue I hid in mine heart, that I might not ſinne againſt thee. Col. 3. 16. Wherefore let the word of Chriſt dwell in you richly.

3. We ought oft and ſeriouſly to meditate on the excellencie of Gods will, 3. Meditate on Gods word. to draw our hearts the more to it. Whoſe heart was euer more ſet vpon Gods will to do it thenPſal 119. 5, 20. Dauids? and who did more—97, 99, 148. meditate on the excellencie thereof, then he? It was his meditation day and night. The manyPſal. 19. 7. &c. excellent properties and effects which he doth attribute thereto: and the many Pſal. 119. 72, 103, 127. ſweete and pretious things to which he doth preferre it, do ſhew how excellent he accounted it to be.

4.4. Vow. We ought by ſolemne vow and oathPſal. 119. 1 6. to bindour ſelues to do Gods will. This is an eſpeciall meanes to keepe our words, thoughts,2. Chro. 15. 〈◊〉 , 14, 15. and actions within the compaſſe thereof. For ſacred vowes,Neh. 10. 29. and oathes are as Tutors and Schoole-maſters, which will oft put vs in minde of that which we haue vowed: and when we are about to ſtart there-from they will reſtraine vs, and hold vs in.

5. We muſt keepe our owne will from rebelling againſt Gods. 5. Auoide rebellion. There is naturally in our will an antipathie and contrary inclination to Gods.Rom. 7 23. It is very prone to oppoſe and reſiſt the will of God. As therefore we hold in head-ſtrong horſes with bit and bridle, ſo muſt we hold in our owne will: no way yeelding vnto it, but rather croſſing it, when it riſeth againſt Gods. This is an eſpeciall branch of denying our ſelues. Math. 16. 24. Enitendum vt ſit nobis cum di vna voluntas: & quaecunque ei placent, placean etiam & nobis. Bern. in Quadr. Serm. 6.

6 We ought to endeauour that our will may be one with Gods (as Chriſts was, who ſought the will of his Father in all things. Ioh. 5. 30.) and that whatſoeuer pleaſeth God, may pleaſe vs: ſo ſhall the will of God bee done by vs indeed.

7. We muſt lay it downe as a rule not to be altered,7. Preferre God before man. and as an inuiolable law to obey God rather then man. For there is no compariſon betwixt them. Yet is our fooliſh and corrupt heart readie to yeeld to ſuch things as they who are ouer vs,Acts 4. 19. or from whom we may expect any aduantage, will haue to be done, yea though it be expreſly againſt Gods will. But the forenamed ſetled reſolution will be an eſpeciall meanes to keepe vs, as it kept the Apoſtles, Acts 5. 29. from preferring mans will to Gods. Thus this blocke being remoued out of the way, we ſhall much more readily do the will of God.

8. We ought ſtedfaſtly to beleeue that all things are ordered by God: 8. Beleeue Gods prouidence. and that moſt wiſely. This is the beſt meanes that can be preſcribed to bring vs to a contented ſubmiſſion to Gods determined counſell and will manifeſted by euents.Rom 11. 36. He that beleeueth that as God is a Lord of abſolute ſoueraignty doing what he will (will or nill the creature) ſo he is a God of vnſearchable wiſedome,Math. 10. 29. and infinite goodneſſe, ordering all things to the beſt,Ier. 51. 15. will not grudge againſt that which God doth. For he well knoweth that as there is a neceſſitie of yealding to his will, becauſe it cannot be reſiſted, ſo there is alſo great equitie therein, becauſe it cannot be bettered.

9. We muſt euer be ſtriuing to do the will of God more and more: 9. Preſſe forward. better and better. This dutie ariſeth from the patterne here ſet before vs. While we are on earth we cannot attaine to the perfection of them who are in heauen.Phil. 3. 13, 14. We muſt therefore forgetting thoſe things which are behind, and reaching forth to thoſe things which are before, preſſe toward the marke for the price of the high calling of God in Chriſt Ieſus. And as we were taught before to deſire the beſt gifts, and therein to ſeeke to excell, ſo for this end we muſt ſtir vp the gifts of God in vs,2. Tim. 1. 6. and to the vttermoſt put forth that ſpirituall ſtrength which the Lord is pleaſed to beſtow vppon vs: wiſely obſeruing both what is to be done, and after what manner it is to be done.

10. We ought,10. Pron ke others. as much as in vs lyeth, to prouoke others to do the will of God. For we pray not onely for our ſelues, that we may do it, but for others alſo, that it may be done euery where through the earth. Our endeauour muſt be anſwerable to our deſire. Therefore Miniſters, Magiſtrates, Parents, Tutors, Schoole-maſters, Gouernours of families, and all that haue authoritie and charge ouer others, muſt moſt eſpecially looke to this: becauſe they haue beſt meanes to cauſe others to do the will of God. Thus ſhall they the better diſcharge that charge which is committed to them, and alſo much better accompliſh the extent of that which is here deſired:1. Theſ. 5. 11. in which reſpect euen priuate Chriſtians muſt alſo prouoke one another hereunto.Heb. 10. 24.

§. 78. Of ſinnes againſt Gods will reuealed by his word.

Q. VVHat are the things which we ought to bewaile by vertue of the third Petition?

A. Both tranſgreſſions againſt the Petition it ſelfe, and alſo againſt the Direction added thereto. Againſt the Petition are all manner of ſins both againſt the reuealed word of God, and alſo againſt the manifeſted workes of God.

Sinnes againſt the reuealed word of God to be bewailed by vertue of this Petition are ſuch as theſe.Sinnes againſt the word of God.

1. Ignorance of Gods will reuealed by his word.1. Ignorance. Is it not a lamentable caſe that the Creator ſhould be carefull to reueale his whole counſell ſo farre forth as is requiſite for the happineſſe of his creatures, and yet the creature be careleſſe in taking notice thereof?Ier. 5. 4. This was a thing whereof the Prophets much complained. And it is a matter for which we that liue vnder the bright light of the Goſpell haue great cauſe to complaine.Hoſ. 4. 6. Neuer was there more meanes of knowledge: yet very ſmall is the meaſure of knowledge whereunto many haue attained.Quo pacto voluntatem dei praeuiam ſequar, vbi ignoro am. Bern, in Quadr. Serm 6. How can it be thought that ſuch as know not the will of God ſhould do it? Can he that knoweth it not, follow it as a guide?

2. Obſtinacie of our will againſt Gods. This may be in ſuch as know the will of God. Chriſt complaineth of the Iewes obſtinacie againſt the good will of God made knowne to them.2. Rebellion of will. The not doing of Gods will is hereby much aggrauated:Math 23. 37. and in that reſpect the more to be bewailed.Luke 12. 47.

3. Slipperineſſe of memory, whereby the will of God made knowne is forgotten. By this the benefit of knowledge is loſt. Ier. 2. 32. God much complaineth hereof: andHoſ. 4. 6. threatneth for this to forget their children.

4. Deadneſſe of Conſcience, which is the cauſe that men go on in ſinne greedily and ſecurely. The Apoſtle complaineth that men haue their conſcience ſeared with an hot iron:1. Tim. 4 2. who being paſt feeling, giue themſelues ouer to laſciuiouſneſſe,Epheſ. 4. 19. to worke all vncleanneſſe with greedineſſe.

5. Hatred of Gods word, which is that light that ſheweth the good will of God.Pro. 1 29. Wiſedome complaineth of theſe. There is no hope that ſuch ſhould do the will of God: forIoh. 3. 20. Eueryman that euill doth hateth the light. Wherupon God thus expoſtulateth with ſuch an one,Pſal. 50. 16. What haſt thou to do to declare my Statutes, ſeeing thou hateſt inſtruction?

6. Actuall tranſgreſſions. Theſe did Dauid much bewaile.Pſal. 119. 136. They are directly contrary to that which is deſired in this Petition. Yet without hoe are theſe euery where, by all, of all ſorts committed. O what cauſe haue we to be humbled for our owne ſinnes, for the ſinnes of others that are vnder our charge, for the ſinnes of our families, for the ſinnes of the Pariſh, Towne, Citie, or Nation where we liue and for the ſinnes of the times wherewe liue! In this reſpect we haue as great cauſe, as euer Ieremiah had,Ier. 9. 1. to wiſh and ſay, Oh that mine head were waters, and mine eyes a fountaine of teares, that I might weepe day and night for the ranſgreſſions which are daily committed againſt the will of God.

§. 79. Of ſinnes againſt Gods will manifeſted by euents.

Q. VVHat are the ſinnes, againſt Gods manifeſted workes, which we ought to bewaile?

A. 1. Inward diſcontentedneſſe.Sinnes againſt the worker of God.

2. Outward impatiencie.

The former is the cauſe of the latter.1. Diſcontentedneſſe. It is noted of the Iſraelites that firſt they tempted God in their hearts (namely by their diſcontentednes at that prouiſion which he had made for them) and then it is added,2. Impatiencie. that they ſpake againſt God: of both which the Pſalmiſt there complaineth.Pſal. 78. 18.—19. When that which God cauſeth to fall out, any way croſſeth our deſire, as when children or others whom we loue are taken from vs, when ſickneſſe, paine, penurie, or any other croſſe is laid vpon vs, then we grow diſcontented in our minds, we mutter with our mouthes, and bewray much impatiencie in our actions, and many times ſpare not to blaſpheme the ſacred Name of God, and to ſay, as that prophane King did,2. King. 6. 33. Behold, this euill is of the Lord: what ſhould I waite for the Lord any longer? Who hath not cauſe in this reſpect to be much humbled for the bitterneſſe of his owne and other mens ſpirit, out of which much gall is oftentimes ſpit into the very face of God himſelfe?

§. 80. Of ſinnes againſt the manner of doing good.

Q. VVHat are failings againſt the direction which we ought to bewaile?

A. Iſa. 1. 11. &c. An euill manner of performing good things: as when they are performed

1.Iſa. 29. 13. Hypocritically, in ſhew and appearance onely, and not in truth:

2.1. Sam. 15. 13, 14. Partially, or by halues: ſo farre as ſeemeth good to our ſelues, but no further.

3.2. Cor. 9. 7. Grudgingly, as if it were done more by compulſion then by any free diſpoſition of will:

4.Ier. 48. 10. Negligently, and careleſly, without heed-taking, or ſuch reſpect as beſeemeth ſo weightie a matter.

5.Reu. 3. 16. Luke-warmly, without any feruour of affections:

6.Reu. 2. 4. Inconſtantly, as if we repented of that good we had done, and thereupon refuſe to hold on therein.

Hitherto of the three firſt Petitions which concerne the glorie of God. The three other which concerne our good are next to be handled.

THE FOVRTH PETITION.
§. 81. Of the meaning of this word BREAD.

Q. VVHich is the fourth Petition?

A. Giue vs this day our daily bread.

Q. What points are here diſtinctly to be conſidered?

A. 1. The Thing deſired,Though our Engliſh do otherwiſe place the words of this Petition, yet in the Originall Greeke and in the vſuall Latine orme they are ſet down in this order. 〈 in non-Latin alphabet 〉 Panem noſtrum quotidianum da nobis bodie. BREAD.

2. The Propertie which we haue therein, OVR.

3. The Kinde of it, DAILY.

4. The Giuer of it, OVR FATHER IN HEAVEN.

5. The Ground of asking it, GIVE.

6. The Parties for whom it is asked, VS.

7. The Time limited for it, TO DAY.

Q. What is meant by BREAD?

A. All manner of temporall bleſſings.Vnder bread all temporall bleſſings. For bread in his moſt vſuall and proper acceptation ſignifieth an eſpeciall kind of foode whereby our bodies are nouriſhed.Quandorogamus panem quotidianum, quicquid nobis propter carnem noſtram in terris neceſſarium eſt poſtulamus. Aug. H m. 42 in l. 50. Hom. Why bread is put for all temporall bleſſings. Yet ſo as by a Synecdoche 1. One kinde of foode is put for all other kindes: 2. One meanes of refreſhing our bodies for all other meanes: 3. One temporall bleſſing for all ſorts of temporall bleſſings. For there are ſo many temporall bleſſings whereof in this world we ſtand in need, as it would haue bene too tedious to haue reckoned vp euery particular by name. Wherefore Chriſt contents himſelfe to mention onely one kind (Bread) which is of all the moſt vſuall. Euery one, poore and rich, in all places, vſe bread: and ſo haue they done in all ages, whether they liue on fleſh,P ae ibis omnibus cor homin •• confirmat panis. Bern. Serm. in can. dom. fiſh, butter, cheeſe, rootes, herbes, or any thing elſe, they muſt withall haue bread. Nothing can be leſſe ſpared. For as foode, of all other temporall things is the moſt neceſſarie, ſo bread, of all other kinds of foode. WherePſal. 104. 15. other things refreſh a man, this ſtrengthens him: and hath therefore very fitly the ſtile ofPſal. 105. 16. ſtaffe attributed to it. The want of no temporall thing brings a man to ſuch diſtreſſe as the want of Bread:Gen. 41. 54, 55. which eſpecially cauſeth famine, wherupon by a kind of property it is calledAmo. 8. 11. a famine of Bread. Vnder this title, Bread, are compriſed meate and drinke; yea, food, raiment, ſleepe, phyſicke, and other things needfull for our bodies,Panem cum dicit omnia quae corpori neceſſariae ſunt comprehendit. Greg. Nyſ. de Orat. euen for preſeruing, or recouering the health and ſtrength of them: and ſuch a competent eſtate alſo, as is meete for the place wherein God hath ſet vs, for the charge of children and others which hee hath committed to vs, and for that function and worke which hee hath appointed for vs: together with peace, and all manner of proſperitie. In a word, whatſoeue is needfull and vſeful for mans temporall eſtate in this world, is here compriſed vnder this one particle BREAD. AndGen. 3. 19. moſt vſually in Scripture is it put forDeut. 8. 3. 82. temporall bleſſings.See §. 82. If at any time it bee put for Spirituall food,2. Sam. 3. 29. there is ſome circumſtance or other that neceſſarily implyeth as much,Iob 15. 23.—27. 14. and plainely demonſtrateth that there it can not be meant of corporall food.Pſal. 37. 25. But there being no ſuch circumſtance in this Petition,Pro. 12. 11.—20. 13.—31. 14. it is ſafeſt to take it in the literall, vſuall, and proper ſence. If it be not here ſo taken, this forme of Prayer is defectiue,Ier. 44. 17. and compriſeth not in it all things requiſite to bee prayed for.Ezec. 16 49. For it is moſt requiſite to pray for temporall bleſſings, as ſhall§. 83. afterwards be proued.

§. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread, anſwered.

THey certainely miſtake the meaning of this Petition, who in this place apply this title BREAD to Chriſt Ieſus the Spirituall Manna, which is thatIoh. 6. 33. Bread of God that commeth downe from Heauen, and giueth life vnto the world. Though in the ſixt of Iohn, Bread be taken in that myſticall ſence; yet is it not in that place ſingly and ſimply vſed, but with ſuch a deſcription as plainely pointeth out the myſticall meaning of it, as Ver. 33. Bread of God, Ver. 50. Bread from heauen, Ver. 35. Bread of life, Ver. 51. Liuing Bread, Ver. 33. Bread that giueth life to the world, which Chriſt expreſly applying to himſelfe, ſayth,Ver 48. I am the Bread of life. In that place therefore it cannot but be myſtically meant. But here in this Petition there is no ſuch circumſtance to point out any ſuch myſterie.

Of the attribute 〈 in non-Latin alphabet 〉 , whereby ſome thinke that more then ordinary earthly bread is meant, See §. 86.

Where the double article 〈 in non-Latin alphabet 〉 is preſſed to prooue as much, It is well knowne that ſuch articles do oft redound: or are vſed meerely for grace of ſpeech. But it may be granted, that here it implieth ſome emphaſis, and yet no ſuch myſterie as is pretended to be included therein.

Of the order in placing it before iuſtification and ſanctification See §. 97.

The chiefeſt arguments alledged for that myſticall interpretation are theſe.

1. Arg. If Bread be not here put for Chriſt, then the chiefeſt good thing that poſſibly we can deſire is left out of this prayer.

Anſw. 1. Chriſt as the very foundation, and roote of euery good thing, is included in the firſt clauſe of this prayer. For in Chriſt is God our Father. Eph. 5. 23.

2. Chriſt being the Head of the Church, he is expreſly prayed for in the ſecond Petition.

2. Arg. Temporall bleſſings are promiſed as additaments to the kingdome of God.Math. 6. 33. They need not therefore by name be prayed for.

Anſw. That followeth not. So they be not preferd before the kingdome of God and his righteouſneſſe, they may expreſly by for name be prayed for. Beſide the warrantable practiſe ofGen. 28. 20. Iaakob, Pro. 30. 8. Agur, and other Saints, the Apoſtle commandeth toIam. 5. 14, 15. pray for ſuch as are ſicke, that they may be healed.

Others obſeruing that temporall bleſſings may not be excluded, apply this title Bread, Cypr. de Orat. dom. §. 13. both to ſpirituall and alſo to corporall foode.Greg. Nyſſ. de Orat. But this is to confound things of far different kinds in a forme where Chriſt doth very accuratly diſtinguiſh things that differ one from another.

As for Papiſts who apply this to the Sacrament of the body and bloud of Chriſt,Aug. in Enchir. cap. 115. they inferre thereby that the Lord ſhould teach his diſciples to pray for that which was not then inſtituted,Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant.

§. 83. Of praying for temporall bleſsings.

Q. VVHat are wee taught by the mention of BREAD in this Prayer?

A. Temporall things are to be prayed for. Beſide the warrant of this Petition, and ofGen. 28. 20. other prayers of Saints guided therein by Gods Spirit,Pro. 30. 8. wee haue expreſſe Pſal. 50. 15. precepts,Iam. 5. 14. 15. and promiſes, whereupon to ground our faith in this caſe. On theſe grounds the Saints that haue called vpon God for temporall bleſſings, haue alſo§. 101. giuen thankes to God the giuer of them. For

1. Theſe are1. Tim. 4. 4. good things in themſelues.

2. They are very needfull and vſefull. Needfull (as meanes ſanctified of God) for preſeruing our being in the world, which like a Lampe would ſoone be extinguiſhed if continuall ſupply of new oyle were not added thereto. In which reſpect they who beſtow the things of this world, on ſuch as want them, are ſaid toRom. 12. 13. contribute to their neceſſities. Vſefull they are for enabling vs the better to do the worke which God appointeth to vs.

3. The want of them is a great hinderance to the worke of our calling, to workes of charitie and piety, andPro . 30. 9. a temptation to iniuſtice.

Herein then the goodneſſe of God in affoording to vs euery thing needfull for body as well as for ſoule, and for this preſent life, as well as for the life to come, is euidently ſet forth: and hereby we may and ought to take the more notice thereof.

§. 84. Of mens right to the things of this world.

Q. HOw is bread ſaid to be OVRS?

A. In regard of a iuſt and true right that wee haue thereunto:Spirituall right to the things of this world. which right is two-fold: ſpirituall and ciuill. The ſpirituall right is proper to the Saints that beleeue in Chriſt. For Gen. 1. 28, 29. that right which God gaue to Adam vnto all things vnder heauen,—3. 17. was forfeited by ſinne. But Chriſt the Lord & heire of all, vniting them that beleeue in him as members of his myſticall body, thereby giueth them aIus i re. new right to all that Adam loſt. On this ground the Apoſtle ſaith to the faithfull,c 1. Cor. 3. 22, 23 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 The world, things prefent, and things to come are yours. Of which right he giueth this reaſon, Ye are Chriſts.

The ciuill right is that which is agreeable to iuſtice and equitie,Ius ad rem. and that in the courts of men. Thus children haue a right to the inheritance,Ciuill right to the things of this world. and portion which their Parents leaue them: which right Naboth had to the Vineyard which Ahab vniuſtly coueted.1. King. 21. 3. Thus they who bona fide purchaſe a thing haue right to it,Gen. 23. 16, 17, &c. as Abram to the field of Ephron, and the Caue in it. Thus haue men a right to that which they by Gods bleſſing on their honeſt diligence, in their lawfull calling get:Gen. 30. 40. as Iacob had to the party-coloured ſheepe, which his vncle as wages allowed to him. Thus that which is giuen to a man by the owners thereof hee hath a right vnto:Iob 42. 11. as Iob had to the gifts which his friends beſtowed vpon him. And ſundry other wayes there bee agreeable to iuſtice and equitie, whereby wee haue a right to the goods of this world before men.

Now both the fore-named kindes of right muſt concurre to make a thing truely and properly a mans owne. They that are not Chriſts, haue no right to any thing at all before God: but are vſurpers of whatſoeuer they poſſeſſe and vſe. Vnto the vnbeleeuing is nothing pure. Tit. 1. 15. They that are Chriſts, though they haue a right to all things, yet they may poſſeſſe and vſe no more then what they can iuſtifie to be theirs before men, and that in iuſtice and equitie. Their generall right in Chriſt is to giue them libertie to hold and occupie ſo much as God by the hand of his prouidence ſhall reach out vnto them.Tu da panem. i. ex iuſtis laboribus cibum adipiſcar. Nam ſi Deus iuſtitia eſt, non habet a Deo panem, qui exre fraudulenter & iniuſtè parta cibumhabet. Greg. Nyſſ. de Orat. Iuſtice is this hand of Gods prouidence. That which vniuſtly is gotten, can not properly bee ſaid to be giuen by God. It is with Saints as with an onely child and heire while his father liueth: though he haue a right to all that his father hath, yet may he not poſſeſſe and vſe any more then his father allotteth to him.

§. 85. Of ſundry leſſons ariſing from this particle Ours.

Q. VVHat are wee giuen to vnderſtand by ſtiling bread Ours?

A. Two things eſpecially.

1. The Saints haue in Chriſt a true right to the things of this world. The right of Saints to temporall things. They who are taught to ſay, Our Father in Chriſt (which all the Saints, and none but Saints can doe) are alſo taught to ſay,Tit. 1. 15. Our bread, (For to the pure are all things pure.) which is a good motiue to draw vs vnto Chriſt, that ſo wee may with good conſcience vſe whatſoeuer the Lord by his prouidence ſhall beſtow vpon vs.

2. We may not deſire that which is anothers. That which is anothers, not to be coueted. For wee are here taught to pray for that which we may call ours. Now we iuſtly ſo call nothing, but that whereunto we haue a ciuill, as well as a ſpirituall right. The Morall Law expreſſely forbiddeth to couet that which is anothers.Exod. 20. 17.

By this word of propertie,All things not common to all. Our, the Anabaptiſticail conceit of a communitie of all things is euidently refuted. And we are taught to reſt contented with that portion which the Lord is pleaſed to allot vs as our owne. Contentment.

§. 86. Of the meaning of this word DAILY.

Q. WHat is meant by this word DAILY?

A. Ordinary and vſuall bread, whereof we doe euery day ſtand in need,

〈 in non-Latin alphabet 〉 . This word is very ambiguous. The vulgar Latine tranſlates it ſuperſubſtantialem, as if 〈 in non-Latin alphabet 〉 were put for 〈 in non-Latin alphabet 〉 . Which many following doe expound this Petition of that bread of God which came down from heauen, euen Ieſus Chriſt. Whereof ſee §. 82.

Others make the notation to bee 〈 in non-Latin alphabet 〉 , ad ſubſtantiam, q. d. 〈 in non-Latin alphabet 〉 , bread helpfull to our ſubſtance, or fit and meet to nouriſh vs. Thus is it anſwerable to that phraſe vſed by the Wiſe-man, Pro. 30. 8. 〈 in non-Latin alphabet 〉 Panis praeſcripti, vel demenſi mei (i) mihi praeſcriptus, aut mihi ſuctentando idoneus. The Syriack Tranſlater of the New Teſtament ſeemeth to follow this ſenſe, who thus expreſſeth it, 〈 in non-Latin alphabet 〉 panem neceſſitatis noſtrae, that which wee haue dayly need of. Others deriue this word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , the participle of 〈 in non-Latin alphabet 〉 adſum, vel ſupersto, vel ſubſequor, whence the morrow is called 〈 in non-Latin alphabet 〉 ſcil. 〈 in non-Latin alphabet 〉 , Thus it ſignifieth bread needfull for the preſent, panem advenientem, as Saint Auguſtine acknowledgeth the Greeke word to ſignifie, though he tranſlates it ſuperſubſtantialem. Serm, 18. de verb. Dom. Latinus hunc panem quotidianum dixit, quia Graeci dicunt advenientem. And in Enchir. c. 116. Panis quotidianus ideo dictus eſt, quia hic eſt neceſſarius. The common Tranſlation of the word, quotidianum, daily, may wel ſtand with either of the two latter notations. Anſwerably to the common Tranſlation: Saint Cyprian termeth it diurnam cibam, dayly food. Cypr. de Orat. Dom. §. 14.

being fitteſt for our ſubſtance, to preſerue ſoule and body together, & to nouriſh and cheriſh vs here in this life. Thus it importeth the very ſame thing that the Wiſe man ſetteth out vnder this phraſe,Pro. 30. 8. Bread of my allowance, or conuenient for me. This word is thus here vſed to diſtinguiſh the food here meant, from that which Ioh. 6. 27, 33, 35.—4. 14. comming downe from heauen endureth to euerlaſting life, whereof whoſoeuer eateth ſhall neuer bee hungry, or thirſt againe: and to preſcribe a meane to our deſire.

§. 87. Of deſiring no more then is needfull.

VVHat inſtruction are we taught by this word DAILY? Quaerere iubemur id quod ſatis ſit ad naturam corporis conſervandam, panem da ad Deum dicentes, non luxum &c. Greg. Nyſſ. de Orat.

A. Our deſire muſt be for no more then is needfull for vs. On this ground the Apoſtle aduiſeth to be1. Tim. 6. 8. content hauing food and raiment. Thus was the deſire ofGen. 28. 20. Iaakob, Pro 30. 8. Agur, and other Saints moderated.1. Tim. 6. 9. Things needfull. Superfluitie is very dangerous. It is Satans baite whereby he allureth and beguileth many: his ſnare whereby hee catcheth and houldeth them faſt: his hooke whereby he pulleth them downe, and drowneth them in perdition.

Q. What may be accounted needfull?

A. 1. That which very nature requireth: as meate and drinke to feed the body, and cloathing to keepe it warme: Lam. 4. 4, 5. without theſe the body cannot but pine away and periſh.

2. That which is meet for the eſtate wherein God hath ſet vs: as fit inſtruments for Artificers: bookes for ſchollers: amunition for Captains, and other Souldiers: yea alſo for publike perſons, and for men of great birth, place, and dignitie, ſuch ſufficiencie as is fit for the ſame. Thus much the Wiſe-man intendeth vnder this phraſeProu. 30. 8. Gine me not pouertie. A man may haue to ſuſtaine nature, and yet be poore.

3. That which is requiſite for the charge committed to vs. As if a man haue wife, and children, that which is m et for them, as well as for himſelfe, may iuſtly bee accounted needfull: ſo for others of his houſhold and kindred lying on his charge. 1. Tim. 5. 8. The Apoſtle pronounceth him worſe then an Infidell that prouideth not for his owne, and ſpecially for them of his owne houſe. It behooueth vs therefore to pray for ſo much as may be ſufficient for them for whom we ought to prouide.

4. That which is apparently needfull for the time to come. 2. Cor. 12. 14. Fathers ought to lay vp for their children. Gen. 41. 48, 49. When Ioſeph foreſaw ſeuen yeeres Famine to come, hee laid vp great plenty of corne before hand.

§. 88. Of Couetouſneſſe, Ambition, and Voluptuouſneſſe.

COntrarie to the forenamed moderation of our deſire is Couetouſneſſe,Auarus homo ſimilis eſt inferno. Sicut infermus nunquam dicit, ſatis eſt, ita auarus nunquam ſatiatur, &c. Bern. de modo bene viuen. Serm. 44. which like to hell can neuer bee ſatisfied. For by aboundance this deſire is encreaſed; ſo as the more it is filled, the leſſe it is ſatisfied. Hereof our Lord aduiſeth to Luke 12. 15. take heed and beware. For as it is an vnſatiable ſinne, ſo alſo a deuouring ſinne; as Pharaohs leane Kine deuoured the fat ones, ſo Couetouſneſſe deuoureth all Gods bleſſings and graces,Gen. 41. 4. itMath. 13. 22. Ezek. 33. 31. choaketh the Word, and maketh hearers thereof vnfruitfull. It ſo intangleth men with the things of this world, as it maketh itLuke 14. 18. eaſier for a Camell to goe thorow the eye of a needle, then for a rich man to enter into the Kingdome of God. No ſinne more bewitcheth a man, drawing his heart from God the only true ground of confidence,Mar. 10. 25. and making him truſt in vanitie which is plaineCol. 3. 5. Ephe 5. 5. idolatry. Yea it is truely ſtiled.1. Tim. 6. 10. The roote of all euill. For it ſo blindeth mans minde, and hardeneth his heart, as he maketh conſcience of no ſinne: no not of denying God, and renouncing true Religion: nor of periurie, and blaſphemie: nor of prophaning and breakiug the Sabbath: nor of rebellion againſt Superiours, and neglect of inferiours: nor of murther or any other vnmercifulneſſe, nor of oppreſſion, deceit, falſhood, or any other euill.

Contrary alſo to the forenamed moderation of deſire, are Ambition or affectation of worldly honours and promotions, which like a winde make a man fwell aboue that which is meet, but yet fill him not: and Voluptuouſneſſe, or an eager hunting after earthly pleaſures and delights, wherewith hee vſeth to be ſooner wearied then contented.

§. 89. Of Gods giuing temporall bleſsings. That he giueth them. How he giueth them.

Q. OF whom are we taught to aske bread?

A. Of our Father which is in heauen. For all the Petitions of this Prayer are directed to him.

Q. What is thence to be gathered?

A,Pſa. 102. 19 20 The Lord in heauen is the diſpoſer of all things on earth. ForGen. 14 22. Pſal. 24. 1. hee is the poſſeſſor of heauen and earth. c The earth is the Lords, and the fulneſſe thereof. He therefore giueth the earth and the things thereof to whom he will. Wee neither haue them of our ſelues, nor can haue them of any other but of God. Whatſoeuer the meanes of getting them be, they are but the hands of Gods prouidence, whereby he giueth vs what we haue.

Q. How doth God giue bread, and the things here compriſed vnder it?

A. 1. By cauſing them to be brought forth. How God giueth temporall bleſsings. For God at firſt made euery thing that is fit for mans vſe: and hee continueth ſtill to cauſe the earth, ſea, and other like meanes to bring forth all things needfull for man.Pſal. 104. 14. I will heare, ſaith the Lord, I will heare the heauens, Hoſ. 2 21, 22. and they ſhall heare the earth, and the earth ſhall heare the corne, and the wine, and the oile, and they ſhall heare Iezreel. God is there ſet forth as the d firſt mouer, A Primus Motor. and the higheſt orderer and diſpoſer of all ſecondary meanes, whereby things meet for man are brought forth.

2. By bringing them to vs, ſo as wee may partake of the vſe of them.Hoſ 2. 8. Thus ſaith God to Iſrael, I gaue her corne, and wine, and oyle, &c. It is the ſame God to whom the Pſalmiſt ſaith, The eyes of all things wait vpon thee, Pſal. 145. 15. O Lord, and thou giueſt them their meat in due ſeaſon.

3. By giuing them a bleſſing. Such a bleſſing doth God giue to the things which are brought forth, and brought to vs, as by vertue thereof they nouriſh and cheriſh vs. This bleſſing is in Scripture ſtiledLeu 26. 26. Iſa. 3. 1. the ſtaffe and ſtay of bread. This is that Deut. 8. 3. Word of God by which man liueth. By this man thriueth. For Prou. 10. 22. the bleſſing of God maketh rich. Whence this prouerbe hath beene raiſed, Giue me Gods bleſſing, and caſt mee into the Sea. In regard of this bleſſing they who haue aboundance haue need to make this Petition. ForLuke 12. 15. a mans life conſiſteth not in the aboundance of the things which he poſſeſſeth, e Hag 1. 6. Pſal. 127. 1, . without Gods bleſſing nothing can doe him any good.

4. By ſanctifying them to vs. This is done 1. by accepting our perſons in Chriſt, and accounting vs pure.Tit. 1. 15. To the pure all things are pure. 2. By giuing vs in Chriſt a right to what wee haue.1. Cor. 3. 22, 23 All things are theirs who are in Chriſt. 3. By giuing vs a warrant out of the Word for enioying and vſing the ſame. 1. Tim. 4. 5. It is ſanctified by the Word of God and Prayer. 4. By giuing vs grace well to vſe what wee haue. By vertue of this grace. Phil. 4. 12. Saint Paul was inſtructed both to be full, and to be hungry; both to abound and to ſuffer need.

Though in the three firſt reſpects, namely, by cauſing things fit for creatures to be brought forth, by bringing them to his creatures, and by giuing a nouriſhing vertue to them, God may truely be ſaid to giue bread to all ſorts of men, good and euill: yea to all ſorts of creatures, reaſonable and vnreaſonable: yet in the laſt reſpect, namely by ſanctifying it, he giueth bread to the Saints alone.

§. 90. Of the inſtructions taught vs by asking bread of God.

IN that we are directed to aske bread of our Father in heauen, we are taught thereby:

1.1. Chron. 29. 11, &c. To acknowledge him the giuer thereof.

2.Pſal. 145. 15. In all want to fly to him.

3.Pſa. 147. 12, 13. To giue the praiſe of all we haue to him.

4.Prou. 3. 9. To honour him with our ſubſtance,

5.Hoſ. 2. 5. To aſcribe nothing that we haue to any falſe gods, as the idolatrous Iſraelites did.

6.Deut. 8. 17. Nor to our owne power, asDan. 4. 30. proud Nebuchadnezzar.

7.Act. 24. 2, 3. Not to other men, as flattering Tertullus.

§. 91. Of Gods free-giuing the things of this world.

Q. ON what ground doe we aske bread of God?

A. Meerely on the free grace of God. This word GIVE doth import as much. For what is more free then gift.

Q. What doth Chriſt hereby teach vs?

A. All that wee haue commeth from the free gift of God. Rom. 11. 35. For who hath giuen to him firſt? We neither can deſerue any thing of God: nor repay any thing to him. Well, did Iaakob vnderſtand this leſſon,Gen. 32. 10. which made him acknowledge himſelfe leſſe then all Gods mercies, and vnworthy of the leaſt of them.

We ought hereby to be ſtirred vp to more thankfulneſſe,1. Chro. 29. 13, 14, 15. as Dauid was. For the freer a gift is, the better it is: the more acceptable to him that receiueth it, and the more worthy of praiſe to be rendred to him that giueth it.

§. 92. Of praying both for our ſelues and for others.

Q. VVHat perſons are compriſed vnder this particle V s?

A. All they whoſe Father God is. For OVR in the Preface, and V s in the three laſt Petitions, import the very ſame perſons.

Q. What learne we from this manner of expreſſing the parties prayed for in the firſt perſon, and plurall number, V s?

A. In Prayer we muſt be mindfull both of our ſelues, and of others alſo. It is vſuall with the Saints ſo to expreſſe their deſires, as they ſhew thereby they haue reſpect to themſelues, and to others too. Sometimes therefore hauing in the ſingular number prayed diſtinctly for themſelues, they adde thereto Petitions for others: as where Dauid thus in particular prayed for himſelfe, Keepe my ſoule, Pſal. 25. 20, 22. and deliuer me, he addeth, Deliuer Iſrael, O God, &c.

For our ſelues we muſt eſpecially pray on theſe grounds.

1. Euery one is neareſt to himſelfe. And this is the tenour of the law,Math. 22. 39. Thou ſhalt loue thy neighbour as thy ſelfe. If then thou prayeſt for any, oughteſt thou not much more for thy ſelfe?

2. Euerie one (if at leaſt he be not blinded in his minde) beſt knoweth his owne needs, and is moſt ſencible of his owne wants, according to the Prouerb, The foote beſt knoweth where the ſhooe moſt pincheth. Not vnfitly to this purpoſe may this principle be applied, what man knoweth the things of a man, ſaue the ſpirit of a man which is in him. Who can beter know when a man is hungrie or thirſtie, or what he beſt relliſheth, then himſelfe?

3. Euery ones prayer is moſt effectuall for himſelfe. No faithfull prayer made for ones ſelfe will God reiect: but Moſes and Samuel, Ier. 15. 1. or Noah, Daniel, and Iob may pray for others, and yet deliuer but their owne ſoules.Ezek. 14. 14.

See the whole Armour of God on Eph. 6. 18. Treat. 3 § 36. Of praying for others ſee before in §. 14. the fourth dutie.

This of the generall Doctrine gathered out of this particle v s, being common to the three laſt Petitions made for mans good. The perſons here intended are further to be conſidered in a more particular relation to this fourth Petition.

§. 93. Of praying for others outward well-fare

Q. VVHat doth the mention of others beſides our ſelues, in this Petition for temporall bleſſings, teach v s?

A. We muſt as truly deſire the outward wel-fare of others, Ier. 29. 7. as our owne. This precept of the Prophet, Seeke the peace of the Citie, and pray vnto the Lord for it, is very pertinent to this purpoſe. For by peace he meaneth eſpecially outward proſperitie. So doth the Pſalmiſt,Pſal. 122. 6. where he ſaith, Pray for the peace of Ieruſalem: for he addeth, Peace be within thy walles, and proſperitie within thy palaces. This might eaſily be exemplified by a particular enumeration of all thoſe temporall bleſſings which we may pray for in our owne behalfe, applyed to prayers for others.

Others are of the ſame mould whereof we are, and ſubiect to the ſame infirmities: they are ſupported and ſuſtained by the ſame meanes that we are: and they ſtand in need of temporall bleſſings as well as we. Theſe therefore muſt be prayed for in their behalfe.

This is the rather to be noted, becauſe many who can be well content to pray for others ſpirituall wel-fare, faile exceedingly in praying for their temporall wel-fare: which ariſeth from too much loue of themſelues, and of this world. Men ordinarily are ſo addicted to this world, as, if it were poſſible, they would wholly haue it to themſelues. They deſire not therefore to haue it much communicated to others. As for grace they obſerue it to be as communicable as light. No man hath the loſſe by the abundance of another. It rather encreaſeth by communication and participation. They care not therefore how much others haue thereof. But the things of this world are of another nature. The more of them is giuen to ſome, the leſſe remaineth for others. This maketh many the leſſe forward to pray for the temporall eſtate of others. Let theſe two peſtiferous rootes, Loue of our ſelues, and loue of this world be rooted out of our hearts, and the forenamed dutie of praying for the temporall wel-fare of others will be much more readily, and heartily performed.

From hence by neceſſarie and iuſt conſequence it followeth,Others to be releeued with the bread that wee haue. that we ought to ſuccour one another with the goods of this world, according to the rule of loue, which is, our brothers neceſſitie, and our owne abilitie. For what we pray for in the behalfe of others, wee muſt to our power endeauour to do for them. This is alſo the rather to be noted, becauſe many who are readie to miniſter ſpirituall comfort to others, as to inſtruct them, to encourage them, to ſtrengthen them in grace and godlineſſe, and by Chriſtian reproofe to pull them out of the way of perdition, yea and to exhort others to be mercifull and bountifull in diſtributing to the poore, are very backwards themſelues to giue of the goods of this world which they haue,Iam. 1. 26, 27. & 2. 14. &c. to ſuch as need. Surely ſuch mens religion is vaine, and their pretence of faith and loue a meere pretence,1. Ioh. 3. 17. the loue of God doth not dwell in him.

§. 94. Of reſting contented with our preſent eſtate.

Q. WHy is our deſire here limited to THIS DAY?

A. 1. We do euery day ſtand in need of the bread which we are here taught to pray for. For it nouriſheth but a day.Ioh. 4. 13. He that on one day eateth as much as he can, will be hungry the next day.

2. OurPſal. 90. 6. Luke 12. 20. life is but as a day. He that this day is aliuePro. 27. 1. Iam. 4. 14, 15. knoweth not whether he ſhall ſee the morrow or no: ſo as we are to account of euery day as of our laſt day: and accordingly euery day renew our prayers.d 1. Theſ. 5. 17. This is to pray continually

Q. What eſpeciall inſtruction doth this limitation of our deſire for the things of this world teach vs?

A. We muſt be content with the things that are preſent. For God himſelfe hath ſaid,Heb. 13. 5. Per id quod hodie iubet, intordicit tibi curam de Craſtino. Greg Nyſſ •• e Orat. I will neuer faile thee nor forſake thee. If the promiſe of him who is able to ſupply all our neceſſities be not ſufficient to worke contentment, I know not what can be ſufficient.

Caſt off therefore all carking diſtruſtfulneſſe, andMat. 6 34. Dicit, Da nobis hodi , vt nequaquam illos vlterioris d ei cura co tereret. Chryſ. in Mat. 6. Hom. 20. take no thought for the morrow. Pray in faith for bread this day, and let the morrow take thought for the things of it ſelfe. He that boaſted of his abundance laid vp for many yeares, when he had not many houres to liue, is branded for a foole. For when his life was euen waſted, and gone, his care was for plentie of prouiſion.

§. 95.Cui vila iam decrat, victus abundantiam cogitabat. Cypr. de Orat. Dom. §. 14. Lege Aug. de Temp. Serm. 126 Of ſeeking the things which concerne our owne good as well as the glorie of God.

Q. VVHat is to be obſerued about the order of the fourth Petition?

A. 1. That which is common with the Petitions following.

2. That which is proper to it ſelfe.

Q. What is it that is common with the Petitions following?

A. The fit inference of ſuch Petitions as concerne our good vpon ſuch as concerne the glorie of God. For as in the three Petitions before this, we are taught to ſeeke the things of God, ſo in this and the two following, the things which tend to our owne good.

Q. What learne we from that inference?

A. It is lawfull to ſeeke ſuch things as tend to our owne good, Things for our ſelues may be ſought. as well as ſuch as tend to the glorie of God. Can a better warrant then this platforme of prayer be expected? To adde other proofes, whereof the Scripture affoordeth many, were to light candles in Sun-ſhine.

Behold here the good reſpect that God heareth to man.Gods reſpect to vs. Though he might vſe vs as gally-ſlaues, & other ſlaues are vſed, wholly and onely for his owne turne, yet doth he not denie vs libertie to ſeeke our ſelues, and our owne good. Yea if the ſeruices which we performe to him, hinder our good indeed, hee will that they giue place to this: and on that ground he ſaith, I will haue mercie, Math. 12. 7. and not ſacrifice. And againe, The Sabbath was made for man, Mar. 2. 27. and not man for the Sabbath.

Should not this enflame our hearts with zeale of the glorie of God?Our gratefulnes to God. Should we not hereupon be euen eaten vp, as Chriſt was?Ioh. 2. 17. Moſt meete it is that Gods goodneſſe to vs worke gratefulneſſe in vs to him.

As in reſpct of God this requireth gratefulneſſe,Prouidence for our ſelues. ſo in reſpect of our ſelues, prouidence: that we be not careleſſe in ſeeking that for our ſelues,Omnia bonum appetunt. which God in his care ouer vs giueth vs libertie to ſeeke. Ordinarily men are giuen to ſeeke their owne good.Ariſt. Ethic. lib. Yea nature inclineth euery thing to ſeeke that which is good for it ſelfe:1. cap. 1. & 4. ſo as I need not vſe many words to preſſe this point.Phil. 2 22. Moſt faile in ſeeking their owne too much. Yet there are alſo failings in the defect, and that both of ſuch as§. 157. neglect their beſt and trueſt good concerning their eternall ſaluation, and alſo of ſuch as neglect euen their§. 103. temporall eſtate.

§. 96. Of the principall end of this life.

Q. VVHat are the things proper to this Petition,The end of our life to glorifie God. to be obſerued about the order of it?

A. 1. The inference of ſuch things as concerne this preſent life,Quia nondum perfectione gaudentes, non ſine magno labore diuinae poſſumus obtemperare volunlati, opus eſt cibo ne deficiamus: opus eſt, inquam, pane qu etidiano. Bern. in Quadr. Serm. 6. vpon ſuch as concerne Gods glorie.

2. The placing of things temporall before ſpirituall.

Q. What are we taught by that inference.

A. The end of this life is to glorifie God. For being taught to pray for ſuch things as tend to the glorie of God, wee are thereupon taught to pray for bread, that our life may be preſerued to that end. Directly to this purpoſe the Pſalmiſt thus prayeth,Pſal. 119. 175. Let my ſoule liue, and it ſhall praiſe thee. This moued Iſa. 38. 1, 2, 3. 18, 19. Hezekiah to pray for life when he had receiued the ſentence of death, as may be gathered out of this reaſon, The graue cannot praiſe thee, death cannot celebrate thee. The liuing, the liuing he ſhall praiſe thee.

Acts 17. 28. Gods glorie to be aimed at in nouriſhing our bodies. In God we liue, moue, and haue our being. Great reaſon therefore that our life ſhould be ordered to his glorie.

Let vs on this ground ſet this end before vs in ſuſtaining this preſent life: and ſo order it as, when we are to depart, wee may ſay to God,Ioh. 17. 4. as Chriſt did, I haue glorified thee on earth, &c. Whenſoeuer we pray for the things of this world, we ought to haue this end in our minds,1. Cor. 10. 31, that whether we eate, or drinke, or whatsoeuer we do, we may do all to the glorie of God.

On this ground alſo we muſt be the more watchfull ouer our ſelues,Life not to be miſpent. that we miſpend not our life, health, ſtrength, or goods on any thing contrary to that end, as in perſuing carnall pleaſures, worldly honours, earthly traſh, and ſuch like things. Note for this purpoſe that item which the wiſe man giueth to the young man perſiſting in miſpending his pretious time, to whom ironically he ſaith,Eccl. 11. 9. Reioyce ô young man in thy youth, and let thy heart cheere thee in the daies of thy youth, and walke in the wayes of thine heart, and in the ſight of thine owne eyes. But know thou, that for all theſe things God will bring thee to iudgement.

§. 97. Of placing the Petition for temporrll bleſsings before thoſe for ſpirituall.

Q. VVHy is this Petition for temporall bleſſings ſet before the Petitions for ſpirituall bleſſings?

A. Many good and weightie reaſons may be giuen of this order, which will plainly ſhew that the placing of this Petition before the two following is no ſufficient argument, to proue that by BREAD Chriſt is here meant. Some of them are theſe.

1. This is an expreſſe Petition for good, as the three former are: but the two laſt are deprecations from euill. It was therefore requiſite that all the good things to be craued ſhould be mentioned before the euils againſt which we pray.

2. The Lord by placing temporall bleſſings, whereof we are more ſenſible, before ſpirituall, doth endeauour by degrees to raiſe vp in vs a deſire of ſpirituall bleſſings: which though they be more needfull,Ioh. 4. 53. are leſſe ſenſible. The Ruler whoſe ſonne Chriſt healed, was thereby brought to beleeue in Chriſt.

3. This Petition, being of leaſt conſequence, is moſt fitly put in the middlemoſt place. For as matters of greateſt weight are firſt mentioned to ſtirre vp ardencie, euen in the beginning of prayer: ſo other things of much moment are reſerued to the latter places to quicken the ſpirit, and to reuiue ardencie, euen in the ending of prayer. This method do the beſt Orators vſe in their Orations. Thus Chriſ beginning this prayer with the chiefeſt good thing of all, the glorie of Gods name, endeth it with the beſt good things concerning men, which is his ſpirituall good.

4. Though temporall bleſſings be not in their kind better then ſpirituall, yet is man more hardly brought to depend on God for temporall, then for ſpirituall things. Witneſſe this prouerbiall ſpeech, God take care for my ſoule, and I will take care for my bodie. Witneſſe alſo that diſtruſtfulneſſe for outward eſtate, which is in many Saints that ſtedfaſtly truſt in God for pardon of ſinne, and ſufficient grace to bring them to eternall life. In this reſpect our faith in God for things of this life, hath a preheminence and precedence before faith in God for the things of a better life.

5. The things craued in the two laſt Petitions are to be obtained in this life. In this life if pardon of ſinne, and freedome from Satans power be not had, they can neuer be had. He that dieth with the burden of ſinne lying on his ſoule ſhall neuer be eaſed of it in the world to come. This life then being preſuppoſed for obtaining pardon of ſinne, and deliuerance from euill, it is meete that it be firſt prayed for.

§. 98. Of riſing from temporall to ſpirituall bleſsings.

Q. VVHat may we learne from placing, this order of placing, temporall bleſſing before ſpirituall?

A. By our ſeeking of ſuch things as concerne the good of our bodies, we muſt be led on to ſeeke ſuch good things as concerne our ſoules. To this end did Chriſt preach that excellent Sermon of the bread of life to ſuch as followed him from place to place to haue their bodies fed.Ioh. 6. 26. &c.

Thus ſhall wee make a double vſe of the temporall good things which God beſtoweth on vs: one to refreſh our bodies: another to ſtir vp our minds to ſeeke the things which may refreſh our ſoules.

Bleſſed are they which thus vſe any temporall bleſſings: and by the ſweetneſſe of them are brought to hunger after the bread and water of life, euen for that meate which endureth to euerlaſting life.

§. 99. Of ſundrie particulars compriſed vnder the generall words of the fourth Petition.

Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray?

A. 1. Life it ſelfe. That, ſo long as it pleaſeth God, our temporall life in this world may bee preſerued. This didPſal. 21. 4. Iſa. 38. 2. good Kings,Pſal. 119. 175. Prophets,2. Cor. 1. 8. &c. Apoſtles, and other Saints pray for, being therein guided by the Spirit of God. For the time of this life is Ioh. 9. 4. the day to do the worke of God: the time of death is the night wherein no man can worke.

1. Ob. 1 King. 19. 4. Elias, Ion. 4. 3. Ionah, and other Saints deſired death.

Anſw. Therein they did not as becometh Saints. That their deſire was a fruite of the fleſh, and not of the Spirit: and therefore not to be imitated.

2. Ob. Phil. 1. 23. Paul with a better ſpirit deſired to be diſſolued.

Anſw. That was no ſimple abſolute deſire of death, but a thing which he could in regard of his fruition of Chriſts preſence haue deſired, if that worke which God appointed by him to be done, had bene finiſhed.

2. Health and ſtrength of bodie. What doth the PſalmiſtsPſal. 88. 3. &c. complaint of weakneſſe imply, but deſire of health and ſtrength? Yea, heVer. 2, 13. expreſly prayeth for as much. It is noted as an eſpeciall bleſſing beſtowed on the Iſraelites when they came out of Egypt, thatPſal. 105. 37. none were feeble.

3. Meanes which God hath ſanctified to preſerue life, health and ſtrength, as Pſal. 145. 15. meate, Iudg. 15. 18. drinke, Gen 28. 20. apparell, Pſal. 127. 2. ſleepe, &c.

4. Me •• es to recouer health, and ſtrength: Leu. 26. 6. as Phyſike, and all kind of medi •••• Chyrurgerie and all kinds of ſalues, with the like. This phraſe,Mat. 9. 12. The ſ cke need a Phyſitian, and the2. King. 0 7. direction which Iſaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile, giue warrant for the vſe of Phyſicke and Chyrurgerie. It requireth learning, skill, obſeruation and experience both to know the nature of diſeaſes, wounds, sores, and other maladies, and alſo to know the different vertue which by the diuine prouidence is giuen to hearbs, rootes, drugges, and other creatures: and wiſely to apply fit and proper remedies, to ſundry and different maladies. Theſe things therefore may be prayed for.

5.Pſal. 90. 17. Good ſucceſſe in our callings, labours and paines to get ſuch meanes as are fit to preſerue or recouer health and ſtrength:Ruth. 2. 4. and to maintaine our eſtate. For allPſal. 127. 1, 2, that we can doe is altogether in vaine, except the Lord proſper our endeuours.

6. Gods bleſſing on the things which wee poſſeſſe and vſe. Without this bleſſing a man were as good eate grauel as bread. Therefore for obtaining this bleſſing,1. Sam. 9. 13. grace, Mat. 14. 19. (as wee ſpeake) vſeth to be ſaid before meat, and thereby food is ſaid to bee bleſſed.

7. A diuine ſanctification of all we haue. For1. Tim. 4. 5. euery creature is ſanctified by prayer.See §, 89.

8. Freedome and deliuerance from all kinde of externall miſeries, asPſal. 142 6. oppreſſion,Acts 12. 5. impriſonment,Exod. 2. 23. bondage,1. King. 8. 47. captiuitie, and other like diſtreſſes.

§. 100. Of the extent of our prayers for the temporall good of others.

Q. ARe wee to pray for no more then is needfull for our ſelues?

A. Yes. What we craue for our ſelues, we ought to craue for others alſo. For the Petition is made in the plurall number,

Q. Who are thoſe others for whom wee muſt craue temporall bleſſings.

A. 1. They who are of our Family. 1. Tim. 5. 8. It belongeth to vs to prouide for them. We muſt therefore pray that we may haue ſufficient for our ſelues, and them: and that God would further beſtow on them whatſoeuer is requiſit for them in their places.

2. They who are of our kindred, or alliance, though they bee out of our Family. 〈 in non-Latin alphabet 〉 . That diſtinction which the Apoſtle maketh betwixt theſe two phraſes, his owne, and them of his houſe, where he requireth a prouident care for both, ſheweth that reſpect muſt be had to our owne, that is, our kindred, though they bee not of our Family.

3. They which are of our towne, pariſh, or citie. That which the Prophet aduiſeth concerning the Citie where the Iewes in their captiuitie dwelt (which was to pray to the Lord for it, Ier. 29. 7. and to ſeeke for the proſperitie of it) may bee applyed to the Pariſh, Towne, Village, ſtreet, or any other ſuch common place. And this reaſon which the Prophet rendreth (in the peace thereof ſhal you haue peace) may be extended to all ſuch places.

4. They who are of our Nation. The Pſalmiſt ment his whole Nation,Pſal. 122. 6. when he ſaid, Pray for the peace of Ieruſalem. And againe, If I forget thee, Pſal. 137. 5. O Ieruſalem, &c.

5. They who any where liue in this world. That all of all ſorts may in their places be maintained, we ought to pray for a continuance of thoſe things which at the beginning God ordained for the preſeruation of the world: that, as God hath promiſed,Gen. 8. 22. there may be, while the earth remaineth, ſeed-time and harueſt, and cold and heat, and Summer and Winter, and day and night: and all other things meet for man in this world. Yea alſo according to publike extremities, and neceſſities muſt our prayers be ordered, as in time of drought, for1. King. 18. 42, Iam. 5. 18. raine:1. Sam. 12. 18, 19. when faire weather is ſeaſonable, for faire weather: in time of2. Sam. 24. 25. Plague,Ioel 1. 14, &c Famine,Exo. 17. 10, 11. Warre, or any other like diſtreſſe, for ſuccour againſt thoſe Meſſengers of death: that thus ſo long as God hath appointed vs to liue in this world, we may comfortably paſſe ouer that time of life.

§. 101. Of the things for which by vertue of the fourth Petition we ought to giue thankes.

Q. VVHat are the particular good things for which, by reaſon of the fourth Petition, thanksgiuing is required?

A. 1. Life it ſelfe. For euery day that is renewed vnto vs affordeth matter of thankes euen for that life which is lent vs. Thus much doth the Pſalmiſt intend in theſe words. While I liue will I praiſe the Lord, Pſal. 146. 2. I will ſing praiſes vnto my God while I haue any being.

2. Health and ſtrength in that life. Ioſ. 14. 10, 11. This is it which Caleb that faithfull ſeruant of the Lord acknowledgeth, and that to the glory of God, for he aſcribeth it to God.

3.Deut, 8. 10. Sufficient meanes to preſerue theſe. This Moſes giueth in expreſſe charge to Iſrael, ſaying, When thou hast eaten and filled thy ſelfe, thou ſhalt bleſſe the Lord thy God. The Scripture vnder one bleſſing compriſeth all bleſſings of the ſame kinde: ſo as by virtue of that charge wee ought to bleſſe God for apparell, ſleepe, and other meanes of maintaining health and ſtrength.

4,Iſa. 38, 9, &c. Recouerie of health and ſtrength. For this did Hezekiah (as a perpetuall teſtimonie of his thankefulneſſe) indight a Pſalme of praiſe, and cauſe it to be regiſtred for all ages.

5.Gen. 24. 26, 27. Good ſucceſſe in our paines. For this doth Abrahams ſeruant giue expreſſe thankes vnto God.Gen. 31. 5, &c. And Iaakob aſcribeth that encreaſe which he had to God, which acknowledgement is a thanksgiuing.

6. The extent of Gods prouidence to our Family, and to ſuch as we ought to prouide for. Iaakob acknowledgeth thus much, ſaying,Gen. 33. 11, 20. God hath dealt graciouſly with mee, and I haue enough, meaning enough for himſelfe, and all that belonged to him: and thereupon he erected an Altar in teſtimonie of his thankefulneſſe.

7. Gods bounty extended to the places where wee dwell. Sion was the Citie of Dauid, Pſal. 147. 12, &c. and in Ieruſalem was his habitation: he doth therefore praiſe the Lord for that peace, plenty, ſafety, and other like bleſſings which God had beſtowed thereupon. On this ground wee are to bleſſe God for ſuch good Gouernours as he hath ſet ouer vs,1 Kin. 10 9. in regard of the temporall benefits which we receiue thereby.Prou. 29. 2.

8. Gods prouidence in keeping away, or remouing any euils, as Pſal. 107. 8, 9. Famine,Pſal. 91. 2, &c. Plague,Exo 15 1, &c. Sword,Eſt. 9. 23, 24. Plots and practiſes of Enemies, with the like.

9 The common bleſſings which God beſtoweth on the whole world. The conſideration whereof muchPſal. 8. 1, &c, & 145. 1, 14, 15. enlarged Dauids heart to praiſe the Lord. Here therefore we are to take notice how all the creatures in heauen, earth and ſea ſtill continue, as from the beginning, to be vſefull vnto man.Pſal. 104, 2. The heauens remaine to couer him,& 136. 7, 8, 9. the Sunne, Moone and whole Hoſte of heauen to giue him light, and to ſend him down a ſweet influence: & 139. 7. the clouds continue to water the earth,& 104. 13, 14, 25, 26. the earth to feed diuers ſorts of creatures which are for mans vſe: yea and to nouriſh ſundry Trees, Plants, and Hearbs, and they in their kinde to bring forth ſeuerall fruits: and the Sea to bring forth ſundry creatures that are fit to liue therein: and the waters that ſpring out of the earth to refreſh the creatures thereon. All theſe, and others like to theſe, miniſter much matter of thankſgiuing.

§. 102. Of the duties required by vertue of the fourth Petition.

Q. VVHat are the duties after which we ought to endeuour by reaſon of the fourth Petition?

A. Prou. 13. 4. 1. Diligence in our calling. This is that meanes which God hath ſanctified to get bread, that is, ſuch things as are needfull for our temporall eſtate.Gen. 2, 15.—3. 19. This was at firſt enioyned by God to man in his innocent eſtate: and afterwards againe in his corrupt eſtate: yea it is practiſed by vnreaſonable creatures,Prou. 6. 6, 7, 8. who in this reſpect are ſet as a patterne before vs.

2. Good conſcience in getting the things that are needfull for vs. Thus will that which we haue bee OVRS; according to that direction of the Apoſtle to Chriſtians, that they eate their owne bread. 2. Theſ. 3. 12. Thus alſo will that which wee haue bee the more ſweet vnto vs.Prou. 15. 15. For a good conſcience is a continuall feaſt. This is the maine thing which the Apoſtle intendeth where hee forbiddeth Chriſtians to ſteale, Epheſ. 4. 28. and enioyneth them to worke the thing that is good. Pſal. 37. 5.

3.Qui diem tibi dat, etiam ea quae ad diem pertinent dat. Greg. Nyſ. de Orat. Confidence in God for his bleſſing: namely both on our paines, and alſo on the things which wee haue gotten by our paines,Ioh. 6. 11. being perſwaded that hee which giueth the day will giue things needfull for the day. Chriſts giuing of thankes for the creatures which were prouided, giueth euidence of his confidence in Gods bleſſing.

4. Faith in the Lord Ieſus, Tit. 1. 15. for a right to what wee haue. Thus ſhall we haue a right euen before God to that which we haue lawfully gotten before men. And much comfort may we reape thereby.

5. Faithfulneſſe in nouriſhing and cheriſhing our bodies with that which wee haue. Eccl. 5. 17, 18. This is the maine end of this Petition. The Wiſe-man pronounceth them bleſſed that eate in time for ſtrength. Eccl. 10. 17. Yea nature it ſelfe draweth man hereto. For no man hateth his fleſh, but nouriſheth and cheriſheth it. Epheſ. 5. 29.

6. Temperance in vſing ſuch things as are moſt vſuall and vſefull for vs. Thoſe are the things which are here ſtiled dayly bread. To this purpoſe tendeth this direction of the Wiſe-man, Put the knife to thy throat, Pro. 23. 2 if thou beeſt a man giuen to thine appetite. Luke 21. 34. Thus ſhall wee not be oppreſſed with ſurfetting and drunkenneſſe.

7. Contentment in that which God bestoweth on vs. Heb. 13. 5. This clauſe THIS DAY importeth this duty.1. Tim. 6. 8. Much quietneſſe will this bring vnto the mind. Till this be attained to, nothing will ſatisfie a man: but the more he hath, the more he will couet.

8. Prouidence for ſuch as belong to our charge. On this ground we pray in the plurall number, Giue Vs. The Apoſtle noteth this to be a bounden dutie, ſaying, Fathers ought to lay vp for their children: 2. Cor. 12. 14. and hee layeth it ſo ſtraitly to the charge of Chriſtians,1. Tim. 5. 8. as if they faile therein, hee accounteth them worſe then Infidels.

9. Liberalitie to ſuch as need. The extent of this particle Vs reacheth to all of all ſorts. Now God giueth to ſome aboundance, that out of their ſtore,2. Cor 8. 14. they ſhould miniſter to ſuch as want. Wee therefore that pray that others may haue bread, ought, when wee haue ſufficient for our ſelues and others,Neh. 8. 10. to giue vnto them.

10. Ioy in the occaſions of reioycing which others haue for Gods bleſſing on their temporall eſtate. To that generall direction of the Apoſtle,Rom. 12. 15. Reioyce with them that do reioyce, may this particular be referred. We are taught to pray for others, as for our ſelues: We muſt therefore be anſwerably affected to their good.

§. 103. Of the ſinnes whereof the fourth Petition ſheweth men to be guilty.

Q. VVHat are the ſinnes contrary to the fourth Petition, that we ought to bewaile?

A. 1. A careleſſe neglect of our owne or others welfare. 2. A diſtruſtfull carking for the ſame.

Q. Who may bee accounted guilty of neglecting their owne welfare.

A. 1. They who care not what hurt they doe to their bodies. Many bereaued of their wits, or poſſeſſed with a deuill, care not to thruſt Pins, Kniues, Daggers, and ſuch like ſharpe inſtruments into their fleſh, and toMar. 5. 5. ſtrike themſelues with ſtones. If any in their right wits doe ſo, they are worſe then mad men.

2. They who ouer-rigorouſly puniſh their bodies. Many blinded with ſuperſtition, and beſotted with idolatry,Col. 2. 23. ſpare not their fleſh. The1, King. 18, 28. Baalits cut themſelues with kniues and launces. Papiſts teare their fleſh with whips, and ſundry other wayes macerate their bodies: whereof it may be ſaid, Who required this? They who being better inſtructed, doe, in performing ſuch duties as are in their ſubſtance warrantable, impaire their health and ſtrength by faſting, watching, or any other kinde of not ſparing their bodies for duties of piety, are not free from all blame, but come too neere to ſuperſtition: their deuotion carieth them beyond the bounds of this Petition.

3. They who thorow too eager a purſuit of what they like, waste their naturall vigor, asGen. 25. 29, &c Eſau, who followed his hunting till he was faint. Fearfull was the iſſue which thereupon followed: for it coſt him his birth-right. All immoderate paines of minde or body, are aberrations ſweruing from this Petition, whether they be of Porters, Labourers, Husbandmen, Tradeſmen, Seafaring men, Students, or any others.

4. They who by immoderate paſſion ſhorten their dayes. It is taxed, as a fault inIer. 31. 15. Rachel, that ſhe refuſed to be comforted: from which faultGen. 37. 35. Iaakob was not altogether free. If by intemperancy in eating, drinking, or any other way men bring diſeaſes vpon their bodies, or haſten their death, their ſinne is much more hainous.

5. They who thorow niggardlineſſe afford not themſelues things needfull. This is one of the great vanities which the Wiſe-man taxeth, thatEccl. 6. 2. a man to whom God hath giuen riches, wealth, and honour, Pecuniae non dominus ſed ſervus eſt: cuſtos, non poſſeſſor. Bern. ſuper Cant. Ser 21. ſo as he wanteth nothing for his ſoule of all that he deſireth, yet God giueth him not power to eate thereof. Such an one is a ſeruant, not a Maſter; a keeper, not an owner of his wealth.

6. They who caſt themſelues into needleſſe dangers. 2. Sam. 23. 16, 17. After Dauid had beene a meanes of mouing three of his Worthies to hazard their liues to ſatisfie his longing, his heart ſmote him for it.2. Sam. 2. 14, 15 How fearfull was the iſſue of thoſe twelue couples of yong men whom Abner and Ioab ſent to play a dangerous ſport? On this ground quarrellers, challengers, vndertakers of ſingle combates, eſpecially on priuate occaſions, but moſt of all where the combates are deſperate, as with Piſtols, or double Rapiers, their bodies being naked, are condemned.

7. Selfe-murtherers. It is the maine ſcope of this Petition to deſire preſeruation of life. How contrary thereunto is it to take away a mans owne life? They were deſperate reprobates that in Scripture are noted to haue done ſo: as1 Sam. 31. 4. Saul, 2. Sam. 17. 23. Achitophel, andMath. 27. 5. Iudas. As forIudg. 16. 30. Sampſon, the thing that he aimed at was to deſtroy the enemies of the Church, not himſelfe: and what he did, he did by an extraordinarie Spirit: and therein he was a type of Chriſt, who by his owne death deſtroyed the enemies of the Church.

§. 114. Of neglecting the welfare of others.

Q. VVHo may be accounted guilty of neglecting the welfare of others?

A. 1. They who are improuident for ſuch as are vnder their charge: as improuident Husbands, Parents, Maſters, and other Gouernours.Math. 7. 11. Such as are euill, can giue good things to their children; what may then be thought of them that doe it not?

2. They who are vnmercifull to others that need,Iam. 2 13. Saint Iames denounceth iudgement mercileſſe againſt ſuch. A fearefull doome. For mercy is the onely ground of that hope, which ſinners can haue.

3. They who enuie at the proſperitie and aboundance of others: as theGen. 26. 14.—30. 1. Philiſtims enuied Iſaak: and Rachel enuied her ſiſter. Well ſaith the Wiſe-man hereof, that it is the rottenneſſe of the bones, Prou. 14. 30.

§. 104. Of ſundry branches of improuidence.

Q. HOw is the forenamed improuidence manifeſted?

A. 1. By idleneſſe, and negligence in a mans calling, whereby he depriueth himſelfe of the meanes wherewith hee ſhould prouide for himſelfe, and his charge.Pro. 24. 30, 31. The field and vineyard of the ſlouthfull bringeth forth thornes and nettles, in ſtead of Wheat and Grapes.

2. By medling too much with other mens matters. Such an one isPro. 26. 17. as one that taketh a dogge by the eares: hee may get a ſnap thereby. Therefore Saint Peter wiſely exhorteth Chriſtians 1. Pet. 4. 15. not to ſuffer as buſie-bodies: a man can haue no more comfort in ſuch ſufferings, then in ſuffering for theft, murder, and ſuch crimes.

3. By following paſtimes too much. ForProu. 21. 17. hee that loueth paſtime ſhall be a poore man. Much time and money vſeth to be ſpent by ſuch. Faire inheritances haue beene caſt away at Dice.

4. By frequenting lewd companie. For Prou. 6. 26. by meanes of a whoriſh woman, a man is brought to a peece of bread: and —23. 21. The drunkard and the glutton ſhall come to pouertie.

5. By prodigalitie.Luke 15. 13. The Prodigall child waſted his ſubſtance with riotous liuing.

§. 105. Of carking too much for this world.

Q. VVHo carke too much for their temporall eſtate?

A. 1. Profane Worldlings that preferre the things of this world before the glory of God. They would haue the fourth Petition to bee firſt. Such were the Iewes that madeHag. 1, 4. ſeeled houſes for themſelues, while the houſe of God lay waſte: and theMath. 8. 34. Gadarens that preferred their ſwine before Chriſt.

2. Couetous men, whoſe deſire is neuer ſatisfied: they are like the things that can neuer ſay,Pro. 30. 15, 16. It is enough. They who are couetouſly minded, regard not the limitation of this Petition, by THIS DAY. Their mind is more on yeares then dayes: as his was that ſaid to his ſoule,Luke 12. 19. Thou haſt much goods laid vp for many yeares.

3. Vnconſcionable perſons, who care not how they get what they haue. They haue no reſpect to this particle of right, OVR. Vnder this head1. King. 21. 8. Iam. 5. 4. all the violent oppreſſions, and fraudulent circumuentions which any vſe, may be compriſed.

4.Tit. 1. 15. Vnbeleeuers, who before God can call nothing their owne.

5. Vngratefull wretches, that haue neither mind nor time to giue God thankes for the good things they haue: like to theLuk. 17. 17, 18. nine Lepers, who being clenſed, neuer returned to giue thankes to Chriſt. Do theſe account their Father in heauen to be the giuer of the things on earth?

THE FIFTH PETITION.
§. 106. Of ſinnes ſtiled debts, and of the kinds of thoſe debts.

Q. WHich is the fifth Petition?

A. And forgiue vs our debts, as alſo we forgiue our debters.

Q. 〈 in non-Latin alphabet 〉 . What is the Summe of this Petition?

A. Iuſtification.

What are the parts thereof.

A. 1. The Petition it ſelfe.

2.Et remitte nobis debita noſtra, ſicut & nos remittimus debitoribus noſtris. A condition annexed thereto.

The Petition containeth the thing which is prayed for.

The condition giueth aſſurance of obtaining it.

Q. How many diſtinct points are noted in the Petition.

A. Foure. 1. Debts acknowledged.The originall word which we tranſlate treſpaſſes, properly fignifieth debts 〈 in non-Latin alphabet 〉 . DEBTS or TRESPASSES.

2. An appropriation of them. OVR.

3. The kinde of diſcharge. FORGIVE.

4. The parties to be diſcharged. VS.

Q. What is meant by DEBTS?

A. Sinnes.Math. 6. 14, 15 Debitum quid eſt niſi peccatum? Aug. de verb. Dam a a. 28. Chriſt himſelfe declares his owne meaning. For immediately after this prayer, he returneth to the condition of this Petition, to vrge and preſſe the ſame ſomewhat more forceably: and in the repetition thereof, for debts he putteth treſpaſſes, and that three ſeuerall times. 〈 in non-Latin alphabet 〉 . Yea Saint Luke ſetting downe this forme of prayer, thus expreſſeth this Petition,Luke 11. 4. 〈 in non-Latin alphabet 〉 . Forgiue vs our SINNES: for we alſo forgiue euery one that is indebted to vs. That which by Mathew is called debts, by Luke is called ſinnes. And whereas Luke in the Petition expreſſeth ſinnes, in the condition he mentioneth debters. Againe,Luke 13, 2, 4. the Lord hauing occaſion twice at one time to inculcate this queſtion, Thinke ye that theſe were ſinners aboue others? Firſt he vſeth this word 〈 in non-Latin alphabet 〉 . ſinners: then this, 〈 in non-Latin alphabet 〉 . debters. It was vſuall with Chriſt to reſembleMat. 18. 24. &c. Luke 7. 41. &c. ſinners to debters.

Q. In what reſpect are we ſinners counted Debters?

A. 1.Luk. 17. 10. As we are ſeruants of God. So wee owe obedience.Rom 6. 16.

2.Ezek. 18. 4. As we are ſinners againſt God. So we owe death.Rom. 6. 23.

Thus there is a double bond whereby wee ſtand bound as debters to God.Man a debter to God by a double bond.

One is the bond of the Law, whereunto we are tied in a double reſpect.

1. In regard of the ſupreme ſoueraignty, and abſolute authoritie which God hath ouer vs. This is expreſſed in the Preface before the Decalogue thus, I am the Lord thy God.

2. In regard of the many benefits which wee haue all our daies receiued, and ſtill do continue to receiue from him. By God we are what we are: and haue what we haue: He created vs, He preſerueth vs, He prouideth for vs all needfull things, He protecteth vs from all hurtfull things. This alſo is intimated in the fore-ſaid Preface by mention of one great benefit, Freedome from Egypt, the houſe of bondage.

The other bond is the curſe of the Law, whereunto we are tied by forfeiture of the former.Deut. 27. 26. For he that performeth not the condition of a bond, ſtandeth liable to the penaltie of the bond. In regard whereof the Law is called 〈 in non-Latin alphabet 〉 . Col. 2. 14. an hand-writing againſt vs.

Adam, euen in his innocencie, and all we that come from him, are in the former reſpect debters by vertue of our creation. Adam ſince his fall, and all his wicked off-ſpring are in the latter reſpect debters by reaſon of our tranſgreſſions.

Q. Which of thoſe debts do we here deſire to be forgiuen?

A. The latter moſt eſpecially, whereby wee are bound to theGal. 3. 10. curſe of the Law, which is the penalty of it. This penalty if it were exacted, would make vs moſt miſerable. There is good cauſe therefore of praying to haue that remitted. As for the other debt of obedience, we ought to deſire rather abilitie to performe it, then libertie to be freed from it. Yet notwithſtanding, becauſe it is impoſſible for vs, ſo long as fleſh is in vs, to pay that debt, as it ought to be paid, by conſequence we deſire a remiſſion of that debt; namely, that God would not exact of vs to be performed by vs in our owne perſons ſuch exact and compleate obedience as the Law requireth.

§. 107. Of Chriſts actiue righteouſneſſe imputed to vs.

Q. IN regard of our diſabilitie to diſcharge our debt of obedience to God, what may be inferred?

A. Imputation of Chriſts righteouſneſſe is neceſſary for our inſtification. Chriſt teacheth vs to deſire a diſcharge of all debts. The Law requireth a debt of perfect righteouſneſſe. This we are not able to pay of our ſelues. But our Suretie being able, did pay it.Mat 3. 15. He fulfilled all righteouſneſſe. By the imputation thereof to vs, are we diſcharged.Rom. 5. 18, 19 For as by one mans diſobed ence many were made ſinners, ſo by the obedience of one ſhall many be made righteous. His righteouſneſſe is vpon vs to iuſtification of life. In this reſpect Chriſt is ſaid to be1. Cor. 1. 30. made vnto vs righteouſneſſe: and we are ſaid to be2. Cor. 5. 21. made the righteouſneſſe: of God in him. This kind of debt is not duly conſidered of them,Arg. againſt Chriſt actiue right. anſw. who exclude the actiue obedience of Chriſt from our iuſtification. They preſſe thoſe places which make mention onely of the bloud of Chriſt, forgetting the Synecdoche which is frequent in the Scripture, whereby one member or part is put for all of that kind. In particular they preſſe this Petition, which placeth our iuſtification in remiſſion of ſinnes, not conceiuing that vnder debts here mentioned, all manner of debts are compriſed: and vnder this word forgiue, all manner of needfull diſcharge. Where further they ſay, that Chriſts actiue righteouſneſſe: was neceſſarie for himſelfe, they do not duely conſider the dignitie of his perſon by vertue of the hypoſtaticall vnion of his two natures: which dignitie exempteth him from all neceſſitie of obedience to the Law, in regard of himſelfe.

This doctrine of the imputation,Comfort. euen of the Actiue obedience of Chriſt,Iſa. 64. 6. bringeth much comfort to poore ſinners, who knowing that all their righteouſneſſes are as filthy rags, do thereupon tremble at the thought of the preſence of the righteous Lord. But their faith in Chriſt his righteouſneſſe imputed to them (in ſtead of that debt of righteouſneſſe which they owed to God) whereby they are accounted righteous before God, maketh them with much comfort and great confidence preſent themſelues before him.

§. 108. Of mans subiection to ſinne.

Q. VVHat obſeruation doth the acknowledgement of debt afford?Nemo ſine peccato. Ambr. in Pſal. 118. S rm. 16.

A. No man is free from ſinne. Peccatum habe qui clamat ad deum, Dimitte nobis debita noſtra. Auguſt. l. de Haer. cap. 88. As this Prayer, ſo this Petition therein is preſcribed for euery one on earth: which by iuſt conſequence implyeth, that euery one is guiltie of ſinne: otherwiſe he had no need to pray for forgiueneſſe. But beſides this neceſſarie conſequence, the point is in expreſſe termes1. King. 8. 46. oft ſet downe in Scripture.Rom. 3. 23. And euery one, whoſe eyes the god of this world hath not blinded,Iam. 3. 2. and whoſe heart and conſcience hee hath not hardened and ſeared,1. Ioh. 1. 8, 10. findeth it by wofull experience to be too true.Vitium boc, vnde praua oriuntur deſideria, manet in homine. Aug. contr. ul. lib. 6. Lex peccati & remiſſa eſt in re generatione ſpirituali, & anet in carne mortali Aug. de Nupt. & Concup. l. 1. c. 25. Neither can it be otherwiſe, becauſe originall corruption, the mother and nurſe of ſinne abideth in him ſo long as any breath and life remaineth.

Obiect. They who haue their ſins forgiuen are free from ſin. But in this world many haue their ſinnes forgiuen.

Anſw. Remiſſion taketh away the guilt of ſinne, but not the roote of ſinne. The law of ſinne is remitted in ſpirituall regeneration, and yet it remaineth in mortall fleſh: otherwiſe ſinne could not be propagated in the regenerate,Iuſtificatis d ſci pul s lequebatur. Aug de ciu. dei. l 21. c. 27. who haue their ſins forgiuen. Therefore this Petition was preſcribed euen to the Diſciples that were iuſtified.

Iuſt cauſe on this ground haue we to deteſt the contrary poſitions of our aduerſaries,Preſumptuous poſitions of Papiſts. which are theſe that follow and ſuch like.

1. Whatſoeuer is truly and properly ſinne is taken away by Baptiſine. Concil. Trid. §. 5. Decret. de o ig. pec. And to explaine their meaning to the full, leſt it ſhould be thought that by taking away ſinne, they vnderſtand no more then forgiuing or not imputing ſinne,Bellarm. de Bap. lib. 1. cap. 13. their great Champion addeth, that by Baptiſme all ſins are in very deed taken away, ſo as not onely it is not imputed, Baptiſmo re pſa telluntur omnia pecca a, vt non ſolum non imputetur, ſed 〈◊〉 ſi quod imputart poſſit ad culpam. but there is not that which maybe imputed for fault or blame. Do they not hereby ſhew that the truth is not in them? For1. Ioh. 1. 8. if we ſay that we haue no ſinne, we deceiue our ſelues, and the truth is not in vs?

2. That concupiſcence which is in the regenerate, is not truly and properly ſinne. Anſw. What is this, but to hold that the ſpring of ſinne is cleane dried vp in the regenerate?Concil. Trid. ibid. Bellar de Amiſſ grat. l. 5. c. 7. If the ſpring be drie, whence ſhall any ſtreames of ſinne proceed?

3. They which are iuſtified are able to keepe the whole Law. Concil. Trid. §. 6. c. 11. Anſw. If then they do what they are able, what need they aske remiſſion of ſinne,Bellar. de Iuſtiſ. l. 4. c. 10. Loc. citat. which is a tranſgreſſion of the Law.

4. The workes of iuſt men are perfect. Anſw. Perfection needs no remiſſion. For ſuch workes then by their doctrine they need aske no pardon. O preſumptuous and arrogant conceipts!

Let the vndeniable certaintie of the forenamed doctrine,Be humbled for ſinne. that No man is free from ſinne, humble vs for that wofull condition wherein we liue,Bonum eſt homini vt imitetur publicanum, nec tumeſcat ſicut phariſaeus, qui i ctauit 〈◊〉 ſua, texit vul era ſua. Aug. hom. 42. in l. 50. Hom. while here we liue. Sight of ſinne was it that humbled the Publican: whom it is better to imitate then to ſwell as the Phariſie did, who braged of his merits, and couered his wounds. Aſſuredly this miniſtreth iuſt cauſe of great humiliation: and it cannot but force ſuch as haue any ſpirituall ſight & ſence thereof to ſay, as the Leper vnder the law was wont to ſay, Leu. 13. 45. I am vncleane, I am vncleane: and in horror & dete ſtation of our ſelues, when we thinke of the preſence of the Lord, to ſay as Peter did,Luke 5. 8. Depart from me for I am a ſinfull man, ô Lord. Yea to crie out with Saint Paul, Rom. 7. 24. O wretched man that I am, who ſhall deliuer me from the bodie of this death!

And that thoſe out-cries may appeare to be effects of true humiliation,Seeke pardon for ſinne, rather then of deſperation, we ought earneſtly and inſtantly to ſeeke remiſſion of ſinne, which is the maine matter intended in this Petition: well weighing for the point in hand, that1. Tim. 1. 15. This is a faithfull ſaying, worthy of all acceptation, that Chriſt Ieſus came into the world to ſaue ſinners.

§. 109. Of falling into ſinne daily.

Q. VVHat obſeruation doth our daily praying for forgiueneſſe of ſinne afford?Docetur peccare ſe quotidiè, dum quotidiè pro peccatis iubetur o rare. Cypr. de Orat. Dom §. 16. For the word, this day, expreſſed in the fourth Petition, is to be vnderſtood in euery Petition.

A. Euery day men fall into ſinne. The Metaphor ofIob 15. 16. drinking iniquitie like water, importeth as much: for it ſheweth that it is as ordinarie and familiar for a man to ſinne as to drinke, which he doth oft euery day. Dares any man denie the truth of this doctrine vpon his experience? If he dare, ſurely his conſcience is as ſeared with an hot iron, or elſe he lyeth againſt his conſcience. For the forenamed originall corruption as it remaineth in vs, ſo it remaineth as a ſpring in vs, continually ſending forth ſome ſalt and bitter water of ſinne, more or leſſe.

Many excellent directions may fitly be inferred from this obſeruation.Duties for redreſſing the ſin whereinto we daily fall. As

1. To ſet apart ſome time euery day for examination of our ſelues: that ſo we may the better obſerue thoſe ſeuerall ſinnes which euery day paſſe from vs. If they be not obſerued, they may lie ſo long feſtering the ſoule, as thereby proue incurable.

2. To humble our ſoules daily before God. Euery day is the fire of Gods iealouſie kindled by our daily ſinnes, whereby he is prouoked to come out in wrath, and to take reuenge. Euery day therefore muſt we fall downe before him with broken ſpirits and humbled ſoules. This is a meanes to turne his furie to pittie.

3. To renue our couenant with God euery day. For euery ſin maketh forfeiture of the couenant. The couenant being forfeited, with what comfort can wee apply it to our ſelues? with what confidence can we plead it before God?

4. To repent daily.Luke 17. 4. Repentance is a prouiſo annexed to a mans forgiuing his brother.Quia nullus eſt dies in quo 〈◊〉 poſſit eſſe ſi e peccato, vna die eſſe non debet ſi ne paenitentia. Aug. in Apoc. Hom. 2. Much more doth God expect it of ſuch as expect forgiueneſſe of him. He that ſinneth ſeuen times in a day, muſt repent ſeuen times in a day. As ſinne incenſeth wrath, ſo repentance for ſin maketh God to repent his wrath. Becauſe therefore there is no day wherein a man is without ſin, he ought not to be one day without repentance.

5. To meditate euery day as on the ſatisfaction which the Lord Ieſus once made vpon the croſſe for our ſinnes, ſo on the interceſſion which he continueth daily to make at the throne of Grace.Rom. 8. 34. This giueth good ground of aſſured hope of continuall pardon for our continuall ſinnes. For the maine end of Chriſts continuall interceſſion is to make continuall application of his all-ſufficient ſacrifice to our continuall ſinnes.

6. To pray euery day for pardon. This we are here expreſly taught to do. All the forenamed points are but preparations vnto this. This, if it be performed in faith, is it that obtaineth pardon ſo oft as we ſinne. The daily offerings which euery morning and euening were appointed vnder the Law,Exo. 29. 38, 39. prefigured thus much.

7. To watch continually. The more ſubiect and prone wee are to fall into ſinne, the more needfull it is, that with all heedfulneſſe we watch againſt ſinne. Satans ſedulitie, the deceitfulneſſe of ſinne, and our owne fooliſhneſſe require diligent and conſtant watchfulneſſe.

§. 110. Of the difference betwixt Gods abſolution, and mans apprehenſion thereof.

Ob. GOds forgiueneſſe is full, compleate, and abſolute. Whom once he acquitteth, he neuer calleth to accompt againe. His diſcharge is of ſinnes paſt, preſent, and to come. What need then of thoſe daily duties?

Anſw. That which on Gods part is at once fully done, is on our part by degrees apprehended and applyed. I grant it to be ſo in the eternall decree and ſecret counſell: yea and in that couenant which is made betwixt him and his Sonne, our Suretie. But in the application thereof to vs, and in our apprehenſion of it by faith, (whereby onely our ſoule can reſt quieted, and aſſured of it) a proceeding by degrees muſt be acknowledged. Though a beleeuer do for the preſent apprehend a full diſcharge of all the ſinnes whereof he doth then ſtand guiltie, yet through the violence of temptation, and the weakeneſſe of fleſh, he may againe and againe make queſtion and doubt of that diſcharge, eſpecially when he hath fallen into other ſinnes, or returned to the ſame ſinnes for which he before craued pardon. Oft ſinning doth much ſhake and weaken faith. Chriſt ſaw it needfull to giue to the woman, whom hee himſelfe abſolued,Ioh. 8. 11. this caueat, Sinne no more. Wherefore for ſtrengthening our weake faith in a full pardon of all our ſinnes, for new ſetling of it when it is ſhaken, for healing the wounds which are dayly made in our conſcience by dayly ſinnes, for preuenting the aduantage which might bee taken from our many forfeitures of couenant, the forenamed directions are daily to be obſerued.

§. 111. Of Popiſh indulgences for ſinnes to come, and Shriuing in Lent.

COntrarie to this branch of this Petition are the blaſphemous Indulgences which by Popes and popiſh Prieſts are giuen for ſinnes to come,See §. 126. and that not onely for ſome particular ſinnes,Vid. Hadrian. in tract. de Indulg. Nauar. de. Iubil. Cornubenſ. de Indulg. Ioh. de Turrecr. in Comment. de Poen. Bell. de Indulg. whereby they eag on, and embolden men to commit thoſe ſinnes, but alſo for all manner of ſinnes, not for a day, or a weeke, or a moneth, or a yeare, but for many yeares, yea all their life. And leſt they ſhould feare vengeance and puniſhment for their ſinnes after this life in Purgatory (with which fiction they much affright their people) they extend their indulgences farre beyond the times which they themſelues doe ſet for Purgatorie, euen vntoIndulgentiae interdum continent condonationem poenitentiae quindecim, vel viginti millium annorum. Bellar. de Iudulg. l. 1. c. 9. Auditum ſub coelo non legitur quod corum voce depromitur, Date nobis veniam, dum tamen nos in errore manemus. Gelaſ. Epiſt. ad Fauſt. Concil. Trid. §. 14 c. 5. 6, 7. 8. fifteene and twenty thouſand yeares. Are not flood-gates hereby wide opened to all manner of licentiouſneſſe? are not men hereby made not onely ſecure, but alſo impudent in committing ſinne? By thoſe indulgences men are taught to ſay, Grant vs pardon, euen while we commit ſinne. Was euer the like heard?

To the like licentious libertie doth their ſuperſtitious cuſtome of Auricular confeſſion, and of abſolution thereunto giuen by a Prieſt once a yeere in Lent, bring men. Yet this is not onely by ordinarie cuſtome practiſed, but by their great Councell at Trent warranted.

§. 112. Of neglecting to ſeeke diſcharge of ſinne till Eaſter: or till a day of viſitation, or death

VVHat now ſhall wee ſay of ſuch among vs as put off all ſerious and thorow examination of themſelnes, confeſſion of their ſinnes, and renewing of repentance of Eaſter, when they intend to receiue the holy Communion? Though they forbeare the ſuperſtitious practiſe of Auricular confeſſion, yet they make as wide a gap for licentiouſneſſe, and wickedneſſe as Papiſts doe. For ſuch commonly make little o no conſcience of any ſinne till about Eaſter time. And is there not iuſt cauſe to thinke that that ſhew of conſcience which they then make, is but a meere ſhew? and that it ſauoureth more of fond ſuperſtition, then of ſound Religion? Can it be imaginned that ſuch as all the yeare long let looſe the raines to impietie, and iniquitie, can once in the yeare make a thorow examination of their ſoules, and confeſſion of their ſinnes? Neither will they haue any minde to diue to the depth of ſuch a ſea: neither if they had a will thereto, could they poſſibly doe it. Such mens ſoules muſt needs feſter for want of timely and due ſearch thereinto.

Much more deſperate muſt there caſe needs be,The danger of putting oft exa mination, and repentance too long. who are ſo farre from a dayly, yea and yearely ſearching of themſelues, and ſeeking to be diſcharged of their ſinnes, as all their life long they neuer thinke of any ſuch matter, vnleſſe God by ſome extraordinarie iudgement bring them, as hee brought Pharaoh, Exod. 10. 16. generally and confuſedly to acknowledge that they haue ſinned: or vnleſſe they obſerue death to haue ſeaſed vpon them: at which time if their ſinnes bee laid before them, either their heart is like,1. Sam. 25. 37. as Nabals, to die in them, and to become ſenceleſſe as a ſtone: or elſe their conſcience to be, as Iudas his conſcience was,Math. 27. 5. was, a racke, or rather an hell vnto them, vncapable of comfort. For at the time of death the bodie is weake, the heart faint, the ſpirits dull: yea to him that hath not before made his peace with God, the thought of death can not be but very terrible, a meanes euen to aſtoniſh him that is otherwiſe feeble, dull and heauy. Satan, that is not ignorant hereof, taketh great aduantage there at: and is then moſt buſie to tempt, and moſt fierce and forward to aſſault when man is leaſt able to reſiſt. And whereas all our hope of ſtanding againſt Satan is in Gods helpe: ſuch as haue all their life long prouoked Gods wrath, and vſed no meanes to be reconciled to him, can haue little hope in the laſt act to receiue helpe from him.

§. 113. Of the wofulneſſe of the debt of ſinne.

Q. WHat doctrine doth the reſemblance of ſinne to debt, imply?

A. Sinners debters to God iuſtice. Sinne maketh man bound to the reuenging iuſtice of God. He that thus prayed to God,Pſal. 143. 2. Enter not into iudgement with thy ſeruant, well knew as much.

Euery ſinne is a breach of Couenant betwixt God and man. It maketh forfeiture thereof. As a debter therefore that hath made forfeiture of his bond, ſtands liable to the reuenge of the Creditor: or rather, as a malefactor that hath tranſgreſſed the Law of his Soueraigne, is liable to the penaltie of the Law: ſo a ſinner to the iuſt reuenge of Gods Law.

Take notice hereby of the horrible nature of ſinne.Horribleneſſe of ſinne. It kindleth the wrath, it prouoketh the reuenge of the Creator. Who knoweth the power of his anger? Pſal. 90. 11. As his greatneſſe is, ſo is his anger: Infinite, inſupportable. Hence is it that the creature on whom it lyeth, lyeth vnder it eternally. For hee is no way able to eaſe himſelfe of that burden. If this were duely weighed, and ſeriouſly thought of when we are tempted to any ſinne, would we be ſo fooliſh, as for a little momentany delight to runne into ſuch a debt as will caſt vs into that priſon, out of which there is no releaſe, and in which there is torture and torment, endleſſe and eaſeleſſe. We count them miſerable that fall ſo farre into mans debt, as they are neuer able to diſcharge it. What may we then thinke of ſuch as fall into this debt of ſinne?

Take alſo hereby further notice of the neceſſitie of ſuch a Surety as Ieſus Chriſt is,Neceſſitie of Chriſts Suretiſhip. God-Man in one perſon. For ſuch is the debt of ſinne, as no creature in heauen or in earth was able to diſcharge it. If Chriſt had not vndertaken the diſcharge thereof, our caſe had been like to the caſe of thoſe Angels, who are reſerued in euerlasting chaines vnder darkneſſe, Iude, verſe 6. vnto the iudgement of the great Day.

§. 114. Of euery ſinne being mortall, yet not equall.

Q. WHat doth the penaltie whereby ſinne is made a debt, import?

A. Sinne is mortall. Yea becauſe this Metaphor, Debts, being of the plurall number, is indefinitely vſed, and compriſeth all manner of ſinnes vnder it, I may further inferre, that

Euery ſinne is mortall. For that penalty which is due to theſe debts, is death. InſtanceGen. 2. 17. the firſt ſinne that was committed. And to ſhew that the like holdeth in euery ſinner, the Prophet without any limitation, reſeruation, or exception at all, ſaith,Ezek. 18. 4. The ſoule that ſinneth it ſhall dye. If it be a ſinne, in that it is ſinne, deadly it must needs be, bee it great or ſmall; in thought, word, or deed. ForRom. 6. 23. the wages of ſinne, (euen of whatſoeuer is ſinne) is death. Being a ſinne, it is a tranſgreſſion of the Law. For theſe two words, ſinne, tranſgreſſion, are conuertible, and reciprocall termes: one importeth as much as the other. 〈 in non-Latin alphabet 〉 . Sinne is a tranſgreſſion. 1. Ioh. 3. 4. And, 〈 in non-Latin alphabet 〉 . All vnrighteouſneſſ (or euery tranſgreſſion) is ſinne. But euery tranſgreſſion is deadly. For,Gal. 3. 10. Curſed is euery one that continueth not in all things that are written in the Law. And all vnrighteouſneſſe is deadly. For Rom. 1. 18. the wrath of God is reuealed againſt all vnrighteouſneſſe. And that not without iuſt cauſe. For all vnrighteouſneſſe, euery tranſgreſſion, euery ſinne is againſt the good will of God who is of infinite excellency and Maieſtie,See my Treatiſe of the ſinne againſt the holy Ghoſt. §. 31. and in that reſpect it is of an infinite praultie, and deſerueth an infinite puniſhment, eternall death.

Obiect. Thus all ſinnes are made equall.

A. Nothing leſſe. For neither doth the ſame kinde of puniſhment make all the crimes, for which it is inflicted, equall; nor doth the ſame kinde preſuppoſe the ſame meaſure of puniſhment. Robbers and murtherers are put to the ſame kinde of death: yet is murther a more hainous ſinne then robberie. Beſides among ſuch Malefactors as are put to death, the kinde of death whereunto ſome are put, is much more terrible, then that whereunto others are put. Will any thence inferre, that all crimes which are capitall, are equall? Much more abſurd is the inference of Papiſts, that all ſinnes are made equall, becauſe all are made mortall. They themſelues doe not hold all the ſinnes which they iudge mortall,Mat. 11. 22, 24. to bee equall. There are degrees of torment in hell. Though all ſuch in their nature and kinde (if they be not forgiuen) implunge men into death and damnation, yet not into the ſame degree of torture.

§. 115. Of the diſtinction of Veniall and mortall ſinnes.

Q. ARe then no ſinnes at all Veniall?

A. The diſtinction of Veniall and mortall ſinnes rightly and wiſely limited, may ſafely be admitted, and that in foure reſpects eſpecially.

1. In regard of the order that God hath by his Word reuealed.

2. In regard of the ſubiect or perſon in whom ſinne is.

3. In compariſon of one ſinne with another.

4. In regard of the Churches manner of proceeding againſt ſinners.

1. Concerning the order which by Gods Word is reuealed, there is an irreuocable Decree paſſed vpon the ſinne againſt the Holy Ghoſt, Math. 12. 31. that it ſhall neuer be forgiuen. Heb. 6. 4. &c.—10, 26, &c. Howſoeuer the ſecret Decree of God bee as inuiolable againſt all the ſinnes of euery Reprobate, yet becauſe that determined doome is not reuealed againſt any one ſinne but that, of It onely it is ſaid, There is a ſinne vnto death. 1. Ioh. 5. 16. The ſinne therefore againſt the Holy Ghoſt is mortall. But in oppoſition to it, Chriſt ſaith, All ſinnes ſhall be forgiuen: Mar. 3. 28. that is, they are remiſſible, pardonable, and in the reſpect veniall.

2. Concerning the ſubiect, or perſon in whom ſinne is, after that by faith the Elect are ingraffed into Chriſt, though ſinne remaine in them, yet is it not imputed to them for condemnation. There is no condemnation to them that are in Chriſt Ieſus. Rom 8. 1. All the ſinnes therefore of true Beleeuers are veniall. They ſhall be pardoned; but all the ſinnes of vnbeleeuers are mortall: they ſhall be puniſhed with euerlaſting damnation.Ioh. 3. 36. The wrath of God abideth on him that beleeueth not. Quaedam peccata mortalia in poenitentia fiunt venialia. Mag. Sentent, lib. 4. diſt. 20. Beſides, the true Beleeuer, though he may fall into many ſinnes, will impenitently lye in no ſinne. So as ſuch ſins as in another would incurre death, and proue mortall, in him by repentance become veniall, and are pardoned.

3. Concerning compariſon of ſinnes, it cannot bee denied that ſome ſinnes are very ſmall, as a by-thought in an holy duty, an idle word, a little tap with the hand; and that other ſinnes are very hainous, as blaſphemie, periurie, murther, adulterie and ſuch like. Therefore comparatiuely ſmaller ſinnes may bee ſtiled veniall, in relation to hainous and notorious ſinnes, which are called mortall, in that they doe more apparantly and more deepely implunge into death and damnation. Thus all Eccleſiaſtical Writers, both ancient and moderne, haue vſed this diſtinction.

4. Concerning the Churches manner of proceeding againſt ſinners, many ſinnes doe dayly paſſe from men, which though by Miniſters they be reproued, and Gods iudgements be denounced againſt them, yet paſſe not vnder the Churches publike cenſure. Theſe haue been called veniall. There are other ſinnes which euen before men ſeeme ſo intollerable, as the Church thinketh not the committers of them worthy to bee admitted to the holy ordinances of God, but denounceth againſt them ſome publike cenſure of ſuſpention, excommunication, or execration and anathema, till publike repentance be manifeſted, and ſatisfaction giuen to the Church. Thus becauſe one of the Church of Corinth had committed ſuch fornication as is not ſo much as named among the Gentiles, 1. Cor. 5. 1 5. Saint Paul deliuered him to Satan. Theſe ſinnes worthy of ſuch cenſure, haue been called mortall.

But as our Aduerſaries vſe the diſtinction of veniall and mortall ſinne,Sinne not veni all in its owne nature. it cannot ſtand with the forenamed nature of ſinne, implyed vnder this Metaphor Debt. They ſay that many ſinnes areRhem. annot. on Rom. 1. 32. veniall, becauſe they are pardonable of their owne nature, and not worthy of damnation. They giue theſe and ſuch like inſtances of veniall ſinnes: Sudden motions of luſt, B llar. de Stat. pecl. 1. cap. 3. anger, and enuie: Immoderate laughter, an idle word, deceit in a ſmall thing, as an halfe-peny, &c. Their great Champian doth thus expreſſe the meaning of their Church in this point:Veniale peccalum ex natura ſua diſtinguiturà mortali, ac ſinc vlla relatione vel ad Praedeſtinationem, vel ad miſcricordiom Dei, vel ad ſtatum ren lorum, eſt eiuſmodi, vt poenam aeternam non mereatur. Bellar. de Stat. pec. lib. 1. càp. 9. Veniall ſinne is in its owne nature diſtinguiſhed from mortall, and without any reſpect to predeſtination, or to the mercy of God, or to the ſtate of the regenerate, it is of that kinde, as it deſerueth not eternall puniſhment. He inſerteth theſe phraſes (without reſpect to Predeſtination, or to the mercy of God, or to the ſtate of the regenerate) becauſe orthodoxall Diuines haue granted that the title veniall, may be applied to ſinne in regard of Gods eternall predeſtination, and purpoſe to pardon ſinne, and in regard of the mercy of God, which is greater then the deſert of ſinne, and in regard of the regenerate, whoſe faith gaineth an abſolution for ſinne. To ſhew therefore, that hee and his hereticall Church, whoſe cauſe hee maintaineth, goeth beyond the limits of all truth, hee reiecteth the fore-named limitations wherein truth is bounded: and will haue ventall ſinnes to be of themſelues in their owne nature not worthy of damnation. In their ſence, theſe two termes, Sinne, Veniall, are contradictorie, Sinne is (according to the doctrine of the Scripture) worthy of damnation. V niall (according to their sence) is not worthy fo damnation. Rom. 6. 23. To ſay therefore that ſinne is veniall, is to ſay that worthy of damnation, is not worthy of damnation. But I demand, are their veniall ſins pleaſing or diſpleaſing to God? one of them they muſt be. A meane cannot bee giuen betwixt theſe two contradictorie termes, which is neither of them. They dare not ſay that veniall ſinnes are pleaſing to God. Then doe they diſpleaſe him. If they diſpleaſe him they offend an infinite goodneſſe, an infinite excellency, an infinite Maieſtie, and in that reſpect are worthy of an infinite puniſhment.

As for their owne inſtances of veniall ſinnes:

1. The ſuddenneſt motions that can be, though no conſent ſhould be yeelded to them, are againſt the firſt and laſt commandements. Beſides, the perfect Law of God is ſpirituall. It requireth integritie in the innermoſt parts, euen in the ſpirits of men The fore-mentioned thoughts are againſt ſpirituall integritie: and in that reſpect againſt the Law: and deſerue the curſe thereof. Yea further the ſecreteſt & ſuddenneſt thoughts, are acts and motions of the ſoule: as manifeſt to God as outward actions of the body. If therefore they be euill, they are in his ſight apparant tranſgreſſions. As for motions to luſt, though neuer ſo ſudden at the very ſight of a woman,Math. 5. 22, 28. Chriſt accounteth them a kinde of adulterie. And motions to anger hee accounteth a kinde of murther. But Adulterie and Murther are againſt the Law, and deſerue the curſe of the Law.

2. Of idle words, Chriſt ſaith,Math. 12. 36. Men ſhall giue account at the Day of Iudgement. When the account is taken, ſhall idle words at the barre of that Iudgement be approued, or condemned? To ſay they ſhall be approued, were much to impeach the perfection of Chriſts purity and iuſtice If then they be condemned, eternall death is their due. There is then no other penalty to be inflicted. All ſtanding at that Barre, are pronounced bleſſed, or denounced curſed.

3. For ſtealth of an halfe-penny, doth the Law which ſaith, Thou ſhalt not ſteale, exclude halfe-pennies or no? If no, where is the exception. The words are indefinite, Thou ſhalt not ſteale. He that ſtealeth an halfe-penny, ſtealeth. In ſtealing an halfepeny therefore he is a tranſgreſſor of the Law, and guilty of the penalty and curſe thereof.

To conclude, God ſhall bring euery worke into iudgement, Eccl. 12. 14. with euery ſecret thing whether it be good or euill. The ſmalleſt things that can bee imagined are compriſed vnder theſe phraſes euery orke, euery ſecret thing. If they be brought to iudgement, it is either to be rewarded, or reuenged. If they be good, to be rewarded. For a cup of cold water onely giuen to a Diſciple in the name of a Diſciple ſhall in no wiſe loſe his reward. Math. 10. 42. But if they bee euill, to be reuenged. If at the Day of Iudgement they be reuenged, ſurely the reuenge is eternall death. But veniall ſins are euil, not good. They ſhall therefore be brought into iudgement, condemned, & puniſhed with eternall death. I ſpeake of ſinnes not repented of: not waſhed away by the bloud of Chriſt: of ſinnes as they are in their own nature, in their own deſert. For ſo ſtandeth the controuerſie betwixt vs and Papiſts.

§.1. Learne to know ſinne. 116. Of duties to be obſerued becauſe euerie ſinne is mortall.

THe knowledge of the nature of euery ſinne,2. Auoid ſinne. and of the due deſert thereof,3. Be not acceſſarie to others ſinnes. ought to make vs diligent in ſearching into the Law of God, that thereby we may know what is ſinne (forRom. 3. 20. by the Law is the knowledge of ſinne.) And knowing ſinne, carefully and conſcionably to auoide it: (ForRom. 6. 23. the wages of ſinne is death: 4. Repent.) And no way make our ſelues acceſſarie to the ſinnes of others (for ſoEzek. 3. 18. we bring the bloud of others vpon our owne heads.5. Search our ſelues.) And if we haue committed ſinne our ſelues, or made our ſelues acceſſarie to the ſinnes of others,6. Get a diſcharge. not to ſooth our conſciences with the ſmalneſſe thereof, and thereupon remaine ſecure,7. Be watchfull. not caring to repent thereof. (Luke 13. 3. Except ye repent ye ſhall periſh.) To worke the more through repentance we ought throughly to ſearch our ſelues,8. Cōtemne the reproches of preciſeneſſe. and from time to time ſtrictly to 1. Cor. 11. 28. examine our thoughts, words, and actions. And as we diſcerne any tranſgreſſions or alterations in any of them, inſtantly to craue pardon for them. Yea becauſe we cannot be ignorant that many ſinnes vnawares paſſe from vs, to deſire a generall diſcharge of all other ſinnes (which two points are expreſly noted in this fifth Petition.) As wee craue pardon for all ſinnes paſt, ſo ought we to beIoh. 5. 14. watchfull ouer our ſelues for the time to come, euen ſo watchfull as to1. Theſ. 5. 22. abſtaine from all appearance of euill: Not2. Sam. 6. 21, 22 Peccata ignoran tiae vel negligen tiae melius accuſantur vt pereant, quam excuſantur vt maneant. Aug. in Pſal. 105. regarding the common ſcoffes againſt preciſeneſſe, as the world termeth Chriſtian, carefull & conſcionable watchfulneſſe ouer a mans ſelfe. Commonly the wickeder ſort do moſt iuſtifie themſelues:Ipſa leuia non contemnantur. De minutis guttis flumina implentur. Per anguſtas vimulas inſudat aqua, na is impletur ſentina, & ſi contemnatur ſentina, nauis mergitur. Aug. hom. 42. in lib. 50. Hom. and the vpright moſt iudge themſelues. The vpright vſe to iudge themſelues for their very ignorances and negligences. And ſurely ſinnes of ignorance or negligence, were better be iudged that they may be deſtroyed, then excuſed, that they ſhould be nouriſhed. ForEccl. 12. 14. euery thing muſt be brought to iudgement: andMat. 12. 36. of euery idle word that men ſhall ſpeake, they ſhall giue an account in the day of iudgement. Let not therefore, the ſmall ſinnes be ſleighted. Floods are made with ſmall drops. Water ſoaketh thorow ſmall chinks, the ſhip is therewith filled, and if the pump be not plied the ſhip is drowned.

§. 117. Of the many debts wherein we ſtand bound to Gods iuſtice.

Q. WHy are debts ſet downe ſo indefinitely in the plurall number?

A.Iam. 2. 3. Our debts are many. Our ſinnes are of ſundry ſorts:Amos 5. 12. and of euery ſort there are many in number. Firſt originall corruption, which is the ſeed and ſpawne of all ſinnes, is a debt. 〈 in non-Latin alphabet 〉 Cyril. Catech. myſt. 5. Thereby forfeiture is made of that integritie wherein God at firſt created vs, and which Gods Law, that is ſpirituall, requireth of vs.Pſal. 51. 5. This doth Dauid expreſly reckon vp among thoſe ſinnes and debts whereof he deſireth to be diſcharged. Beſides all the ſinnes which in our infancie, and younger yeares, euen before our calling, which on ignorance or weakneſſe wee committed, are debts: in which reſpectHeb. 9. 7. the high Prieſt offered for the errors of the people. Theſe are ſo many, as Dauid was moued thereby to ſay,Pſal. 19. 12. Who can vnderſtand his errors? Yet becauſe they were debts, euen the ſecreteſt of them, he deſireth to be clenſed from them. Much greater debts are the ſinnes which we commit after we come to riper yeares, or after our calling, againſt knowledge and conſcience, wilfully and preſumptuouſly. Earneſtly therefore doth Dauid pray to bePſal. 19. 13. kept from preſumptuous ſinnes. So many are the ſinnes whereby, as by debts, we ſtand obliged to the iuſtice of God, as they cannot poſſibly be all reckoned vp. But the word DEBTS being indefinitly ſet downe in the plurall number without reſtraint to any ſorts of ſinnes, import all ſinnes.

Q. What inſtruction doth this implying of many ſinnes import?

A. Notice is to be taken of the manifold ſinnes whereby we ſtand indebted to God. Take notice of the multitude of ſinnes. Surely thoſe Saints of old did enter into a deepe conſideration hereof, who acknowledged thatEzr. 9. 6. their iniquities encreaſed ouer their head, Pſa . 38. 4. and grew vp vnto the heauens, and were an heauie burthen, too heauie for them to beare.

By taking thorow and due notice of our many ſeuerall ſinnes

1. Our ſoules will be the morePſal. 38. 3. 4, &c. wounded,Iſa. 66. 2. and humbled for them.Math. 11. 28. The benefit whereof will be, thatPſal. 51. 17. God will be the more moued with pittie and compaſſion towards vs.

2. Our deſire of diſcharge will be the morePſal. 51. 1. feruent.Dan. 9. 19. Whereby the Lord will the rather be moued to grant our deſire.Iam. 5. 16. The effectuall feruent prayer of a righteous man auaileth much.

3. TheNehe. 9. 17. long-ſuffering of God in bearing with ſo many ſinnes, ſo many waies committed againſt him, and from time to time heaped one vpon another will bee the better diſcerned.

4. TheExo. 32. 31, 32 riches of Gods mercie in forgiuing not a few pence, nor yet a few talents, butMath. 18. 24. many thouſand talents will bee the more admired and magnified: and he himſelfe the more loued. Luke 7. 47. Shee that had many ſinnes forgiuen, loued much.

Little do they conſider the neceſſitie of this doctrine, who neuer thinke of their ſinnes, or of ſeeking any diſcharge, but when they haue committed ſome hainous notorious ſinne, which bringeth them to ſome open ſhame, and then acknowledge that ſinne onely, as if, that excepted, they were cleane from all ſinne. I denie not, but that good vſe may be made of faſtening the mind vpon one principall ſinne, which ſeemeth moſt horrible to the conſcience, and maketh the partie moſt aſhamed, and whereby he conceiueth Gods wrath to be moſt prouoked, as the Iſraelites, who ſaid,1. Sam. 12. 19. We haue added to all our ſinnes THIS EVILL: and Ezra, who ſaid,Ezr. 9. 14. Should we againe breake thy commandements, and ioyne in affinitie with the people of theſe abominations? And Dauid, where he ſaid,Pſal. 51. 14. Deliuer me from bloud-guiltineſſe. For by this meanes our corruption and vileneſſe will appeare in our ſight much greater. Yet are we not to reſt onely in acknowledgement of ſuch ſinnes alone. If we obſerue the fore-named confeſſions of Ezra and Dauid wee ſhall find many other ſinnes reckoned vp.

Let vs therefore learne how to ſet our ſinnes in order before God. To this purpoſe we haue two excellent helpes. One without vs. The other within vs. That without vs is Gods Law. That within vs is our Conſcience. Gods Law ſheweth what is amiſſe. Our Conſcience ſheweth what we haue done amiſſe. Apply thy Conſcience to the Law, and thou ſhalt find thy ſelfe guiltie of an innumerable companie of hainous ſinnes. Theſe acknowledge: and hauing acknowledged what debts thou canſt call to mind, and in particular craued pardon for them; then becauſe many ſinnes daily paſſe from thee, whereof thou takeſt no notice, pray in generall for pardon of all, and ſay as the Pſalmiſt,Pſal. 39. 8. Deliuer me from all my tranſgreſſions. The burthen of the leaſt ſinne is too heauie for thee to beare, it is ſufficient to cruſh thee downe to the place of the damned. Were it poſſible to be eaſed of all but onely one, that one retained would hold thee in euerlaſting chaines vnder darkneſſe. It is therefore neceſſarie that a diſcharge of all ſins be had.

Hitherto of the thing acknowledged DEBTS. The appropriation of them in this word OVR followeth.

§. 118. Of the appropriation of ſinne to our ſelues.

Q. IN what reſpect are the debts here mentioned ſtiled OVRS?

A. As they ariſe from our ſelues, and as we are the true and proper cauſe of them, euen the principall authors and practiſers of them. This particle of relation OVR is here vſed in another ſence then it was in the former Petition.See §. 84. There bread was called OVRS becauſe it was giuen to vs of God,Nemo habet de ſuo niſi mendaciū & peccatum. Concil. Arauſ. can. 22. and by that gift we had a right to it. Here ſinnes are called OVRS, becauſe they proceed from vs: in which reſpect nothing is ſo properly OVRS as ſinne.

Q. What learne we from this application of debts to our ſelues?

A. Wee are the proper cauſe of the ſinnes which we commit. On this ground ſaith the Prophet, Hoſ. 13. 9. O Iſrael thou haſt deſtroyed thy ſelfe.

Sinne is a voluntarie action: and the will of man is free, ſo as it cannot be forced to ſinne: as we ſhallSee §. 282. hereafter more fully declare.Nemo ſe palpet: de ſuo Sathanas eſt. Tolle peccatū quod eſt tuum. Aug. in Ioh. tract 49. Onely hereby learne, that no man hath cauſe cauſe to ſooth or flatter himſelfe. Of himſelfe man is as bad as may be. Sinne being thine, take that away which is thine owne.

The thing acknowledged (Debts) and appropriation of them (our) being noted, the kinde of diſcharge (Forgiue) is to be declared.

§. 119. Of Gods free and full diſcharge of mans debt.

Q. VVHat doth this word FOR GIVE import?

A. Freely and fully to diſcharge a debt. Freely without any ſatisfaction on our part. Fully without any reſeruation of any part of the debt to be exacted of vs: but rather ſuch an acceptation, as if we neuer had bene in any debt at all.

To forgiue, is ſo to paſſe by an offence as neither to exact nor to expect any thing, either in way of recompence, or in way of puniſhment forit. Both recompence and puniſhment are counted a kind of ſatisfaction, which is directly contrary to remiſſion. It is noted of the ſeruant whoſe debt the Lord forgaue, Mat. 18. 25, 27. that he had nothing to pay: no recompence therefore was giuen: yet was he not impriſoned: no puniſhment therefore was taken. But that ſeruant that impriſoned his fellow-ſeruant, forgaue not the debt, and yet he receiued no part of the debt. For impriſonment is a puniſhment: and puniſhment is a kind of payment, which he that is puniſhed is ſaidPoenas pendere, expendere, dependere, dare, perſoluere, luere. 〈 in non-Latin alphabet 〉 . to pay.

Againe, though a man actually exact nothing for a debt, or an offence, yet if he beare a reuengefull mind, or a grudging heart, he is not thought truly to forgiue. Nay if he be not as good friends with the debter or offender, as if he neuer had had ought againſt him, he doth not truly forgiue him, but onely to teeth outward, as we ſpeake. But Gods forgiuing is as true, full, and euery way perfect as poſſibly can be: and therefore as it expecteth no ſatisfaction, ſo it is accompanied with as gracious an acceptation, as if no ſinne had bene committed.

§. 120. Of the concurrence of Gods mercie and iuſtice in the diſcharge of mans debt.

Q. CAn it ſtand with ſtrictneſſe of Iuſtice ſo freely and fully to acquit ſinners?

A. 1. It is not againſt iuſtice that he who hath an abſolute and ſupreme power ouer all, and is to giue an account to none, ſhould freely forgiue any thing which is any way due to himſelfe, whether it be dutie or penaltie.Exod. 33. 19. I will ſhew mercie on whom I will ſhew mercie, ſaith this ſupreme Lord. And againe,Math. 20. 15. Is it not lawfull for me to do what I will with mine owne?

2. Chriſt our Suretie in our ſtead, and for vs hathGal. 3. 13. endured that penaltie which we by ſinne deſerued, andRom. 5. 19. fulfilled all that righteouſneſſe which we owed.

2. Q. Can ſatisfaction and remiſſion ſtand together?

A, Yes, in three caſes.

1. WhenLuke 7. 42. the partie forgiuen neither doth nor can make any ſatisfaction.Pſal. 143. 2. Such are we in regard of that debt which we owe to God. No ſatisfaction therefore is exacted of vs in our owne perſon.

2. When his Sonne, who forgiueth, maketh the ſatisfaction. Such a Suretie haue wee, who hath made ſatisfaction for our ſinnes: euenIoh. 3. 16. the onely begotten Sonne of God, who is true God. So as God hath made ſatisfaction to God.Rom. 8. 32.

3. When hee who forgiueth, is no further bound to accept the ſatisfaction which he doth accept,Heb. 6. 17. then by his owne promiſe. What other bond can be alledged to binde God, then that whereby he hath voluntarily bound himſelfe. So as all on Gods part is moſt free. Freely he gaue his Sonne a ranſome. Freely hee imputeth what his Sonne did and ſuffered, to vs. Freely he accepteth vs in his Sonne. Freely he acquitteth our debt. HereuponEph. 1. 7. the Apoſtle ioyneth our Redemption by Chriſts bloud, Remiſſion of ſinnes, and the riches of Gods Grace altogether: implying thereby that neither of theſe croſſe the other, but that all of them may and do ſtand together. Chriſts ſatisfaction is ſo farre from impeaching the freeneſſe of Gods grace, as it doth the more commend the ſame. For it is much more grace, and farre greater mercie in God, not to ſpare his onely begotten Sonne, but to giue him for ſinners, then vpon his abſolute prerogatiue without any ſatisfaction at all to forgiue ſinners. Chriſt, the Sonne of Gods loue, is more highly eſteemed of God then any ſatisfaction can be. But by the ſatisfaction which the Sonne of God hath made, there is manifeſted a perfect concurrence of infinite mercie, and abſolute iuſtice: and the freeneſſe of Gods grace is clearely manifeſted, and highly magnified thereby.

§. 121. Of mans diſabilitie to diſcharge his debt.

Q. WHat doctrine doth this word FORGIVE imply?

A. Man is not able to himſelfe to diſcharge the debt of ſinne. If he were, what need forgiueneſſe? This is the reaſon why the Pſalmiſt deſireth God not to enter into iudgement with him, Pſal. 143. 2. becauſe no man liuing can be iuſtified in his ſight, namely of and by himſelfe. From Gods forgiuing of ſinne the Apoſtle gathereth,Rom. 4. 5, 6. that man is not iuſtified by workes that is, by any thing which he himſelfe can do.

The recompence which is to be giuen for diſcharge of the debt of ſinne, muſt be of infinite value and worth. For ſinne being committed againſt an infinite maieſtie, prouoketh infinite wrath, and ſo becometh an infinite debt. Can a finite creature, as man is,Mat. 16. 26. giue a recompence of ſuch worth? What ſhall a man giue in exchange for his ſoule?

Nay, man hath by ſinne vtterly depriued himſelfe of all manner of abilitie to do any thing that in any reſpect might carrie any ſhew of recompence.Eph. 2. 1. He is dead in ſinne: Not ſufficient of himſelfe ſo much as to thinke any thing as of himſelfe. 2. Cor. 3. 5.

But if it were granted that man were able of himſelfe to do ſomewhat, what is that to God vnto whom the recompence muſt be made? Ioh. 22. 2, 3. Can a man be profitable vnto God? Is it any pleaſure to the Almightie that thou art righteous? Or is it gaine to him that thou makeſt thy wayes perfect?—35. 7. If thou beeſt righteous what giueſt thou to him? Or what receiueth he of thine hand?

§. 122. Of Popiſh Satisfaction.

DEteſtable in this reſpect are many poſitions of Papiſts concerning mans ſatisfaction for ſinne, by puniſhments voluntarily vndertaken,Concil. Trid. §. 14 de oper. ſatisfact. cap. 9. or impoſed by Prieſts, or inflicted by God: and concerning the merit of workes whereby the guilt of temporall puniſhment for ſinne may be remoued.

Some of the chiefeſt of thoſe poſitions I will ſet downe in the words of their great Champion: becauſe the very expreſſion of them is a ſufficient refutation of them.

The Councell of Trent doth teach that God is ſatisfied three wayes,Bellarm. de Poenit. lib. 4. cap. 4. By bearing patiently the puniſhments and ſcourges which are inflicted by God,

Concilium Tridentinū docet tribus modis Deo ſatufieri, Poen •• & flagella à deo immiſſa patienter ferends, opera laborioſa ſponte aſſumendo, & mulctam ſacerdotum arbitrio iniunctam ſubeundo.

Satisfactio noſtra requiritur, vt iniuria deo facta compenſetur, & diuina iuſtitiae ſatisfiat.

Debemus ſatisfacere per ea bona quae noſtra ſunt. Satisfactio condigna eſſe debet, & eam proportionē c̄ peccato exigere, vt verè per eam offenſio cōpenſetur Per opera poenalia verè ac propriè deo ſatisfit pro reatu paenae qui poſt culpam dimiſſam remanet expiandus.

Accedente gratia dei verè poſſumus aliquo modo ex proprijs, & ad aequalitatem, ac per hoc iuſte, & ex condigno ſatisfacere.

Habemus opera propria & indebita quibus pro iniuria ſatisfaciamus.

By vndertaking of our owne accord laborious workes, and By vndergoing the penaltie impoſed by the cenſure of Prieſts.

Our Satisfaction is required,Ibid. cap. 9. that the wrong done to God may be recompenſed, and the diuine iuſtice ſatisfied.

We muſt ſatisfie by thoſe good workes which are ours.Ibid. cap. 6.

Satisfaction muſt be worthy,Ibid. cap. 9. and it muſt keepe ſuch a proportion with ſinne, as the offence may be truly recompenſed by it.

By paenall workes ſatisfaction is made to God,Ibid. cap. 7. truly and properly for that guilt of puniſhment which remaineth to be expiated after the fault is forgiuen.

Gods grace aſſiſting,Ibid. we may after a certaine manner truly ſatisfie out of that which is our owne, euen to equalitie, and in that reſpect iuſtly and of deſert.

We haue workes of our owne,Ibid. whereunto wee are not bound, by which wee may ſatisfie for wrong done to God.

Our workes as they come from the Spirit of Chriſt dwelling in vs haue a certaine infiniteneſſe,Ibid. and thereby alſo a certaine equalitie with the wrong whereby wee had troubled God by ſinning.

Full remiſſion of ſinne,Ibid. cap. 15. ſo much as concerneth all guilt of puniſhment,

Opera noſtra vtà Spiritu Chriſti in nobis habtant procedunt, quandam habent infinitatem, ac per hoc etiam quandam aequalitatem cum iniuria qua deum peccando affeceramus.

Plena peccati remiſſio, quoad omnem poenae reatum, premium eſt bonorum operum quae ſatisfactoria dici ſolent.

Opera laborioſa proſunt ad culpae remiſſimem, & mortis aeternae liberationem.

is the reward of thoſe good workes which are wont to be called ſatisfactorie.

Laborious workes are profitableIbid. cap. 12. for remiſſion of ſinne, and for deliuerance from eternall death.

If by theſe and ſuch like poſitions, that which is due to the all ſufficient ſatisfaction of Chriſt be not attributed to man, let any indifferent reader iudge. Can the things which in theſe poſitions are auouched, of recompencing wrong done to God, of ſatisfying the diuine iuſtice, of a condigne, or worthy ſatisfaction, of ſatisfying truely and properly, to an equalitie, iuſtly, condignely, and that out of our owne workes whereunto we are not bound, of a certaine infiniteneſſe of our workes, and a certaine equalitie with the wrong whereby wee haue troubled God by ſinning, of full remiſſion of ſinne to bee the reward of fatisfactorie workes, of the profit of laborious workes for remiſſion of ſinne, and deliuerance from eternall death, Can theſe things ſtand with Gods infinite iuſtice, with mans diſabilitie to any good thing, with mans vnworthineſſe, and with the imperfection of mans beſt workes? Then may light and darkneſſe in their moſt extreme degrees, then may the Arke of God, and Dagon, then may Grace and Workes ſtand together: and yet the Apoſtle ſaith, If by grace, Rom. 11. 6. then it is no more of workes, otherwiſe grace is no more grace. But if of workes, then it is no more grace, otherwiſe worke is no more worke.

They alleadge for grounds of the worth of mens workes that,

1. They come from the Spirit of Chriſt.

2. Chriſt giueth the vertue of ſatisfaction to mens workes.

3. Mans ſatisfaction is not for the fault, but for the puniſhment.

4. The puniſhment for which man ſatisfyeth, is not eternall, but temporall.

To theſe I briefely anſwer, that

1. Though the worke of the Spirit bee pure in it ſelfe, yet comming from vs it receiueth a tincture: As water that comming from a pure fountaine paſſeth thorow a foule chanell. Beſides, the Spirit worketh according to the capacitie of the obiect,1. Cor. 13. 12. not all fulneſſe and perfection at the firſt, but in part, by degrees.

2. For Chriſt to giue the vertue of ſatisfaction to mens workes, is to make men Prieſts, and Sauiours: which offices are his glory.Iſa. 42. 8. But he will not giue his glory to others.

3. The fault being diſcharged by Chriſt, the puniſhment is alſo thereby diſcharged.Sublata cauſa tollitur effectus. For the fault is the cauſe of puniſhment. Take away the cauſe, the effect followeth and falleth away. As God ſaid to Adam of the forbidden fruit,Gen. 2. 17, 2. Sam. 12. 13. In the day that thou eateſt thereof thou ſhalt dye the d ath: ſo Nathan ſaid to Dauid, The Lord hath put away thy ſinne, thou ſhalt not die. His ſinne being remitted, the puniſhment was remoued.

4. That ſatisfaction which taketh away the greater puniſhment, by iuſt conſequence taketh away the leſſe. If temporall puniſhment as well as eternall were not diſcharged by Chriſts ſatisfaction, it were not complete, but an imperfect ſatisfaction.

But howſoeuer Papiſts being preſt by our vnanſwerable arguments, to auoid them, doe vſe the forenamed diſtinctions of ſatisfying for the puniſhment, & no the fault, for the temporal, and not for the eternal puniſhment: yet in their fore-named Poſitions they apply mans ſatisfaction to the recompencing of wrong dene to God, to diuine iuſtice, to remiſſion of ſin, and to deliuerance from eternall death; and thereupon they attribute thereunto a certaine infiniteneſſe, and equalitie to the wrong wherewith by ſinning we haue troubled God. O blaſphemie!

§. 123. Of humiliation and abnegation.

AS the greatneſſe of the debt wherein man ſtandeth obliged to God, ſo alſo mans impotencie, and impoſſibilitie to diſcharge it, aggrauateth that wretched eſtate whereinto man by ſinne is implunged, and giueth him much more occaſion, and matter of humiliation. If there were iuſt cauſe to weepe much, Reu. 5. 4. becauſe no man was found worthy to open the ſealed Booke; how much more cauſe of weeping and mourning is there, that no man is able to cancell the Bils and Bonds whereby wee ſtand indebted to God, or any way to diſcharge that debt?

Hath not man in this reſpect iuſt cauſe alſo to deny himſelfe, and as a ſelfe-condemning Debter and Malefactor to caſt himſelfe downe before the Mercy-Seat of God, and to craue mercy and forgiueneſſe,Math. 18. 26. as that ſeruant in the Parable who had nothing to pay?

§. 124. Of the remiſſibleneſſe of ſinne.

Q. VVHat doctrine doth praying for pardon of the debt of ſinne afford?

A. Sinne is remiſſible. If it could not be pardoned, it were altogether in vaine to pray for forgiueneſſe. Chriſt would neuer haue directed and incited vs to pray for that which is not poſſible to obtaine.Mat. 7. 7. He ſtirreth vs vp to aske, ſeeke, and knocke, on theſe grounds, It ſhall be giuen you, Yee ſhall finde, It ſhall be opened vnto you.

The true reaſons hereof are:

1. The free grace of God.Epheſ. 1. 7.

2. The price that Chriſt hath paid for this debt.1. Pet. 1. 19.

The knowledge hereof doth

1. Miniſter good ground of much comfort to poore ſinners that groane vnder the heauy burden of ſinne.Math. 9. 2.

2. Embolden ſinners in faith to ſeeke pardon.1. Ioh. 1 9.

3. Prouoke and encourage them to turne from ſinne.Ezek. 33. 11.

Q. What doctrine may further be gathered from the application of forgiueneſſe,Pſal. 103. 3. to debts in the plurall number?Quia fidelibus oratio iſta conuemat, & Eccleſiae regula ipſa teſtatur, & ipſius erationis exordium. Chryſ. hom. 20. in Math 6.

All the ſinnes of the faithfull are remiſſible. I ſay, of the faithfull, becauſe they who haue right to ſay to God, Our Father, (which the faithfull who are ſonnes of God onely haue) are taught thus to pray, and becauſe they by the continuall and powerfull aſſiſtance of Gods Spirit ſhall bee kept from falling into the onely vnpardonable ſinne, the ſinne againſt the Holy Ghoſt.

As the free grace of God, and the price which Chriſt hath paid are the cauſes, that ſinne is pardonable: ſo the infinite riches of that grace,Numb. 14. 19. 1. Ioh. 1. 7. aud the all-ſufficiencie of that price are the cauſes that all manner of ſinnes are likewiſe pardonable.

Let no ſinne therefore keepe vs from ſeeking pardon.Qui orare nos pro peccatis docuit paternam miſericordiam promiſit, et veniam ſecuturam. Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord, Iſay 1. 18. He that hath taught vs to pray for pardon of ſinne, hath promiſed fatherly mercy and pardon to follow thereupon.

Of theſe two points, that Sinne, and that euery ſinne is remiſſible: See in my Treatiſe of the ſinne againſt the Holy Ghoſt. §. 5. & 6.

§. 125. Of Gods Prerogatiue in forgiuing ſinne.

Q. TO whom is this Petition for forgiueneſſe of ſinne directed.

A, To God. For euery Petition hath relation to the Preface, and to him that is there deſcribed, which is God onely.

Q. What may thence be gathered?

A. 1. God hath power to remit ſinnes.Debitorum remiſſio proprium ac peculiare Dei munus & officium eſt. Greg. Nyſſ. l. de Orat. Mar. 2. 7.

2. God onely hath that power.

As here, ſo euery where in Scripture we are directed to goe to God for pardon: but no where throughout the whole Scripture to any other. The Iewes ſo firmely held theſe doctrines as they accounted it blaſphemie for any to arrogate that power to himſelfe.

Euery ſinne, 1. Ioh. 3. 4. as a ſinne is a breach of Gods Law: and in that reſpect committed againſt him, though it be alſo a wrong done to man. Now God being a ſupreme Lord ouer all, who can bee imagined to haue power to forgiue tranſgreſſions againſt him, and his Law?

1. This Prerogatiue ſheweth that Chriſt is true God.Chriſt true God. Had not Chriſt beene God, the Scribes had iuſtly accuſed him of blaſphemie for taking vpon him to forgiue ſinne.Mar. 2. 5, &c. Chriſt therefore in anſwering their ſlander doth not deny their principle, that God onely can forgiue ſinne, but by a viſible demonſtration proueth himſelfe to be the True God, and thereby diſcouereth their miſ-application of that true principle, whereby they denied to him who was true God, his Prerogatiue, and in accuſing Chriſt of blaſphemie, they themſelues were impious blaſphemers.

§. 126. Of Papiſts blaſphemie in giuing to men power to forgiue ſinnes.

2. THe Pope aſſuming this Prerogatiue to himſelfe,Bonif. 8. in Extravag. Antig. Ioh. de Turrecr. in coment. dict. 1. de poenil. doth thereby ſhew himſelfe to be plaine Antichriſt. For as by his flatterers there is giuen to him, ſo hee aſſumeth to himſelfe a power of granting Indulgences, Releaſes and Pardons for ſinnes paſt, 〈◊〉 plenaria, ple iar, pleniſſima. preſent, and to come: and of theſe ſome are full, ſome more full and ſome moſt full releaſes. Yea ſome of theſe Releaſes and, Indulgences are oft extended to more yeares to come,See §. 111. then can be imagined that the world ſhall continue.

3. The power of abſolution which is alſo giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God, and in that reſpect blaſphemous. For by the §. 14. de. Abſol. c. 6. Can. 9. Councill of Trent it is decreed, not to be a miniſteriall declaration, but a iudiciall act of forgiuing. Whereupon they inferre thatVt flatus extinguit ignem, & diſſipat nebulas, ſic Abſolutio Sacerdotis peccata diſpergit. Bellar. de Poen. l. 3. c. 2. as winde doth blow out a flame, and driue away clouds, ſo the abſolution of a Prieſt doth put away ſinne: and that thereby Ibid. l. 4. c. 9. both the fault, and alſo eternall puniſhment is remitted: and that many are damned becauſe they die before they are abſolued of a Prieſt. What is this but to make Prieſts Gods?

§. 127. Of confeſſion of ſinne to God and Man.

THe forenamed Prerogatiue of God doth plainely ſhew that Auricular confeſſion, Auricular confeſſion. as Papiſts enioyne it, is not abſolutely neceſſarie. For they hold that a particular confeſſion of all a mans ſinnes which he can call to minde is neceſſarily to bee made in the eare of a Prieſt,Concil. Trid. §. 14. c. 5. Can. 6, 7, 8. and that vpon paine of damnation. We deny not a neceſſitie of Confeſſion. For without confeſſion of ſin, no remiſſion,Pro 28. 13. 1. Ioh. 1. 8, 9. no abſolution can be expected. But this abſolute neceſſitie muſt bee applied to confeſſion vnto God, whoſe Prerogatiue it is to forgiue ſinne. Yea further we acknowledge a neceſſitie of confeſſion to man: and that both publikely and priuately: and both theſe either vpon iniunction by authoritie, or vpon a mans owne voluntarie motion. Publike confeſſion is to be made of ſinnes publikely committed, whereby publike offence is giuen, or publike detriment and damage made. In this caſeIoſ, 19, 20. Ioſhua enioyned Achan to confeſſe his ſinne, and he confeſſed it. BecauſeAct. 5. 8, 9. Saphira refuſed to make confeſſion, being required of Peter to doe it, ſhe was ſuddenly ſtrucke with death?Act. 19. 18. They of Epheſus that had been notorious ſinners voluntarily made publike confeſſion of their ſinnes. Priuate confeſſion is to be made alſo in three caſes. 1. When one in authoritie requireth it, as2. King. 5. 25. Eliſha required his ſeruant Gehazi to doe it. 2. WhenMath. 5 24. priuate wrong is done, or offence giuen to one. 3. When a ſinne burdeneth the conſcience: on which grouud2. Sam. 12. 13. Iam. 5. 16. Dauid made confeſſion to Nathan: and Saint Iames exhorteth all Chriſtians to confeſſe their ſinnes one to another, that ſo they may receiue the more comfort by mutuall prayer and direction. In this caſe choiſe muſt be made of ſuch perſons as are fit to haue ſecrets made knowne to them, and able to helpe and eaſe a burthened conſcience. Such are men of vnderſtanding, diſcretion, wiſedome and experience, yea ſuch as are faithfull, and pitifull, and beare a louing heart toward the partie that commeth to them for comfort. Among others, Miniſters are in two reſpects moſt fit. 1. Becauſe by their dayly ſtudie and practiſe they are moſt acquainted with the temptations of Satan, diſpoſitions of people, and conſolations of Gods Word. 2. Becauſe by vertue of their miniſteriall function,2. Cor. 5. 18, 20. being Ambaſſadours for Chriſt, and hauing the ministerie of reconciliation giuen to them, the patient may with more aſſuredneſſe apply to his ſoule the promiſes which they pronounce.

But neceſſarily to tye euery Chriſtian, vpon paine of damnation, to make confeſſion of all the ſinnes whereof hee knoweth himſelfe to be guiltie, to the Prieſt vnder whoſe charge hee is, bee hee neuer ſo ignorant, or lewd, is without all warrant of Gods Word, and againſt common ſence and reaſon.

§. 128. Of confeſſing ſinne to God, and ſeeking pardon of him.

5 FOr the maine dutie which ariſeth from the fore-mentioned doctrine concerning Gods Prerogatiue in forgiuing ſinne, let vs not dare to hide our ſinne from God, asGen. 3. 7, 8. Adam ſought to doe, but humbly and penitently confeſſe the ſame,Iob 31. 33. asPſal. 32. 5.—51. 1, &c. Dauid, and other Saints of God from time to time haue done. This dutie is to be done not ſo much to make our ſinnes knowne to God (For hee knoweth them whether wee confeſſe them or no) as to ſhew that wee our ſelues know them,Neh. 9. 3. take notice of them,Ezr. 9. 6, &c. feele the burden of them,Dan. 9. 4, &c. are grieued for them, hate them, deſire to bee freed from them, and truely repent of them. Thus will God bee moued to take pitie of vs, and to bee mercifull to our ſinnes. God is not like man who taketh aduantage from the delinquents confeſſion, according to the Prouerbe, Confeſſe and bee hanged, but rather from thence taketh occaſion to ſhew mercy. In relation to God, this may well come into a Prouerbe, Confeſſe and bee ſaued. For if wee confeſſe our ſinnes, 1. Ioh. 1. 9. hee is faithfull and iuſt to forgiue vs our ſinnes.

§. 129. Of going to God for Pardon.

6. GOds Prerogatiue to forgiue ſinne doth further embolden vs to goe to him, and to him onely for pardon of ſinne. In that ſinne is remiſſible, and may bee pardoned, we haue encouragement to ſeeke for pardon. In that it is God that forgiueth, wee are directed to ſeeke pardon of him. I, euen I am hee, Iſa. 43. 25. that blotteth out thy tranſgreſſions, ſaith the Lord. And well wee may be glad that hee reſerueth this prerogatiue to himſelfe. For of whom can wee with greater confidence expect to receiue this gracious fauour then of him, who is full of compaſſion, Pſal. 103. 8. and gracious, ſlow to wrath, and plenteous in mercy. Ier, 2. 13. Fateor quia peccaui, & conſcientia mea nou ſufficit ad ſatisfactionem. Sed certum eſt quod miſeri cordia tua ſuperat omnem offenſionem. Aug. Medit. cap. 39. Let vs not therefore leaue this fountaine of liuing water, and goe to broken ceſternes that can hold no water. As wee deſire to bee diſcharged of the debt of ſinne, ſo let vs ſeeke this diſcharge of him that is able and ready to giue it. Though we can make no ſatisfaction, yet his mercy ſurpaſſeth all our offences.

§. 130. Of Gods free and full diſcharge of ſinne.

Q. VVHat doctrine ariſeth from the kindes of diſcharge implied vnder the word FORGIVE?

A. The diſcharge which God giueth is See §. 119. a free & full diſcharge, It muſt needs bee free, because in man there can be nothing to procure it. Nay out of God there is nothing to moue him to doe it.Iſa. 43. 25.—48. 9. I blot out tranſgreſſions, ſaith the Lord, for mine owne ſake. And againe, For my names ſake will I deferre mine anger. Mic. 7. 18. He retaineth not his anger for euer, becauſe he delighteth in mercy. Benigniffima Diuinitatis natura liberaliter agit, ignoſcit plenarie. Bern. de Euan. 7. pan. Serm. 3. That the diſcharge alſo which God giueth is full, is euident by the many Metaphors vſed in Scripture to ſet it out: Such are theſe that follow.

1. I am hee that BLOTTETH OVT thy tranſgreſſions, ſaith the Lord. This Metaphor is taken from Creditors, who when they purpoſe neuer to exact a debt,Iſa. 43. 25. will blot it out of their bookes. After that a Debt is ſtrucken out of a Bill, Bond, or Booke, it can not be exacted: the euidence can not be pleaded.

2 I haue put away thy tranſgreſſions as a cloud, Iſa 44. 22. and thy ſinnes as a miſt, ſaith the ſame Lord. Wee know that the clouds which are driuen away by the winds appeare no more, nor the miſt which is dried vp by the Sunne. Other clouds, other miſts may ariſe: but not they which are driuen away and dryed vp. Thus the ſinnes which God forgiueth returne not againe.

3. The ſame Lord ſaith, Though your ſinnes be as skarlet, they ſhall be as white as ſhow; Iſa. 1. 18. though they be red like crimſon, they ſhall be as woll. Skarlet and crimſon are double and deepe dies, dies in graine, yet if the cloth died therewith be as the wool before it was died, if it be as white as ſnow, what is become of thoſe dies? Are they any more? Is not the cloth as if it had not bene died at all? Euen ſo, though our ſinnes, by reiterating them, by long lying in them, haue deepely ſeazed into vs, yet by Gods diſcharge of them, wee are as if wee neuer had committed them.

4. Ye are waſhed, 1. Cor. 6. 11. ſaith the Apoſtle. By waſhing the filth of things is cleane taken away.

5. Thou haſt caſt all my ſinnes behind thy backe, Iſa. 38. 17. ſaith Hezekiah to God. That which a man would not looke on, or regard, that he caſts behind his backe. The ſinnes which God forgiueth he will haue as out of his ſight, which he meaneth no more to meddle withall.

6. Thou wilt caſt all their ſinnes into the depths of the ſea, Mic. 7. 19. ſaith Micah to the Lord. When a man would haue a thing vtterly gone, he will caſt it into the bottome of the ſea, from whence there is no fetching it againe. So deales the Lord with the ſins which he forgiueth.

7. The Pſalmiſt pronounceth him bleſſed whoſe ſinne is couered. Pſal. 32. 1. A thing couered is not ſeene. So ſinne forgiuen is before God as not ſeene.

8. The ſame Pſalmiſt pronounceth him bleſſed to whom the Lord imputeth not ſinne. Pſal. 32. 2. A ſinne not imputed is as not committed.

9. The Prophet ſaith of ſinne forgiuen,Ier. 50. 20. that it ſhall be ſought for and not found. Is not that fully diſcharged which ſhall neuer be found, neuer appeare?

10. God himſelfe ſaith,Ier. 31. 34. I will remember their ſinne no more. Surely that which God will not remember, hee hath fully diſcharged.

Finally,Rom. 4. 6, 7. the man is pronounced bleſſed whoſe ſinne is forgiuen. If the diſcharge were not full, how could the partie diſcharged be by vertue thereof bleſſed?

Forgiueneſſe being an Act of God, it muſt needs be both free and full. For whatſoeuer God doth, he doth freely for himſelfe, without any former deſert, without expectation of any future recompence. No creature can deſerue any thing at his hands: much leſſe can ſinners and rebels. Neither can any creature giue any reward or recompence to him: as he needeth none, nor expecteth any, ſo he can receiue nothing which is not his owne.

§. 131. Of Merit of Congruitie.

THe Rom. 11. 6. Illis operibusquae ex fide & gratta proficiſcuntur fa temur nos mereri remiſſionem pec colorum. Bellar. Indic. de lib. concor. Mend. 8. Idem de Iuſtif. l. 5. c. 22. free diſcharge of God directly excludeth all merit of man. For that which is done for merit is not freely done.Meritum de congruo & condigno Bellar. de Poenit. lib. 2. cap. 12. Papiſts who maintaine mans merit, not onely for his ſaluation after this life, but alſo for his iuſtification in this life, and for remiſſion of ſinnes, thinke to ſalue vp all by a diſtinction of merit of Congruitie or meetneſſe, and condignitie or deſert and worth. They ſay that merit of condignitie followeth iuſtification: but merit of Congruitie goeth before it, and meriteth and obtaineth both remiſſion of ſinnes and iuſtification.The whole Armour of God Treat. 2. Part. 4. §. 7. on Eph. 6. 14 Of that merit of condignitie I haue elſewhere ſpoken: neither is it pertinent to this place.

For merit of Congruitie:

1. Though it be taken in the faireſt interpretation that can be, yet can it not ſtand with free grace, with meere mercie: but it much impaireth the ſame.

2. When they expound their owne meaning, they acknowledge that remiſſion of ſins and iuſtification is due as a recompence or reward to the ſaid merit of Congruitie. For, ſay they, To euery merit a reward anſwereth: as there is a merit of Congruitie, ſo alſo a reward of Congruitie. Omni merito reſpondet merces. Sicut meritum eſt ex congruo, ita merces ex congruo. Bellar. de Iuſtif. lib. 1. cap. 21. And the merit of Congruitie is rather founded in ſome dignitie of the worke, then in the promiſe of God. Doth not their owne expoſition of Congruitie make it a plaine condignitie and deſert.

3. When God firſt acquitteth and iuſtifieth a ſinner, hee findeth in him no congruitie,Fundatur meritum de congruo potius in aliqua dignitate ope s quàm in promiſſione. Ibid. to meetneſſe to receiue mercie, but rather an enemie-like, Rom. 5. 10. and rebellious diſpoſition againſt him. For when we were enemies, we were reconciled to God. Eph. 2. 4, 5. And, God, who is rich in mercie, for his great loue, wherewith he loued vs, euen when we were dead in ſinne, quickned vs.

§. 132. Of Popiſh ſatisfactions for ſinnes remitted.

GOds full diſcharge of ſinne excludeth all remainder of puniſhment to be endured in this world, or elſewhere by way of ſatisfaction for the ſin forgiuen. For it any ſatisfaction remaine to be done, the diſcharge is not full. Derogatory therefore to the abſolute fulneſſe of Gods diſcharge is the doctrine of our Aduerſaries in this point. For they hold that after ſinne is forgiuen,Concil. Trid. §. 6. cap. 14. & §. 14. cap. 12. there may remaine a guilt of puniſhment to be ſatisfied for, ſometimes in this life, ſometimes in another life, namely in Purgatorie, ſometimes in both.Bellar. de Purg. lib. 2. cap. 1. & 9. & de Poenit. l. 4. cap. 2. But by ſuch puniſhments for ſinne, ſinne would againe be cald to mind and memorie, to view and ſight, to reckoning and account, which cannot ſtand with the forementioned Scripture phraſes of not remembring, not imputing, couering, caſting behinde the backe, caſting into the bottome of the ſea, blotting out, &c. We denie not but that Saints whoſe ſinnes are forgiuen, may notwithſtanding be puniſhed in this life (as for the fiction of Purgatorie it deſerueth rather to be hiſſed at, then by arguments refuted) but withall we ſay, that thoſe puniſhments are neither expiatorie, nor ſatisfactorie, nor yet vindictiue for ſinne. If they were, Chriſts expiation, ſatisfaction, and ſuffering might be thought inſufficient. The puniſhments which are inflicted on them whoſe ſins are forgiuen,Dolor medicinalis, non ſententia poenalis. Aug. in Pſal. 138. are as a medicinable corſiue, but not a iudiciall reuenge.

§. 133. Of the comfort that ariſeth from Gods free and full diſcharge.

THe free and full diſcharge which God giueth of ſinne,Deus ſic ex toto indulſit, & tam liberaliter omnem donauit iniuriam, vt iam non damnet vlciſcendo, nec confun at improperando, nec minus diligat imputando. Ber. de Euang 7. pan. Serm. 3 is a moſt ſound and ſoueraigne ground of comfort to ſuch as by faith rightly can apply the ſame to their owne ſoules. For ſo freely and fully doth God remit all offence, that neither by reuenging it, doth he condemne vs: nor by vpbraiding it confound vs: nor by imputing it the leſſe loue vs.

A due conſideration of our many hainous ſinnes cannot but aſtoniſh vs, and make vs aſhamed to appeare in the preſence of God for pardon of them: but knowledge of the free grace of God, (who of himſelfe, for himſelfe, for his owne names ſake pardoneth ſinne) and faith therein, emboldeneth poore ſinners to draw neare to the Throne of Grace, and to caſt themſelues downe before Gods mercie-ſeate for pardon,Dan. 9. 18. and to ſay, We do not preſent our ſupplications before thee for our righteouſneſſes, but for thy great mercies.

Againe, knowledge of the deſert of ſinne, how the leaſt ſin deſerueth the wrath of God, and the leaſt degree of Gods wrath is an vnſupportable burthen, cannot but affright the ſoule of a ſinner through the apprehenſion of any vindictiue puniſhment to be endured for ſinne. What then can remaine to ſatisfie the poore ſinner, but faith in Gods full diſcharge? The promiſes of God being the ground of our faith, good ground we haue to beleeue that according to the forenamed promiſes, our ſinnes, which we haue humbly and penitently confeſſed, and for which wee haue craued pardon, are freely and fully diſcharged. If vpon our owne true humiliation, and heartie ſupplication we did beleeue this, what comfort, what peace might be brought to our ſoules thereby? Let vs the efore oft meditate on the fore-named grounds of faith, that our faith thereby may be the more eſtabliſhed, and our conſciences the more quieted.

The thing acknowledged, DEBTS,

The appropriation of them, OVR,

The kinde of diſcharge, FORGIVE, haue hitherto bene handled.

The parties to be diſcharged, VS, are now to be conſidered.

§. 134. Of praying for the pardon of our owne ſinnes eſpecially.

Q. VVHo are compriſed vnder this particle Vs?

A. We our ſelues, and others. The firſt perſon includeth our ſelues. The plurall number extendeth this Petition to others.

Q. What doctrine may thence be gathered?

A. Pardon is to be ſought for our owne and others ſinnes. Of ſeeking pardon for our owne ſinnes no queſtion can be made. Holy men of God guided by the Spirit of God haue done this in particular, euen in the ſingular number for themſelues. Put away MINE iniquitie, Pſal. 51. 1, 2, 7. Cleanſe ME from MY ſinne, waſh ME, Purge ME, ſaith the Pſalmiſt.

Loue begins at home. If any dutie of loue be to be ſhewed to our ſelues, then this eſpecially aboue all other. For if ſinne bee not pardoned, what can be comfortable, what can be beneficiall and profitable to vs?

The application of this point concerneth not onely ſuch as (through ignorance of that fearefull eſtate wherein they lie by ſinne, or a prophaine neglect of this holy and heauenly dutie of prayer) neuer call vpon God for this or any other bleſſing, in their owne or others behalfe: but alſo, and that more eſpecially ſuch, as through ſome violent temptation, and deepe apprehenſion of Gods indignation againſt them, are afraid to pray for pardon of their owne ſinnes, and yet can heartily pray for the pardon of others ſinnes. Theſe muſt bee well inſtructed in this priuiledge that is here afforded vnto vs: and in that reſpect which God hath to the particular prayer which is made by a penitent ſoule in his owne behalfe.Ezek. 14. 15. God oft heareth one praying for himſelfe, when he heareth him not praying for others: but we neuer heard of any accepted for others, that were not accepted for themſelues. Euery ones prayer is moſt auaileable for himſelfe. Let the mind that ſuch haue to pray for others, prouoke them to pray firſt for pardon of their owne ſinnes. For till a mans ſinnes be pardoned, hee cannot expect any bleſſing on others by his prayers.

§. 135. Of praying for pardon of others ſinnes.

THat prayer is to bee made for others hath beene§. 14. & 92. before ſhewed. If for any other bleſſing we ought to pray in the behalfe of others, then moſt of all for the pardon of their ſinnes, the greateſt bleſſing, if the extent of it be well obſerued, that in this world can be obtained for them. This was it for which Moſes ſo earneſtly prayed in the behalfe of the Iſraelites:Exod. 32. 32. Iob 1. 5. and for which Iob offered vp ſacrifices in the behalfe of his children. That expreſſe precept which the Apoſtle giueth of praying for others, hath eſpeciall relation to their ſinnes, as the reaſon importeth in theſe words,Iam. 5. 14, 15, 16 If he haue committed ſinnes they ſhall be forgiuen him.

That reaſon is a reaſon of great weight:Iam. 5. 20. for by obtaining pardon of ſinne for another, ae ſoule is ſaued from death. What a priuiledge, what an honour is this to a Chriſtian, that he ſhould be a meanes of ſauing his brothers ſoule? What a benefit doth he thereby bring to his brother? The Scripture giueth vs many inſtances of the benefit of prayer in this kinde: namely, that it hath bene a meanes of obtaining pardon for many ſinners: and of preuenting or remouing many iudgements from them. Witneſſe theExo. 32. 11. &c many prayers which Moſes made for the Iſraelites when they had ſinned againſt God:Num. 14. 19, 20. and in particular forNum. 12. 13. Miriam. Witneſſe alſo2. Chro. 30. 18, 20. the prayer which Hezekiah made for the people that came vnprepared to the Paſſe-ouer: andIob 42. 8, 9. the prayer which Iob made for his friends that ſpake not of God the thing that was right. No doubt butCōpare Luke 23 24. with Act. 2. 38, 41. & 4. 4. the prayer which Chriſt made on the croſſe for them that ſo euilly entreated him, was a meanes that many thouſand Iewes anone after his aſcenſion were conuerted, and had their ſinnes pardoned. The like may be ſaid ofAct. 7. 60. Stephens prayer.

Not onely to others may much good be brought by a conſcionable performance of this dutie, but to our ſelues alſo. For our faith in the pardon of our owne ſins will be much ſtrengthned thereby. By praying for the pardon of others ſinnes wee ſhall the better acquaint our ſelues with the extent of Gods promiſes, which are the holy oyle to make the lampe of our faith to continue her light.

Learne we hereby to take notice of others ſinnes as well as of our owne. Take we notice of the publicke open ſinnes of the times and places where we liue, of thoſe among whom we conuerſe, but eſpecially of thoſe who are vnder our charge. And as we obſerue them, we ought to be humbled for them, to make confeſſion of them to God, and ſupplication for pardon of them.Ezra 9. 3. &c. Hereof we haueRom. 14. 19. many excellent patternes in GodsNeh. 1. 6. &c.—9. 16 &c. word.Dan. 9. 5. &c.

In performance of this dutie let our minds be eſpecially fixed on the ſinnes of thoſe who are vnder our charge: and to whom we are by ſome ſpeciall bonds linked: as Iob who prayed for hisIob 1. 5. children and—42. 9. friends: andExo. 32. 32. Moſes for the people vnder his charge. It is meete alſo to enlarge our prayer, ſo as the inhabitants of the Pariſh, Towne, Citie, and Nation wherein we liue may be compriſed therein: asDan. 9. 7, 8, 9. Daniel who confeſſed the ſins of Ieruſalem, Iudah, and all Iſrael, and craued pardon for the ſame Here we ought eſpecially to be mindfull of the ſinnes of our Gouernours, and Miniſters, asNeh. 9. 34. the Leuits were of the ſinnes of their Princes and Prieſts. Finally, our prayers in this reſpect muſt be extended to our enemies: for which we haue both the Mat. 5. 44. precept, andLuke 23. 34. patterne of Chriſt, and the patterne of theActs 7. 60. firſt Chriſtian Martyr.

Hitherto of the ſubſtance of the fift Petition. The condition annexed thereto followeth.

§. 136. Of mans forgiuing another.

Q. VVHich are the words wherein the Condition annexed to the fifth Petition is expreſſed?

A. As we forgiue our debters.

Q. What are the diſtinct points here to be conſidered?

A. 1. The Dutie required, FORGIVE.

2. The Perſons tied thereto, WEE.

3. The Parties to whom it is to be performed, DEBTERS.

4. The Reſtraint thereof, OVR.

5. The Reſemblance, As.

In ſetting downe the dutie we are to note

1. Wherein it conſiſteth.

2. When it is to be performed.

Q. What is the maine dutie here required?

A. Mon muſt forgiue one another. Many precepts of Scripture tend hereunto: as,Mat. 5. 39. Reſiſt not euill. Rom. 12. 19. Auenge not your ſelues. Col. 3. 13. Forbeare one another. Forgiue one another. Rom. 12. 21. Ouercome euill with goodneſſe. And anſwerable haue the practiſe of the Saints bene from time to time. InſtanceGen. 50. 17, 20. Ioſeph, Num. 12. 13. Moſes, 2. Sam. 19. 23. Dauid, Gal. 4. 12. Paul, and others like them.

This is an eſpeciall propertie of a Saint,Iam. 3. 17. and child of God, in whom the wiſedome that commeth from aboue abideth. For that wiſedome is peaceable, gentle, eaſie to be entreated, full of mercie and good fruites. Hereby a manifeſt difference is diſcerned betwixt that Spirit which cometh from aboue, and that ſpirit which ariſeth from the fleſh: betwixt a regenerate and a naturall man. By nature man is exceedingly proane to reuenge.Heathen hold reuenge lawfull. The heathen, who were guided onely by the light of nature, diſcerned not the excellencie and neceſſitie of this grace.Vlciſci te laceſſitus potes. Cic. de Orat. Their Philoſophers, who were their Diuines, accounted it not vnlawfull to reuenge wrongs.Odi hominem & odero: vtinam vlciſci poteram. Cic. ad Attic. Sophocles in Electra. Euripides in Oreſte. Yea they held it a bounden dutie, and a glorious vertue to ſeeke and take reuenge: inſomuch as if any notorious wrong were done to a man and he taken away, before reuenge taken, & the ſuruiuing friends were negligent in reuenging the ſame, they imagined that the ghoſts of the deceaſed would neuer leaue haunting and terrifying thoſe suruiuing friends till they had taken reuenge.

Many among vs,Mans pronenes to reuenge. that are taught better diuinitie, do too much nouriſh this corruption of nature. If they be wronged by word or deed, they thinke it diſhonourable to put it vp, or paſſe it ouer without reuenge: which is the cauſe of ſo many chalenges as from time to time are giuen and taken: and of the many mortall monomachies, and deſperate duells which are daily vndertaken: yea and of many ſecret plots and practiſes for doing ſome notorious miſchiefe, and for taking away the very life of ſuch as haue done them wrong. If ſuch as are able with better diſcretion, and more moderation to temper their outward actions, well obſerue, and throughly trie their inward diſpoſition, they ſhall find this ſprout of corrupt nature, reuenge, too deepely fixed in them: yea they ſhall find many bitter fruites thence ſprouting, in reuengefull thoughts and deſires, wiſhing many miſchiefes to fall vpon them by whom they thinke themſelues any way wronged. What is this but inward reuenge? Surely reuenge is one of the moſt incurable ſores of the fleſh. It is moſt hardly ſubdued and mortified. A good ſigne therefore of renewed nature it is to forbeare reuenge and forgiue wrongs: if at leaſt it be done in truth, from the heart, for the conſcience ſake.

Farre ſhort of the Chriſtians Goale doe they come,Euill to bee ouercome with goodneſſe. though they thinke they goe farre in the Chriſtians race, who onely are milde, gentle, kinde, and courteous till they be wronged, but then are implacable, and will accept of no reconciliation, till they haue taken reuenge for that wrong. They thinke it a great glory that they can ſay, I runne into no mans debt, I doe wrong to no man, I euen haue beene, and euer will be ready to doe all offices of kindneſſe that I can. But if any abuſe mee any way and wrong mee, they ſhall know whom they abuſe: and I will make them repent the wrong which they haue done. My friend ſhall taſte of my kindneſſe: but mine enemy ſhall know what I am able to doe. The pretended goodneſſe of ſuch men wanteth the ſubſtance of goodneſſe: it hath but a ſhew and ſhadow thereof. That is ſound, ſolide, pure gold that abideth the flaming heate of the fiery furnace. A mans goodneſſe cannot be proued to be ſound till it bee tried by the fire of wrong, or offence. Dogs, Beares, Tygers,Saeuis inter ſe conuenit vrſis. Iuiuen. Lyons, and the moſt ſauage beaſts that bee, can bee quiet, and gentle till they be ſtirred and incenſed. A Prouerbe ſaith The Diuell is good while hee is pleaſed. Behold then what kinde of goodneſſe it is, whereof ſuch men boaſt. No better then the goodneſſe of the moſt cruell creatures, not the Diuell excepted. Doe what you can to a ſheepe, you cannot make it ſnarle or bite. Doe but clap a Dogge on the backe, hee will be ready to fly in your face. He therefore that being prouoked is ſtirred vp to reuenge, retaineth his naturall doggiſh diſpoſition. Hee that may iuſtly bee accounted a Lambe, or ſheepe of Chriſts fold, and to haue the Spirit of the Lambe of God in him, will recompence to no man euill for euill, but ouercome euill with good. Rom. 12. 17. 21. To this height of goodneſſe doth the condition of this Petition call vs.Non haec dixiſſe contentus eſtſed abundanius oftendere volens, quantum buius rei curam gerit, idipſum etiam ſpecialiter incul cauit poſt impletam orationis formulam, &c. Chryſ. bom. 20. in Mac. 6.

This dutie of forgiuing one another being the maine and principall point intended in this condition added to the fift Petition, which is the onely bie clauſe in the whole Lords Prayer, and which Chriſt thought not enough to inſert in the Prayer, but ſo ſoone as hee had ended his forme of prayer returned to this point againe, and againe and againe preſleth it both affirmatiuely, and negatiuely, ſhewing the aduantage of forgiuing, and the damage of not forgiuing. For a further preſſing and enforcing of it, I will endeuour to ſet out the Excellency, Vtilitie, Neceſſity, Difficultie, and Raritie of it.

1. For the Excellencie of it,Excellency of forgiuing. it is one of thoſe excellencies wherein God himſelfe glorieth, thatExod. 34. 7. he forgiueth ſinne. Therefore with great Emphaſis he ſaith,Iſa. 43. 25. I, I am he that blotteth out thy tranſgreſſion for mine owne ſake. And with great admiration of this excellencie ſaith the Prophet,Mic. 7. 18. Who is a God like vnto thee that pardoneth iniquitie? They therefore that forgiue wrongs ſhew themſelues like to God in this his excellencie. Whereupon the Apoſtle hauing exhorted vsEpheſ. 4. 32. to forgiue, addeth, as a further motiue to preſſe the dutie, this clauſe,—5. 1. Bee ye followers of God as deare children. Herein man ſheweth himſelfe a God to man: as on the contrarie by reuenge, hee ſheweth himſelfe a very Deuill: Many, likeGen. 4. 23. Lamech, boaſt and glorie in taking reuenge, as in a matter of great manhood, whereas in truth it is a part of much baſeneſſe, and great puſilanimitie.

2. For the Vtilitie of it,Vtilitie of forgiuing. If this queſtion bee asked, What profit is there of forgiuing? I anſwer as the Apoſtle did of Circumciſion,Rom. 3. 1, 2. Much euery way. Thereby aſſurance of Gods forgiuing our ſinnes is obtained. Wee are made more capable of receiuing mercy from God. We ſhall haue much quietneſſe in our ſoules. We ſhall appeare more amiable before men, bee the better loued of them, and receiue more kindneſſes from them. We ſhall auoid many miſchiefes whereinto wee might implunge our ſelues by taking reuenge, and which both God and man might bring vs vnto for taking reuenge.

3. For the Neceſſitie of it;Neceſſitie of forgiuing. it is abſolutely neceſſary for Society with men, and Communion with God. In regard of ſocietie with men, there is no liuing in this world without a mind willing and ready to forgiue wrongs: and that by reaſon of the wrongs which others from time to time will doe to vs, and wee to others. Wee liue here among many and ſundry ſorts of people, and thoſe of diuers and different diſpoſitions: ſome giuing offence in one kinde, others in another. If we be forward to take reuenge of euery wrong, and haue not a minde forward to forgiue, we ſhall neuer haue a quiet minde. Reuenge will bee as a poiſon continually working in our ſoules, exceedingly diſturbing and diſquieting them. And for our ſelues, fleſh is in vs all: it abideth in the beſt, ſo long as they abide in this world. By reaſon of the fleſh in vs wee are ſubiect to many infirmities, whereby ſundry offences are giuen to others, ſometimes on weakneſſe, and ſometimes on wilfulneſſe: ſometimes on ſudden paſſion, and heate of bloud, and ſometimes againe on deliberation and cold bloud. By reaſon hereof we need that others ſhould beare with vs, and forgiue vs. But if we forgiue not others, how can we looke that others ſhould forgiue vs. 1. Our example in taking reuenge of others, is a patterne to others to take reuenge of vs. 2. It is iuſt with the Lord to ſuffer men ſo to doe, according to that which Adoni-bezek ſaid,Iudg. 1. 7. As I haue done, ſo God hath requited mee. Mat. 7. 1. So much is oft expreſſely threatned. In regard of Communion with God, Luke 6. 37. there is no hope, no poſſibilitie of reconciliation and atonement with God for ſuch as are ready to take reuenge of men. Chriſt hath ſet it downe, as a ruled caſe, as an inuiolable Law, more ſtable, and vnalterable then the Lawes of the Medes and Perſians eſtabliſhed by the King, Math. 6. 15. that, if yee forgiue not men their treſpaſſes, neither will your heauenly Father forgiue your treſpaſſes. Math. 18. 27, 32, 33, 34. In the Parable wee reade that the Lord who forgaue his ſeruants debt, recalled his grant, when hee heard that ſeruant would not forgiue his fellow ſeruant.

Q. May then that remiſſion which God granteth be reuerſed?

A. 1. That which hypocrites preſumptuouſly aſſume to themſelues,How remiſſion is recalled. without due conſideration of the conditions and qualifications of the Goſpell, may. For it is an abſolution vniuſtly taken before it is fully giuen. 2. That circumſtance in the Parable is noted not ſimply to declare any reuerſing of Gods grant, but to aggrauate the hainouſneſſe of reuenge, and Gods hatred of it, and indignation againſt it. And it ſheweth that though God in himſelfe be ready and forward to forgiue, and could and would otherwiſe forgiue ſuch a Debtor, yet if that debter bee hard-hearted to his brother, and forgiue not him, neither will God forgiue.

4, For the difficulty of it,Difficultie of forgiuing. wrath and reuenge cannot eaſily be ſubdued. A combate, and a conqueſt in that combate is requiſite thereto. The combate muſt be with our owne paſſions, and the conqueſt muſt be ouer them, which conqueſt fleſh and blood can neuer get. He that ruleth his ſpirit is mightier then he that taketh a Citie. Prou. 16. 32. Paſſions are exceeding violent, very dangerous and pernicious. In vs there is a great proneneſſe to yeeld vnto them. Our fleſh is very loth to ſtriue againſt them. What hope then is there of any victory ouer them. Surely there muſt bee more in vs then fleſh and bloud to ſubdue them.

5.Scarcitie of forgiuing. For the Raritie, or ſcarcitie of it, I may iuſtly in the Prophets ſence vſe theſe words of the Prophet,let. 5. 1. Runne yee to and fro thorow the ſtreets, and ſee now and know, and ſeeke in the broad places, if ye can finde a man, if there be any that forgiueth wrongs, and paſſeth by offences. View the world, obſerue ſuch as are reputed to haue a generous minde. Among them yee ſhall finde Challenges ſent and taken, and deſpera e Combates vndertaken for euery flight wrong, for euery diſgracefull and diſpleaſing word. Enter into the Citie, goe about the Country, marke the diſpoſition of inhabitants in Citie and Country, and ye ſhall finde among them for petty iniuries, and ignominious ſpeeches, complaints to Iuſtices, Warrants, Arreſts, Actions, Impriſonments, and ſutes in Law to the vtter vndoing of one another. Innes of Court, Seates of Iuſtice, Vniuerſities, Yea, and Pulpits are full of bittet inuectiues, ſpightfull calumniations, and reuengefull defamations for euery offence, and that ofttimes when the offence is rather taken then giuen. Men, Women, Old, Yong, Rich, Poore, Brothers and Siſters, Fellow-ſeruants, Neighbours, Friends, all of all ſorts, are exceedingly giuen to reuenge. If the thoughts of men could bee ranſacked, and the deſire of reuenge that therein lurketh be diſcouered, it would then more euidently appeare that this grace of forgiuing wrongs, which is indeed rare in the excellency of it, is alſo exceeding rare in the ſcarſity of it: hardly to be found any where.

If now the Excelleucy of a thing in it ſelfe, if the Vtilitie and benefit which it bringeth to them that haue it: if the abſolute Neceſſitie thereof for communion with God or Man: If the Difficultie of attaining thereto: If the Raritie of it, being ſuch as very few attaine vnto it, bee motiues to ſtirre vs vp diligently and earneſtly to ſeeke after it, Motiues are not wanting to ſtirre vs vp to vſe all meanes that may bee to ſuppreſſe reuenge, and to worke in vs a readineſſe, and willingneſſe to forgiue.

This of the Dutie here required. The Time when it is to be performed followeth.

§. 137. Of ſpeedy forgiueneſſe.

Q. VVHat time is limited for forgiuing?

A. The Time preſent. The word is of the preſent Tenſe, 〈 in non-Latin alphabet 〉 wee doe forgiue, which implyeth a preſent performance, and a conſtant continuance. The time preſent hath an Oppoſition both to the time to come, and alſo to the time paſt. Hee that in the preſent doth a thing putteth it not off to the future, contenting himſelfe with a purpoſe to doe it afterwards, as if it were enough to ſay, I will forgiue: neither doth hee leaue off to doe it, contenting himſelfe that heretofore he hath done it, as if it were enough to ſay, I haue forgiuen. But ſo ſoone as occaſion of doing it is offered, he doth it: and ſo long as the occaſion continueth, he continueth to doe it.

Q. What doctrine may be gathered from the profeſſion of forgiueneſſe in the time preſent?

A. We muſt preſently forgiue. So ſoone as occaſion of exerciſing this duty is offered, it muſt be put in practiſe. As the ſhadow ſheweth it ſelfe ſo ſoone as a body appeareth in ſunſhine, ſo muſt forgiueneſſe as ſoone as a wrong is diſcerned. When ye ſtand praying, forgiue. Mar. 11. 25. Wee may not dare to ſtand vp to pray, vnleſſe we forgiue. Is it not then requiſite that wee forgiue inſtantly. To this purpoſe tendeth this prohibition, Let not the Sunne goe downe vpon your wrath. Epheſ 4. 26. His meaning is that we ſhould not harbour heart-burning any whit at all.Non debuit occidere Sol ſuper iracundiam veſtram, & multi ſoles occiderunt. Aug. hom. 42. in lib. 50. Hom. The phraſe of not ſuffering the Sunne to goe downe on a thing, is prouerbiall, and implyeth a ſpeedy redreſſe. Contrary hereunto doe they who ſuffer many ſunnes to ſet on their wrath.

Reuenge is a kinde of fire, which if it bee not preſently quenched,Danger of delaying to forgiue. will ſoone proue vnquenchable. Nay it is a deadly poiſon, which if it once ceaze on the ſoule will ſoone deſtroy it. No fire, no poiſon of a more encreaſing nature then reuenge. InſtanceGen 4. 5, 8. the reuenge and wrath incenſed in Cain againſt Abel, and in theMath. 26. 4. Scribes and Phariſes againſt Chriſt It encreaſed to bloud. Reuenge the longer it laſteth, the ſtronger it waxeth. But forgiueneſſe is the onely meanes to quench that fire, to expell that poiſon. Can then forgiueneſſe with ſafety bee put off?

Aſſuredly Satan will take great aduantage from the leaſt delay.Triall of one fitted to forgiue Whereupon the Apoſtle aduiſeth to giue no place to the diuell. But by putting off reuenge, wee giue much place to him.

Hereby tryall may be made of a mind rightly fitted and prepared for this duty of forgiueneſſe. It manifeſteth it ſelfe ſo ſoone as occaſion is offered. So ſoone as the Lord had ſtriken Miriam with Leproſie for the wrong ſhe did to Moſes, Moſes to ſhew how ready he was to paſſe it by,Numb. 12. 13. and to forgiue it, preſently prayed for her.

But the deceitfulneſſe of their heart is euidently diſcouered,Delayed forgiueneſſe deceitfull. whoſe forgiueneſſe conſiſteth onely in a purpoſe to doe it afterwards. That which is truely purpoſed, will not alwayes remaine a meere purpoſe: but, ſo ſoone as occaſion is giuen, proue a practiſe. Many thinke it time enough to forgiue when they goe to the Lords Table: yet it may be that ſuch goe to that holy board but once a yeare.Si in domibus veſtris ſcorpiones eſſent aut aſpides, quantum laboraretis vt domus veſtras purgaretis & ſecuri habitare poſſetis? Iraſcimini, inueterantur irae in cordibus veſtris, fiunt tot odia, tot ſcorpij tot ſerpentes, & domum Dei, id eſt, cor vestrum, purgare non vul is? Aug. Hom. 42. in lib. 50. Ham. Surely that forgiueneſſe which is then intended cannot be ſound.Reuenge retained diuelliſh. It may iuſtly be ſuſpected to bee more on vaine ſuperſtition, then true deuotion. What if they die ſuddenly before that time, and haue no time, no thought to forgiue, can they thinke it ſafe to depart out of this worſd with a reuengefull minde? I would gladly know of ſuch whether they intend to pray before that time ſet for receiuing the holy Communion. If they doe intend ſo to doe, can they thinke it well to pray in wrath? Did men know what a Wolfe, what a Tyger, what a Viper wrath and reuenge were, they would at the firſt ſight thereof be ſtartled, and get themſelues as farre from it, as they could. If Scorpions and Aſpes were in mens houſes, what paines would they take to cleanſe their houſes, that they might dwell ſecurely? But they keepe anger, wrath, malice, hatred, reuenge, which are ſo many Scorpions, and Serpents, and cleanſe not the houſe of God, which is their heart. Yea ſuch a peruerſe diſpoſition haue many, as they vſe all the meanes they can to retaine, and nouriſh reuenge, and to keepe it in minde and memory. By oath, by imprecation, and other wayes they will binde themſelues, not to forgiue. They forbeare not to ſay, I may forget the wrong, but I will neuer forgiue it. Hereby they prouoke God to keepe their ſins in perpetuall memory, and to binde himſelfe to execute vengeance on them.

§. 138. Of conſtant forgiuing.

Q. VVHat other doctrine may bee gathered from the profeſſion of forgiueneſſe in the time preſent?

A. Forgiueneſſe muſt bee a continued act. It muſt not, ſo long as we liue, be reckoned among the things vtterly paſt, and no more to be performed. The time paſt hath his date. The time to come may haue no date at all. The time preſent is alwayes in being. God therefore ſetteth out his eternall being and abiding by the time preſent, in this Title, I AM THAT I AM.Exod. 3. 14. 〈 in non-Latin alphabet 〉 . LXX. Interpr. Hee therefore that in truth ſaith, I doe forgiue, muſt neuer bee of another minde: hee muſt neuer thinke of recalling what he hath forgiuen, or of waxing wearie of forgiuing, though neuer ſo many wrongs from time to time be offered.Mar. 11. 25. Chriſt ſaith, when yee ſtand praying, forgiue. 1. Theſ. 5. 17. And his Apoſtle ſaith, Pray continually. If we muſt pray continually, and praying forgiue, them muſt we forgiue continually.Math. 18. 22. Where Chriſt enioyneth to forgiue vnto ſeuenty times ſeuen, he intendeth a readineſſe to forgiue ſo oft as wee are wronged,Synecdoche. be we wronged neuer ſo oft. A ſet and definite number is put for an indefinite.

Conſtant continuance in a good thing is that which ſetteth the crowne vpon it, and maketh it not to bee in vaine. But intermitting, and omitting that which is well begun, taketh away the glory thereof. Reuenging after-wrongs, prouoketh God to paſſe by without reward or regard our forgigiuing of former wrongs.

Let vs not therefore bee ouercome of euill: Be not ouercome of wrong Rom. 12. 21. but rather ouercome euill with goodneſſe. Wee haue need, in regard of that extent of duty here required, to take vnto our ſelues an inuincible reſolution. For while wee liue in this world, it cannot be but that we ſhall haue wrongs offered vnto vs. It is not without cauſe that the Apoſtle aduiſeth to Let patience haue her perfect worke. Iam. 1. 4. The perfect worke of patience conſiſteth, as in the truth of it, whereby it is ſound, not fained, ſo in the extent of it, that it reach to all kinds of wrongs and offences, and in the continuance of it, that it endure to the end. The 〈 in non-Latin alphabet 〉 . notation of the word which the Apoſtle vſeth, implyeth this laſt branch of perfection, which is a perſiſting to the end, euen to the end of this mortall life wherein wee ſhall haue vſe and need of exerciſing this duty of forgiueneſſe. We may not therefore ſo much conſider what wrongs and offences we haue forgiuen, as how many more we may hereafter take occaſion to forgiue: that by our continuall practiſe of this duty, wee may day after day ſay, I doe forgiue.

Thus much of the Duty required. The Parties tyed thereto, are next to be conſidered.

§. 139. Of dealing with man, as we deſire God ſhould deale with vs.

Q. VVHo are eſpecially tyed to the condition of the fift Petition?

A. They who call God Father, and craue forgiueneſſe of him. For this Particle WEE in the condition, and the Particles OVR, VS, in the Preface, and in the Petitions, are all of the ſame Number and Perſon, and haue a mutuall reference to the ſame perſons.

Q. What doctrine hence ariſeth?

A. Saints that craue and expect mercy of God are moſt bound to ſhew mercy to man. This did the Lord preſſe vpon his ſeruant thus, I forgaue thee all thy debt becauſe thou deſiredſt mee: ſhouldeſt not thou alſo haue had compaſſion on thy fellow-ſeruant, euen as I had compaſſion on thee? This alſo doth the Apoſtle eſpecially preſſe vpon Profeſſors, Epheſ. 4. 4, 5, 6. as theſe Reaſons ſhew, There is one body, and one Spirit, euen as yee are called in one hope of your Calling: One Lord: one Faith: one Baptiſme: one God and Father of all.

By the mercy which Saints, that craue and expect mercy from God, ſhew, both God that forgiueth them, and Chriſt, for whoſe ſake God forgiueth them, are moſt glorified. The Goſpell alſo and their profeſſion thereof, are moſt graced, and honoured thereby; yea and the mouthes of ſuch enemies as watch for occaſions to diſgrace profeſſors of the Goſpell, are ſtopped. Finally the mutuall good of the members of Gods Churches is hereby much promoted.

What great and iuſt cauſe of complaint is in theſe reſpects giuen,Quarrels of Profeſſors. by reaſon of the teachy, wrathfull, reuengefull diſpoſition of many that in profeſſion of Religion are very forward. Of thoſe who in outward profeſſion make their houſes Gods Churches by the dayly exerciſes of piety therein,This complaint againſt quarrels of Profeſſors is not made as an inuectiue againſt profeſſion, but againſt ſuch as abuſe profeſſion, and made it a cloak to ouer their hypocriſie. conſtantly offering vp their morning and euening ſpirituall ſacrifices, who alſo by frequenting the houſe of publike prayer, the miniſterie of the Word, the Lords Table, and other ſeruices of God, make great ſhew of much piety, haue the name of Saints, and ſeeme to expect much mercy from the Lord, of thoſe, I ſay, there be many who are full of enuy, wrath and reuenge, very quarrellous and contentious, ready to arreſt, to bind to the Peace and good behauiour, to caſt into Priſon, to commence ſuites in Law, and enter actions of treſpaſſe of defamation, and of other like pettie matters vpon very ſleight occaſions. The Prophet foretold the Wolfe ſhould dwell with the Lambe, Iſa. 11. 6. and the Leopard lie d wne with the Kid, &c. But now ſuch as profeſſe themſelues to bee Lambs, and Kids of Chriſts flocke can ſcarce dwell quietly one by another. Many Profeſſors are as very fire-brands as any other.Iam. 1. 27. Surely their profeſſion and religion is vaine. They mocke God, they deceiue man, they lie againſt their conſcience, when they ſay, We forgiue. Their ſinne is the greater, in that thereby they open the mouthes of prophane perſons againſt the Goſpell of Chriſt, and a profeſſion thereof.

Let vs who call God, Father, who craue, who expect mercie of God, learne with what mind to do it: namely, with a mind ready and willing to do for others what we deſire to be done for vs. Lift vp pure hands without wrath,, thou that deſireſt God to turne away his wrath from thee. Shew mercie thou that craueſt mercie of God. Be bountifull, thou that longeſt to taſte of the ſweetneſſe of Gods bountie. Forbeare thy brother, thou that wouldeſt haue God forbeare thee. So deale in euery other reſpect, as thou prayeſt God to deale with thee. This is acceptable to God. This well becommeth thy profeſſion. This will bring much comfort to thy ſoule. Thus ſhall not thy prayer be made in vaine.

The Dutie and Parties moſt bound thereto being declared, The Perſons to whom the dutie is to bee performed are to bee ſet out.

§. 140. Of the ſeuerall kinds of debts whereby we become debters to man.

Q. VVHo are meant by DEBTERS?

A. Such as any way wrong man. For the Apoſtle ioyneth together theſe two phraſes, Philem. v. 18. 〈 in non-Latin alphabet 〉 . wronged, endebted. So many wayes as one wrongeth another, he becometh a debter to him. But one may wrong another (according to thoſe ſeuerall, diſtinct heads of duties which the law enioyneth to bee performed to our neighbours) fiue waies.

1. In his place or dignitie. HereinNumb. 12. 2. Aaron and Miriam, —16. 3. Corah, Dathan and Abiram became Debters to Moſes. They ſpake againſt that authoritie, eminencie, and dignitie which God had giuen him.

2. In his Perſon or life. Herein1. Sam. 19. 10, 11. &c. Saul became a debter to Dauid by perſecuting his perſon, and ſeeking to take away his life. Herein alſoActs 2. 23. the Iewes were debters to Chriſt.

3. In his chaſtitie. Herein1. Sam. 25. 44 Phalti and Michal became debters to Dauid, in that (2. Sam. 3. 14. Michal being Dauids wife) they two as man and wife liued, and kept, companie together.

4. In his goods. Herein Oneſimus became a debter to Philemon, by running from him, and purloyning his goods, which moued Saint Paul to ſay,Philem. v. 18. If he haue wronged thee, or oweth thee ought, &c.

5. In his good name. Herein2. Sam. 16. 7, 8. Shemei became a debter to Dauid, by reproaching him, and calling him a man of bloud, a man of Beliall.

All theſe wrongs hath God expreſly forbidden in his Law: ſo as they are double debts. One as tranſgreſſions againſt God. The other as iniuries againſt men. The later of theſe kinds of debts is here meant in this condition. Of that kind are all the forenamed inſtances.

§. 141. Of making ſatisfaction for wrongs done to man.

Q. VVHat doctrine doth this title DEBTERS applyed to wrongs do e to men, imply?

A. Wrong doers muſt make ſatisfaction for the wrong which they do. Euery wrong is a debt. But a debt muſt be ſatisfied, according to this chargeRom. 13. 8. Owe nothing to any man. Leu. 6. 2 &c. Numb. 5. 7. God gaue to the Iſraelites an expreſſe law for reſtitution or ſatisfaction of that wherein one had wronged another.

By ſatisfaction, as by a plaiſter, the wound which is made is healed, and ſo wrong becometh to be as no wrong.

The truth of repentance for the wrong which is done, is alſo manifeſted by ſatisfaction.Luke 19. 8. Zaccheus hereby gaue euidēce of his vnfeigned repentance. Were it poſſible to make ſatisfaction for the debts wherein we ſtand bound to God, we ought to do it. But becauſe by reaſon of the infiniteneſſe of that debt wee are not in any ſort able to ſatisfie it, Chriſt, who is able, hath vndertaken it. He is become our Suretie, He hath diſcharged our debt. So as in regard of our debts to God, all that is expected of vs for ſatisfaction thereof, is by a true faith to apply the ſatiſfaction of Chriſt. But becauſe wee may be profitable to man, & may make ſome recompence for that wrong we haue done to him, we ought in this caſe to do to the vttermoſt of our power what we can.Pollicetur ſibi magnae wrae fore vt omnia ciuitatibus quae cuiuſ que , fuiſſent reſtituerentur. Cic. in Ver. Aut vim fieri vetat, aut reſtitui factam iubet? Idem pro Cecin. He that is carefull to make ſatisfaction, ſheweth that he is ſenſible of the wrong he hath done, and would if it were poſſible, that it had not bene done: which implyeth a penitent heart.

Beſides, common iuſtice and equitie requireth ſatisfaction in what we are able. The heathen by the light of nature well diſcerned as much; and haue giuen many good directions thereabout. What a ſhame would it be for them that haue the light of the Goſpell added to that light of nature, more to liue in darkneſſe, and more to loue the workes of darkneſſe, then they did?

Obiect. They to whom men are indebted muſt forgiue their debters. Why then ſhould debters thinke of reſtitution or ſatisfaction?

Anſw. 1. That dutie of forgiueneſſe is required in caſe that a debter cannot through diſabilitie, or will not through obſtinacy make ſatisfaction. But it giueth no libertie to him that is able, to bee willfull in refuſing to do what hee is bound to do.

2. Gods requiring mercie of one, doth not iuſtifie iniuſtice and iniurie in another.

Wherefore let euery one looke to that eſpecially which belongeth to him:Redreſſe wrong and obſerue wherein he hath wronged another, to do him the beſt right that he can: and that according to the wrong which hee hath done. If it be a wrong knowne, humbly to acknowledge the ſame to the partie wronged. If an inferiour haue wronged his ſuperiour by any diſloyaltie, let him bee the more loyall for the time to come. If one vnder ſubiection haue bene rebellious, let him be the more ſubmiſſiue and obedient. If one who owed ſeruice to another haue bene negligent or careleſſe in his buſineſſe, let him be the more induſtrious and diligent. Let him that hath any way dealt vnmercifully with another, take all occaſions to ſhew the more mercie to him. He that hath any way defrauded another, let him to his vttermoſt power make full reſtitution. He that hath impeached the good name or credit of another, let him endeauour to right him whom he hath diſcredited, in his reputation. And ſo in other wrongs. Thus will there be an healing of the wounds that haue bene made. And this is fruite worthie of repentance, Math. 3. 8. which we are commanded to bring forth. Note this all ye that by word or deed haue offended any. Adde not obſtinacie to iniurie. Perſiſt not in wrong. That is to make the ſinne out of meaſure ſinfull. To your ſinne your iudgement ſhall be anſwerable.

As for ſuch, as hauing done wrong refuſe reconciliation when it is offered, ſurely they haue a diuelliſh ſpirit. Such were they of whom the Pſalmiſt thus complaineth,Pſal. 120. 6, 7. My ſoule hath long dwelt with him that hateth peace. I am for peace, but when I ſpeake, they are for warre. Theſe are fire-brands in the ſocieties where they are. More fit to liue in hell among diuels, then on earth among men.

§. 142. Of departing from our right.

Q. WHat other doctrine may bee gathered from this metaphor DEBTERS in relation to the dutie of forgiuing?

A. To forgiue we muſt part with our right. For a debter to pay what he oweth is a right, due to the creditor. But a debter muſt be forgiuen. This cannot be, except the Creditor let go his right: and forbeare to exact that, which, were it not for this dutie of forgiuing, he might exact. Saul hauing ſhewed himſelfe a profeſt mortall enemie againſt Dauid, acknowledged, that Dauid, when he had him in his power, might haue killed him: ſo as in ſparing him, Saul acknowledged that Dauid departed from his right.1. Sam. 24. 18, 19. Thou haſt ſhewed this day (ſaith Saul to Dauid) how thou haſt dealt well with me: foraſmuch as when the Lord had deliuered me into thine hand, thou killedſt me not. For if a man find his enemie, will he let him go well away? The truth is, that Dauid was by all law bound to ſpare Sauls life, and to forbeare all reuenge againſt his perſon, becauſe he was with his Soueraigne: which1. Sam. 24. 5, 6. Dauid well knew, and accordingly hee profeſſed as much: but—18, 19. in Sauls opinion he departed from his right: which he did in truth in2. Sam. 19. 22, 23. Shemeis caſe. We haue a worthy patterne for departing from ones right for peace ſake in theMat. 17. 26. 27 example of Chriſt, who though hee were able to proue that hee was not bound to pay tribute, yet payd it. So1. Cor. 9. 15. S. Paul did forbeare to exact that of the Churches which he might haue done.

If a man haue no right to exact that which he ſeemeth to forgiue, his forgiueneſſe is no forgiueneſſe. It is no worke of mercie.

The common practiſe of men,Vttermoſt of right not alwaies to bee ſtood vpon. in ſtanding to the vttermoſt for their right, cannot ſtand with the equitie of that which is here profeſſed, We forgiue our debters. In all manner of wrongs to a mans place, perſon, chaſtetie, goods, or good name, there is a kind of right for a man to take reuenge, and ſuch a right, as it may be, is not condemned, but rather iuſtified by mans law. What kind of debt then can be forgiuen, if that, which may bee thought mans right, be exacted to the vttermoſt? Quarrels, contentions, needleſſe but harmefull ſuites in Law, diſturbances of peace, and other miſchiefes for the moſt part ariſe from mens ouerſtrict ſtanding to that which they conceiue to be their right, from which they will not yeald one heires breadth. If the Law giue a man aduantage againſt his neighbour for a reproachfull word, for a ſudden though light blow, for a treſpaſſe on his Land, for any forfeiture, or the like, that aduantage is taken by many: and therein they thinke they do what they may do: and yet for all that, therein they may do much wrong: for oft times Extreame right is extreame rigour. Summum ius ſumma iniuria. Learne wee more to weigh what Chriſtian equitie and charitie requireth vs, then what conceipt of our owne right, or extremitie of humane Law may egge vs on to do. Thus will peace, vnitie, amitie, and charitie be preſerued and contiuned among men.

§. 143. Of forgiuing all ſorts of Debters.

Q. VVHat doctrine doth the expreſſing of Debters in the plurall number import?

A. All ſorts of Debters muſt be forgiuen. The Debters here haue no limitation. Forgiueneſſe therefore muſt haue no reſtraint. Whoſoeuer do offend, friend or foe, neighbour or ſtranger, great or meane, rich or poore, inferiour or ſuperiour: In whatſoeuer any do offend and wrong vs, in our place, perſon, chaſtitie, goods, or good name: yea if one man ſhall in many offences, or oft in one offence become a debter, and in that reſpect be as many debters: forgiueneſſe in all theſe, and in all other like caſes muſt be granted.Philem. v. 17. S. Paul requireth Philemon to forgiue his inferiour, his ſeruant.1. Sam. 24. 7. Dauid forgaue his ſuperiour, his Soueraigne.Num. 12. 2, 13. Moſes forgaue the wrong done to his place and dignitie.Act. 7. 60. Stephen forgaue the wrong done to his perſon and life. Dauid forgaue the wrong done to his2. Sam 3. 14. chaſtitie and to his—19. 23. good name. The forenamed wrong which Philemon was required to forgiue was in goods. Many, many were the wrongs which the Prieſts, Scribes, Phariſes, and other Iewes did to Chriſt, yetLuke 23 34. he forgaue them all.

Mercie hath no ſtint ſet vnto it. It is as a ſpringing fountaine which can neuer be dried vp. Though neuer ſo much be fetched from it continually, yet it euer remaineth full.1 Cor. 13. 4, 7. Charitie is bountifull, it beareth all things, 〈 in non-Latin alphabet 〉 . beleeueth all things, hopeth all things, endureth all things. Forgiueneſſe therefore, being a worke of mercy and charitie, is of the ſame nature and condition.

As for the kind of debts, the greater they be, or the more it goeth (as we ſpeake) againſt the haire, againſt our corrupt diſpoſition to forgiue them, the greater is our glorie in forgiuing them. To forgiue a ſmall debt, a ſmall wrong, is ſcarce thankſ-worthy. He is worſe then a ſauage that can paſſe by nothing.

Hereby further triall may be made of the truth of forgiueneſſe,Triall of true forgiueneſſe. whether it flow from the forenamed fountaine of mercie and charitie, or be forced, and performed on bie reſpects. If it extend it ſelfe onely to ſome Debters (whom for kindred or friendſhip ſake, or for hope of recompence, or for feare of greater miſchiefe, or for ſome other like bie reſpects we are willing to forgiue) and not to all ſorts of debters: or to ſmall debts and wrongs (the forgiuing whereof is ſcarce thankſ-worthie) or otherwiſe if it be drawne drie by the multiplication of debts: and after ſome debts forgiuen it be no more to be found, ſurely it is not true forgiueneſſe: it floweth not from the right fountaine and head. By this note of tryall may many be found faultie in the condition here required: the extent whereof as it is to be applyed to enemies who moſt incenſe the wrath of man: ſo to neighbours, who, by reaſon of the many occaſions of offence through their continuall commerce, do moſt often prouoke: yea and to friends alſo, from whom offences are moſt vnkindly taken. All muſt be forgiuen.

After the Dutie required, the Perſons tied thereto, and the Parties to whom it is to be performed, The Peſtraint thereof in this word OVR followeth to be handled.

§. 144. Of forgiuing our owne Debters.

Q. VVHy is this particle of reſtraint, OVR, applyed to thoſe Debters whom we muſt forgiue?

A. 1. To diſtinguiſh them from Gods Debters.

2. To diſtinguiſh them from other mens Debters?

Q. What doctrine ariſeth from this reſtraint?

A. Euery one muſt meddle with his owne debts. Luke 11. 4. Saint Luke maketh this doctrine moſt cleare,Securus huius orationis fiducia de ſuis admiſſis veniam poſtulabit, quiſquis re miſſus erga ſuos duntaxat, non erga domini ſui extiterit debito res. Abb. Iſaac de Orat. cap. 21. by ſhewing who are our debters, namely, Euery one that is indebted to Vs. He ſaith To vs, not to others. Duely weigh all the places where this duty of forgiuing is preſſed on man, and you ſhall find it limited with this reſtraint. Gods word layeth no charge on man either to forgiue Gods debts, or other mens debts.

True mercie, charitie, patience, and wiſedome, is exerciſed in forgiuing our owne debts onely: and thereby are theſe vertues beſt diſcerned to be ſound and good.

It is intolerable preſumption for man to take vpon him to forgiue Gods debts, which are ſinnes: as we haue§. 126. before noted. One man may pray to God for ſuch as ſinne (asActs 7. 60. Stephen did) that God would not lay their ſinne to their charge: and by that meanesIam. 5. 15. ſinne may be forgiuen: but no man can himſelfe actually forgiue any ſinne.

1. Obiect.2. Sam. 12. 13. Nathan forgaue Dauids ſinne.

Anſw. He onely pronounced remiſſion of his ſinne in the name of the Lord. His words are expreſſe, The Lord hath put away thy ſinne.

2. Obiect. Ioh. 20. 23. Chriſt giueth power to his Apoſtles to forgiue ſinnes.

Anſw. He giueth not them power actually of themſelues or in their owne name to forgiue: but to declare, to apply in particular, and to aſſure the conſcience of the penitent beleeuer that God hath forgiuen him his ſinnes.

As for other mens Debters,A point of folly to diſcharge other mens debts it is the part of a buſie-bodie to vndertake the forgiuing of them. Such remiſſion may be an occaſion of much contention, and thereby a man may bring himſelfe into needleſſe danger.Pro. 26. 17. He that paſſeth bie, and medleth with ſtrife that belongeth not to him, is like one that taketh a dogge by the eares. What getteth ſuch an one but a ſnap for his paines: Well therefore doth the Wiſe-man brand him for a foole that medleth, Prou. 20. 3. namely with other mens matters.

It is further a note of hypocriſie for a man to bee forward,A note of hypocriſie to ſtir vp others to forgiue what they themſelues forgiue not. and earneſt in preſſing other men to forgiue their debters, and yet is himſelfe hard-hearted to his owne debters. They are in ſome reſpects like to thoſe notorious hypocrites, that laid ſuch burdens on other mens ſhoulders, as they themſelues would not moue with one of their fingers. Math. 23. 4. The hard-heartedneſſe of theſe men to their owne debters is ſo much the more offenſiue, and inexcuſable, by how much the more earneſt they are with others to forgiue.Rom. 2. 21, 22, &c. The Apoſtles ſeuere exprobration againſt ſuch as did not themſelues practiſe that which they taught others, may fitly be applyed to theſe hypocrites.

The laſt point obſeruable in the condition annexed to the Fift Petition is the note of Reſemblance, As, which remaineth to be handled.

§. 145. Of the force of this Particle As in the condition annexed to the fift Petition.

Q. VVHat doth this Particle, As, import, whereby the condition is limited to the Petition?

A. A reſemblance betwixt Gods dealing with vs, and our dealing with others. This reſemblance conſiſteth not in equality, quantity, or meaſure; but in equity, quality and manner: that as God according to his ſurpaſſing greatneſſe is mercifull, ſo wee according to our poore and meane ability ſhould alſo be mercifull, though not in ſuch a degree, yet in ſuch truth, and that freely and fully, as God forgiueth,

This note of reſemblance therefore,Difference betwixt the reſemblances in the third and fift Petitions. is not here vſed as it was in the third Petition. For

1. There that from whence the reſemblance is taken is more eminent. Here much meaner. It is there taken from thoſe that are in heauen. But here from vs on earth.

2. There it noteth a patterne for doing. Here, an euidence of doing.

3. There it is vſed for direction, to ſhew what wee ſhould doe. Here for imitation, to declare what we endeuour to doe.

Q. Doth not the manner of ſetting downe this reſemblance by way of condition, import that our forgiuing goeth before Gods?

A. No. For it hath relation to our aſſurance of Gods forgiuing vs, not to the act of forgiuing, as it is in God himſelfe: as if more amply we ſhould ſay, Lord, by that readineſſe which thy Spirit hath wrought in vs to forgiue our debters, wee haue an euidence of thy readineſſe to forgiue vs, in faith therefore we craue forgiueneſſe of thee. After this manner reaſoneth the Apoſtle in theſe words,1. Ioh. 4. 13. Hereby know we that we dwell in him, and hee in vs, becauſe he hath giuen vs of hit Spirit.

To forgiue our brother is a fruit of brotherly loue. Brotherly loue ſprouteth from our loue of God.1. Ioh. 4. 19. But wee loue God, becauſe he loued vs firſt. Gods loue therefore goeth before our loue. And God forgiueth vs, before wee forgiue our brother. But as the life of a tree which cauſeth the fruit thereof, is diſcerned by the fruit, ſo Gods loue in forgiuing vs, which cauſeth vs to forgiue our brother, is by our forgiuing of our brother diſcerned, and thereby alſo we come to haue aſſurance thereof.

Obiect. Saint Luke ſetteth downe this clauſe, with a cauſall Particle,Luke 11. 4. thus, For we alſo forgiue, &c. whereby he implyeth that our forgiuing one another is a cauſe that moueth God to forgiue vs. 〈 in non-Latin alphabet 〉 . And if it be a cauſe it muſt needs goe before. For the cauſe is before the effect, at leaſt, in order of nature.

Anſw. That Particle FOR doth not alwayes note the cauſe, but many times the effect, eſpecially when the effect is a ſigne and euidence of the cauſe.Luk. 7. 47. As, where Chriſt ſaid of that deepely penitent women, Her ſinnes which are many are forgiuen, for ſhe loued much. That her loue is there noted as an effect of Gods forgiuing her is euident by the queſtion going before,Luk. 7. 41, 42, 43 and the anſwer made thereto. The queſtion was this, A Creditor had two debters: the one owed fiue hundred pence, and the other fifty: And when they had nothing to pay, he frankely forgaue them both. Tell me, which of them will loue him moſt? The anſwer was this, He to whom he forgaue moſt. Is not loue in this queſtion and anſwer, expreſſely noted to be the effect of forgiueneſſe? In the ſame ſence, reſpect and relation is loue, vſed in this application of that Parable, Her ſinnes which are many are forgiuen, for ſhe loued much: Her much loue declareth that many ſinnes are forgiuen her. Thus is this Particle FOR ordinarily vſed as a note of the effect or ſigne in our common ſpeech: As when we ſay, There is fire, for I ſee ſmoake. This tree hath life, for it ſprouteth. The Sunne is riſen, for behold ſunſhine.

§. 146. Of true and vnfained forgiuing one another.

Q. WHat doctrines doth the reſemblance betwixt Gods forgiuing and ours import?

A. 1 We muſt in truth forgiue one another. Thus doth God: thus may we forgiue. Thus, as we may, muſt wee bee like vnto God, and forgiue, as he forgiueth. If we doe not ſo, we lye in ſaying, Forgiue vs As we forgiue. Wee are expreſſely charged, 1. Ioh. 3. 18. 〈 in non-Latin alphabet 〉 not to loue in word, or in tongue, but in deed, and truth. But more particularly for this purpoſe,Mat. 18 35. 〈 in non-Latin alphabet 〉 Chriſt expreſſely noteth that forgiueneſſe muſt be from the hearts of men.

Of the benefit of truth, ſee The whole Armour of God, in Epheſ. 6. 14. Treat. 2. part. 3. §. 9. Truth is a kinde of perfection in this and all other duties: the beſt and greateſt perfection that in this world wee can attaine vnto. It ſeaſoneth and ſweetneth that little that we are able to doe, and maketh it acceptable to God: without this ſeaſon and fauour of truth all the ſhew of forgiueneſſe which we make, is odious and deteſtable vnto God: neither can it bring any comfort to our owne ſoules.Dimittite vbi Deus videt. Ali quando enim homo dimittit ore, & tenet in corde: dimittit ore propter homines, & tenet in corde. Non times oculos Dei? Aug. Hom. 42. in l. 50. Hom. God is a ſearcher of the heart. He that would haue his forgiueneſſe acceptable to God, muſt from the heart forgiue.Diſcouetie of counterfeit forgiueneſſe. 1. When it is mixed with deſire of reuenge. He that forgiueth with his tongue that which hee retaineth in his heart, forgiueth for mans ſake, but reſpecteth not God.

How many be there, whoſe forgiueneſſe if it be tryed by this Touch-ſtone of truth, will be found to bee plaine counterfeit, and ſo nothing worth? Counterfeit forgiueneſſe is farre vnlike Gods. It cannot be pleaded in prayer: nor can it giue aſſurance of Gods forgiuing vs. Yet the forgiueneſſe of moſt is no better.

Some thinke they doe very well, if they forbeare to take outward reuenge, though they retaine an inward grudge, and ſecret hatred. This may be ſomething to man, who knoweth not the thoughts of the heart: but to God, the ſearcher of hearts, it is as nothing. And if as nothing to him, to whom (if to any) it is pleaded in prayer,Sunt aliqui ſic donantes iniuriam, vt non vlciſcantur, ſapius tamen improperent. Sunt & alij, qui, ſileant licet, manet tamen alta mente repoſta, & rancorem tenent in animo: quorum vtique neutra plena indulgentia eſt. Bern. de Euang. Sept. pan. Serm. 3 in what ſtead will it ſtand? Surely in no other ſtead, then to bee as a witneſſe againſt him, at the iudgement ſeat of God. For when a man outwardly reſtraineth that which inwardly he retaineth, his outward forbearance ſheweth, that in his iudgement he diſallowerh that which he keepeth in his heart. Thus hee is made a witneſſe againſt himſelfe. Is not his ſecret corruption the more aggrauated hereby? and ſhall not his condemnation be the more encreaſed?

Yet greater ſhall their condemnation be, who carie a faire face, and make ſhew of forgiueneſſe, when they retaine a full purpoſe of taking reuenge, onely they put it off to ſome opportunitie: asGen. 27. 41. Eſau put off the reuenge hee intended againſt his brother, till the death of their father. This putting off of reuenge till an opportunitie, ſheweth that it is no ſmall reuenge which they intend,2. When reuenge is put off to a fitter time. as appeareth by that which Eſau ſaid, then will I ſlay my Brother: and it implyeth a ſetled reſolution to doe it, though for a time there bee ſomething that hindereth them. What is this but ſetled anger, ſetled hatred, ſetled malice? By theſe circumſtances is the ſinne made much more hainous.

But what may be thought of them,3. When a ſhew of forgiueneſſe is made a means of reuenge. who make pretence of forgiuing to be a meanes of taking reuenge: as Ioab did,2. Sam. 3. 27. when hee tooke Abner aſide to ſpeake with him quietly, and ſmote him vnder the fift rib: and2. Sam. 20. 9, 10. when he tooke Amaſa by the beard to kiſſe him, and ſhed out his bowels. And as2. Sam. 13. 26, 28. Abſolon did, who inuited Amnon to a Feaſt where he cauſed him to be ſlaine. If ſuch ſhould vſe this Petition, they would thereby make a fearfull imprecation againſt their owne ſoules. A meere ſhew of forgiueneſſe without truth, doth make God to take the greater reuenge of them. Let men therefore forgiue in truth, as God doth, or not ſeeme to forgiue at all.

§. 147. Of forgiuing one another freely.

Q. VVHat other doctrine doth the reſemblance betwixt Gods forgiuing, and ours, import?

A. We muſt freely forgiue one another. The word forgiue applyed to God, implyeth as much. We therefore profeſſing to forgiue As God forgiueth, muſt forgiue freely, not on bie-reſpects, not as forced, not for outward recompence, or aduantage to our ſelues, but for the Lords ſake, for loues ſake, and for his ſake whom we doe forgiue. Where the Apoſtle before this duty of forgiueneſſe premiſeth kindneſſe and tenderneſſe, Epheſ. 4. 32. ſaying, Be kinde one to another and tender-hearted, forgiuing one another, hee giueth vs to vnderſtand that it muſt be freely done: which is further enforced by the patterne of God that he ſetteth before vs, in theſe words, Euen as God for Chriſts ſake forgaue you. That which God doth for Chriſts ſake, he doth moſt freely. This pattern the Apoſtle himſelfe exactly followed. For where he maketh mention of his own forgiuing another, he ſaith,2. Cor. 2. 10. 〈 in non-Latin alphabet 〉 . I forgaue in the perſon, or in the ſight of Chriſt, that is, freely, heartily, approuing my ſelfe to Chriſt therein, in whoſe preſence I ſtood.

A kindneſſe freely done is a double kindneſſe. Much more acceptable to God,2, Cor. 9. 7. who loueth him that doth what hee doth cheerefully and willingly: and much more gratefull to him, to whom it is done.Prou. 22, 9. He that hath a good eye, and thereby manifeſteth willingneſſe, and cheerefulneſſe in that good which hee doth,Prou. 23. 6, 8. ſhall be bleſſed. But a man of an euill eye, maketh the good which he doth to be vomited vp.

That in this particular we may indeed doe as we profeſſe to doe,Motiues freely to forgiue one another. that is, freely forgiue others, as God doth freely forgiue vs, let vs duely weigh the excellency of the patterne here ſet before vs, the great difference betwixt a free and forced kindneſſe, the glory of this kinde of forgiuing (the more free it is the more diuine it is) the great need wherein wee ſtand of a free forgiueneſſe (did not God freely forgiue vs, we could looke for no forgiueneſſe at all) and the great benefit that thereby redoundeth to vs: for that which is freely done bringeth much comfort to the ſoule of him that doth it, makes other men the more to commend it, and moues God the more graciouſly to accept it, and the more aboundantly to reward,Offer forgiueneſſe. and recompence it.

To ſhew how ready we are freely for the Lords ſake, for conſcience ſake, Seeke reconciliation. not on bie-reſpects, to forgiue, hauing to doe with ſuch wrong doers as are ſtout, and will not aske forgiueneſſe nor ſeek reconciliation, we, euen we that haue receiued wrong, muſt offer it, asGal. 4. 12, &c Saint Paul did to the Galatians: and1. Sa 24. 9, &c.—26. 18, &c. Dauid to Saul. The phraſes of1, Pet. 3. 11. ſeeking andHeb. 12. 14. purſuing peace, imply as much. We ſeeke things that are not offered to vs: and we purſue things that fly from vs. The Apoſtle preſſeth this duty on vs to the very vttermoſt of our endeuour.Rom. 12. 18. If it be poſſible, ſaith he: as much as in you lyeth liue peaceably with all men. 2. Cor. 5. 20. God offers reconciliation to vs, and beſeecheth vs by his Miniſters to be reconciled to him. If therefore we will be followers of God, and forgiue as God forgiueth, Wee muſt not alwayes ſtay till he who hath done the wrong commeth & asketh forgiueneſſe: thus may we meet with ſuch as we ſhall neuer forgiue, and ſo depriue our ſelues of the glory of this worke of mercy

§. 148. Of a full forgiuing one another.

Q. WHat third doctrine doth the reſemblance betwixt Gods forgiuing, and ours import?

A. Wrongs muſt be ſo paſſed ouer as if they had not been done. This is a full forgiueneſſe, anſwerable to Gods: who ſo fully acquitteth vs of our ſinnes as if we had committed to ſinne at all. Our forgiueneſſe therefore, by vertue of the foreſaid reſemblance muſt extend it ſelfe not to ſome part onely, but to the whole debt or wrong, and that with ſuch a minde, as if no debt had been due, no wrong done. Where the Apoſtle, to them, that by ſtarting from the Goſpell which he had taught, had exceedingly wronged his Miniſtery,Gal 4. 12. ſaith, Brethren, I beſeech you, bee as I am, for I am as ye are, ye haue not iniured me at all, doth he not fully forgiue the wrong, euen ſo fully, as if at all they had not wronged him. Thus much doth the ſame Apoſtle require of Philemon, Philem. ver. 6. in regard of the wrong which his ſeruant Oneſimus had done him.Gen. 50. 17, 21. So did Ioſeph and Moſes paſſe ouer the offences of their brethren.Numb. 12. 13. They did ſo accept and eſteeme them, as if they had done no wrong at all.

Q. What if by the wrong a man doth me, I obſerue ſuch infirmitie, yea and iniquitie to be in him,Direction for cariage of our ſelues to wrongdoets. as by experience I finde him to bee a farre other man then at firſt I ſuppoſed him to bee, ought I notwithſtanding to make ſuch account of him as I did before?

A. Wee muſt put difference betwixt a wrong done vpon ſuch an occaſion as may afterwards be auoided, and that which is done vpon an euill diſpoſition, which remaining in a man, may be a meanes to make him continue to doe more and more wrongs. The wrong of the former muſt be ſo forgiuen, as the wrong doer be ſo accepted as if he had done no wrong at all. As for the latter, we are to try if he may be brought to ſight of his euill diſpoſition, and to repentance for the ſame. If he be, then ought we to eſteeme him as if hee neuer had done vs any hurt. But if obſtinately he perſiſt in that euill diſpoſition, and be like, on all occaſions, againe and againe to wrong vs, though we doe, as we ought, fully forgiue all the wrongs done, and neither take any preſent reuenge, nor keepe them in mind and memory for any future reuenge, yet may we in our iudgement eſteeme him to be ſuch an one as wee finde him to be.Iſa. 5. 20. (Woe to them that call euil good: that put light for darkneſſe, and ſweet for bitter.) For example, if I finde one of whom I haue had a very good account, and thereupon vſed him very familiarly, to haue no command of his tongue, but on all occaſions to be ready to blab out, and blaze abroad whatſoeuer hee ſeeth or heareth, if therein hee haue wronged mee, I may forbeare to vſe him ſo familiarly as I did before, and take heed what ſecrets I communicate to him, though I fully forgiue the wrong that is paſt. Or if I haue accounted one to be an intire friend to mee, but by experience finde him to bee hollow-hearted, and maliciouſly minded againſt mee, I ought wiſely and warily to auoid his ſocietie, and to take heed of the ſnares which he layeth for me.1. Sam. 19. 20. (For which wee haue the patterne of Dauid, Ioh. 2. 24. and Chriſt) yet ſo to paſſe by the wrongs done as if none had been done.

For attaining to this degree of forgiueneſſe,Direction for manifeſtation of forgiueneſſe that our forgiuing may be, as Gods, full.

1. Reuenge muſt be purged out of the heart. The heart is the fountaine. If that bee cleanſed the ſtreames will bee cleare.

2. Wrong muſt bee put out of minde and memory ſo farre as poſſibly can be. Things forgotten are as things not done.

3. No needfull kindneſſe muſt bee denied to him that hath wronged vs.

4. Occaſions of doing good to wrong doers muſt not onely bee taken, but ſought. Readineſſe and willingneſſe to doe all offices of courteſie and charitie to ſuch as are ready to doe all the miſchiefe and iniurie that they can vnto vs, ſheweth that no reuenge lurketh in our hearts. Continuall fruits of loue cannot iſſue out of a reuengefull heart.

The ſeuerall points of the condition annexed to the fift Petition hauing been diſtinctly handled, for better clearing thereof, ſundry queſtions about proper debts, ſutes in Law, and execution of Iuſtice are to be reſolued.

§. 149. Of requiring proper Debts.

Q. MAy a Chriſtian require debts of money or other like things due to him?

A. He may. For

1. The Law of God giueth liberty to a Creditor to take a pledge of the Debter for ſecuritie of paying the debt:Deut. 24. 10, 11, 12. in caſe the debter be not very poore, and the Pledge ſuch an one as he cannot ſpare.

2. Debters are commanded to pay their debts:Rom. 13. 7, 8. Creditors therefore may take them.

3. God did extraordinarily prouide for a poore widdow wherewithall ſhe might pay her debt.2. King. 4. 7. Had it beene vnlawfull for a Creditor to require his debt, God would rather haue prouided meanes to reſtraine him from exacting the debt, then for her to pay the debt.

Q. How can requiring debts, and forgiuing debters ſtand together?

A. 1. Forgiueneſſe here profeſſed hath reſpect rather to wrongs done, then to commodities due. The word, Debters, is metaphorically by way of reſemblance vſed. For hee that doth wrong, maketh himſelfe, as a debter, bound to ſome penaltie for the wrong hee hath done. Saint Mathew in his expoſition of this condition vſeth a word which in relation to man,Mat. 16. 14, 15. 〈 in non-Latin alphabet 〉 . ſignifieth offences, wrongs, or iniuries.

2. It reſtraineth all reuenge in exacting due debts. Whatſoeuer wrong wee conceiue to be done vs by not paying the debt muſt ſo farre be forborne, as we take no reuenge thereof. We may not hate, reuile, or euilly entreat our debters for not paying their debts.

3. It keepeth our exacting of debts within the compaſſe of mercie. Which is, that in caſe the debter be no way able to pay the debt, we rather forgiue it, then by hard and cruell meanes vtterly vndoe him, as by laying executions vpon all he hath, or keeping him vnder perpetuall impriſonment.

Obiect. Luke 6. 35. It is Chriſts expreſſe charge to lend hoping for nothing againe. How then may a debt be required, if it may not be looked for againe?

A. 1. That, as other like precepts in Chriſts Sermon on the Mount, is not ſimply, but comparatiuely to be taken: that we ſhold be ſo farre from the cruell Vſurers mind, who is reſolued to haue both principall and intereſt, or, rather then faile of either, to do what he can in ſtricteſt rigour of Law againſt principall and ſuretie, we ſhould I ſay be ſo farre from ſuch a mind, as not to looke for any thing, no not for the principall againe.

2. That precept is laid downe as a rule of loue: and according to the rule of loue to be taken. Now loue requireth mercie to be ſhewed to him that needeth. The rule of loue is, on the one ſide, my brothers neceſſitie, and on the other, mine owne abilitie: 1. Iohn. 3. 17. which the Apoſtle implyeth in this inſtance, Who ſo hath this worlds goods (there is a mans abilitie,) and ſeeth his brother hath need (here is his brothers neceſſitie.) On this ground when a man lendeth, he muſt be ſo mercifully minded, as, if his debter fall into extreme pouertie, and be not able to pay what hee hath borrowed, willingly to remit the whole debt, and in ſuch a caſe not ſo much as to looke for any thing againe.

3. Some reſtraine that generall particle nothing to intereſt and ouerplus,Sentit, opinor, de f nore quod ex mutu redit. Nam in hunc ſenſum interpretantur veteres. Eraſm in Luc. 6. 35. as if he had ſaid, Lend, hoping for nothing aboue the principall; or for nothing by way of intereſt. In this ſence it maketh not againſt the forenamed poſition of requiring a mans due debt:See D. Downam on the 15. Pſal. intereſt being no due debt, but forbidden by Gods word.

§. 150. Of going to Law.

Q. MAy a Chriſtian by Law exact his due debt, in caſe his debter be able, but wilfull, and refuſe to pay it?

A. Yea, he may. For publicke Magiſtrates and Iudges who haue power to determine caſes in Law,Rom. 13. 1. are of God. God hath appointed them, to force ſuch as are wilfull and obſtinate to do that which is iuſt and right, and to giue to euerie one his owne: yea and commanded his people in matters of controuerſie to ſtand to the determination of the Iudge.Deut. 17. 8. 9, 10, 11.

Obiect. S. Paul blameth the Corinthians for going to law one with another.1. Cor. 6. 1.

Anſw. Going to law is not there ſimply blamed and forbidden, but ſundry abuſes thereof. As,

1. Going to vnfit Iudges (whom the Apoſtle ſtileth vniuſt, Ver. 1, 6. 〈 in non-Latin alphabet 〉 . Ver. 2. 〈 in non-Latin alphabet 〉 . Ver. 5. and vnbeleeuers) and bringing Chriſtians before them.

2. Contending about ſmall matters, and meere trifles: euen about words, and light damages.

3. Too much forwardneſſe to Law. When Law is the firſt remedie that is vſed for getting that which a man conceiues to be his right. Many are ſo forward, that ſecretely without any notice giuen to the partie ſued, they will ſteale a iudgement.

4. Doing wrong themſelues.Ver. 8. Euen they who went to Law were wrong doers, as the Apoſtle ſaith, you do wrong. Many which do wrong to others, complaine, and commence ſuite in Law againſt thoſe to whom they do the wrong, to colour the wrong which themſelues do, and to get aduantage for doing the greater miſchiefe,

Q. In what caſes may Chriſtians go to Law?

A. 1.Deut. 17. 8. In matters of moment: which are too hard for priuate Chriſtians to decide.

2. When we haue to do with wilfull perſons, who will be brought to nothing, but what they are forced vnto. Saint Paul hauing to do with ſuch,Acts 25. 11. was forced to appeale to Caeſar.

3. After all priuate meanes that we can thinke of haue bene vſed. So as Law muſt be vſed in the laſt place, as the laſt remedie. After one hath admoniſhed a brother ſecretly, yea and taken the helpe of ſome few friends,Math. 18. 15, 16, 17. and yet he remaineth obſtinate, Chriſt aduiſeth to tell ſuch as are in autoritie.

Prouided that all ſuites in Law be made in loue.1. Cor. 16. 14. Let all your things be done in charitie. Many are of opinion that no man can go to Law in charitie. But they are groſly deceiued. For,

1. He that iuſtly and rightly goeth to Law at leaſt ſuppoſeth that he hath right on his ſide, and that the partie whom hee ſueth doeth wrong in that for which he is ſued. Now to bring a wrong-doer to do right, is a dutie, and fruite of loue.

2. Suing in Law hath reſpect onely to that particular thing which is in queſtion. But charitie extends it ſelfe to all things wherein one may be profitable to another. The man that in one particular ſeeketh to haue from another that which of right belongeth to himſelfe, may in all other things be readie to do what good he can to that other.

3 The manner of proſecuting a ſute of Law may be, as with all equitie, ſo with much tenderneſſe, mildneſſe, and compaſſion and ſo that very particular be done in loue.

4. In a doubtfull caſe queſtioned in Law a man may bee ſo willing to ſtand to the ſentence of Law, as to bee content either way, whether it goe with him, or againſt him. Yea if it appeare that right be on his aduerſaries ſide, to bee glad that the Law hath diſcouered right euen againſt himſelfe. Doth not this ſhew much loue? Wherefore though by the Apoſtles prohibition we are taught,1. Cor. 6. 1. &c. as much as may be, to forbeare Law, to ſuffer ſome loſſe, to beare with ſome wrong, and in ſome things to part with our right, yet on the forenamed grounds, and with the forenamed prouiſo, it is both lawfull and expedient to ſeeke the helpe of Law: the ends whereof are very good, as, To defend the innocent, to releeue the oppreſſed, to puniſh the euill doers, to decide doubts, to determine rights, and to giue euerie one their owne.

§. 151. Of Magiſtrates puniſhing wrong.

Q. MAy wrong done to a man be puniſhed?

A. Yea, by ſuch as haue authoritie. The Lord hath giuen to Magiſtrates, and ſuch as are in authoritie, the power which of right belongeth to them for this end,Rom. 13 4. Deut. 25. 1, 2. To puniſh euill doers. 1. King. 2. 31, 46. They that haue ſo done haue bene commended for it.1. Sam. 3. 13. They who haue beene negligent therein haue themſelues beene puniſhed of God. He to whom the wrong is done may forgiue the wrong done, and yet the Magiſtrate puniſh him.

Q. May Magiſtrates puniſh wrong done to themſelues?

A. Yea alſo. For the office of a Magiſtrate may be diſtinguiſhed from his perſon. The wrong is done to his perſon, the puniſhment is taken by vertue of his place and office. The wrong for which Salomon commanded Adonijah to be ſlaine, and Abiathaer to be remoued from the Prieſthood was againſt himſelfe:Compare 1. King. 17. &c with King. 2. 24, 26, 31. and the particular occaſion which he tooke of putting Ioab to death, was conſpiracie with Ado ijah againſt himſelfe.

Q. How then are Magiſtrates tied to forgiue their debters?

A. By being reſtrained from priuate reuenge. In which reſpect Dauid bleſſeth God for keeping him from reuenging himſelfe with his owne hand. 1. Sam. 25. 33. We muſt diſtinguiſh betwixt publicke iuſtice, and priuate reuenge. 1.Deut. 17. 9. That ariſeth from iudgement: Gen. 4. 5. this from wrath. 2.2. Cor. 4. 2. That is accompanied with loue:Gen. 27. 41. this with hatred. 3.Rom. 13. 4. That is done in Gods name: this is a mans owne. All priuate reuenge, though no outward hurt, or wrong be done thereby, is a ſinne in the reuenging partie becauſe of the inward corruption whence it ariſeth. Much hurt may fall on a delinquent by publicke Iuſtice, and yet no ſinne in the execution thereof, becauſe it may ſtand with equitie, pitty, mercy, and charity: and it may aime at the good of the partie puniſhed: yea and turne to his good alſo. A malefactor may be accuſed, condemned, and puniſhed with ſtripes, fine, impriſonment, baniſhment, excommunication, death, or otherwiſe, and yet the bonds of mercie and loue not tranſgreſſed. Thus may ſuites of law be made, and willfull or negligent debters caſt into priſon, as theſe are parts of publicke iuſtice, and yet the condition of the fift Petition not be violated, if anger, hatred, malice, reuenge and ſuch like corruptions taint not the foreſaid execution of Iuſtice.

The diſtinct points of the forenamed Condition hauing beene all handled, The maine ſcope and iuſt conſequence thereof is further to be conſidered.

§. 152. Of imitating God in forgiuing wrongs.

Q. VVHy is the Condition annexed to the fift petition?

A. 1.Exemplo ineffabilis miſericordiae Dei, nos etiam ad dandam peccantibus in nos veniam cohortatur. Chryſ. Hom 20. in Mat. 6. Math. 6. 14, 15. To moue vs to forgiue one another.

2. To giue vs aſſurance of Gods forgiuing vs.

A ſtrong motiue it muſt needs be, in that all the euidence that we can haue of Gods mercie in forgiuing vs, ariſeth from our readie mind and forward diſpoſition to forgiue others. If we forgiue men, God will forgiue vs. If we forgiue not men, God will not forgiue vs. Our Lord therefore enioyneth vs to make this profeſſion, As we forgiue, that we knowing and beleeuing Gods indulgencie and readineſſe to forgiue vs, might be moued to do the like for others; and might not dare to approach to the mercie Seat of God to craue pardon of him, vnleſſe our conſcience can and doe beare witneſſe for vs, that we are on all occaſions ready to grant pardon to ſuch as wrong vs.

Q. What doctrine doth the firſt end of the condition added to the fift Petition afford?

A. Gods mercie to man is a forceable motiue for man to ſhew mercie to man.Gods patterne a weightie motiue. Therefore Gods practiſe is oft ſet as a patterne before men. Lege Chryſ. loco citato. Forgiue one another as God hath forgiuen you. Be mercifull, as your Father is mercifull. Walke in loue, as Chriſt hath loued vs.Eph. 4. 32. Be followers of God.Luke 6. 36. Be perfect,Eph. 5. 1, 2. as your Father in heauen is perfect.Mat. 5. 48.

Two eſpeciall things there be in Gods patterne which are of great force to moue vs to imitate him.

1. That infinite difference which is betwixt him and vs.

2. That infinite debt wherein we ſtand bound to his iuſtice.

Such is the ſurpaſſing excellencie of God,Infinite difference betwixt God and man. ſuch the brightneſſe of his Maieſtie, ſuch the abſolute ſupremacie of his Soueraigntie, ſuch the omnipotencie of his power, ſuch his all-ſufficiencie, as man compared to God isGen. 18. 27. but duſt and aſhes, Iob 40. 4. vile, Reu. 3. 17. wretched and miſerable: yeaIſa. 40. 17. All nations before him are as nothing, and they are counted to him leſſe then nothing. What man is, he is of God. God is our Creator, we the worke of his hands. He our Soueraigne,Equalitie betwixt man and man. we his ſubiects. Betwixt man and man there is no ſuch difference. All, in relation to God the high Lord, are fellow ſeruants. Though in a mutuall relation one to another there be ſome differences, as betwixt Magiſtrates and Subiects, Maiſters and Seruants, Parents and Children, yet are thoſe differences but externall, and temporall. Externall, in the affaires of this world, for outward order and gouernement. (Gal. 3. 28. In Ieſus Chriſt all are one) Temporall, for the time of this world. (After this lifeIob 3. 19. the ſeruant is free from his Maiſter. Mat. 22. 30. All are as Angels,) yea all children of Adam, as in the points of their humiliation they are from the ſame mould, of the ſame corrupt nature, ſubiect to the ſame infirmities, at length brought to the ſame end, ſo in the points of their exaltation, they are all (I ſpeakeDe generibus ſingulorum, non ſingulis generum. V diſtinguit Auguſt. in E chir. c. 103. & de correp. & Grat. c. 14. of the ſeuerall ſorts and kinds of men not of euery particular perſon) they are all made after the ſame Image, redeemed by the ſame price, partakers of the ſame grace, and heires of the ſame inheritance. If then God, the Creator of all, and Supreme Lord ouer all, who ſtandeth in no need of any thing that man can do, nor can reape any benefit from man, who neuer wronged any, nor needeth forgiueneſſe, if God forgiue man,Ille qui nihil nos laeſit, non vult ſe vindicare de nobis: & nos quarimus vindicari qui penè quotidie deum offendimus? Aug. Hom. 42. in l. 50. Hom. ſhall not man forgiue man, one creature another, one fellow-ſeruant another, man who needeth mans helpe, and may reape much good by mutuall agreement and reconciliation with man, who oft wrongeth another, and needeth to be forgiuen of others, ſhall not man forgiue man, man that daily ſinneth againſt God? As the difference betwixt God in relation to man, and man in relation to other men is beyond compariſon: ſo alſo is the debt which man oweth to God, and that which one man oweth to another.Mat. 18. 24, 28. In the Parable the debt due to the Lord is ſaid to be ten thouſand Talents: and the debt due to the ſeruant, an hundred pence. Amongſt men ſome difference there is betwixt Talents and Pence: 〈 in non-Latin alphabet 〉 . Cyril. Catech. myſt. 5. and betwixt tenne thouſand, and one hundred: ſo that, as in a Parable, that ſetteth out a great difference betwixt the debt wherein we ſtand bound to God, and that which one man oweth to another. And this difference doth much enforce the motiue taken from Gods example. If God forgiue Talents, ſhall not we forgiue Pence? If God forgiue ten thouſand, ſhall not we forgiue one hundred? But this difference is onely in a Parable. In truth there is infinitly more difference betwixt the ſins which we commit againſt God, and the wrongs which one man doth to another, in weight, then betwixt Talents and Pence: and in number, then betwixt ten thouſand and one hundred. Our ſinnes for weight are infinite, being committed againſt an infinite Maieſtie. The penaltie due to them is Gods infinite wrath, the infinite curſe of the Law, eternall damnation. No ſuch wrong can poſſibly by done to man. As for the number of our ſinnes it is innumerable. Pſal. 40. 12. They are moe then the haires of our head. No man can do ſo many wrongs to vs as we doe daily commit ſinnes againſt God. On theſe and other like grounds might the Lord well ſay to his hard-hearted ſeruant,Mat. 18. 32. 33. 〈 in non-Latin alphabet 〉 . I forgaue thee: Shouldeſt not thou alſo haue had compaſſion on thy fellow-ſeruant, euen as I had pittie on thee? Conſidering the great things we receiue for ſmall, let vs not be ſlacke to forgiue one another. Cyril. loc. citat. Meditate on Gods patterne.

This patterne of God is duly to be weighed, and oft to be meditated on. Good patternes and preſidents as they giue good directions, ſo they are great incitations, and inducements to ſtirre vs vp to do a thing: eſpecially when they are the examples of ſuch as we haue iuſt cauſe highly to eſteeme. Now who is more highly to be eſteemed, then God? what more worthy patterne can there be? An high honor it is to be like vnto God, & to do as he doth. Gods example is a perfect patterne: and in that reſpect to be followed: yea ſo much the rather becauſe it taketh away all thoſe pretences which men vſe to alledge for iuſtifying their reuenge, and not forgiuing ſuch as wrong them.

Their pretences are ſuch as theſe.Pretences for reuenge anſwered.

1. He that hath wronged me is a baſe fellow.

A. What more baſe to thee, then thou art to God?

2. The wrong done is vnſufferable.

A. What? more vnſufferable then thy ſinnes againſt God?

3. It is not the firſt time that he hath wronged me.

A. Diddeſt thou neuer but once ſinne againſt God?

4. He may wrong me againe and againe if I put it vp?

A. Why doeſt thou thinke ſo vncharitably of thy brother? But maiſt thou not ſinne againe and againe againſt God?

5. It beſeemeth not my place and honour to put vp wrongs.Quid aduerſus cum tantopere iracundia efferueſcis, ſi quis negligentior, &c. quum te ipſum inſpicere oporteat qualis tu aduerſus Dominum fueris. Greg. Nyſſ. lib. de Orat.

A. Is thy place and honour greater then Gods?

6. I ſhall be counted a Coward if I reuenge not wrongs.

A. Is God ſo accounted for bearing with ſinnes?

If God do thus, why art thou ſo much incenſed with wrath, when any doth any wrong to thee? Thou ſhouldeſt rather behold thy ſelfe, how thou haſt carried thy ſelfe againſt God. If any thing will make thee forgiue, ſurely this will.

§. 153. Of praying without reuenge: and of praying for reuenge.

Q. VVHat other doctrine doth the ſaid end of the condition added to the Fift Petition import?

A. Prayer may not bee made for pardon, with a reuengefull minde. For we are bound to make profeſſion of forgiuing our debters, ſo oft as we pray for pardon of our ſinnes. The charge of lifting vp pure hands without wrath tendeth to this purpoſe.1. Tim. 2. 8. So doth alſo the charge of leauing the gift before the Altar, and being firſt reconciled, Math. 5. 23, 24. if we remember that our brother hath ought againſt vs. 〈 in non-Latin alphabet 〉 . Act. 24. 20. 〈 in non-Latin alphabet 〉 . This phraſe, hath ought againſt thee, is a Law terme, and implyeth a ſute in Law, or a difference. So is it vſed by Saint Paul in his Apologie before Felix. They ought to haue beene heere before thee, and obiect, if they had ought againſt mee. So as the reconciliation required, is in a variance, whether we haue done, or receiued wrong. Satisfaction muſt be made for the wrong which a man doth. Remiſſion muſt be granted to the wrong which is done to a man. He that refuſeth to doe the one or the other, if he ſay the Lords Prayer, maketh a fearfull imprecation againſt himſelfe, as wee ſhall §. 155. Sacrificium Deus non recipit. d ſſidentis. Cypr. de Orat. Dom. §. 18. hereafter more diſtinctly ſhew. Let not therefore that man thinke that he ſhall receiue any thing of the Lord. The God of peace accepteth not the ſacrifice of him that is at variance.

Obiect. Is prayer then to be omitted when by a wrong done paſſion is moued.

Anſw. A double ſin would ſo be committed. One by omitting a bounden dutie. The other by perſiſting in an hatefull ſin. The onely warrantable and comfortable courſe in that caſe, is to ſubdue paſſion, to caſt off deſire of Reuenge. Breach of charitie, giueth no diſpenſation for neglect of piety. Chriſts charge is this, Mat. 5. 24. Iubot prius con cordare cum fratre, tunc cum pace redeuntem Deo munus offerre. Cypr. de vnitat. Eccl. §. 11 Firſt be reconciled, then come and offer thy gift. Let this bee well noted of ſuch as forbeare to come to the Lords Table becauſe they are not in Charitie. An vnchriſtian practiſe.

On this ground, as at all times, ſo eſpecially when we draw neare to the Throne of Grace, wee ought to keepe a narrow watch, that anger, wrath, enuie, malice, reuenge enter not into vs. Yea then eſpecially we ought thorowly to ſift, ſearch, and examine our ſelues, whether thoſe or any other like euill qualities haue been bred in vs, or haue entred into vs, and ſtill remaine lurking in vs. Firſt purge them out before thou prayeſt. O e. 6. 6. Ad ſacrificium cum diſſentione venientem Deus re ocat ab altari, &c. Cypr. Loc. citat. God preferreth mercy before ſacrifice. Him that commeth to offer a ſacrifice being at variance, God calleth from his Altar.Iſa. 58. 4, 5. Them that faſt for ſtrife and debate God regardeth not:—1. 15. neither will hee heare the many prayers of them whoſe hands are full of bloud. Iam. 1. 20. For the wrath of man worketh not the righteouſneſſe of God.

What now may wee ſay or thinke of ſuch asSee the whole Armour of God on Epheſ. 6. 19. Treat. 3. Part. 2. §. 57, 58. pray for vengeance to fall vpon others? Surely their prayers are odious in Gods ſight, and thereby they pull vengeance on their owne pates: which they doe much more, that by Prayer, Vow, and Sacrament binde themſelues to doe miſchiefe, and take reuenge, yea & that vpon their Soueraigne, and Kingdome where they liue: as Ieſuites, and other Papiſts oft doe. It is probable thatLuk. 13. 1. they whoſe bloud Pilate mingled with their ſacrifices, ſo did: and that that kinde of puniſhment as a iuſt recompence was by the diuine prouidence inflicted on them.Pſal. 109. 17. 1 As a man loueth curſing, ſo ſhall it come vnto him: as he cloatheth himſelfe with curſing, ſo ſhall it come into his bowels like water, and like oyle into his bones.

§. 154. Of the aſſurance which our forgiuing giueth of Gods forgiuing vs.

Q. The firſt end was A motiue to forgiue. §. 152. VVHat doctrine doth the other end of the condition annexed to the fift Petition afford?

A. Mans forgiuing his Brother giueth aſſurance of Gods forgiuing him. This is one maine end of adding this condition of our forgiuing our brother, to our deſire of Gods forgiuing vs: as is euident by that cauſall Particle, FOR, which Saint Luke ſetteth before it,Luke 11. 4. thus, For wee alſo forgiue. The reference which Chriſt maketh immediately after this prayer doth make the point moſt cleare.Math. 6. 14. His inference is this, If yee forgiue men their treſpaſſes, your heauenly Father will alſo forgiue you. Doth he not thereby imply that by forgiuing men, we gaine aſſurance of Gods forgiuing vs? On this ground did Nehemiah in his prayer to God plead the kindneſſe which hee had ſhewed to the people of God. Neh. 5. 19. & 13, 14, 22.

Obiect. Many Heathen, and other meere carnall men, who could haue no aſſurance of the forgiueneſſe of their ſinnes, haue forgiuen many wrongs done to them.

Anſw. Carnall mens forgiuing is on bie reſpects. Their forgiuing is no true forgiuing, becauſe it ariſeth from bie-reſpects to themſelues, and not from his brotherly loue: much leſſe from conſcience and due reſpect to God. For if their kinde of forgiuing bee duely weighed it will bee found to be

1. Either in ſome ſleight matters which doe not much prouoke wrath, nor greatly need forgiueneſſe.

2. Or to ſome friend, kinſman, or ſuch like perſon, whom in ſome outward reſpect they like and loue.Math. 5. 47.

3.Act. 24. 27. Or for hope of ſome recompence, and aduantage to themſelues.

4.Math. 14. 5. Or for feare of greater miſchiefe which might enſue if they ſhould manifeſt any thought of reuenge.

5. Or it may be, by reaſon of an heauy and dull diſpoſition, which maketh them vnſenſible of wrongs: like him that is brought in thus ſpeaking,Pro. 23. 35. They haue ſtricken me, and I was not ſicke: they haue beaten me, and I felt it not.

True Chriſtian forgiuing,Iam. 3. 17. is a part or branch of that wiſedome which commeth from aboue, a fruit of that ſpirit that reſideth in Chriſt,I eſt nobis quaſi a natura, magis autem ab extermineo naturae, affectio quaedam peſſima, libids nocendi, vt inextinguibilis inueniatur in miſeris animabus noſtris malitiae delectatio. Bern. in Quadr. Serm. 6. an effect of Gods forgiuing vs. For ſonnes of men are by nature wrathfull and reuengefull. Wrathfull, in that they are very ſoone vpon euery ſmall and ſleight occaſion prouoked to wrath, as dry Tinder is ready to be fiered by the leaſt ſparke. Reuengefull, in that being prouoked, they are as it were on fire with reuenge: like Gunpowder, which ſo ſoone as it hath taken any fire is inſtantly all on a flame. The Apoſtle among other properties of a naturall man reckoneth theſe, maliciouſneſſe, enuie, debate, malignitie (whereby all things are taken in an euill part) implacableneſſe, and vnmercifulneſſe. And in another place to the ſame purpoſe he ſaith, wee are hatefull, and hating one another. Rom. 1. 29, 30. In regard of this wrathfull and reuengefull diſpoſition,Tit. 3 3. men are reſembled to Wolues, Leopards, Beares, Lyons, Iſa. 11. 6, 7, 8. Aſpes and Cockatrices. Vnleſſe this nature be altered it is no more poſſible for a man in true brotherly loue to forgiue, then for one of the forenamed ſauage creatures to bee quiet, and doe no hurt, when they are ſtirred vp and prouoked. Nature muſt be altered before a wrong can be thorowly & rightly paſſed by and forgiuen. This alteration of nature proceedeth from an apprehenſion of Gods loue to vs in Chriſt, and that in pardoning our ſinnes. For the loue of God ſhed abroad in our hearts by the Holy Ghoſt, is as fire that warmeth our hearts thaughing out the hard froſt of hatred and reuenge, and making them plyable to Gods heart and affection to vs, mercifull as he is mercifull, kinde, gentle and patient as hee is, forbearing wrongs, and forgiuing debts as hee doth. Hence then it followeth, that if our diſpoſition be inclinable to forgiue, and if according to that inclinableneſſe we doe in truth actually forgiue, we may be aſſured that God hath forgiuen vs: euen as when we finde a cold thing hot, we may inferre it hath been heated.

Learne hereby how to know, Vſes. 1. Tryall of Gods minde to vs. Gods minde towards thee, Thou needeſt not to climbe vp to heauen there to behold the face of God whether he frowne or ſmile, whether loue or anger be ſeated in his eyes, but diue into thine owne heart, and there obſerue what is thy minde towards thy brother. No looking Glaſſe can giue a truer repreſentation of thy face, then thine owne heart a demonſtration of Gods heart towards thee. Wee loue, 1. Ioh 4. 19. becauſe hee firſt loued vs: and we forgiue becauſe he firſt forgaue vs.

Well may we hereby comfort our ſoules in the day of temptation,2. Comfort in time of temptation. when the conſcience is perplexed with doubting of pardon. If thou findeſt in thy ſelfe a readineſſe to forgiue thy brother, thou maiſt conclude that God hath forgiuen thee. To ſtrengthen thy faith herein duely weigh the infinite diſparity betwixt Gods goodneſſe and thine. This is as an Ocean that hath no bottome, no bounds: thine but as a drop. If then thou for his ſake out of thy drop of goodneſſe canſt afford forgiueneſſe anſwerable to the wrongs done to thee,Exiguam humanitatem ego exhibui. Non enim amplius capicbat natura. Tua vero munificentia exiguitate potentiae non prohibetur, quin quantum velis tantum largiaris Greg, Nyſſ. lib. de Orat. maiſt thou not inferre that God out of his bottomeleſſe Ocean will affoord forgiueneſſe anſwerable to the ſinnes which thou haſt committed againſt him? When thy conſcience is burdened with the heauy weight of thy ſinnes, thinke of thy willingneſſe to forgiue thy brother, and from thence as from a ſigne, or effect, or euidence learne to quiet thy conſcience, and ſettle thy faith, and in faith ſay, Forgiue mee as I forgiue: or forgiue mee, for I forgiue. It is indeed but little mercy that I haue ſhewed: for my nature was capable of no more. But thy bounty is not hindred by want of power. 3. Motiue to forgiue. Thou canſt grant as much as thou wilt. Thus may the heart be enlarged in crauing pardon,Si D o pro miſericordia atque venia preces oblaturi ſimus, co ſcientia fiduciam nobis paremus, vt vitam noſtram aduoca am & patronam huic voci praeficiamus, & verè dicamus Et nos remiſimus debentibus nobis. Greg. Nyſſ. loc. citat. and faith ſetled in obtaining it.

And becauſe this is ſuch an eſpeciall meanes to reſolue thy ſoule of the pardon of thy ſinnes, bee the rather moued to ſubdue thy paſſion, when thou art prouoked to caſt out wrath and readily to forgiue. Seeing it is requiſite that wee offer vp prayers to God for mercy and pardon, let vs by the teſtimonie of our conſcience get to our ſelues, that we may make our cariage an Aduocate to our prayers, and truely ſay, We alſo forgiue our debters. They who feele the weight of ſinne would giue all they haue, and doe what poſſibly they could to bee eaſed thereof. If thou neuer felt'ſt the burden of ſinne on thine owne ſoule, enquire after ſuch as are wounded in conſcience: and, becauſe things ſeene are more ſenſible, and make a deeper impreſſion, got to them, marke their agonies and their outcries; thereby iudge what an heauy burden ſinne is, when the ſoule feeles the burden of it. If once thou feeleſt the weight of it, I make no queſtion, but that, if Chriſt ſhould aske thee, as once he asked a blind man,Mar. 10. 51. What wilt thou that I ſhould doe to thee, thou wouldeſt anſwer, Lord, that I may be eaſed of the burden of ſinne. Behold here how thou maiſt be eaſed. As any occaſion is offered, Forgiue. Thus in doing goodneſſe to man, thou doeſt the beſt and greateſt goodneſſe to thy ſelfe, in that God (whoſe goodneſſe infinitely ſurpaſſeth thine) is moued thereby to doe good to thee. This is a great encouragement, a ground of much comfort to ſuch as can and doe forgiue men. Though they haue no recompence from man, though they be laughed at for it: yea though they be worſe dealt withall (as Pſal. 35. 12.—120. 7. Dauid was) and more wronged becauſe they are ſo ready to forgiue, yet Gods gracious acceptation thereof, his mercifull dealing with them for it, is recompence enough.

§. 155. Of the reuenge which reuengefull perſons bring vpon themſelues.

Q. VVHat doctrine followeth as a iuſt conſequence from the forenamed condition?

A. Placatum habert Deum non poteſt qui cum fratre pacem per zeli diſcordiam non habet. Cypr. de nit. Eccl. §. 11 They who forgiue not men are not forgiuen of God. Bring that which is here intended by Chriſt into a true, Logicall, Syllogiſticall forme, and the conſequence will appeare to be moſt iuſt. The forme is this. Forgiue vs as wee forgiue others. But we forgiue not others. Therefore forgiue not vs. The propoſition is expreſſed in the Lords Prayer. The aſſumption is deducted out of the inward diſpoſition, and outward practiſe of the reuengefull perſon. The concluſion floweth from the Premiſſes by iuſt and neceſſarie conſequence. Yet further to confirme this concluſion, and to ſhew that it is not wreſted, let it bee noted how Chriſt immediately after this prayer, expreſſely inferreth as much in theſe words,Mat. 16. 15. If yee forgiue not men their treſpaſſes, neither will your Father forgiue you your treſpaſſes. In the Parable ye finde as much verified. For the Lord deliuered that ſeruant, that would not forgiue his fellow-ſeruant,Math 18. 34, 35. to the Tormenters, till he ſhould pay all that was due to him. Thereupon Chriſt maketh this Inference, So likewiſe ſhall my heauenly Father doe alſo vnto you, if yee from your hearts forgiue not euery one his brother their treſpaſſes.

It is Gods vſuall manner to deale with men according to their dealing one with another. Theſe prouerbiall ſpeeches import as much,Math. 7. 1. With what meaſure you mete it ſhall be meaſured to you againe. Gal. 6. 7. Whatſoeuer a man ſoweth that ſhall he reape. Hee ſhall haue iudgement without mercy that hath ſhewed no mercy. Iam. 2. 3. Diues, Luk. 16. 21, 24. that denied to Lazarus the crummes that fell from his Table, was denied a drop of cold water to coole his tongue. For man is to man in Gods ſtead. By our cariage to man God taketh tryall of our diſpoſition to him. Whereupon Saint Iohn ſaith,1. Ioh. 3. 17. Who ſo hath this worlds goods, and ſeeth his brother hath need, and ſhutteth vp his bowels of compaſſion from him, how dwelleth the loue of God in him? For hee that loueth not his Brother whom hee hath ſeene, —4. 20. how can he loue God whom he hath not ſeene?

Gods mercy is operatiue as fire: it warmeth that heart in which it abideth, and worketh mercy therein. Where therefore no mercy to man can be found, there is iuſt cauſe to ſuſpect no mercy of God hath been ſhewed. The ſoule of an vnmercifull man is no fit receptacle of the mercies of God. It abuſeth, it peruerteth them.

Behold here the folly of cruell hard-hearted and reuengefull perſons,Folly of reuengefull perſons. who like the vnmercifull ſeruant, deny that to their brother which they craue of God. What can they looke for of GodMath. 18. 3 . but ſuch meaſure as was meted out to the ſaid ſeruant, and toLuk. 16, 24. 25. Diues? They therefore that deale vnmercifully with others, doe moſt hurt to themſelues, becauſe thereby they prouoke God to deale vnmercifully with them. Conſider this O wrathfull & reuengefull perſons. The time may come when you will as earneſtly deſire one drop of Gods mercy, as Diues deſired a drop of water to coole his tongue: and yet you ſhall haue your deſire no more ſatisfied then his was.

This conſequence of Gods retaining their ſinnes who forgiue not their brethren,Motiue to forgiue. doth much enforce the a fore-mentioned154. exhortation to forgiue. As there was ſhewed the great aduantage of forgiuing others (which is aſſurance of Gods forgiuing them) ſo here is declared the great damage of not forgiuing: which is a ſtrict exaction of the vttermoſt penaltie for all that debt wherein we ſtand bound to Gods iuſtice. He that from his heart forgiueth not his brother that hath offended him,Quiſquis in ſe delinquen i fiatri non ex corde dimiſerit, non indulgentiam ſed condemnationem deprecatione hac ſ •• imet impetrabit, ſuaque prof ſſione ſemetip ſum dirius iudica i. Ab. Iſaak. de Orat. cap. 21. 〈 in non-Latin alphabet 〉 by this Petition procureth to himſelfe not abſolution, but condemnation, and by his owne profeſſion cauſeth himſelfe to be more ſeuerely iudged. For he turneth his Petition for himſelfe into a fearfull imprecation againſt himſelfe: and whatſoeuer his words be, in effect he prayeth that God would not forgiue him. He turneth the ſence of this word, Forgiue, to be, Forgiue not. Is not this the ready way to pull vengeance vpon his owne pate for all the ſinnes whereof in any kinde hee ſtandeth guiltie before God? Wofull in this reſpect is their plight, whom reuenge doth ſo poſſeſſe as they cannot forgiue. How vnſenſible of their good or hurt are they on whom theſe motiues worke nothing at all! Oh be moued, euen for auoiding this great miſchiefe, to forgiue: and take heed that by not forgiuing thy neighbour ſome ſmall and light wrongs againſt thee, thou keepe thy ſelfe from obtaining pardon of thy hainous ſinnes before God.Cyril. Catech. Myſt. 5.

§. 156. Of deprecation againſt euill.

Q. VVHat is to bee obſerued about the order of the fift Petition?

A. 1. That which it hath common with the ſixt?

2. That which is proper to it ſelfe.

Two things are common to them both.

1. The diſtinct kinde of them both is the ſame.

2. The generall matter

The diſtinct kinde wherein theſe two laſt Petitions differ from all the reſt, is Deprecation, that is, Prayer for the remouall of euill. In the fift Petition we pray to bee freed from the guilt and puniſhment of ſinne. In the ſixt, from the power and bondage of ſinne.

Q. What doe we hence learne?

A. Deprecation muſt be added to Petition. We muſt be carefull as well to pray againſt thoſe euils which doe, or may annoy vs, as for thoſe good things which may, or doe helpe vs, 〈 in non-Latin alphabet 〉 1. Tim. 2. 1. This kinde is expreſſely mentioned among the other warrantable kindes of Prayer: and on all occaſions it hath been vſed by the Saints. Accordingly it may and muſt be vſed by vs, and that in regard of Gods glory, and our owne good.

1. The glory of Gods pittie and power is much magnified hereby. Of his pittie, in that by going to him in all our miſeries we acknowledge him to be a God of compaſſion, moued with our miſeries: elſe could we haue no heart to goe to him. The ſeruants of the King of Syria perſwade their Lord, being ouerthrowne in battell to go with ſackcloth vpon their loynes,1. King. 20. 31. and ropes vpon their heads to the King of Iſrael, on this ground, We haue heard that the Kings of the houſe of Iſrael are mercifull Kings. Were we not perſwaded that he to whom we goe, is pittifull and mercifull, ſcarce ſhould we be moued to lay open our ſores before him. Well, markeNum. 14. 18, 19. the prayers of the Saints, and you ſhall finde the mercy, pitie and compaſſion of God much pleaded in them.Dan. 9. 9. The glorie of Gods power is alſo magnified by Deprecations,Pſal. 51. 1. in that he is acknowledged to bee for all turnes able to doe, and able to vndoe. Able to doe that good for vs which he ſeeth to be needfull for vs: and able to vndoe that knot of miſery wherewith thorow our owne folly we are bound, and to breake thoſe ſnares wherewith wee are entangled.

2. Our need requireth, that being in miſery we ſhould be deliuered out of it: or elſe all the good that can be beſtowed vpon vs, will bee but as a ſhew or ſhadow of goodneſſe: no ſweetneſſe thereof can be taſted: no benefit can bee reaped thereby. Abraham conceiuing it to bee a great miſery to be childleſſe,Gen 15, 1, 2. when God graciouſly promiſed him to be his ſhield, and exceeding great reward, he anſwered, What wilt thou giue me, ſeeing I goe childleſſe? This ſuppoſed euill tooke away the ſweetneſſe from that exceeding great reward which was proffered to him. The Iſraelites being in grieuous bondage, when Moſes came to them in the name of the Lord to comfort them,Exod. 6. 9. They hearkned not to him for anguiſh of ſpirit. All the delights which the heart of man can deſire are as nothing to him that is ſicke at heart, or tortured with tormenting diſeaſes, if he bee not freed from that ſickneſſe, and eaſed of that paine.

In what a deſperate caſe may we now thinke them to be, that, being in miſerie, either ſeeke no helpe at all: or, which is all one, ſeeke helpe of ſuch as can afford them no true helpe.

Of the former ſort are

1.Refuſers of helpe in miſery. Such as thorow a blockiſh ſtupiditie, like beaſts, lye vnder that euill which lyeth vpon them: and ſeeme not to be moued therewith, as thoſe Iewes of whom the Prophet thus complaineth, O Lord thou haſt ſtricken them, Ier. 5. 3. but they haue not grieued, &c.

2. Such as through wilfull obſtinacie are ſo farre from praying to haue the euill that is on them remoued, as by continuing in ſin, they bring more and more euill vpon them: like Ahaz, who therefore is thus branded,2. Chro. 28. 22. This is Ahaz.

3. Such as through a malitious impudencie, when they are pinched and preſſed with the euill that lyeth on them, blaſpheme the Name of God, as the prophane2. King. 6. 33. King of Iſrael, andRen. 16. 8, 9. they who were tormented at the pouring out of the fourth viall, did.

Of the latter ſort are,Seekers of helpe where no helpe is.

1. Such as truſt to meanes without God: as2. Chro. 56. 12 Aſa, who ſought not to the Lord, but to the Phyſitians: and theIſa. 31. 1. Iſraelites who went downe to Egypt for helpe, but ſought not the Lord.

2. Such as ſeeke helpe of ſuch things as haue no powre or vertue at all to helpe them in that for which helpe is ſought: as they, who, being troubled in conſcience and wounded in ſoule, ſeeke to eaſe themſelues by merrie company, muſicke, gaming, and the like. So1. Sam. 16. 17. Saul, when the euill ſpirit came vpon him, muſt needs haue muſicke: and the1. King. 18. 26, 28. Baalites when their requeſt was not granted, Leaped vpon the Altar, and cut themſelues with kniues and lancers: and Papiſts to like purpoſes whip themſelues: yea alſo they ſeeke to driue the Diuell away with holy water, holy oile, crucifixes, croſſing themſelues, and other like fooliſh toyes.

3. Such as ſeeke helpe of him that will take all aduantages againſt them, and worke them the more miſchiefe for truſting to him, euen the Diuell himſelfe. All that go to Witches, Coniurers, Sorcerers, and ſuch inſtruments of Satan, for helpe in any need, ſeeke helpe of Satan: as1. Sam. 28. 8. Saul that went to the Witch at Endor: and2. King. 1. 2. Ahaziah that ſent to Baal-zebub.

All theſe, and other like helpes are no better then aEzek. 29. 7. reede, whereupon if a man leane it breaketh, and renteth his fleſh that leaneth thereon.

For our part therefore let vs take notice of the euils whereunto we are ſubiect,What euils are to be prayed againſt, and how, See in the whole Armour of God, on Eph. 6. 18. and of the remedie warranted and ſanctified for remouing of them, and wiſely and conſcionably vſe the ſame.

This of Deprecation, which is the diſtinct kind of the two laſt Petitions.Treat. 3. §. 32, 33 &c. The generall Matter of them both followeth.

§. 157. Of taking care for our ſpirituall welfare.

Q. VVHat is the generall matter nf the two laſt Petitions?

A. Spirituall. Such as concerneth our ſoules. As in the fourth Petition wee were taught to pray for ſuch temporall bleſſings as were meet for our bodies,Poſt ſubſidium cibi petitur & ve nia delicti, vt qui à Deo paſcitur in Deo viuat: nec tantum praeſenti & temporali vitae, ſed & aternae conſulatur. Cypr. de Orat. Dom. §. 16. and for our outward eſtate in this world: ſo in the fift and ſixt Petitions wee are taught to ſeeke ſuch ſpirituall bleſſings as concern the good of our ſoule, that he who is fed of God may liue in God.

Q. What are we taught hereby?

A. We muſt take care of our ſpirituall welfare. Care muſt be had for the good of our ſoules as well as of our bodies.Ioh. 6. 27. Where Chriſt moueth vs to moderate our immoderate care for the things of this world, he preſſeth vs, earneſtly to care for our ſoules. And that not without iuſt cauſe.Mat. 6. 33. For

1. Our happineſſe conſiſteth in the ſpirituall well-fare of our ſoules.Pſal. 32. 2. Bleſſed is the man vnto whom the Lord imputeth not iniquitie, and in whoſe ſpirit there is no guile.

2. Herein lyeth a maine difference, not onely betwixt reaſonable and vnreaſonable creatures, or ciuill & ſauage men, or Profeſſors of true religion and idolaters, but alſo betwixt all naturall and ſpirituall men. The naturall man, whether he liue in the Church or out of it, mindeth onely the things of this life. The things of the Spirit of God, 1. Cor. 2. 14. which concerne his ſoule and the ſpirituall good thereof, He receiueth not; for they are fooliſhneſſe to him. Onely the ſpirituall man, who is both in the Church and of the Church, enlightned and guided by that Spirit which is in the Church, and in euery part and member thereof, well diſcerning the things of the Spirit of God, tending to the happineſſe of his ſoule, doth carefully ſeeke after them.

The folly of moſt men is hereby diſcouered.1. Reproofe. For their care is wholly and onely for the things of this life. They neglect their ſoules, as if they had no ſoules at all to care for, or cared not what became of them. Their owne Prouerbe verifieth as much againſt them, which is this, Let God take care for my ſoule, and I will take care for my bodie. A curſed Prouerbe. In both the parts thereof it ſauoureth ranke of Atheiſticall prophaneneſſe. The latter part implyeth a deſperate caſting off Gods care for their bodies: the former, a preſumptuous thruſting of their ſoules on God, againſt that courſe which he hath expreſly preſcribed.

Let vs learne wiſedome from this ground of wiſedome taught by him that is the wiſedome of God.2. Aduice. Let vs not diſioyne the care of theſe two ſweete companions, which God hath ſo nearely linked together, our bodie and ſoule. Let both in their place and due manner be cared for. Let ſpirituall things be prouided for the ſoule, which is a ſpirituall ſubſtance, as well as earthly things for the body which is of the earth. By that care which nature moueth vs to take for the temporall good of our bodies, we ought to be ſo farre from reſting therein, as we ought rather to be raiſed vp thereby to ſeeke how we may procure good to our ſoules. Surely Chriſt by inferring the Petitions for our ſoules good, immediatly vpon that which concerneth the good of our bodies, intendeth thereby, that by ſence of our bodies need we ſhould be made ſencible of the ſoules need.

For this end, let vs

1. Take notice of our ſpirituall needs. Ignorance of need maketh men negligent of prouiding things needfull. Laodicea not knowing that ſhe was wretched, Reu 3. 16, 17, 18 miſerable, poore, blind and naked, regarded not the gold that might make her rich, the white rayment that might couer the ſhame of her nakedneſſe, and the eye-ſalue that might make her ſee.

2.Prou. 2. 4. Enquire after the meanes of helpe.—4. 5. The wiſe man doth oft much preſſe this dutie of ſeeking and ſearching after the things that are needfull and vſefull.—8. 5.

3. Conſcionably and carefully vſe the meanes which are afforded for helpe. This was the counſell which Chriſt gaue to the forenamed Church of the Laodiceans, to buy gold tried in the fire, and white raiment, Reu. 3. 18. and to annoint her eyes with eye-ſalue.

§. 158. Of doubling our care for the good of our ſoules.

Q. WHy are there two Petitions for our ſpirituall good?

A. 1. The things concerning our ſpirituall eſtate are farre more excellent: as the ſoule is more excellent then the bodie,Things of the ſoule moſt excellent. and as things concerning eternall and heauenly happineſſe ſurpaſſe ſuch as concerne onely a temporall and earthly contentment.Mat. 13. 44, 45, 46. The Merchant that ſold all that he had to buy the treaſure hid in the field, and the pearle of price, was not ignorant hereof.

2. They are more abſolutely neceſſarie.Things of the ſoule moſt neceſſarie. We may want the temporall things of this world, and yet not be miſerable. God can turne that want to our aduantage.Luke 10. 42. But the want of ſpirituall bleſſings maketh vs extreamely miſerable. True happineſſe conſiſteth in the fruition of theſe. Yea the happineſſe of our temporall well-fare conſiſteth in our ſpirituall well-fare. No benefit, no comfort can be receiued from all that this world affordeth, vnleſſe ſinne be pardoned and we freed from the power thereof.

3. We are by nature more dull and backward to ſeeke after things ſpirituall,Man careleſſe of his ſoule. then temporall. Theſe are viſible, and the ſweetneſſe of them is more ſenſible, ſooner diſcerned, and more eaſily taſted. The other being inuiſible, are more inſenſible. So as we haue more need to be the more earneſt in ſeeking of them.

Q. What are we taught hereby?

A. Our care for ſpirituall things muſt be double. With much more earneſtneſſe muſt we ſeeke ſpirituall then temporall bleſſings. It is of ſpirituall good things that Chriſt ſaith,Mat. 6. 33. 〈 in non-Latin alphabet 〉 . Firſt ſeeke, &c. Both before and aboue all other things ſeeke them. Firſt, doth not onely note out the order, but alſo the manner of ſeeking.2 Pet 1. 10. 〈 in non-Latin alphabet 〉 . Of ſpirituall bleſſings it is That Saint Peter ſaith, Rather giue diligence, or giue the more and greater diligence to make them ſure. Our mind muſt with the vtmoſt of our endeauour, euen with full bent be carried that way.

A due conſideration of this point doth manifeſt the2. Pet. 1. 9. blindneſſe, and aggrauate the folly of them who preferre temporall before ſpirituall bleſſings:Mar. 5. 17. like to the Gadarens, who made more account of their ſwine then of Chriſt. Into this ſhip of fooles may they well be thruſt

1. Who put of the time for ſeeking the good of their ſoules,Who preferre things temporall before ſpirituall. but will looſe no time for aduancing and encreaſing their temporall eſtate. They who put off their prouiding of oyle till the houre wherein the Bridegroome came are ſtiled fooliſh Virgins. Mat. 25. 2, &c.

2. Who put bie the opportunities that by Gods prouidence are afforded for doing good to their ſoules. As Felix, who when by Pauls preaching his heart was ſo ſmitten as he trembled, Acts 24. 26, 27. ſaid, Go thy way for this time: and yet watched all opportunities for a bribe.

3. Who ſo eagerly purſue the things of this world, wherein they take delight,Gen. 25. 29, &c. or from whence they expect profit, as they neglect the care of their ſoules. Such an one was prophane Eſau, who followed the profits and pleaſures of the field till hee fainted, and then ſold his birth-right for a meſſe of pottage.

4. Such as ſeeke the ſpirituall things of their ſoule, but ſo looſely and careleſly as if they cared not much for them. Theſe are like the Luke-warme Laodiceans who can expect nothing but to be ſpued out of the mouth of Chriſt.Reu. 3. 15, 16.

Let vs be otherwiſe minded: and for that end,

1. Well diſcerne betwixt things that differ.Direction. Till the vnderſtanding be throughly enformed in the difference of matters, and know which are the more excellent, the will cannot encline it ſelfe to one more then to another. This therefore doth the Apoſtle pray for in the Philippians behalfe, Phil. 1. 10. 〈 in non-Latin alphabet 〉 vt dignoſcatis quae diſcrepant. Pſal. 4. 6. To diſcerne things that differ.

2. Wiſely prefer e the more excellent. As Dauid, who, when others ſaid, Who will ſhew vs any good? (meaning temporall goods) thus prayed to God, Lord lift thou vp the light of thy countenance vpon vs?

3. Stirre vp the gift of God. 2. Tim. 1. 6. That deſire, that loue, that delight that in any meaſure is in thee towards the ſpirituall good things of thy ſoule, nouriſh, and encreaſe, that they neither decay nor die in thee.

4. Helpe the weakneſſe of nature.Mat. 26. 41. When the ſpirit is ready, the fleſh will be backward.Rom. 7. 21, 23. And when one would do good, euill is preſent with him. A law in the members warreth againſt the law of the mind. This oft maketh vs dull, heauie and ſluggiſh. Wherefore (as the wiſe man aduiſeth) when the iron is blunt, Eccl. 10. 10. put to more ſtrength.

Hitherto of the generall matter common to the two laſt Petitions.

§. 159. Of the bleſſings which Pardon of ſinne bringeth.

Q. VVHat proper thing is to be conſidered about the order of the fift Petition?

A. 1. The inference of it vpon the fourth.

2. The Precedence of it before the ſixt.

Q. What doctrine doth that inference afford?

A. By pardon of ſinne the things of this world are made true bleſſings. All the things which in this prayer we are taught to craue, are ſo to be craued as bleſſings. But ſinne is as deadly poyſon to daily bread: while it remaineth vpon vs vnpardoned, nothing that this world affordeth can be a true bleſſing: for ſinne bringeth a curſe vpon euerie creature that we vſe:Deut. 28. 16, &c. but pardon of ſinne taketh away that curſe, and ſo maketh all that wee vſe to be true bleſſings.Pſal. 32. 1. That man therefore is pronounced bleſſed whoſe tranſgreſſion is forgiuen.

Learne hereby in the vſe of all temporall bleſſings to ſeeke for pardon of ſinne. It is one end of Grace before meate (according to the1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable cuſtome of Gods people) to haue the curſe taken away from the creatures we vſe, and to haue them turned into a bleſſing. Do the like, craue pardon of ſinne, before thou goeſt about the worke of thy calling, before thou takeſt a iourney, before thou goeſt to any recreation though thou knoweſt it to be lawfull and meete, before thou goeſt to bed, when thou riſeſt vp, in all things, at all times ſeeke remiſſion of ſinne. Neuer thinke thy ſelfe well or ſafe, no not in thy greateſt abundance or beſt proſperitie till thou haue aſſurance thereof.Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore, and keepeth all Gods bleſſings from entring.Lam. 3. 44. Sinne, like a cloud, hideth from vs the bright Sunne-ſhine of Gods fauour. Sinne like the accurſed thing which Achan ſtole,Ioſ. 7. 11. &c. 2. King. 4. 40. maketh vs a prey to our deadlieſt enemies. Sinne, as the wilde gourdes, bringeth death with it, and that into ſuch things as are otherwiſe wholeſome,Dan. 5. 5, 6. and good. Sinne, like that hand-writing which on a wall appeared to Bel-ſhazzar, in the middeſt of our greateſt iolletie, will change countenance, trouble thoughts, looſe ioynts, and make knees to ſmite one againſt another. Is there not then great and iuſt cauſe in all things at all times to ſeeke pardon thereof?

This of the Inference of the fift Petition on the fourth.

§. 160. Of the precedence of Iuſtification before Sanctification.

Q. VVHat Doctrine doth the precedence of the fift Petition before the ſixt import?

A. Iuſtification goeth before Sanctification. For the former of the two laſt Petitions concerning our ſpirituall good ſetteth out our Iuſtification, the latter, our Sanctification. This precedence is to be applyed rather to Order, then to Time. For at that very moment that Chriſt pardoneth ſinne, he conueigheth his Spirit into vs whereby ſinne is mortified. S. Paul therefore where hee ſetteth downe theſe two together, ſetteth Righteouſneſſe before Sanctification.

Iuſtification cauſeth Sanctification:1. Cor. 1. 30. in which reſpect the Apoſtle ſaith that we are ſanctified by faith in Chriſt, Acts 26. 18. that is, faith vniting vs to Chriſt, by whom we are iuſtified, receiueth grace for grace, a further grace to ſanctifie vs.

Sanctification declareth Iuſtification:Iam. 2. 24. in which reſpect Saint Iames ſaith, that we are iuſtified by workes: that is, declared ſo to be. As by vertue of our Iuſtification wee are preſented blameleſſe before God: ſo by vertue of our Sanctification wee are declared to be righteous before men.

As the cauſe therefore goeth before the effect, and as the effect followeth the cauſe, ſo are Iuſtification and Sanctification in their order one to another.

1. This order affordeth one ſound argument againſt Iuſtification by workes.Rom. 3. 28.—11. 6. All good workes are parts of Sanctification. If by the merit of them we be iuſtified, Sanctification muſt goe before Iuſtification.

2. This order proueth our Iuſtification to be free.Rom. 3. 24. Becauſe in order of nature it goeth before any good thing that wee can do.

3. It alſo demonſtrateth the precedence of faith before acceptable repentance, in order of nature. Faith is the inſtrument of our Iuſtification, Repentance a principall grace of our Sanctification.

4. It layeth downe the ground of pardon of ſinne:Pſal. 51. 1. which is, nothing in our ſelues, but the meere free grace of God, which is to be pleaded for obtaining pardon.

Thus much of the Order of the fift Petition. The particular good things to be craued, are next to be declared.

§. 161. Of graces to be prayed for in regard of the pardon of our owne ſinnes.

Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition?

A. 1. Such as concerne the Petition it ſelfe.

2. Such as concerne the condition annexed to it. The things which concerne the Petition it ſelfe haue reſpect to the pardon both of our owne, and of others ſinnes. For wee are taught to ſay in the plurall number and firſt perſon, Forgiue VS OVR treſpaſſes.

Q. What are the things that concerne the pardon of our owne ſinnes to be prayed for?

A. 1. Knowledge of the nature of ſinne: how horrible a thing it is: into what a wofull plight it bringeth the creature, making it a debter to the reuenging iuſtice of God.Deut. 28. 15, 16, &c. For this end doth the Law diſtinctly ſet downe the curſes which by ſinne are pulled on man.

2. Knowledge of a mans owne ſinnes. How he himſelfe being guilty of ſinne is a debter to God: and in that reſpect in a moſt wofull eſtate. This did Dauid well know when he ſaid, I know mine iniquitie: and Iob who ſaid, Behold, I am vile. Pſal. 51. 3. Iob 40. 4.

3. Sence of the burden of ſinne. All the knowledge that can be had of the horribleneſſe of ſinne, and of the multitude and hainouſneſſe of the ſinnes whereof wee ſtand guilty, will not ſufficiently moue vs to be eaſed of the burden of them, till we feele the weight thereof lying on our owne ſoules, and euen oppreſſing them. This made Dauid ſo earneſtly deſire God not to rebuke him in anger: For of that earneſt ſute he rendereth this reaſon, Mine iniquities are gone ouer mine head: as an heauy burden they are too heauy for me. Pſal. 38. 1, 4.

4. A broken heart, and contrite ſpirit. A man may feele the heauy burden of ſinne, and yet not ſeeke to bee eaſed: but lye vnder it as a beaſt: or as one that deſpaireth of all helpe. But if the heart be truely broken, and touched to the quicke with the ſence of ſinne, it will not let a man reſt till hee haue obtained pardon.Pſal. 51. 17. In that Pſalme where Dauid moſt earneſtly craueth pardon, he ſheweth that he had a broken heart.

5. Humble confeſſion of ſinne. For this Petition is a plaine acknowledgement thereof. WithoutProu 28. 13. confeſſion there is no hope of pardon: but1. Ioh. 1. 9. Pſal 32. 5. promiſe of pardon is made to him that confeſſeth his ſinne.

6. Earneſt deſire of pardon. That we may be freed from the guilt and puniſhment of ſinne. To confeſſe ſinne and not to deſire pardon, is but to put in an euidence againſt our ſelues. This is that which is moſt diſtinctly expreſſed in this Petition: and which hath euer been performed by all the Saints.

7. Knowledge of Gods free grace and rich mercy. Without this, though a man neuer ſo much feele the burden of ſinne, he hath no ſure ground, nor can haue any heart to ſeeke pardon. It appeareth that Dauid was well inſtructed therein,Pſal. 51. 1. in that hee doth ſo much plead and preſſe it.

8. Vnderſtanding of the ſacrifice of Chriſt. What that ſacrifice was;1. Pet. 1. 19. the pure and precious bloud of the Sonne of God. By whom it was offered vp;Heb. 9. 14. by himſelfe thorow his eternall Spirit. For whom; euen for vs 1. Tim. 1. 15. miſerable ſinners. To what end; to be 1. Tim. 2. 6. a ranſome for our ſinnes: that ſo ſatisfaction might be made to Gods iuſtice for the ſame. This ſacrifice added to God mercie ſhewes how perfectly Gods mercy and iuſtice meet together in mans Redemption. No maruell then that1. Cor. 2. 2. Saint Paul deſired to know nothing but Ieſus Chriſt and him crucified.

9. A right diſcerning of the perfection euen of the actiue obedience of Chriſt, and of the end thereof: how heeMath. 3. 15. fulfilled all righteouſneſſe: and howRom. 5. 19. we are made righteous thereby. Thus we may ſee how the debt of obedience which wee owe, and are not able to performe, is performed by our ſurety, and we by reaſon thereof are accepted as righteous.

10. An high eſteeme of Chriſt. For Chriſt, the great things that he hath done and ſuffered, and the many great benefits which iſſue from thence are not for hogges, that as vile things will trample them vnder feet.Phil. 3. 8. Saint Paul accounted all things but loſſe and dung in compariſon of Chriſt.

11. Hungring and thirſting after Chriſt and his righteouſneſſe. Luke 1 53. Theſe are they that ſhall be ſatisfied and filled; Math. 5. 6. and in that reſpect are bleſſed.

12. Faith in the pardon of ſinne. All the forenamed points without this,Ioh. 5. 24. will but aggrauate a poore ſinners miſery. This is it that bringeth a quietus eſt, Luke. 7. 50. a full diſcharge with it. In the diſeaſe and diſtreſſe of the ſoule thorow ſinne, Chriſt will ſay as he did to ſuch as were afflicted in body,Math. 8. 13.—9. 22. As thou haſt beleeued, ſo be it vnto thee: Thy faith hath made thee whole.

13. Peace of conſcience. Rom. 5. 1. This followeth faith, and giueth good euidence to the ſoule of the diſcharge thereof from ſinne.

Theſe are eſpeciall graces, that reſpect the pardon of our owne ſinnes.

§. 162. Of graces to be prayed for in regard of the pardon of others ſinnes.

Q. VVHat things in regard of the pardon of others ſinnes are to be prayed for?

A. 1. Compaſſion by reaſon of them. Conſidering the wofull plight where into ſinne bringeth men, our bowels ought to be moued thereat.Mar. 3. 5. It is noted of Chriſt that he grieued for the hardneſſe of the Iewes hearts. Was there not great compaſſion in him that thus prayed for others,Exo, 32. 31, 32. Oh this people haue ſinned a great ſinne: yet now if thou wilt forgiue their ſinne: and if not, blot me out of thy Booke. This compaſſion will make vs as earneſt for the pardon of the ſinnes of others as of our owne.

2. Humiliation for them.Ezr, 9. 3. Good Ezra was ſo deiected and humbled for the ſinnes of others, as hee rent his garment and Mantle, and pluckt off the haire of his head, and beard, and fell downe aſtonied.

3. Confeſſion of them. It was vſuall with the Saints to confeſſe vnto God the ſins of others. For which purpoſe the confeſſions ofExod. 32. 31. Moſes, ofEzr. 9. 6, 7. Ezra, ofNeh. 1. 6. Nehemiah, ofNeh. 9. 16, &c the Leuites, of Dan. 9. 20. Daniel, and of others are worthy to be obſerued. Humiliation and confeſſion of others ſinnes is an euidence of an holy zeale of Gods glory. Feare of the iuſt vengeance of ſinne may make vs humble our ſelues for our owne ſinnes, and penitently confeſſe them to God. But to be ſo affected for others ſinnes, as it ſheweth a brotherly fellow-feeling, ſo an holy indignation againſt ſinne, as it is a ſinne offenſiue to the diuine Maieſtie.

4. Supplication for the pardon of them. This is the maine dutie expreſſely taught in this Petition. It is an eſpeciall meanes of obtaining pardon for others ſinnes. But it is not in our own power to doe it?Zac. 12. 10. It is a gift of the Spirit, and a gift promiſed. We may therefore, yea and we muſt pray for it. And hauing it, then ſay to God as Moſes did,Num. 14. 19. Pardon, I beſeech thee, the iniquitie of this people: and as Chriſt did,Luke 23. 34 Father, forgiue them: and as Stephen did,Act. 7. 60. Lord lay not their ſinne to their charge.

Theſe are principall graces to bee prayed for, by vertue of the maine Petition.

§. 163. Of the graces which are to be prayed for by reaſon of the condition annexed to the Fift Petition.

Q. VVHat graces are to be prayed for by vertue of the condition annexed to the Fift Petition?

A. In generall, ſuch a minde to our brother as wee deſire God to beare to vs. This Chriſt implyeth vnder this one word mercifull, where he ſaith,Luk 6. 36. Be yee mercifull as your heauenly Father is alſo mercifull. Hereby as in a Looking-glaſſe ſhall we ſet out Gods minde to man, and1. Pet. 2. 9. ſhew forth the praiſes of God: yea andLuke 7. 47. gaine good euidence of Gods good minde to our ſelues.

In particular, ſuch graces as follow.

1. Loue. This is a dutie that hath beene required1. Ioh. 3. 11. from the beginning: and it is theMath. 5. 44. ground of all goodneſſe, kindneſſe, and forgiueneſſe.Epheſ. 4. 32. Where the Apoſtle exhorteth to forgiue, he addeth this direction,—5. 2. walke in loue, ſhewing thereby that loue will make men forward to forgiue.

2. Meekeneſſe. 1. Pet. 3. 4. This is in the ſight of God of great price. It is of ſpeciall vſe to keepe a man from being prouoked, and from deſire of reuenge. Chriſt being of a meeke ſpirit,—2. 23. when he was reuiled, reuiled not againe. Moſes being commended for a very meeke man, Numb. 12. this is giuen as an euidence and proofe thereof, that hee was not prouoked to wrath by the wrong which Aaron and Miriam did him.

3. Compaſſion: or, to vſe the Scripture phraſe, bowels of mercies. Col. 3. 12. 〈 in non-Latin alphabet 〉 . This maketh vs pitie ſuch as wrong vs. And becauſe in doing wrong to vs, we know they doe themſelues the greateſt hurt, a compaſſionate ſpirit wil worke in vs more pitie towards them, then reuenge againſt them: and in that reſpect to pray for them euen when they are wronging vs,Luke 23. 34. as Chriſt and Stephen did.Acts 7. 60.

4. Long-ſuffering. That doth the Apoſtle adde to the forenamed meekeneſſe, Col. 3 12. and bowels of mercies. This keepeth a man from being ouercome with multitudes of wrongs. God himſelfe is ſaid to be a God of long-ſuffering, Pſal. 103. 8. in that hee continueth to paſſe by many wrongs time after time, without executing iudgement and reuenge vpon the doers thereof. In regard of the many wrongs whereunto, while we liue in this world, wee are ſubiect, long-ſuffering is neceſſary.

5. Power ouer wrath. Hereby though it doe ſo fall out that anger be ſtirred vp in vs by the iniuries of wicked men, yet by holding it in, as it were with bit and bridle, wee may bee kept from exceſſe, and from ſinne, according to this intimation of the Apoſtle,Epheſ. 4. 26. Be angry but ſinne not. Herein lyeth a maine difference betwixt naturall men, and men regenerate. Becauſe in naturall men there is fleſh onely, when anger is kindled, it burneth more and more. But becauſe in men regenerate there is ſpirit as well as fleſh,Gal. 5. 16, 17. by that ſpirit the luſts of the fleſh are ſuppreſſed and quenshed:1. Sa. 25. 32, &c. as is euident in the caſe betwixt Dauid and Nabal.

6. Forgetfulneſſe of wrongs. That wee ſuffer not them to abide continually in our minde and memory. Thus doth God deale with treſpaſſes committed againſt him. I will remember their ſinne no more, ſaith hee.Ier. 31. 34. It is a part of the renouation of memory, to let ſlip, forget, and not to hold and retaine euill things, 1. Kin. 11. 14. &c and in particular reuenge. Remembrance of wrongs, encreaſeth deſire of reuenge. But forgetfulneſſe thereof cauſeth fulleſt forgiueneſſe.

7. Readineſſe to forgiue. Epheſ. 4. 32. This is the maine thing intended in this condition. All the other graces before mentioned are but preparations hereunto.

8. Truth in the act of forgiueneſſe. 1. Ioh 3. 18. Herein lyeth the liuelyeſt, and beſt reſemblance betwixt Gods forgiuing and ours. This is eſpecially intended in this Particle of reſemblance, As.

Hitherto of the good things which by vertue of the Fift Petition, and the condition annexed thereto, are to be prayed for.

§. 164. Of the things for which thankes is to be giuen by vertue of the Fift Petition.

Q. WHat are the particular good things for which by vertue of the Fift Petition we are to be thankefull?

A. 1. Such as concerne Gods forgiuing vs our treſpaſſes.

2. Such as concerne our forgiuing other men their treſpaſſes.

They which concerne Gods forgiuing vs, are ſuch as follow:

1. Gods free grace, In that for his owne ſake, without any deſert of ours he paſſeth by and pardoneth our ſinnes. In this reſpect doth the Prophet magnifie him,Mic. 7. 18. and ſay, Who is a God like to thee, that pardoneth iniquitie, &c. He retaineth not his anger for euer, becauſe he delighteth in mercy.

2. Gods rich mercy: In that notwithſtanding our many, foule, and hainous ſinnes, the ſpring of his grace is not dryed vp, but he is pleaſed to forgiue them all. This incited Paul to make knowne his thankefull minde to God.1. Tim. 1. 12, 13, 14, &c.

3. Gods long-ſuffering, In that he hath not taken that aduantage againſt vs, which we from time to time haue giuen him: but rather by his patience hath led vs vnto repentance.Pſal. 103. 8. The perſon that duely conſidereth how many iuſt occaſions hee hath giuen to God to cut him off, and to giue him his portion with the damned and Deuils in hell, being brought to ſome aſſurance of the pardon of ſinne, cannot but heartily bleſſe God for his good and great patience towards him.

4. Chriſt Ieſus. Math. 1. 21. Hee it is that ſaueth people from their ſinnes. This is the greateſt matter of thankſgiuing that euer was, or can be giuen to ſonnes of men.Luke 1, 46, 47. The Virgin Mary therefore at her firſt conception of him,Luke 2. 10. magnifyeth the Lord. The Angell that firſt brought the newes of Chriſts Birth, proclaimeth it to be a glad tidings of great ioy. —14. Yea a Quire of heauenly ſpirits ſang praiſe thereat, ſaying, Glory to God in the Higheſt.

5. The obedience which Chriſt yeelded to the Law. For our ſakes it was:1. Cor. 30, 31. vnto vs is he made righteouſneſſe, that we might glory in the Lord.

6. The ranſome which hee paid for vs. Among many other bleſſings for which the Apoſtle giueth thankes,Col. 1. 12. 14. the bloud of Chriſt by which wee haue forgiueneſſe of ſinnes, Heb. 9. 12. is one. And well may it bee one. For by it eternall Redemption is obtained.

7. The Interceſſion which Chriſt continueth to make for vs. Rom. 8. 34. Herein doth the Apoſtle after an holy manner triumph, which is an eſpeciall kinde of glorifying God. Great cauſe haue wee ſo to doe. For hereby all the vertue and efficacy of Chriſts ſacrifice, is applyed to vs.

8. The Goſpell, whereby all the forenamed bleſſings are reuealed.Col. 1. 3, 5, 6. Expreſſely doth the Apoſtle giue thankes for this. All the rich treaſures of the myſterie of Godlineſſe would be of no vſe to vs, if by the Goſpell they were not opened to vs.

9. The Sacraments, whereby remiſſion of ſinnes is ſealed vp,Acts 8. 39.—16. 33, 34. and ſo ratified and aſſured vnto vs. When the Eunuch, and the Iayler were baptized, they reioyced: which being done ſpiritually in the Lord, it includeth a praiſing of God. And to ſhew that the holy communion is a matter of thanksgiuing, the Apoſtle ſtileth it,1. Cor. 10 16. 〈 in non-Latin alphabet 〉 . the cup of bleſſing: And from the Primitiue times of the Church vnder the Goſpell it hath beene called the Euchariſt, 〈 in non-Latin alphabet 〉 Grata beneficij recordatio. that is A gratefull commemoration of a thing.

10. Sight, and ſence of ſinne, and ſorrow for the ſame. Theſe are preparing graces, needfull for ſuch as expect pardon of ſinne.2. Cor 7. 9. The Apoſtle reioyced and thanked God for theſe graces in the Corinthians. Luke 7. 47. They are euidences of remiſſion.

11. Vnderstanding of the myſteries of the Goſpell. The Goſpell is a light that reuealeth thoſe myſteries. But what is light without ſight? A blind man in the brighteſt ſun-ſhine receiueth no benefit by the Sunne. The Apoſtle therefore that preached the Goſpell to the Corinthians, 1. Cor. 1. 4, 5. thanked God that they were enriched in all knowledge.

12. Faith in the Lord Ieſus. Luke 7. 50. By it pardon is obtained. Concerning it thus ſaith the Apoſtle,Epheſ. 1. 15, 16. After I heard of your faith in the Lord Ieſus, I ceaſe not to giue thankes for you.

13. The fruits of faith, as a quiet conſcience, a ioyfull heart, and comfortable ſpirit and ſuch like.2. Cor. 1. 4. Theſe being kindely wrought, giue euidence of our diſcharge of ſinne.

14. Meanes and euidence of pardon giuen to others. As wee pray for the pardon of others ſinnes, ſo wee muſt be thankefull for the euidences which wee ſee thereof. In this reſpect the Church of the Iewes glorified God for repentance to life granted to the Gentiles. Acts 11. 18. This their repentance was an euidence of Gods mercy in pardoning their ſinnes.

Theſe are good things for which God is to be praiſed by vertue of the Fift Petition.

§. 165. Of the things for which thankes is to be giuen by vertue of the condition annexed to the Fift Petition.

Q. VVHat are the particular good things for which thankes is to be giuen to God by reaſon of the condition annexed to the Petition?

A. 1. All the euidences of Gods indulgences towards vs in pardoning our ſinnes. For to this end is our profeſſion of forgiuing others heere expreſſed: where therefore there is ſuch an euidence, as we may boldly make profeſſion thereof, wee ought to be thankefull for it. Thus doth S. Paul giue thankes, as for faith in the Lord Ieſus, Col. 1. 3, 4. ſo for loue to all the Saints, an euidence thereof.

2. The meanes whereby wee are kept from taking reuenge. Thus did Dauid bleſſe God for ſending Abigail to keepe him from auenging himſelfe with his owne hand. 1. Sam. 25. 32, 33.

3. The alteration of our wrathfull and reuengefull nature. We could not in truth make this profeſſion,Rom. 6. 17. We forgiue, if our nature were not altered.1. Tim, 1. 13.

4. That meaſure of brotherly loue which we haue.2. Theſ. 1. 3. Without loue all ſhew of forgiuing is but a meere ſhew.

5. A ſpirit of meekeneſſe, Iam. 3. 17. and patience. Theſe and other like graces make vs readie and willing to forgiue. This Spirit commeth from aboue: Eph. 1. 3. and is one of thoſe ſpirituall bleſſings for which God is to be bleſſed.

6. An heart ſeaſoned with truth. 1. Chro. 29. 13, 17. By vertue thereof we are emboldned, euen in relation to Gods forgiuing vs, to ſay, As we forgiue.

Hitherto of the matter of Thankſgiuing which the fift Petition affordeth.

§. 166. Of Duties required in regard of deſire of pardon of our owne and others ſinnes.

Q. VVHat Duties are we to endeuour after by vertue of the fift Petition?

A. Both ſuch as concerne the Petition it ſelfe, and alſo the Condition annexed to it.

In regard of the Petition we ought

1. To acquaint our ſelues with the Law of God. This is needfull becauſe 1.Rom. 3. 20.—7. 7. By the Law is the knowledge of ſinne. See the whole Armour of God. in Eph. 6. 16. Thereby therefore wee ſhall know what ſinners we are, and in how great need we do ſtand of pardon. 2.2. King. 22. 19. Acts 2. 37.—24. 26. By the Law is mans ſoule humbled,Treat. 2. part. 6. § 20. pricked and broken, and thereby prepared to ſeeke pardon. 3. By the Law man is ſtript of all ſelfe-conceipt. Rom. 3. 19. Euery mouth is ſtopped and all the world made guiltie thereby.

2. To be well inſtructed in the Goſpell, and in the promiſes thereof, asLuk. 1. 4. Theophilus was. For 1.Acts 26. 18. by the Goſpell the grounds of pardon are reuealed. 2.Rom. 10. 8. Eph. 1. 13. By it faith is wrought. 3.Rom. 10. 15. Eph. 6. 15. By it the conſcience is quieted.

3. To partake of the Sacraments. ForRom. 4. 11. they are ſeales of our diſcharge.

4. To confeſſe our ſinnes to God. For 1. Ioh. 1. 9. if we confeſſe our ſinnes, God is faithfull and iuſt to forgiue vs our ſinnes.

5. To aske pardon. This is the dutie here expreſſely ſet downe.

6. To beleeue pardon. ForMar. 1. 15. faith is a dutie required of all to whom the Goſpell is Preached.

Theſe are duties that concerne the pardon of our owne ſinnes.

Duties required in regard of the extent of this Petition for the pardon of others ſinnes as well as our owne, are theſe that follow.

1. To take notice of the ſinnes of others, That ſo we may the better diſcerne what great cauſe there is to pray for them. For this end they which eſpied the great ſinnes of the Iewes, told Ezra thereof.Ezr. 9. 1.

2. To make knowne to other men ſinning, their ſinnes. Thus may they be brought to be humbled and to find mercy for them; as Dauid was humbled and found mercy.2. Sam. 12. 7, 8.

3. To make confeſſion of them to God, Exo. 10. 6. As Ezra, Daniel and others did, and procured pardon.

4. To pray for pardon for them, Dan. 9 As the forenamed Saints did. For by a faithfull and feruant prayer of the righteous, if one haue committed ſinnes they ſhall be forgiuen him. Iam. 5. 15, 16.

Theſe duties the Petition it ſelfe requireth.

§. 267. Of Duties required by reaſon of our Profeſſion to forgiue others.

Q. VVHat Duties are required by vertue of the Condition annexed to the fift Petition.

A. 1. To take notice of Gods mercifull dealing with vs. For this is the ground of the kinde of profeſſion here made, As we forgiue. Gen. 50. 20. Ioſeph taking notice of Gods good prouidence towards him, made him the more kind to his brethren.

2. To follow God in his goodneſſe. Eph. 5. 1. A point expreſſely enioyned by the Apoſtles. They that do not imitate God, cannot make this profeſſion, As we forgiue.

3. To put on ſuch graces as may make vs readie to forgiue. Theſe are Bowels of mercies,Col. 3 12, 13. kindneſſe, humbleneſſe of minde, meekneſſe, long-ſuffering, forbearing one another, &c. Without theſe a man will not be brought to forgiue wrongs.

4. To put away reuengefull paſſions. Col. 3. 8. As water extinguiſheth ſparkes of fire, ſo a reuengefull humour putteth away all good motions and intentions of forgiuing.

5. To accept of all meanes of attonement offered, 1. Sam. 25. 35. As Dauid accepted to the meanes which Abigail vſed to pacifie his wrath. This will bring vs to forgiue.

6. To offer reconciliation, Gen. 13. 8. as Abraham did. There are ſome of ſo crabbed a diſpoſition as they will neuer be reconciled, though they bee the wrong doers, except they be ſought vnto. Except therefore we ſeeke to them, there will be no reconciliation: and if there be no reconciliation how can it be thought that we can ſay in truth, Wee forgiue?

7. Not to yeald to ſuch as incite vs to reuenge. 1. Sam. 25. 8, 9. Hereof we haue a worthie patterne in Dauid. 2. Sam. 29. 21, 22 23. If we hearken to ſuch as ſtirre vs vp to reuenge, we may be brought euen againſt our owne mind and diſpoſition to take reuenge.

8. Actually to forgiue. Col. 3. 13. This is it which we plainly profeſſe. We mocke him, who will not be mocked, and the truth is not in vs, if wee vtter this condition, and do not indeed forgiue.

9. To make peace betwixt others. For wee profeſſe in the plurall number of others as of our ſelues that WE forgiue; we muſt therefore endeauour that others may ſo do. And herein ſhall we be bleſſed.Mat. 5. 9. Bleſſed are the peace-makers.

Hitherto of the Duties which both the Petition it ſelfe, and alſo the Condition annexed thereto require.

§. 168. Of that matter of Humiliation which the fifth Petition affordeth.

Q. VVHat are the things to be bewailed by reaſon of the fift Petition?

A. 1. Such as are againſt the Petition it ſelfe.

2. Such as are againſt the Condition.Eccl. 7. 29.

Againſt the Petition are ſuch as theſe.Infinitas rationes mali quibus implicatur homo, fateatur à ſe ipſo proficiſci, deploret, abdicet , Trem. & lun. in hunc. loc.

1. Adams ſinne. Thereby did man firſt come to be endebted to the reuenging iuſtice of God. On this ground the wiſe man thus complaineth, Loe, this onely haue I found, that God hath made man vpright: but they haue ſought out many inuentions.

2. The guilt of Adams ſinne. This iuſtly is imputed to vs, becauſe he was a publicke perſon, and did beare in his loynes all that ſhall come from him to the end of the world. This therefore doth the Apoſtle complaine of, where he ſaith, By the offence of one, Rom. 5. 18, 19. iudgement came vpon all men to condemnation. And, By one mans diſobedience many are made ſinners.

3. The many offences of our fore-fathers. By them are wee the more deepely endebted to God.Nehe. 9. 16, 17. Theſe therefore do the people of God bitterly bewaile.

4. Originall ſinne: euen that corruption of our nature wherein all are conceiued and borne. This containeth in it the ſeed and ſpawne of all ſinne. And ſo deſileth vs throughout as in euerie power of ſoule and part of bodie we are made loathſome, odious, and abominable in Gods ſight. This therefore doth Dauid with much compunction of heart acknowledge.Pſal. 51. 5.

5. All our actuall ſinnes. Theſe are plaine, palpable debts: which the moſt ignorant that be cannot denie to be ſo. Vnder the burden of theſe the Saints in all ages haue much groaned. The more in number, or the more hainous they haue bene, the more grieued and perplexed the Saints haue bene for them. Marke Dauids bitter complaint in this kinde.Pſal. 38. 3, 4. There is no reſt in my bones becauſe of my ſinne. For mine iniquities are gone ouer my head: as an heauie burthen they are too heauie for me.

6. Our acceſſarineſſe to the ſinnes of others. Thus we adde to the heape of our owne debts, the debts of others, whereby the heape is made much greater.Pſal. 51. 14. The bloud, which Dauid with much griefe acknowledgeth, was that which at his appointment Ioab had cauſed to be ſhed.2. Sam. 2. 29, &c. By his direction he made himſelfe acceſſarie thereto.1. Sam. 3. 13. So Eli by his too great indulgencie and lenitie towards his wicked ſonnes, made himſelfe acceſſarie to their ſin, and liable to iudgement for the ſame.

7. Our diſabilitie to diſcharge our debt of obedience. God gaue vs power at firſt to fulfill all righteouſneſſe. But now there is, while wee liue in this world,Rom. 8. 3. an impoſſibilitie thereto. Of this doth Saint Paul thus complaine,Rom. 7. 18. To performe that which is good I find not.

8. Ignorance of the Goſpell. By the Goſpell the onely meanes of diſcharging our debt is reuealed. How then can they be diſcharged who know it not. In this reſpect doth the Apoſtle with great griefe thus ſet forth the doome of ſuch ignorant perſons: If our Goſpell be hid, 2. Cor. 4. 3. it is hid to them that are loſt, &c.

9. Hardneſſe of heart. This makes men ſenceleſſe both of the burther of ſinne: and alſo of Gods wrath and vengeance againſt ſinne: which maketh God to thinke of greater and greater vengeance. When Chriſt obſerued hardneſſe to poſſeſſe the hearts of the Iewes,Mar. 3. 5. he mourned for it.

10. Infidelitie. This makes all the meanes of pardon prepared and offered on Gods part, to be void on our part. In regard of this,Iſa. 53. 1. the Prophet thus complaineth, Who hath beleeued our report?

11. Euidences of Gods wrath vpon vs. Theſe are ſignes of the debt of ſinne lying on our accompt, as not diſcharged. This was the ground of the Prophet Ieremiahs Lamentation. Lam. 1. 1. &c.

12. Gods wrath on others: eſpecially for our ſinne. We that pray for the diſcharge of others ſinnes, haue cauſe to mourne when we ſee the wrath of God lying on them for ſinne: eſpecially if wee our ſelues haue bene any cauſe of procuring it. This humbled Dauid, 2. Sam. 24. 17. and made him ſay, Loe, I haue ſinned, and I haue done wickedly: but theſe ſheepe, what haue they done? Let thine hand be againſt me, &c.

Theſe are things to be bewailed by reaſon of the fift Petition.

Againſt the Condition vices to bee lamented are ſuch as theſe,

1. The teachineſſe of our nature: whereby it cometh to paſſe that paſſion is ſoone ſtirred vp: and euery ſmall wrong maketh vs thinke of reuenge.Gen. 37. 4, 18, 19. Small was the occaſion that Ioſephs brethren tooke to execute reuenge vpon the youth.

2. The violence of our paſſion. If paſſion bee once moued (as ſoone it is moued) it is very readie to exceed and to grow into extremitie.2. Tim. 3. 3. 〈 in non-Latin alphabet 〉 immites. Among other naturall corruptions of men the Apoſtle reckoneth this, that they are fierce. How fierce was Saul againſt Dauid?

3. Our Implacableneſſe. 1. Sam. 20. 30. After men are once prouoked, they are hardly pacified againe. This is another corruption of naturall men reckoned vp by the Apoſtle,Rom. 1. 31. that they are implacable. Though the Debter in the Parable fell downe at his Creditors feete, 〈 in non-Latin alphabet 〉 qui nullas 〈 in non-Latin alphabet 〉 admit tunt implacabiles, irreconciliabiles. and beſought him, ſaying, Haue patience with me, and I will pay thee all, Mat. 18. 28, 29, 30. yet he would not: But after he had laid hands on him, and taken him by the throate, he caſt him into priſon till hee ſhould pay the debt.

4. Our vnſatiableneſſe in taking reuenge. No reuenge ſeemeth ſufficient to a reuengefull ſpirit (ſuch are all our ſpirits by nature.) So much doth the Apoſtle imply in this deſcription of naturall men,Rom. 3. 13, 15, 16. Their throate is an open ſepuchre; the poyſon of Aſpes is vnder their lips; their feete are ſwift to ſhed bloud; deſtruction and miſerie are in their waies. Eſt. 3. 5, 6. Haman, onely becauſe Mordecai refuſed to bow vnto him, Thought it a light matter to lay hands on Mordecai alone, but thought to deſtroy all the Iewes throughout the whole kingdome.

To theſe vices,Eradicariaut extirpari à cordibu noſtris omnino non poterit malitia donec in mundo fuerimu . Bern. in Quadr. Serm. 6. Teachineſſe, Fierceneſſe, Implacableneſſe, Vnſatiableneſſe in reuenge, wee are all by nature exceeding prone. Few there be that, as occaſions are offered, doe not ſome way or other manifeſt as much. Very hardly, if it all, will all maliciouſneſſe be rooted out of vs, while fleſh remaineth in vs. Theſe vices therefore afford vs much matter of griefe and humiliation, and that both in regard of our ſelues, and of others alſo.

Hitherto of the Fift Petition.

THE SIXTH PETITION.
§. 169. Of the Summe and ſeuerall parts of the ſixth Petition.

Q. VVHich is the ſixt Petition?

A. And leade vs not into temptation: Some diſtinguiſh theſe words, And leade vs not into temptation: but deliuer vs from euill, into two ſeuerall Petitions: making the ſubiect matter of the one to bee malum futurum, tuill to come, and of the other, malum praeſens, euill preſent, and alreadie fallen out. But this diſtinction in this place cannot hold. For the latter branch reſpecteth euill to come, as well as euill preſent. And the diſcretiue particle 〈 in non-Latin alphabet 〉 , but, ſheweth that they are not, as the other, diſtinct Petitions; for then would the laſt clauſe haue bene diſtinguiſhed from the former, as the former is from the fift Petition, and the fift from the fourth, thus, AND deliuer vs from euill, Many of the ancient Fathers (following the old Latine tranſlation) leaue out this laſt clauſe, and that becauſe they conceiue (as Saint Auguſtine expreſſeth their mind and meaning) it belongeth to the former concerning temptation: whereby they imply, that if both the clauſes were expreſſed, they would make but one Petition. Yet are they not to be taken as a repetition of one and the ſame point, but as two diſtinct parts and branches of the ſame generall matter: and ſo do moſt of the ancient Fathers and later iudicious and Orthodoxe Diuines take them. See §. 2. But deliuer vs from euill.

Q. What is the Summe of this Petition?

A. Our Sanctification. For as the former did ſet out our Iuſtification, ſo doth this our Sanctification: vnder which two heads all our ſpirituall good to be expected in this world,Ideo quìppe ait, Sed libera, non ait, Et libera, tanquam vnam petitionem eſſe demonſtrans. Aug. in Enchir. cap. 16. is compriſed.

Q. Of how many parts doth this Petition conſiſt?

A. Of two. The firſt is in theſe words, And leade vs not into temptation: which importeth a preuenting of euill feared. The other is in theſe words,Quod ille in vltimo poſuit, Sed libera nos à malo, iſte non poſuit, vt intelligeremus ad illud ſuperius quod de tentatione dictū eſt pertinere. Aug. ibid. But deliuer vs from euill: which implyeth a Recouering from euill fallen out. So as our deſire in this Petition is, that God would be ſo farre from giuing vs ouer, like a iuſt and ſeuere Iudge, into the power of the executioners of his wrath, as rather, like a pitifull and mercifull father, if at any time wee bee ouer-taken by them, he would reſcue and deliuer vs.

Q. What points are to be conſidered in the firſt part?

A. 1. The Matter whereabout it is made, Temptation.

2. The Action which is prayed againſt, Leade not into.

3. The Perſon to whom the deprecation is directed.

4. The Parties on whoſe behalfe it is made. Vs.

§. 170. Of Temptation, and Tempters.

Q. WHat is Temptation?

A. In generall it is a proofe or triall: as the 〈 in non-Latin alphabet 〉 in Piel probare. Inde 〈 in non-Latin alphabet 〉 probatio, tentatio. 〈 in non-Latin alphabet 〉 conatus. Inde 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 . Et inde 〈 in non-Latin alphabet 〉 tentatio. notation of the word in both the originall languages doth ſhew. Dauid therefore ioyneth theſe two words together, Pſal. 95. 9. 〈 in non-Latin alphabet 〉 tempted, proued: which theHeb. 3. 9. 〈 in non-Latin alphabet 〉 . Apoſtle tranſlateth by two diſtinct words, whereof one ſignifieth to tempt, the other to proue. And another Apoſtle applyeth the word commonly put for temptation to that proofe and triall which is made by fierie perſecution (1. Pet. 4. 12.) Thinke it not ſtrange (ſaith he) concerning the fierie triall, which befalleth you 〈 in non-Latin alphabet 〉 . for temptation: which is to trie you.

Temptation then generally or indefinitely conſidered is of an indifferent nature: nor ſimply good, nor ſimply euill: but good as it is well vſed: euill as it is ill vſed. It is therefore in Scripture attributed toExod. 16. 4. God, from whom nothing but that which is good can come, and to the1. Theſ. 3. 5. Diuell, from whom proceedeth nothing but that which is euill: and alſo to men who ſometimes are guidedReu. 2. 2. by the Spirit of God, and ſometimesMat. 22. 18. by the ſpirit of Satan.

Temptation, when it is attributed to God is to be taken in the beſt ſence: and that to proue, diſcouer, & make knowne what is in man: as Moſes ſaid to Iſrael,Deut. 8. 2. 〈 in non-Latin alphabet 〉 Thou ſhalt remember the way which the Lord thy God led thee to tempt thee (or to proue thee) to know what was in thine heart. Quod ſcriptum eſt, tentat vos dominus deus veſter, vt ſciat ſi diligatis cum, illa locutione poſitum eſt, vt ſciat, pro eo quod eſt vt ſcire vos faciat. Aug. de Serm. Dom. in monte. lib. 2. Not as if God were ignorant thereof (for he vnderſtands our thoughts afarre off. Pſal. 139. 2.) but that he might make knowne to them what indeed was in them. Now God by tempting men maketh known, ſometimes ſuch graces as are in them: (ſo heGen. 22. 1, 12. tempted Abraham:) and ſometimes ſuch corruptions as lurk in them: ſo he2. Chro. 32. 31. tempted Hezekiah. Neither of theſe temptations can be thought to be vniuſt, or any way euill.

Temptation when it is attributed to Satan is alwayes to bee taken in the worſt ſence that can bee: for his temptations in his intent are as bad as may be. The Diuels areMa 1. 2. vncleane, Luke 8. 2. euill ſpirits. Epheſ. 6. 12. Spirituall wickedneſſes: Math. 1 19. Satan is the wicked One. He euer tempteth men to ſinne: endeauouring by his temptations to draw men in to ſinne. And becauſe hee neuer ceaſeth ſo to tempt, by a kinde of property hee is called 〈 in non-Latin alphabet 〉 . Math. 4 3. 1. Theſ. 3. 5. the Tempter. For he tempteth ſometimes immediately by himſelfe (ſoMath. 4. 3. he tempted Chriſt) ſometimes mediately by his Meſſengers (for a2 Cor. 12. 7. Meſſenger of Satan was ſent to tempt Paul) His Meſſengers are of ſeuerall ſorts. Some with Syren-Songs, and Dalilah delights lull men aſleepe (as Sampſon Iudg. 16. 19. was lulled) and bewitch them (as theGal. 3. 1. Galatians were bewitched:) Others with thundring threats, and boiſterous buffets terrifie men, as Ioh. 3. 2.—9. 22.—19 38. many of the Iewes were kept from making open profeſſion of Chriſt by reaſon of the terrible Edicts that were made againſt ſuch: and2. Tim 4. 16. Quocuaque me vertam nulla vſ quam ſecuritas eſt. & quae mulcent, & quae moleſtant limeo. Bern. Quadr. Serm. 6. Malleus caeleſtis opificis factus eſt, malleus vniuerſae ter ae. Terit electos ad eorum vtilitatem: reprobos conterit in corumdomnationem: Bern. Serm. in Tranſ. S. Mal. many Chriſtians forſooke Paul by reaſon of the fierce perſecution raiſed againſt him. Hence hath riſen the diſtinction of temptations on the right hand, and on the left hand. All enticing allurements to wickedneſſe being counted temptations on the right hand: and all violent diſcouragements from goodneſſe being counted temptations on the left hand. Thus doth Satan, as he thinkes may moſt make for his aduantage, either inſencibly like a wily Serpent winde himſelfe into men, or violently like a roaring Lyon, beare all before him. Not vnfitly is he called the Creators maule: his maule for the whole earth. He knocketh the Elect for their profit, he knocketh downe the Reprobate vnto their perdition.

Temptation attributed to men muſt bee examined according to their different kindes, and accordingly cenſured.

Men tempt God, Themſelues and other men: all which may be well or ill done.

They may tempt God well, by making proofe of his power and truth, for ſtrengthening of their faith, when they are called to an extraordinarie worke (as in this caſeIudg. 6. 36, &c. Gideon did) or haue ſome extraordinarie promiſe made vnto them (as in this caſe2. King. 20 8, &c. Hezekiah did) or haue ſome ſpeciall warrant: in which caſe becauſeIſa, 7. 11, &c. Ahaz refuſed to tempt God, hee is blamed.

Men may euilly tempt God by preſuming too much, when they haue no good ground and ſufficient warrant for their preſumption (as theMath. 4 6, 7. Diuel would haue had Chriſt to haue done: and as the1. Sam. 4. 3. Iſraelites did when they carried the Arke into the Armie) or by an vndue doubting, and deſpairing of Gods helpe in time of need (as theExod. 17. 2. Numb. 14. 22. Iſraelites oft did in the Wilderneſſe.) Both theſe wayes did the Iſraelites tempt God after the Spies returned from ſearching the Land of Canaan. For firſt thorow deſpaire theyNumb. 14. 1, &c. thought of returning backe againe to Egypt: and being blamed for that, they fell into another extreme, and—44. preſumptuouſly would needs goe againſt the Canaanites without the Arke, and without Moſes their guide.

2. Men tempt themſelues well, when they ſearch and examine themſelues to finde out the ſecret corruptions of their ſoules, or the truth and ſtrength of grace in them.2. Cor. 13. 5. 〈 in non-Latin alphabet 〉 . Hereunto they are expreſſely exhorted. But they doe euilly tempt themſelues, when by preſuming too much vpon their own ſtrength they caſt themſelues into vnneceſſary dangers (asMat. 26. 35, 58. Ioh. 18. 18. Peter did) or when by the inward corrupt motion of their own ſoule they are entiſed and drawne vnto any euill,Iam. 1. 14. Euery man is tempted, when hee is drawne away of his owne laſt, and entiſed.

3. One man tempteth another well, when on iuſt ground they aſſay to finde out ſome excellency in them (1. King. 10. 1. 〈 in non-Latin alphabet 〉 to which end the Queene of Sheba came to Salomon to tempt him) or elſe ſome hidden corruption in them; thus the Church of Epheſus Reu. 2. 2. 〈 in non-Latin alphabet 〉 . tempted them which ſaid they were Apoſtles, but were not: and ſo found them lyars. But euilly doth one man tempt another, when he enticeth him to ſinne (Gen. 39. 7, 10. whereunto Ioſephs Miſtris tempted him) or when he aſſayeth to enſnare him, and to bring him into any danger.Luk. 20. 20, 23 Thus the Miniſters of the Phariſies tempted Chriſt.

Theſe are the ſeuerall kinds of temptation mentioned in the Scripture.

§. 171. Of the kinde of temptation here meant.

Q. VVHat kinde of temptation is here meant?

A. Temptation vnto ſinne, whether it ariſe from Satan, our ſelues, or other men.

Q. Is temptation to ſinne ſimply euill?

A. No: not in the party tempted, if he yeeld not thereto, but reſiſt it:Math. 4. 9. For Chriſt, who was free from all ſin,Petimus ne alicui tentationi vel conſentiamus decepti, vel cedamus afflicti. Aug. Epiſt. 121. was tempted vnto ſinne.

Q. Why then are we taught to pray againſt it?

A. The principall thing againſt which wee are here taught to pray is the power of that temptation, as is euident by this Particle173. into. Yet great cauſe there is why we ſhould alſo pray againſt the very act of temptation, that at all we be not tempted to any ſinne, both becauſe the act it ſelfe is euill in them that tempt to ſinne, and alſo becauſe by nature wee are as prone to yeeld to euery euill whereunto we are tempted, as dry Tinder is apt to be ſet on fire by euery ſparke that falleth vpon it:Gen. 6. 5. For Euery imagination of the thoughts of mans heart is onely euill continually. Herein lyeth a maine difference betwixt the quality of Chriſts humane nature, and ours. His was ſo perfectly pure as no temptation could faſten vpon it. It was to temptation as a ſea of water to ſparkes of fire, which ſoone extinguiſheth them. Ours is as dry Tinder, yea as dry Gunpowder.

§. 172. Of mans ſubi ction to temptation.

Q. WHat obſeruation may bee gathered from the mention of temptation in this deprecation?

A. Men in this world are continually ſubiect to temptations. Rom. 7. 21. This complaint of the Apoſtle, (I finde a law that when I would doe good, euill is preſent with mee: and, O wretched man that I am, who ſhall deliuer mee from the body of this death?) verifieth as much: ſo alſo doth wofull experience in all men. If there bee a man that findes not this true in himſelfe, his caſe is deſperate: for either hee is depriued of all ſpirituall vnderſtanding and ſence, that he is not able to diſcerne a temptation: or his whole courſe of life is ſo full of temptations, and hee ſuch a ſlaue to them, they ſo frequent on him, and he ſo free towards them, as hee cannot ſee the wood for trees. He cannot tell when he is tempted, becauſe he is neuer but tempted. Temptations are not as enemies to him to be reſiſted: but as his beſt friends to haue the beſt entertainment that hee can afford vnto them. Thus a man accounting temptations to be no temptations may in his owne imagination be free: but indeed no man is free.

See the whole Armour of God Treat, 〈◊〉 part. 5. §. 13. on Epheſ. 6. 15. This is thus ordered partly byMath. 10. 29. Gods wiſe prouidence (to 2. Cor. 12. 9. manifeſt his owne diuine properties, toIob 1. 8. make knowne the graces which are in his children, toMat. 26. 34. diſcouer their weakeneſſes, to2. Cor. 12. 7. preuent ſecret corruptions, and toReu. 14. 13. declare a difference betwixt this preſent life, and that which is to come) and partly by theIob 1. 7. malice of Satan, both toIob 1. 11. deface the image of God in men, and alſo to1. Pet. 5. 8. bring them to eternall deſtruction. For he is a profeſſed enemy both of Gods glory, and alſo of mans ſaluation.

A due conſideration of this our condition in this world to be ſo ſubiect vnto temptations may well moue vs toEpheſ. 6. 10, 11 See more of this direction in the whole Armour of God. be ſtrong in the Lord, and in the power of his might, and to put on the whole armour of God, that we may be alwayes well prepared to ſtand againſt all temptations. Yea alſo (Mat. 26. 41. according to Chriſts direction) to watch and pray that we enter not into temptation: and (1. Pet. 5. 8. according to Saint Peters direction) to be ſober and vigilant: (for Satan taketh great aduantage both from intemperancie, and alſo from ſecuritie: witneſſeGen. 19. 33. Lots Inceſt for the one: and2. Sam. 11. 2, &c. Dauids Adultery and murther following thereupon, for the other) and becauſe of the continuall danger wherein we are by reaſon of the manifold temptations whereunto we are ſubiect while we are on earth, we ought to aſpire after heauen, and to ſay with the Apoſtle,Rom. 7. 24. O wretched man, that I am, who ſhall deliuer me from the body of this death?

This of Temptation. The Action deprecated is, Lead not into.

§. 173. Of leading into.

Q. WHat is meant by leading into? Non hac Sonat Ne nos inducas in tentationem, quaſi non permittat nos aliquando tentari, ſed ne permittat in tentatione poſitos ſuperari. Ab. Iſa. de Orat. Dom. c. 23.

A. Giuing of one ouer to the power of that whereunto he is brought. In this ſence the Pſalmiſt making by diuine inſtinct imprecation againſt a reprobate enemy, ſaith, Set a wicked man ouer him, to doe with him at his pleaſure. Our Engliſh maketh a manifeſt difference betwixt VNTO and INTO, which is worth the noting in this place. The latter implyeth a degree further then the former.Pſal. 109. 6. 〈 in non-Latin alphabet 〉 Cyril. Catech. Myſt. 5. A man that canno ſwimme, may be led vnto a deepe poole & yet be ſafe enough; but if hee be led into it he is in great danger of drowning, except he be pulled out againe. They who tranſlate it, Caſt vs not into temptation, doe well expreſſe the ſence.

§. 174. Of being in the power of temptation.

Q. WHen are men in the power of a Temptation?Ne •• s 〈◊〉 in tentationem. Aug. de 〈◊〉 Dom. in mont. l. 2 Qui Orat, ne no induc as in tentationem, Orat t mon Peccet. Aug. Epiſt. 95.

A. When thereby they are brought into ſinne. For ſin is the downefall of the ſoule into the tempters pit. It is therefore in the Greeke ſtiled 〈 in non-Latin alphabet 〉 . a ſlip or a fall. The word moſt properly ſignifieth the very act of falling. The Apoſtle ſaith of couetous men, that1. Tim. 6. 9. 〈 in non-Latin alphabet 〉 . they fall into temptation and a ſnare, and into many fooliſh and hurtfull luſts, which drowne men in perdition and deſtruction. The firſt ſinne which Adam committed, whereby hee apparantly ſell into Satans ſnare, is oft termedRom. 5. 15. 〈 in non-Latin alphabet 〉 afall. In regard of this power which temptation hath ouer a man, Saint Iames ſaith,Iam. 1. 14. Euery man is tempted when he is drawne away of his owne luſts.

The Action being declared.Quicunque tentatione vinciti peccatum ipſe committit. Aug. hom. 42. 〈◊〉 l. 50. Hom. The Perſon to whom it is directed is to be conſidered. The Perſon is hee to whom all the other Petitions are made.

§. 175. Of Gods leading into temptation.

Q. HOw can God be ſaid to lead into temptation?

A. Both in regard of them that tempt, and of them alſo that are tempted. In regard of them that tempt, by permiſſion and inſtigation. Nihil contra no 〈…〉 poteſt niſt Deus ante permiſerit. Cypr. de Orat. Dom. §. 19. Nor Satan nor any other, be they neuer ſo mighty or malicious, can tempt a man, except God permit them (inſtance Iobs caſe: yea inſtance the caſe of the Swine into which vncleane Spirits entred, and forced them into the Sea.) And when they are permitted, they cannot go beyond thoſe limits which the Lord appointeth to them:Iob. 1. 12, &c. inſtance againe the caſe of the ſaid Iob. Mat. 5. 12, 13. This made much to the glory of Iob. Iob 1. 12. Beſides this permiſſion,—2. 6. the Lord doth alſo make them which tempt men,Po eſtas Satanae dupliciter aduerſus nos datur. vel ad gloriam cum probamur, vel ad 〈◊〉 cum delinquimus. Cypr. loc. citat. Executioners of his wrath and iuſtice: and in that reſpect may be ſaid to1. Kin. 11. 14, 23 inſtigate and ſtirre them vp. For 1. King. 22. 19, &c. God dealeth with obſtinate ſinners as Iudges doe with conuicted Malefactors. They giue them ouer to the power of the Hang-man. Now God hath many executioners of his wrath. The chiefe of all is the Diuell. Among others may bee reckoned vp mans owne luſts. In this reſpect therefore it is ſaid of the Gentiles, thatRom. 1. 24, 26 God gaue them vp to vncleanneſſe thorow the luſts of their owne heart: and againe, that God gaue them vp vnto vile affections.

In regard of them that are tempted God may bee ſaid to leade them into temptation, partly by leauing them to themſelues,Homines ſine gratia nullum prorſus ſiue cogitan do, ſiue v len •• out a ando ſiue agendo faciunt bonum, Aug. de Cor. & Gra. c, 2. and partly by withdrawing his grace from them. Man in regard of ſpirituall ſtrength is as weake as water which cannot vphold it ſelfe but runneth all about: without grace he can neither thinke, will, affect, nor doe any good. If therefore hee be left to himſelfe, how can hee ſtand againſt a temptation. 2. Ch o. 32. 31 God leauing Hezekiah, hee ſoone fell. Yet Gods grace is able to eſtabliſh vs againſt all temptations, euen the moſt violent that can be.2. Cor. 12. 9. My grace is ſufficient for thee, ſaith God to Saint Paul, when a Meſſenger of Satan was ſent to buffet him. Now in that God permitteth and inſtigateth Tempters to tempt men, and withdrawing his Grace which is ſufficient for them, leaueth them who are not able to ſtand of themſelues, he is ſaid to leade them into temptation

§. 176. Of freeing God from being Author of ſinne.

Q. CAn God be an Author of ſinne?

A. No verily. It is the greateſt blaſphemie that can be to auouch, or conceit any ſuch thing of God. There is no one thing ſo contrarie to another, not white to blacke, not darkneſſe to light, not death to life, as ſinne to God. That which is ſaid of lying, may more generally bee ſaid of ſinne,Heb. 6. 18. It is impoſſible (and that in the moſt ſtrict and abſolute kinde of impoſſibilitie that can be) It is impoſſible that God ſhould ſinne,Why it is impoſſible that God ſhould be acceſſarie to ſinne. or be a cauſe, or Author of ſinne. This we ought to beleeue and profeſſe, 1. becauſe his ſupreme and abſolute power is ſuch as it ought not to bee called into queſtion. Is it fit to ſay to a King, thou art wicked? and to Princes, ye are vngodly? Iob 34. 18, 19. how much leſſe to him that accepteth not the perſon of Princes, &c? 2. becauſe the perfection of his puritie is ſuch as it admitteth no mixture.1. Ioh. 1. 5. God is light, and in him is no darkneſſe at all. Iam. 1. 17. 3. Becauſe he is the originall fountaine of all goodneſſe:Iam. 3. 11. ſo as if this principle (doth a fountaine ſend forth at the ſame place ſweet water and bitter?) bee infallibly true of any fountaine, it is without contradiction moſt true of this originall fountaine. On theſe and other like grounds, wee may well know that God hath power to giue, with-hold, or withdraw what hee will, and when hee will: and to ſupport or forſake whom hee will: and that he is not bound to that law which hee hath ſet to his creatures, nor to giue an account to any. Yea we ought to acknowledge God to bee as moſt pure in his nature, ſo moſt iuſt in all his counſels, words and workes: and if wee cannot fully and clearely vnderſtand how the forenamed actions concerning leading into temptation can bee attributed vnto God, and yet God freed from all acceſſarineſſe to ſinne, to lay our hands vpon our mouthes, and to aſcribe it to the ſhallowneſſe of our owne apprehenſion: but no way to charge God with folly or ſinne. Among the Principles which without all gaine-ſaying ought to bee beleeued, this is one of the prime,Pſal. 5. 4. that the Lord is a God that hath no pleaſure in wickedneſſe: hee can no way be acceſſarie thereto. But beſides this abſolute ſoueraignty and perfect puritie of God, other particular reaſons of Gods dealing with men in this kinde may bee giuen, and thoſe ſo clearely iuſt and equall, as any one, but ſuch an one as is blinded in his minde by the god of this world, may diſcerne the iuſtice and equitie thereof. For

1. Where God permitteth Tempters to tempt men,The ends of all Gods actions moſt iuſt, it is for good and iuſt ends, as to try and proue mens faith, courage, wiſedome, patience, and other like graces, all which were by this meanes proued to bee ſound and great in Iob: Deut. 13. 3. or elſe to diſcouer their weakeneſſe and ſecret wickedneſſe, that they may neither bee too ſecure, nor ouerbold and ſelfe-conceited. By this meanes and for theſe ends wasMat. 26. 33, &c Peters weakeneſſe diſcouered.

2. Where God biddeth,God ſendeth tempters as a iuſt Iudge. ſendeth or inſtigateth Tempters to tempt men, as in the caſes of1. Kin 22, 20. Ahab, of theRom. 1 24, 26. Gentiles, and of2. Theſ. 2. 11, 12. Antichriſtians, it is as a iuſt iudge to puniſh former tranſgreſſions, ſo as theſe Tempters are therein executioners of Gods iuſtice.

3. Where God leaueth men to themſelues, and withholdeth his aſſiſtance,God with-holds his aſſiſtance to make man know himſelfe. it is to giue euident demonſtration that man without God is nothing: no more able to ſtand of himſelfe then a child that is new-borne. Now there is great need that man ſhould bee euidently conuicted hereof,2. Chro. 32, 31. leſt hee be too preſumptuous of his owne ſtrength, and neglect God.

4. Where God with-draweth his Spirit, or any grace from man,Mat. 4. 25. it is as a iuſt puniſhment for abuſe thereof. In this reſpect God tooke away his Spirit from Saul. Mat. 25, 28. Compare 1. Sam. 10 9. & 11. 6. with 1. Sam. 16. 14.

To conclude this point,God turnes all to good. ſo farre is God from being any way acceſſarie to ſinne by leading into temptation, as contrarily he turneth the euill thereof vnto good.2. Cor. 4. 6. For as at firſt he brought light out of darkneſſe, ſo euer ſince by his Almightie power, vnſearchable wiſedome, and perfect puritie hath he brought good out of euill. Good to himſelfe, by making the glorie of his iuſtice in puniſhing, of his pittie in ſuccouring, of his power in ſupporting, of his faithfulneſſe in deliuering, of his wiſedome in catching the ſubtill in their owne craftineſſe, and diſappointing their plots and practiſes, and of other his properties to ſhine forth the brighter. Good alſo to his Saints, as Ioſeph ſaid to his brethren, Ye thought euill againſt me, Gen 50. 20. 〈 in non-Latin alphabet 〉 but God meant (or diſpoſed) it vnto good. Thus though the temptation be euill, yet God is good euen in leading into temptation.

§. 177. Of mans diſabilitie to reſiſt temptation.

Q. WHat doctrines doth praying vnto God, not to leade vs into temptation, teach vs?Fruſtra rogantes deum dicimus, ne nos inducas in tentalionem, ſi hoc in noſtra poſi tum ſit poteſtate. Aug. Epiſt. 89.

A. 1. Man is not able of himſelfe to ſtand againſt temptations. If he were, what cauſe of feare had he to bee lead into temptation? The Prophet well knew this, who ſaid, Ier. 10, 23. O Lord, I know that the way of man is not in himſelfe it is not in man that walketh to direct his ſteps: and the Apoſtle, who ſaid,2. Cor. 3. 5. Wee are not ſufficient of our ſelues to thinke any thing of our ſelues. If man cannot direct his ſteps, nor of himſelfe thinke any thing, can he withſtand all tempters, & keepe himſelfe from all temptations?

This diſabilitie is come vpon vs by ſinne, which hath depriued vs of all that ſpirituall ſtrength which God at our firſt creation gaue vs.How man came to be diſabled. ForEccl. 7. 31. God made man righteous, euenGen. 1. 27. after his owne image: by vertue whereof man had power to remaine ſtedfaſt in that eſtate, and to withſtand all Tempters, ſo, as not to be ouer-come with any temptation: onely that power was left to his owne power and free will: which he abuſing, voluntarily yealded to the temptation of Satan, and depriued himſelfe of all ſpirituall ſtrength and life: and now by nature isEphe. 2. 1. dead in ſinne: no way able to reſiſt any temptation further then God doth giue him grace and ſtrength ſo to do. Therefore he ſaith not, without me ye can do little, but, nothing. Non ait, ſine m parum, ſed nihil poteſtis facere. Aug in Iob. tract. 81.

Hereby the vanitie of ſuch as are preſumptuous in their owne ſtrength (whereinMat 26. 35. Peter failed too much) and of ſuch as arrogantly boaſt of any thing that is in man, is diſcouered. Rom. 11. 18. S. Paul fore warneth Chriſtians to take heed hereof,The follie of preſumption. and very emphatically thus enforceth this point,1. Cor. 4. 7. what haſt thou that thou diddeſt not receiue? Now if thou diddeſt receiue it, why doeſt thou glorie as if thou hadſt not receiued it?

Hereby alſo we are taught both Humiliation for this naturall impotencie which man hath brought vpon himſelfe:Matter of humiliation. and Abnegation of all goodneſſe,Quandorogamus ne in tentationem venianius, admonemur infirmitatis noſtrae. Cypr. de orat. Do. §. 19. and confidence in our ſelues. IfReu. 5. 4. Iohn ſaw cauſe to weepe for mans diſability to ſearch into the Records of Gods counſell: how much more cauſe haue we to weepe, and to be humbled euen in duſt & aſhes for our naturall impotencie to withſtand temptations which are ſo dangerous to our ſoule? and in denial of our ſelues to ſay,Rom. 7. 18. I know that in me dwelleth no good thing.

§. 178. Of Gods ouer-ruling power in Temptations.

Q. VVHat other doctrine maybe gathered from this deprecation directed to God?

A. God hath an ouer-ruling hand in all temptations. Potens eſt dominus qui abſtulit peccatum veſti •• & delicta veſtra donaui , tueri & cuſtodire vos aduerſum diaboli aduerſantis inſidias. Aug. de verb. Dom. c. 28. The Lord who hath taken away your ſinne, and pardoned your offences, can preſerue and keepe you from the wiles of your aduerſarie the diuell. He can either keepe vs ſafe from all: or he can giue vs ouer into the power of euery one. Otherwiſe there would not be ſuch cauſe of flying to him in time of temptation, as in this Petition is implyed. But true is that of Saint Peter, The Lord knoweth how to deliuer the godly out of temptations: and this of Saint Paul, God is faithfull, who will not ſuffer you to be tempted aboue that you are able. 2. Pet. 2. 9.

As the ſupreme ſoueraigntie and abſolute power which God hath ouer all creatures doth euidently proue the point (For who hath reſiſted his will? 1. Cor. 10. 13. If he ſay to a Tempter go, he goeth: or come, Gods power ouer tempters. he commeth: or do this, he doth it.) ſo the care which he taketh of his Church to prouide for it,Rom. 9. 19. to protect it, to keepe it ſafe from all dangers,Mat. 8. 9. and to bring it to reſt and glorie in heauen, doth ſhew the reaſon why he retaineth an ouer-ruling hand in all temptations.Gods care ouer his Church. Though in wiſedome he ſuffer tempters to aſſault his children, yet he will order the aſſault ſo as it ſhall not preuaile againſt them, no nor turne to their damage, but rather to their aduantage: for the effecting whereof he holds the raines in his owne hands, to let them looſe, or hold them in, as hee ſeeth cauſe.2. King. 19. 28. That which God ſaid to Semacherib, (I will put my hooke in thy noſe, and my bridle in thy lips) he doth to all the tempters of his Church. This care of God ouer his Church the Pſalmiſt doth thus excellently ſet forth in theſe words,Pſal. 105. 14, 15 He ſuffered no man to do them wrong, yea he reprooued Kings for their ſakes, ſaying, Touch not mine annointed, and do my Prophets no harme.

Learne we hereby in all temptations,Truſt in God & feare him more then tempters. and in all ſtraits, whereunto thereby we are brought, to looke vnto God, (as Iehoſaphat did,2. Chro. 20. 12. when by reaſon of the multitude of his mightie enemies he knew not what to do,Qui deo ſe committit diabolum non timet. Aug. loc. citat.) and to feare God more then them which tempt vs: for on this ground we may with confidence ſay, The Lord is my helper, I will not feare what any Tempter can do. For there may be ſure and ſafe defence from all thoſe euils which Satan doth plot and practiſe againſt vs,Heb. 13. 6. if God deliuer vs.A cunctis aduerſis quae contra nos molitur ini. micus poteſt eſſe fida & firma tutelo, ſi nos deus liberet. Cypr. de Orat. Dom. §. 19.

§. 179. Of the reſtraint of the power of Tempters.

Q. VVHat third Doctrine doth the direction of this deprecation vnto God teach vs?

A. The power of ſuch as tempt vs is limited. This is euident by the reſtraint of the arch-tempter Satan, who ſetteth all on worke,Reu. 20. 23. euen he, when God pleaſed, was bound a thouſand yeares. And though he deſired to haue the diſciples, See the whole Armour of God Treat. 1. Part. 3. §. 22. in Eph. 6. 12. that he might ſift them as wheate, yet could he not, as he deſired, preuaile ouer them. Something hee did: but hee came farre ſhort of his deſire.

By this meanes the Lord giueth euident proofe that his power extendeth it ſelfe ouer the moſt mightie and malicious enemies that his Church hath:Gods enemies forced to ſee his power. and forceth them to ſay, This is the finger of God. Exod. 8. 19. Yea by this meanes his Church euen in this world is kept ſafe,The Church kept ſafe. ſo as the gates of hell cannot preuaile againſt it. For if Satan and his inſtruments had power to do what they will,Math. 16. 18. the whole Church ſhould ſoone be deuoured.1. Pet. 5 8. Her aduerſarie the diuell, like a roaring Lyon, walketh about, ſeeking whom to deuoure.

We all who are members of the true Church,Encouragemēt againſt temptations. though euen in that reſpect we are the more tempted and aſſaulted, haue iuſt cauſe to reioyce, and to comfort and encourage our ſelues againſt the many temptations of Sathan, and other tempters. Though they deſire and ſeeke our vtter ruine, yet are they reſtrained: they cannot at cheiue what they deſire and ſeeke. They are like to a fierce maſty dog that is chained, and can go no further then to the length of his chaine. On this ground the Lord giueth this aduice,Reu. 2. 10. Feare none of theſe things which thou ſhalt ſuffer: behold the diuell ſhall caſt ſome of you into priſon, that you may be tried: and yee ſhall haue tribulation ten daies, &c. The particular number (Some of you, not all) The kinde of perſecution (caſt into priſon, not, put to the ſword) and the determinate time (ten daies not perpetually) doe all imply a reſtraint: and thereupon he inferreth his exhortation, Feare none of thoſe things, &c. on the ſame ground Chriſt hauing foretold his Diſciples that in the world they ſhould haue tribulation,Iohn 16. 33. addeth this encouragement, be of good cheare, I haue ouer-come the world.

This reſtraint of the power of tempters doth further miniſter iuſt occaſion of praiſing God,Bleſſe God for reſtaining tēpters. and ſaying, Bleſſed bee the Lord: Pſal. 124. 6, 7. who hath not giuen vs as a prey to their teeth. Our ſoule is eſcaped as a bird out of the ſnare of the foulers: the ſnare is broken, and we are deliuered. Fitly, to enforce the equity of this duty, I may apply to our preſent purpoſe, that which Chriſt ſaid of the fierce perſecution of the Iewes, Except the tempters power were limited,Mat. 24. 22. there ſhould no fleſh be ſaued; but for the Elects ſake it is reſtrained.

Next to the Perſon leading, The Parties lead into temptation are to be conſidered. They are compriſed vnder this particle vs, which being a word of the plurall number includeth more them our ſelues: and it being of the firſt perſon hath relation to the Preface.

§. 180. Of the extent of our deſires for others freedome from Temptation.

Q. VVHat inſtruction doth this particle vs, being of the plurall number, teach vs?

A. Our deſire muſt bee for the ſpirituall freedome of others as well as of our ſelues. Mutuis vaetis nos inuicem foueamus, uſtodiamus: oremus pro lapſis vt erigantur: oremus pro ſtantibus, vt non ad ruinas vſque tententur, &c. Cypr. Epiſt. 31 §. 6 This deſire made S. Paul ſend to know the faith of the Theſſalonians,1 Theſ. 3. 5. leſt by ſome meanes the Tempter had tempted them. This alſo made him2 Cor. 11. 2, 3 iealous ouer the Corinthians, andGal 5. 12. When Tempters preua le God is diſhonored. zealous againſt thoſe tempters that had crept in among the Galathians.

Tempters ſeeke to deface Gods Image in his Saints, which if they doe, they impeach his glory: yea if they get any of the Saints into their ſnares, they willIſa 52 5. continually blaſph me the Name of the Lord, and ſay in ſcorne and deriſion,Ezek. 36. 20. Tempters enboldned. Theſe are the people of the Lord.

The ſnares alſo which tempters lay,1 Tim. 6. 9. drowne men in perdition and deſtruction, if they be faſt held thereby. And if they preuaile againſt ſome; they will be the more bold to ſet on others, as Senacherib who by the victories which he had got againſt other nations was ſo fleſhed, as he thought God could not deliuer Ieruſalem out of his hands. Thus by the aduantages which Satan getteth againſt others,2 King. 18. 33. &c. wee our ſelues are in great danger.

The zeale therefore which we ought to haue of Gods glory, The loue we owe to our brethren, and the care which lyeth on vs for our owne ſafetie, require that we ſeeke others ſpirituall freedome as well as our owne.

When oeuer thou feeleſt the burden of any temptation,In thy triall think of others. or diſcerneſt the danger thereof, think of others that haue the ſame common enemies that thou haſt, and by reaſon thereof are in the ſame common condition: and thinke not all well enough when thou haſt found ſome aſſiſtance againſt them or freedome from them.Ioh. 17. 11, &c. Remember how mindefull of others Chriſt was in the houre of his triall and temptation. Expreſſely it is ſaid of him,Heb. 2. 18. In that he himſelfe hath ſuffered being tempted, hee is able to ſuccour them that are tempted. Though we haue not ſuch power to ſuccour, yet according to our power wee ought to haue ſuch a minde.

§. 181. Of that ſubiection wherein Saints are to Temptations.

Q. VVHat inſtruction doth the relation of this particle vs to the Preface, teach vs?

A. Gods children are not exempted from temptations. They who call God Father, and who teſtifie their due reſpect to him, are taught to pray againſt temptations, which were not needfull to be taught, if they were not ſubiect thereto. Runne thorow the Scripture, obſerue the liues of thoſe Saints which are there recorded, and you ſhall finde the Doctrine abundantly proued. Take one example, which may be in ſteede of all. Chriſt the deareſt of Gods children, the Sonne of his loue, in whom his ſoule delighted, was oft ſoarely tempted, both byMat. 4. 1, &c. Satan himſelfe, and alſo by hisMat. 16. 1.—22. 18. inſtruments. If hereupon it be demanded, what the priuiledge of Saints ouer and aboue the wicked is in regard of temptation, I anſwer, very great: both in that they are aſſured of1 Cor. 10. 13. ſufficient ſtrength, ſo as they ſhall not be vanquiſhed by any:Rom. 8. 28. and alſo that euery temptation ſhall in the iſſue turne vnto their good.

TheHeb. 12. 5. &c. lo e which God beareth to his-children, and the fatherly care that he taketh of them,Flagellatum video & emendatum, & alium ſuſpicer quàm vnum eſſè x filys? Bern. Epiſt. 23. moueth him to proue them, to exerciſe them, to ſcoure them, to keepe them vpright, to make them wiſe, watchfull, and euer well prepared by temptations. BeſidesReu. 12. 4. Satans greateſt malice is againſt them.

It is therefore no good inference which many make, that God is angry with them, and loueth them not, that hee is not their Father,God is not angry with all that are tempted. nor they his children, becauſe hee ſuffereth them to be tempted. This was the inference which the friends of Iob made of his trialls and temptations. ButIob. 42. 7. Gods owne cenſure of their diſputation ſheweth the non-conſequence thereof. The truth is, that they who finde themſelues wholy freed from temptations haue moſt cauſe to doubt of Gods fatherly loue to them, and care ouer them. The Apoſtle pronounceth ſuch to be Heb. 12. 8. baſtards, and not ſons. If wee well conſider the eſtate of the Church,Si inagnum illud eccleſiae corpus conſiderare libet, facile ſatis aduertimus, longè acrius impugnari ſpirituale, viros ipſius eccleſiae, quam carnales. Bern in Pſal. 91. Serm 7. we may ſoone finde that ſuch as are ſpirituall are much more feircely aſſaulted then ſuch as are carnall. The more ſure Satan is of any, the more quiet, and ſecure he ſuffers them to be. A Lyon runneth and roareth after that prey which is out of his clutches: but that which he hath brought into his den, and is ſure of, he can ſuffer to be ſtill, and quiet, till he meane to deuoure it. So Satan.Luk. 11. 21. 〈 in non-Latin alphabet 〉 . While a ſtrong man armed keepeth his Palace, the things which he hath, are in peace. Woe to them that are in ſuch peace within Satan that ſtrong mans palace.

§. 182. Of the freeneſſe of mans will in ſinne.

Q. VVHat may bee obſerued from the relation of the parties tempted to the action of leading into temptation?

A. Man is not forced to ſinne. For it is implied that if man yeeld not,Qui dueitur vo lens ducitur. the tempter can haue no power ouer him. Hee that is led goeth along with him that leadeth him.lam, 1. 14. Euery man is tempted when he is drawne away of his owne luſts and is entiſed. This phraſe (own luſts) implyeth a voluntary yealding. On this ground are the exhortations in Scripture made to men toIam. 4. 7. reſiſt the diuel, and toEph. 4. 27. giue no place to him. Whereby is implyed that if we ſtand againſt him,Sine voluntate nullum eſt peccatum. Aug. Retract. l. 2. c. 15. Naturae human nec ſubſtantia erepta eſt in illa vniuerſalis praeuaricationis ruina, nec v luntas, lumen decuſque vir tutum. Amb. in Luc. lib. 7. he cannot preuaile againſt vs. Many like exhortations are giuen to withſtand, and not to yeald vnto other tempters, as the world and the fleſh.

Sin is of the will, which cannot bee forced. Though the will by Adams fall hath loſt all that liberty and freedome to good which it had by creation, and by corruption is made a ſlaue to ſinne: yet as the minde retaineth vnderſtanding, ſo the will freedome. For freedome is as eſſentiall to the will, as vnderſtanding is to the minde. IndeedeGen. 6. 5. the corrupt will of man can will nothing but that which is euill: yet the euill which it willeth, it willeth freely, and is not forced thereto. Freedome of will is not oppoſed to reſtraint in one kinde, but to conſtraint in that kinde:Liberum arbitrium captiuatum nō niſi ad peccā dum valet. Aug. contr. Epiſt. Pelag. l. 3. c. 8. to compulſion & coaction. The wil of Dieuls is reſtrained to euil, they cannot will good, but euill only: yet the euill which they will they will freely and willingly: they are not conſtrained and compelled thereto. Yea Gods will, which is moſt abſolutely free,Wherein freedome of will conſiſteth. is reſtrained to one kinde, which is good. He hath not in his will a liberty to euill. To will euill is againſt the perfection of his wil. Wherfore though the wil haue not a liberty to chooſe either of the contrary parts, good or euil, yet a freedome and willingneſſe it retaineth in that whereunto it yealdeth: it neither is,The meanes whereby Satan tempteth. nor can be conſtrained thereto. All that Sathan doth or can doe, is by ſome meanes or other to moue men to yeeld to that whereunto he tempteth them. Whereupon faith the Apoſtle,2. Cor. 11. 3. I feare leſt by any meanes as the Serpent beguiled Eue through his ſubtilty, ſo your mindes ſhould be corrupted, &c. To effect this the old wily Serpent hath many and manifold meanes. Some inward, ſome outward.

Inward meanes are ſuch as delight, or affright men. Hee worketh delight by ſtirring vp their corrupt humours and ſo inclineth their will to his temptation. Thus hee ſtirred vp the corrupt humor of pride in Dauid, and thereby1. Chro. 21. 1. proucked him to number Iſrael: and the corrupt humor of couetouſneſſe in Iudas, in which reſpect hee is ſaid toLuke 22. 3. enter into him. The meanes which in this kinde Sathan vſeth are drawne to three heads:

1. Ioh. 2. 16. expounded. 1. The luſt of the fleſh: which is voluptuouſneſſe, whereby the fleſh is ſo tickled and delighted as it draweth the will to any thing.2. Tim. 3. 4. Such perſons the Apoſtle ſtileth louers of pleaſures more then louers of God.

2. The luſt of the eyes, which is couetouſneſſe. A couetouſe man is euen rauiſhed at the ſight of wealth. When Achan ſaw ſiluer,Ioſ. 7. 21. gold, and other pretious things in Iericho, he coueted them and tooke them, though they were accurſed. There is not a thing of price which a couetous man caſteth his eye vpon, but inſtantly he coueteth it, and ſo doteth thereon, as hee will doe any thing to haue it.

3. Pride of life, which is ambition, and vaine affectation of the honours and promotions of this life. This puffeth vp aboue their mortall condition, as is euident in the examples ofEſt. 3. 5. &c. Haman, Pan. 4. 27. Nebuchadnezzar, Ezek. 28. 2. Tyrus, andAct. 12. 22, 23 Herod. Such,Pſal. 10. 4. thorow their pride, will not ſeeke after God.

As by theſe pleaſing temptations Satan allureth ſo, by inward feares, frights, and terrors he draweth others to yeeld to him, asIob. 1. 11.—2. 5. hee aſſayed to draw Iob: and as heeIoh. 7. 13.—9. 22. preuailed with many of the people in Chriſts time.

The outward meanes which hee vfeth are ſuch externall obiects as he conceiueth to bee agreeable to their humour, and therefore ſetteth them before them, (as he ſet before Chriſt all the Kingdomes of the world and the glory of them: Math. 4. 8.) or ſuch as he conceiueth to be of force to terrifie them, as are all manner of troubles and afflictions. Thus it is ſaid that the Diuell caſt ſome of Smyrna, Reu. 2. 10. into priſon. Whether the meanes which are vſed to draw men to ſinne be faire or foule, by none of them is the will forced: but only moued to yeeld it ſelfe to the temptation.

This point affordeth two vſefull directions.The blame of ſinne to be laid vpon ones ſelfe. One is in regard of ſinnes paſt to iudge our ſelues for them, and vpon our ſelues to lay the whole blame: and not to thinke it a ſufficient excuſe to lay the blame vpon any other. Many will ſay when they are taken in ſome notorious ſinne, The Diuell owed mee a ſpight, and now hath paid mee it, thinking thereby to extenuate their ſinne;Gen. 3. 13. which conceit Eue had, when ſhee ſaid, The Serpent beguiled mee. And if any man haue beene any occaſion of their ſinne,—12. they will lay the blame vpon them, as Adam did vpon Eue. But had they beene reſolute in their owne will, nor Satan, nor any of his inſtruments could haue made them to ſinne. They who thus thinke to ſhift off ſinne, doe bring the greater load vpon their owne ſoules. For this keepes them from that degree of humiliation and contritionIſa. 66. 2. which would moue God to pitie them. When men in truth lay loade on themſelues,Math. 11. 28. God is ready to eaſe them. For to ſuch as Labour and are heauy loaden Chriſt ſaith, Come vnto mee, I will giue you reſt. But on ſuch as by the ſhifting of ſinne thinke to eaſe themſelues, God will lay loade. WhatMath. 23. 13. loades of woe did Chriſt lay vpon the hypocriticall Scribes and Phariſies, who put off all burdens from themſelues? What a loade was laid on1. Sam. 15. 20, 21, 22, 23. Saul, that by mincing his ſinne ſought to eaſe himſelfe? and2. Sam. 12 13 what eaſe was giuen to Dauid, that laid the burden of ſin vpon himſelfe?Vera confeſſions, non falſa defenſione opus habet. Aug. de Nat. & gra c. 53. Now whether it be ſafeſt ſo to ſhift off ſin, as to prouoke God to lay the burden of it on vs, or ſo to burden our ſelues as to moue God to eaſe vs, iudge you. Is there not now more need of true confeſſion, then falſe iuſtification.

The other direction is in regard of ſuch ſinnes as wee are tempted vnto,Be reſolute againſt yeelding to tempters. but haue not yeelded vnto, that we take courage and boldneſſe to our ſelues, and, with a reſolued purpoſe neuer to yeeld, reſiſt the temptation. Mans will, if he ſtand ſtoutly, and yeeld not, is an impregnable fort. Satan muſt by ſome meanes or other, faire or foule, bring a man to yeeld vp his fort, before he can enter into it. What ſtronger motiue to reſiſt, to ſtand out, to hearken to no parlie, to endure the vtter-moſt aſſault, then this? Wherefore in this ſpirituall combate againſt temptations,1 Cor. 16. 13. Watch yee, ſtand faſt in the faith, quit ye like men bee ſtrong.

Thus farre of the meaning of the firſt part of the laſt Petition, and of the Inſtructions thence ariſing. The ſecond part followeth.

BVT DELIVER VS FROM EVILL.
§. 183. Of the extent of this word Euill.

Q. VVHerein differeth the latter part of the laſt Petition from the former?

A. 1. In that the former part reſpecteth eſpecially euill to come, Some reſtrain this only to Satan, becauſe in the Greeke 〈 in non-Latin alphabet 〉 . an Article is prefixed, which they thinke reſtraines the word to one euill one. But they are deceiued that imagine that Article alw ies to imply ſuch a reſtraint. Sometimes indeede it is vſed 〈 in non-Latin alphabet 〉 . Ioh. 1. 29. demonſtratiuely, pointing at one ſpeciall one: ſometimes 〈 in non-Latin alphabet 〉 . Ioh. 1. 20, 21. diſcretiuely, diſtinguiſhing one ſpeciall one from all others of the ſame ſort: Sometimes 〈 in non-Latin alphabet 〉 . Mat. 3. 17. by way of excellency: Sometimes 〈 in non-Latin alphabet 〉 . Mat. 12. 35. 〈◊〉 nitely mecrely for grace of ſpeech: and ſometimes in meere redundancie. The Article therefore doth not neceſſarily imply that the Diuel onely ſhould be heere meant. Yet I denie not, but that he may be included among other euils. The word is of all genders, and may compriſe all euils vnder it. And without contradiction it is beſt (where there is no circumſtance of reſtraint, as here is none) to expound the Scripture in the largeſt extent: eſpecially in ſuch a ſummarie as the Lords prayer is, where ſo much matter is compriſed vnder ſo few words. to preuent it: This latter euiſt paſt or preſent, to redreſſe it.

2 In that, that noteth out the cauſe of ſinne, which is temptation, This the quality and effect of ſinne, which is euill.

Q. How many things are to bee conſidered in this latter part?

A. 1. The thing praied againſt, Euill.

2. The thing prayed for, Deliuer.

3 The Perſon to whom the one and the other is directed.

4 The Perſons for whom they are made.

Q. What is compriſed vnder this word EVILL?

A. 1. Satan the principall Author of euill.

2. All other kinds of euill.

Satan is thus in other places ſtiledMat. 13. 19. 1. Ioh 2. 13, 14. Euill one: and this word Math. 5. 39. 〈 in non-Latin alphabet 〉 . Euill is oft put for euery thing that is contrary to good, and that with the article prefixed before it.Rom. 12. 9. 〈 in non-Latin alphabet 〉 . Now as this title good is of a large extent,2. Theſ. 3. 3. 〈 in non-Latin alphabet 〉 . ſo on the contrary isGen 48. 16. Euill. 1. Ioh. 5. 19. 〈 in non-Latin alphabet 〉 . The greateſt euill of all isMa . 7. 23. Acts 28. 21. Sinne. Iudgements alſo for ſinne, and thoſe bothZeph 3. 15. temporall andLuke 16, 25. eternall, are ſtiled euill. In this large extent is the word here to be taken. And becauſe it compriſeth vnder it all manner of euils, it is fitly ſet in the laſt place.

§. 184. Of euill the onely thing to be prayed againſt.

Q. VVHat Doctrine ariſeth from the expreſſe mention of euill in this deprecation?In nouiſſimis ponimus, ſed libera nos à malo, comprehendentes aduerſa cuncta. Cypr. de Orat. Dom. §. 19.

A. Euill is the onely thing to be prayed againſt. Obſeruantly marke all the deprecations mentioned in Scripture, and by a particular induction of them you ſhall finde this generall poſition abundantly proued. Take one inſtance which may be inſteed of all, becauſe it is the beſt of all, that which Chriſt made a little before his death, I pray not (ſaith Chriſt to his Father) that thou ſhould'ſt take them out of the world, Ioh. 17. 15. but that thou ſhould'ſt keepe them from the EVILL.

Euill is the venime,By euill, things come to bee hurtfull. the poiſon, the ſting, that maketh any thing to be hurtfull. Euill is it that makes ſo great a difference, as there is, betwixt Angels and Angels, Men and Men, Actions and Actions, Temptations and Temptations: ſome are good ſome are euill. No oppoſits are more directly contrary one to another then good and euill. As nothing therefore but that which is good is to be prayed for, ſo nothing but that which is euill is to be prayed againſt.

Learne hence wiſely to obſerue what is euill in any thing,Obſerue what is euill in any thing. and accordingly pray againſt it: yea as it is more or more euill, ſo more inſtantly and earneſtly pray againſt it. Of all euils ſinne is the greateſt: greateſt in the kinde and nature of it: greateſt alſo in the effects and fruits of it. It is the cauſe of all euill. Nothing but that which is effected or infected by it, is euill. The diuell, the world, wicked men, and other creatures of God which are ſtiled euill, are infected therewith. All manner of puniſhments and paines which are indeed euill, whether temporall, ſpirituall, or eternall are cauſed by it. Of all other euils this ought moſt of all to be prayed againſt. All things alſo that are cauſes hereof, or occaſions hereto are to bee prayed againſt, as being in this reſpect euill. ThusMat. 26. 41. temptations, andPro. 38. 8. Afflictions how they are matter of deprecation and thankſgiuing. afflictions are to be prayed againſt: not ſimply and abſolutely: for Iam. 1. 2. Saint Iames willeth vs to account it all ioy, when we fall into diuers temptations: and theActs 5. 41. Apoſtles reioyced in their ſufferings: yea Iob 1. 21. Iob expreſſely bleſſeth God for taking away, as well as for giuing. For by the good and wiſe prouidence of God, temporall croſſes doe oft turne to our good and profit.Pſal. 119. 71. It is good for me that I haue bene afflicted (ſaith the Pſalmiſt)Heb. 12. 10. God chasteneth vs for our profit (ſaith the Apoſtle.) In regard of this fruite which by the ouer-ruling prouidence of God, ariſeth out of afflictions they are indeed matter of thankſgiuing, when God doth ſo order them: and therefore they are not ſimply and abſolutely to bee prayed againſt. Yet becauſe through the weakeneſſe of our fleſh they oft cauſe diſcontent, impatiencie and other ſinnes (in which reſpect they are euill) ſo farre forth as they cauſe any ſuch euill effect they may be prayed againſt: at leaſt we muſt pray that they bring not forth any ſinne in vs. Thus are wee to pray againſt companie keeping, againſt feaſting, againſt pleaſures and paſtimes, and againſt all other things that are vſuall occaſions of ſinne. Yea againſt the abuſe of euerie good thing. For the abuſe of a good thing is euill. And becauſe wicked men are oft made Satans inſtruments of working much euill, wee may alſo pray againſt all their euill plots and practiſes, not againſt their perſons: they are to be prayed for (except we know them to haue ſinned againſt the holy Ghoſt, or to be vtterly reiected of God, or haue ſome particular warrant, as the Prophets oft had, not to pray for them.) More directly wee are to pray againſt all ſp rituall iudgements, which are not onely puniſhments of ſinnes, but ſinnes themſelues, as hardneſſe of heart, errour of iudgement, inordinate luſts, deſpaire, and ſuch like. Theſe are directly euill. Thus are wee to pray againſt eternall damnation, a dreadfull euill. Finally, though Satan bee not the onely euill here meant, yet is hee an eſpeciall and principall euill one. 〈 in non-Latin alphabet 〉 Mat. 13. 19.

§. 185. Of the reſpects wherein Satan is ſtiled the euill one.

Q. HOw is Satan an eſpeciall euill one?

A. 1. He is the primarieIoh. 8. 44. author of euill.

2. HisEph. 6. 12. diſpoſition is onely to euill.

3. HisGen. 3. 5. temptations are all to euill.

4. His1. Pet. 5. 8. continuall practiſe is in euill.

5. All1. Ioh. 3. 8. euill doers are of him.

6. He hath hisEph. 2. 2. hand in all euils: as may be exemplified in theſe particulars following.

Iob 1. 15, 17. Outward miſchiefes done by men,

Iob 27. Bodily diſeaſes,

1. Sam. 16. 14. Vexation of ſpirit,

Iob 1. 16, 18, 19 Extraordinarie iudgements from heauen,

Acts 5. 3, 4. Euill thoughts of the heart,

1. King. 22. 21, 22. Euill words,

Ioh. 8. 41, 44. Euill actions,

Mat. 16. 23. Diſſwaſions from good,

1. Theſ. 2. 18. Hinderances of good,

Gen. 3. 5. Prouocations to euill.

Satan therefore may not bee excluded out of the euills here intended, but our deprecation rather is eſpecially to be directed againſt him.

Thus much of Euill prayed againſt. That which is prayed for, is in this word DELIVER.

§. 186. Of the many wayes of deliuering from Euill.

Q. HOw may one be deliuered from euill.

A. 1. By keeping away that euill which is readie to fall vpon him.Exod. 14. 13. Thus were the Iſraelites deliuered from the hoaſt of the Egyptians that eagerly purſued them.

2. By aſſiſting him on whom the euill is fallen, ſo as he is not ouerwhelmed,A malo deus liberat, quando ſuper id quod poſſumus, non nos permit st tentari. Aug. de Temp. Serm. 26. and ouercome therewith. For this purpoſe reade Pſal. 69. 14, 15.

3. By altering the nature of the euill, and turning it to a mans good. ThusGen. 50 20. God turned Ioſephs abode in Egypt to much good. Herein this Prouerbe is verified, I had periſhed if I had not periſhed.

4. By taking away the force of the euill:Perijſſem n ſi perijſſem. as the force of the fire was taken away ſo as it burned not Shadrach, Meſhach, and Abednego. Dan. 3. 27. This deliuerance Chriſt promiſed to his diſciples.Mar. 16. 18.

5. By remouing the euill cleane away.2. Sam. 24. 25. Thus God deliuered Iſrael from the deuouring Peſtilence.

6. By taking one away from the euill to come.1. King. 14. 13. Thus the good ſonne of wicked Ieroboam, 2. King. 22. 20. thus the good King Ioſiah, Iſa. 57. 1. thus many righteous men haue bene deliuered.

§. 187. Of that hope of recouerie which remaineth to them that fall.

Q. VVHat doctrine may be gathered from praying for deliuerance?

A. There is hope of recouerie to ſuch as are fallen. For deliuerance from euill preſuppoſeth a fail into euill: and prayer for this deliuerance implyeth that we may be recouered out of it. This is verified as by manifeſt experience of many Saints that in all ages haue bene recouered,Pro. 24. 16. ſo by this approued Prouerbe. A iuſt man falleth ſeuen times and riſeth vp againe: which though it bee principally intended of affliction, yet may it alſo be extended to ſinne.

The ground of this hope ariſeth from God himſelfe:Reaſons. euen from his mercie, 1. Gods pittie. (whereby he is moued to pittie his children in all their miſeries:Lam. 3. 22. whereupon ſaith the Prophet, It is of the Lords mercies that we are not conſumed, becauſe his compaſſions faile not:) and from his power (whereby he is able to helpe them whom he pittieth:2. Gods power. whereupon ſaith the Apoſtle,Rom. 11. 23. of the Iewes, They alſo, if they abide not ſtill in vnbeliefe ſhall be graffed in: for God is able to graffe them in againe.)3. Gods truth. And from his truth, for he that is faithfull and will do it, 1. Theſ. 5. 24. hath made many promiſes of deliuerance.

This point concerneth ſuch as ſtand,Comfort to feeble. & ſuch as are fallen. In regard of this hope of recouerie they which ſtand ought to comfort the feeble minded, 1. Theſ. 5. 14. who are troubled with feares of vtter deſertion, as if God were implacable, and irreconciliable towards them that are at any time ouercome by any temptation. The caueat which Chriſt gaue to Peter, is to be practiſed by all that haue any ſpirituall ſtrength,Luke 22. 32. Strengthen thy brethren. Yea alſo they ought in the ſpirit of meekeneſſe to reſtore ſuch an one. Gal. 6. 1.

As for thoſe which are fallen,Who fallen, riſe againe. they are taught not to deſpaire, but to ſay as the Spirit teacheth them, Come, let vs returne vnto the Lord: for he hath torne, and he will heale vs: Oſe 6. 1. hee hath ſmitten and he will binde vs vp: and withall not to continue in Satans ſnares, but to do what they can to come out of the ſame,Reu. 2. 5. according to that pithie perſwaſion of the Lord, Remember from whence thou art fallen, and repent, and do the firſt workes. Nouatiani paenitentiam ſalutarem negant. Aug. Quaeſt. mixt. Cll. Nouatiani communicarecum e s noluerunt qui ſub Decij perſecutione fidem abnegarant & poſt a reſcipiſcentes ad eam redierant. Niceph. Eccl. Hiſt. l. 12. c. 28.

As for the raſh, and peremptorie cenſure of Nouations on ſuch as fall, it is the leſſe to be regarded becauſe it is directly contrary to the maine ſcope of this latter part of this laſt Petition. It is not without cauſe iudged hereſie by the Ancients.

Hauing noted the things prayed againſt, and prayed for, we are further to conſider to whom our deſire herein is to bee directed.

§. 188. Of God the onely Deliuerer.

Q. VVHat Doctrines may be obſerued from directing this part of the Petition to God?Potens eſt dominus qui abſtulit peccalū veſtrum, tueri & cuſtod •• e vos aduerſum diabolt aduerſantis inſidias. &c. Ambr. de Sacra. l. 5 c. 4.

A. 1. God is a deliuerer from euill.

2. God is the onely deliuerer from euill.

Were not God able and willing to deliuer, why ſhould this Petition be directed to him? (But he that hath taken away our ſinnes, is able to keepe vs from the ſnares of Satan.) Could any other deliuer, why ſhould that other in this perfect plat-forme be left out?—70. 5.

Among other titles,—144. 2. euen thisPſal 18. 2. (Deliuerer) is oft attributed to God: andDeut. 32 39. 2 King. 19. 19. Iſa. 43. 11. hereby is the Lord proued to the God onely.

Iuſt cauſe there is therefore that in all euils we ſhouldPſal 50 15. flie vnto the Lord, and call vpon him in the day of trouble: and2. hro 20 . when we know not what to doe, to fixe our eyes vpon him: and in faith exſpect deliuerance from him.Lam. 3. 26. It is good that a man ſhould both hope, and quietly waite for the ſaluation of the Lord. And as wee haue deliuerance from any euill,Pſal. 28 6, 7, 8. Folly of Papiſts in ſeeking deliuerance of others then God. giue all the praiſe thereof to this Deliuerer.

Is not their follie hereby euidently diſcouered, that in their troubleIſa. 31. 1. Looke not to the Holy one of Iſrael, nor ſeeke the Lord, but looke and truſt to ſuch as cannot deliuer? Some toIſa. 31. 3. weake fleſh, others1. Sam. 28. 7. &c to wicked fiends, Ier. 11. 12, 13. others to falſe gods. Much like to theſe are our aduerſaries the Papiſts, who in ſeuerall euils haue ſeuerall Saints to flie vnto, as in danger of ſhipwracke to Saint Nicolas, in time of warre to Saint George, In captiuitie to Saint Leonard, In infection of plague to Saint Rochus, In feare of fire to S. Laurence, in trauell of child-birth to Saint Margeret, in the fit of an Ague to Saint Petronil, in tooth-ach to Saint Rombal or Saint Apollonia: and in other diſtreſſes to other Saints.Libera me Domina. Vſq quo, Domina, obliuiſceris me, & non liberas me in die tribulationis? Ad te, Domina, leuaui animam: non praeualeant aduerſum me laquei mortis. In te, Domina, ſperaui: non confundas in aeternum. O benedicta, in manibus tuis repoſita cſt noſtra ſalus. Bonauent. In Pſalt. Yea in their Ladies Pſalter they haue turned all the Petitions made to God for deliuerance to the Virgine Marie, thus: Deliuer me, ô Ladie. How long doeſt thou forget me, and doeſt not deliuer me in the time of trouble? To thee, ô Ladie, do I lift vp my ſoule, let not the ſnares of death preuaile againſt me. In thee, ô Ladie, haue I hoped, let me not be confounded for euer. O thou bleſſed Ladie, in thy hands our ſaluation is laid vp. Haue we not now iuſt cauſe to crie out againſt them, as the Prophet Ieremiah did againſt the idolatrous Iewes, and ſay,m Be aſtoniſhed, ô ye heauens, at this, and be horribly afraid: for my people haue committed two euils: they haue forſaken me the fountaine of liuing waters, and hewed them out ciſterns, broken ciſternes that can hold no water. 180, 181.

Thus much of the perſon of whom is ſought deliuerance from euill. The laſt point concerneth the parties for whom it is ſought. Hereof ſee §.

The meaning of the Petition being opened, the order is next to bee conſidered.

§. 189. Of Sanctification accompanying Iuſtification.

Q. VVHat may be obſerued from the connexion of this Petition with the former?

A. Sanctification accompanieth Iuſtification. For as the ſumme of the former is Iuſtification, ſo the ſumme of this latter is Sanctification, and in our prayer we are taught to ioyne them together, 〈 in non-Latin alphabet 〉 . as this particle AND doth import. Reade for proofe of the indiſſoluble connextion of theſe two, Rom. 6. 1, 2, &c. 1. Cor. 6. 11. Eph. 5. 25.

The grounds hereof are,

1. The manifeſtation of mercie and puritie in God.

2. The cleanſing vertue which accompanieth the merit of Chriſts ſacrifice.

3. The operation of the Spirit immediatly iſſuing from our incorporation into Chriſt.

4. The efficacie of the Goſpell.

5. The vertue of faith.

All theſe are euidently ſet out by the coniunction of Sanctification with Iuſtification.

1. Iuſtification commendeth the rich mercie of God in acquitting ſinners freely and fully of all that debt wherein they ſtand obliged to his reuenging iuſtice.Gods mercie & puritie manifeſted by mans Iuſtification and Sanctification. And Sanctification ſetteth out his puritie: ſhewing thatExod. 34. 6, 7. that God which pittieth ſinners, will not boulſter vp ſinners in their ſinnes. His pittie moueth him to iuſtifie them, and his puritie moueth him to ſanctifie them.

2.A merit and a vertue in Chriſts bloud. That bloud of Chriſt which isMat. 26. 28. Shed for the remiſſion of ſinnes, Heb 9. 14. doth purge our conſcience from dead workes to ſerue the liuing God. This double vſe of Chriſts ſacrifice was manifeſted by thatIoh. 19. 34. bloud and water which iſſued out of Chriſts ſide while he was on the croſſe. They therefore who are iuſtified, are alſo ſanctified.That ſpirit which vniteth to Chriſt ſanctifieth.

3. By the Spirit of ſanctification we are vnited vnto Chriſt: and this ſpirit by vertue of that vnion is conueyed into euery of the members of Chriſts myſticall body.Rom. 8. 9. Now if any man haue not the Spirit of Chriſt, he is none of his. But if his Spirit be in any, it ſanctifieth them.

4. The grace of God which bringeth ſaluation (that is,The Goſpell a word of righteouſneſſe. the Goſpell) teacheth vs that denying vngodlineſſe and worldly luſts, we ſhould liue ſoberly, Tit. 2. 11, 12. righteouſly, and godly. That word therefore whereby we are iuſtified giueth no libertie to any licentiouſneſſe, but doth both direct vs in the way of righteouſneſſe, and alſo giueth vs abilitie to walke in that way. Hereby it appeareth that the Goſpell is as pure and incorrupt as the Law.Difference betwixt Law and Goſpell. Indeed the Law is ſo perfect a rule of righteouſneſſe as it curſeth euery one that in the leaſt degree ſwarueth from it:Deut. 27. 26. which the Goſpell doth not, but offereth pardon to the tranſgreſſor. Yet doth it no more tolerate, or countenance the leaſt ſinne, then the Law doth: nay rather it bringeth the ſinner that hath gone aſtray, into the way of righteouſneſſe againe, and enableth him to walke in that way, which the Law cannot do. So as herein the Goſpell hath an excellencie ouer the Law. But if the Goſpell in ſhewing mercie, ſhould boulſter vp a ſinner in any one ſinne, the Law would triumph ouer the Goſpell, yea and condemne it. It is therefore neceſſarie for iuſtification of the Goſpell that ſanctification continually follow iuſtification, as an hand-maid her miſtreſſe; or rather that, as two ſworne friends and fellowes, they alwaies keepe company together.

5. Faith purifieth the heart. Faith purgeth. For that man which in truth beleeueth his ſinnes to be pardoned,Acts 15. 9. will not like a ſwine wallow in the mire. A true apprehenſion of Gods Fatherly loue worketh a filiall loue in mans heart: which loue maketh him as truly to deſire and endeauour after Sanctification as Iuſtification.

They therefore who boaſt of their iuſtification and are not truely ſanctified,Reproofe of carnall Goſpellers. ſeuer Gods purity from his mercy, and the vertue of Chriſts ſacrifice from the merit thereof, yea the operation of his Spirit from the vnion of his members vnto him: they turne the grace of God into wantonneſſe, and proclaime their faith to be a fruitleſſe and a liueleſſe faith, and in fine giue too iuſt cauſe to ſuſpect that their pretence of iuſtification is a meere pretence.Euidence of iuſtification.

Learne we then both to gaine ſound aſſurance to our owne ſoules,Iam. 2. 18. and alſo to giue good euidence to others of our iuſtification by ſanctification.Luke 7. 47.

§. 190. Of maens proneneſſe to ſinne after forgiueneſſe.

Q. VVHat may be obſerued from the inference of the Si t Petition in the Fift.Ne fortè in eadem recidamus poſt acceptam veniam peccatorum, orandus à nobis idem ipſe eſt, ne nosinducat in tentationem, &c. Bern. in Quadr. Serm. 6.

A. After pardon men are proue to fall againe. Otherwiſe there were no need for ſuch as haue aſſurance of the pardon of ſinne to pray againſt temptation, or for deliuerance from euill. As wofull experience in all Saints, euen the beſt that euer liued, doth verifie the truth hereof, ſo alſo the dayly ſacrifices which vnder the Law were appointed. For euery propitiatorie ſacrifice gaue the beleeuer aſſurance of a full diſcharge for his ſinnes, yet after one was offered vp, another, and another, time after time was to be offered.Ioh 13. 10. Grace of iuſtification rooteth not out all remainder of ſin. He that is waſhed needeth not, ſaue to waſh his feet. His feet therefore need to be waſhed. And why ſhould he that is iuſtified need to waſh his feet, if he were not ſubiect to foule them againe and againe?

The grace of iuſtification doth not vtterly root out all remainder of ſinne.Ne ipſis quidam apoſtolis licet Sanctificatis de fuit malitiae. The fleſh abideth in the beſt ſo long as they abide in this world. WitneſſeRom. 7. 18, &c the complaint of that iuſtified Apoſtle Saint Paul. Hilar. apud Aug. l. 2 cont. Iuu. 〈 in non-Latin alphabet 〉 Wickedneſſe remained in all the Apoſtles, notwithſtanding they were truely ſanctified.Aug. Har. 38.

There were of old a certaine Sect called Puritans, who indeed were plaine Hereticks,Iſidor. Elym. l. 8. c. de her. and ſo adiudged by the Church, who profeſſed themſelues to be perfectly holy and pure. Their Hereſie is plainely confuted by this Petition.Rhem. on Luk. 15. 1. & on Gal. 3. Yet is it againe reuiued by Familiſts, yea and by Papiſts too. For they hold that ſome are ſo righteous in this life as they need no repentance,Ne quisquam ſi bi puro & immaculo pectore blanaditur. Quia nemo eſſe ſine peccato poteſt, quiſquis ſe inculpatum eſſe dixerit, aut ſuperbus, aut ſtultus eſt. Cypr. ap d Aug. l. . cont. Iul. but keepe the Law of God, and by their righteouſneſſe free themſelues from the curſe thereof. If theſe be not Puritans, I know not who be.

For our parts, let none boaſt of a pure and immaculate heart; Seeing no man is without ſinne, whoſoeuer ſaith hee is without fault is either proud or fooliſh.

Let vs euen after wee haue good euidence and aſſurance of the pardon of our ſinne, remaine watchfull againſt all enticements and temptations to ſinne, and well remember that caueat, which Chriſt gaue both to him that he healed at the poole of Betheſda, Ioh. 5. 14. and alſo to her whom, notwithſtanding ſhe were taken in the act of adulterie,—8. 11. he abſolued, Sinne no more. This caueat doth not imply that a man may keepe himſelfe pure from all ſinne, but that hee ought with the beſt care and greateſt watchfulneſſe that hee can endeuour to bee ſo pure. Care therefore muſt be taken to preuent ſinne to come, as well as to ſeeke redreſſe for ſinne paſt: otherwiſe ſinne will ſoone creepe vpon vs againe. If Satan be caſt out of a man, he will endeuour to returne into the houſe from whence hee was caſt out;Math. 12 43. 44, 45. and if hee finde it empty he will ſoone take his opportunitie, and enter with ſeuen other ſpirits more wicked then himſelfe. They who take notice of Satans ſubtilty in this kinde, doe by wofull experience finde, that after their moſt frequent prayers, ſtricteſt obſeruation of the Sabbath, ſincereſt participation of the bleſſed Sacrament, ſolemneſt humiliation of their ſoules on a day of Faſt, in and by which holy duties, they haue obtained great aſſurance of the pardon of their ſinnes, and much comfort to their ſoules, Satan hath beene very buſie in tempting them afreſh, and drawing them to wallow in the mire of ſinne. Though therefore Chriſt himſelfe ſhould ſay to vs at once hee did to the man which was brought on a bed to him,Math. 9. 2. Be of good cheere, your ſinnes are forgiuen you, yet haue we no cauſe to bee careleſſe and ſecure, but rather to bee the more watchfull, leſt Math. 12. 45. Opus eſt nobis quotidiana ſanctificatione vt qui quotidie delinquimus, delicta noſtra ſanctificatione aſſidua repurgemus. Cypr. de Orat. dom § 9. Satan by a re-entry make our laſt eſtate worſe then the firſt. Wee haue need therefore of dayly ſanctification, that wee who ſinne dayly may cleanſe away our ſinnes by continuall ſanctification.

§. 191. Of Mans anſwering Gods Mercy by dutie.

Q. VVHat other Doctrine may bee obſerued from the inference of the Sixt Petition on the Fift?

A. The mercy of God to man requireth dutie of man to God. The Fift Petition noteth out Gods great mercy in diſcharging our debt: and the ſixt, our bounden duty in auoiding that which diſpleaſeth and diſhonoureth him: and, by the rule of contraries, in endeuouring after that which pleaſeth and honoureth him. It is ſaid of them, to whomZac. 13. 9. God ſaith, It is my people, that they ſhall ſay, The Lord is my God.

Equitie, and gratefulneſſe require as much. Moſt iuſt and equall it is that the goodneſſe of a Soueraigne ſhould bee requited with all the duty that a ſubiect can performe: and not to do it, is a great point of vngratefulneſſe.

The vnrighteouſneſſe therfore,Mans vngratefulneſſe. & vngratefulnes of man to God is too manifeſtly declared. Though man haue rebelliouſly riſen vp againſt the Lord, & taken part with his enemie, yet hath the Lord graciouſly offered pardon to man: and notwithſtanding his gracious offer of pardon, man will not be drawne from the enemies ſide, but as a ſworne Slaue continueth to fight vnder his colours.Deut. 32. 15. God doth much complaine hereof.

Let vs be better aduiſed: and firſtEpheſ. 3. 18, 19 take notice of the kindneſſe of the Lord to vs, and then endeuour toCol. 1. 10. walke worthy of the Lord. Let vs therefore bee as conſcionable in performing duty to God, as wee are deſirous to receiue mercy of God. That ſo wee may manifeſt a true childlike diſpoſition to God, and ſhew we reſpect him as well as our ſelues in our deſires and endeauours.

§. 192. Of auoiding temptations.

Q. VVHat may bee gathered from connexion of the latter part of the Sixt Petition with the former part?

A. For auoiding euill, temptations muſt bee auoided. To this purpoſe tend the many diſſwaſions in Scripture from temptations, as, Prou. 1. 15. Walke not in the way. Refraine thy foot.—5. 8. Come not nigh the doore.—4 15. Auoid. Paſſe away.Iſa. 52. 11. Touch no vnclean thing. Epheſ. 5. 11. Haue no fellowſhip with the vnfruitfull workes of darkneſſe. 2. Cor. 6 17. Come out from among them.

Temptations to ſonnes of Adam are as fire to dry ſtubble,Danger of temptation. dry Tinder, yea and dry Gunpowder. A little ſparke ſoone cauſeth a great flame. Temptation firſt brought man, euen in his innocent eſtate to euill. If then corrupt man auoid not temptation, how can he be free from euill? Obſerue the great euils whereinto the Saints in any ages haue fallen, and you ſhall find them to be occaſioned by temptations.Gen. 9. 20, 21. Noahs drunkenneſſe, —19. 33. Lots Inceſt, 2. Sam. 11. 2. Dauids Adultery, 2. Kin. 11. 4. Salomons Idolatry, Mat. 26. 69, &c Peters deniall of Chriſt, were all euill effects of temptations.

Be wiſe now therefore, O ſonnes of men. You eſpecially that indeed deſire to be free from euill.Meddle not with temptations. Dally not with temptations: but rather, as Chriſt Mat. 4. 4, 7, 10. did, reſiſt them manfully and put them away as farre from you as you can. Men will not bring barrels of Gunpowder neere the fire, but lay them in places farre from fire. Shall they be more carefull for their earthy houſes, then you for your heauenly ſoules? Boaſt not of thine abilitie to quench the fire of all temptations. Thine abilitie in this kinde muſt then be greater then Peters, or Salomons, or Dauids, or Lots, or Noahs, yea or Adams in his innocencie. For a man to caſt himſelfe into temptations, and to receiue no euill from thoſe temptations is as great a miracle as the preſeruation of Shadrach, Dan. 3. 26, &c. Meſhach, and Abednego in the midſt of the hot fiery furnace, was.

§. 193. Of calling on God for all things.

Q. WHat may bee obſerued from directing all the Petitions, which any way concerne our good, to God?

A. God is all in all. The fourth Petition ſetteth him out a 〈 in non-Latin alphabet 〉 . Giuer of good things. The fift a 〈 in non-Latin alphabet 〉 forgiuer of debts. The former part of the ſixt, a 〈 in non-Latin alphabet 〉 . preſeruer from danger whereunto wee are ſubiect. The latter part of the ſixt, a 〈 in non-Latin alphabet 〉 deliuerer from euill whereinto wee are fallen. On this ground might Dauid well ſay, Whom haue I in heauen but thee? Pſal. 73. 25. and there is none vpon earth that I deſire beſides thee.

They who know and beleeue God to be as hee is, all in all, cannot but deteſt that heatheniſh and blaſphemous diſtinction of white and blacke gods: the former of which they made Beſtowers of good things, 1. Cor. 8. 6. the latter Deliuerers from euill things. But to vs there is but one God, the Father, of whom are all things, and wee in him. Of him wee ought to ſeeke euery good thing wee want. To him we ought to fly for ſuccour againſt all euill. So we are here taught: ſo let vs doe.

§. 194. Of the general points for which wee are taught to pray in the laſt Petition.

Q. VVHat are wee to pray for by vertue of the laſt Petition?

1. Such things as concerne the whole Petition in generall: or the diſtinct parts thereof in particular,

1. In regard of the whole, we ought to pray for Sanctification. Thus doth Saint Paul pray for the Theſſalonians, 1. Theſ. 5. 23. The very God of Peace ſanctifie you wholly. As our owne happineſſe moueth vs to pray for Iuſtification, in the former Petition, that wee may be acquitted of ſinne, for which we ſhould otherwiſe be damned: ſo the honour of God ſhould moue vs to pray for ſanctification.1. Theſ. 4. 3. For this is the will of God, our ſanctification, and thereby is the holy God much honoured.

2. In regard of the manner of ſetting downe this Petition negatiuely, we are taught to pray for Freedome againſt the power of ſinne, Pſal. 19. 13. 13. as the Pſalmiſt doth where hee ſaith, Cleanſe meè from ſecret faults: keepe backe thy ſeruant alſo from preſumptuous ſins; let them not haue dominion ouer mee. For in ſinne there is a guilt which maketh vs lyable to Gods vengeance (this is prayed againſt in the Fift Petition) and a power which holdeth vs in bondage, and maketh vs ſuch ſlaues thereto, as wee cannot ſerue God.

3. For this end we are taught to pray for Participation of the power of Chriſts death, and

4. Participation of the Spirit of Chriſt. For in Chriſts death there is diſtinctly to be conſidered a Merit, and a Power. The Merit thereof freeth from the guilt and puniſhment of ſinne. The Power thereof from the dominion, yea and by degrees from the very act of ſinne: which in the Saints after the death of their body ſhall vtterly ceaſe. Of this power of Chriſts death thus ſpeaketh the Apoſtle,Rom. 6. 4, 6. We are buried with Chriſt by Baptiſme into death, &c. And againe, Our old man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth wee ſhould not ſerue ſinne. This power of Chriſts death is conueighed into vs by the Spirit of Chriſt.Epheſ. 2. 1. For wee are dead in ſinne. Rom. 8. 11. But if the Spirit of him that raiſed vp Ieſus from the dead dwell in vs, it will quicken vs. Wherefore that wee may partake of the power of Chriſts death, wee muſt pray for participation of the Spirit of Chriſt. Dauid well knew how requiſite this Spirit was to keep downe the power of ſinne, and therefore hauing prayed for pardon of ſinne,Pſal. 51. 11. further prayeth that God would not take his holy Spirit from him.

Theſe are the generall things which by vertue of this whole Petition we are to pray for. We will further note out ſuch particulars as concerne the diſtinct parts.

§. 195. Of the particulars for which we are to pray by vertue of the firſt part of the laſt Petition.

Q. VVHat are the particulars to be prayed for vnder the firſt part of the Sixt Petition?

A. 1. Knowledge of our ſpirituall enemies. Without knowledge of them, there will be no feare of them, no deſire of helpe and ſuccour againſt them, or of freedome from them.Iudg. 18. 28. The people of Laiſh not knowing that the Danites were their enemies, or that they had any purpoſe to ſurprize them, were ſecure, and made no preparations for their owne defence: and ſo were vtterly vanquiſhed. Such ignorance maketh moſt in the world ſo ſecure as they are Experience ſheweth that the more ignorant any are, the more deepely they are implunged into Satans ſnares, and the faſter held thereby. Here therefore we muſt pray for knowledge of the diſtinct kindes of our ſpirituall enemies: of their number, might, malice, ſubtiltie, and ſedulitie. That we may the better know all theſe, the Apoſtle doth largely and diſtinctly deſcribe them, Epheſ. 6. 12.

2. Sight of the danger wherein wee are by reaſon of them. To know that there are enemies, pernicious, and dangerous enemies little moueth them who ſee no danger wherein themſelues are by reaſon of ſuch enemies.2. Kin. 6. 15. When Eliſha's ſeruant ſaw the hoſte of Aram that compaſſed the place where he was, then he cryed out, Alas my Maſter, how ſhall we doe? Thus will they bee affected that are able to diſcerne the danger wherein they are by reaſon of their ſpirituall enemies. They will enquire what to doe. But the danger which is not ſeene, is not feared. Wherefore God ſends Miniſters to people.Act. 26. 18. To open their eyes that they may come from the power of Satan to God.

3. Wiſedome to diſcerne their wiles, their many cunning ſtratagems, and kindes of aſſaults: and to finde out where their ſtrength lyeth: and how they may be withſtood. Thus ſhall we be kept the more ſafely from them, that wee fall not into their temptations,Pſal. 119. 98, 99, 100. and be ouercome by them. Dauid who obtained ſuch wiſedome vndoubtedly prayed for it.

4. Vnderſtanding of our owne weakeneſſe. How vnable we are to ſtand of our ſelues: much more vnable to withſtand ſuch enemies as we haue,Epheſ. 6. 12. which are not, as we, fleſh and bloud, but Spirits, Math. 26. 41. yea Principalities and powers, &c. When the Spirit is ready, the fleſh is weake: how much more weake will it be when the ſpirit is ſecure. Such as know not their owne weakeneſſe will be ſo ouer-bold and preſumptuous as they will not feare to caſt themſelues into temptations.

5. Knowledge of the almightie power of God. Thus doth the Apoſtle expreſſely pray in behalfe of the Epheſians, that they may know what is the exceeding greatneſſe of his power towards them that beleeue. Epheſ. 1. 18, 19. Knowledge of the enemies power, and of our owne weakeneſſe cannot but affright vs, and make vs faintingly fall into their temptations, vnleſſe withall we know the power of God to bee able to make vs ſtand, and to ſubdue our enemies, and cleane to free vs from all their temptations. Knowledge hereof will raiſe vp our hearts to God in all dangers.2. Chro. 14, 11.

6. Reſtraint of Satans power. This the Angell intended when hee ſaid to the Diuell,Iude verſe 9. The Lord rebuke thee. So malicious and audacious is Satan as hee will not ſticke to aſſault the beſt, if the Lord doe not reſtraine him. It is moſt likely that hee could not be ignorant that Chriſt was the Sonne of God, and yet did hee venter to ſet vpon him.Math. 4. 3. Now when God hath giuen vs vnderſtanding of his owne power, of our owne weakeneſſe, and of Satans might and malice, then ſhall wee ſee iuſt cauſe to pray to God to rebuke Satan.

7. Aſſiſtance from God: for though Satan be reſtrained, yet cannot wee ſtand of our ſelues, but ſhall fall euen thorow our owne weakeneſſe.Pſal 109. 23, 26. The conſideration of his owne weakeneſſe made the Pſalmiſt ſeeke helpe of God.Rom. 8. 31. For If God be for vs, who can be againſt vs? Great reaſon there is therefore to ſeeke aſſiſtance of God.

8. Confidence and courage in God. This is it which the Apoſtle intendeth,Epheſ. 6. 10. where he exhorteth to be ſtrong in the Lord. For nene of them that truſt in God ſhall be deſolate. Pſal. 34. 22.—18. 30. He is their buckler. Hee ſaueth them. It is therefore moſt requiſite to pray for affiance in him.

9. Sufficient grace to beare out aſſaults when wee are tempted. For ſometimes it is needfull for vs to be tempted. Then our requeſt ought to bee that that which is needfull may proue vſefull and profitable:2. Cor. 12. 9. which cannot be without Gods grace. This therefore God gaue in the time of temptation to his Apoſtle:Primus hoſtis caro eſt aduerſus ſpiritum concupiſcens. Hoſtem hunc crudeliſſimum nec fugere poſſumus nec fugare: circum erre illam neceſſe eſt, quoniam alligatus eſt nobis. Nam quod eſt m ſerabilius, hoſtem noſtrum ipſi cogimur ſuſtentare, perimere eum non licet. Bern. de Euang. 7. Pan. Ser. 3. teaching vs thereby in the like caſe to pray for the like grace.

10. Power ouer the fleſh. The fleſh is a ſecret inward tempter, whereby Satan gets great aduantage. It continually lúſteth, and fighteth againſt the Spirit. If it preuaile we are gone. Now in that this fleſh is euer in vs ſo long as we retaine fleſh vpon vs, who hath not cauſe to pray, and cry as the Apoſtle did, O wretched man that I am, who ſhall deliuer mee from the body of this death! Rom. 7. 24. We can neither fly from, nor put to flight this cruell enemy. Wee cannot but carry it about with vs, becauſe it is bound to vs. And which is more miſerable, wee are forced to nouriſh this enemy: deſtroy it we cannot.

11. Contempt of the world. The world is another tempter, which hath ſundry baits of pleaſures, profits, and promotions to allure vs vnto it: and thorow fiue gates, the fiue ſences, it woundeth vs.Praeſens ſeculum per quinque portus, quin que , viz. corporis ſenſus aculis ſuis vulnerat e. Et ors intrat per ſeneſtras meas. Ibid. If they be opened, and our hearts attentiue to the allurements thereof, wee are in great danger to bee ouer-taken therewith: death may enter by thoſe windowes. So as there is great need we ſhould pray as the Pſalmiſt did, Incline not my heart to couetouſneſſe. Turne away mine eyes from beholding vanity. Pſal 119 36, 37.

12. Patience vnder all croſſes. Croſſes are a kinde of tryall and temptation. By impatiency wee are brought to faint and ſinke vnder them which is to be ouercome. This is it which Sathan watcheth for. For ſo ſoone as hee obſerueth any to faint and fall, hee preſently ſeazeth vpon them. Not without cauſe therefore did the Apoſtle Pray for the Coloſſians that they might bee ſtrengthened with all might vnto all patience. Col. 1. 11. Vnder this head are compriſed Hope, Comfort, Ioy and Glory in afflictions: all to bee prayed for:Act. 4. 29. and withall an inuincible courage againſt perſecution for the Name of Chriſt.

13. Moderation of all afflictions. Though we haue ſome patience, yet if afflictions increaſe, they may ſo try our patience, as to bring it to naught. For they which haue the greateſt meaſure haue but their meaſure: and afflictions by continuance and increaſe may exceed that meaſure:Ier. 10 24. 〈 in non-Latin alphabet 〉 which the Prophet well knew when he thus prayed, O Lord correct me, but with iudgement. By iudgement is not there meant vengeance and indignation (for it is oppoſed to wrath.)In modo Caſtiga me Iehoua, veruntamen modicè. Tremel. & Iun. But wiſedome, diſcretion and moderation. Hereby we are kept both from fainting when we are chaſtened: and alſo from murmuring againſt the rod.

14. Preſeruation from a reprobate ſence. For if we be once giuen vp thereto, then hath Satan faſt hold of vs. God hath vtterly forſaken ſuch. Euery temptation is to them as a ſnare to hold them faſt, and as an hooke to pull them downe to deſtruction. Moſt fitly may that which the Apoſtle ſaith of them that will be rich, be applyed to ſuch as are of a reprobate ſence,1. Tim. 6. 9. They fall into temptation and a ſnare, and into many fooliſh and hurtfull luſts, which drowne men in perdition and deſtruction. For men of a reprobate ſence are ſuch, as, being depriued of all iudgement and conſcience, runne headlong into ſuch euils as are againſt the inſtinct of nature. Becauſe blindneſſe of mind, hardneſſe of heart, deadneſſe of conſcience, peruerſneſſe of affection, pride, preſumption, ſelfe-conceitedneſſe, idleneſſe, careleſneſſe, ſecuritie and ſuch like vices are fore-runners vnto a reprobate ſence, wee ought alſo earneſtly to pray againſt them all.

§. 196. Of the particulars for which we are to pry by vertue of the ſecond part of the laſt Petition.

Q. VVHat are the particulars to be prayed for vnder the ſecond part of the Sixt Petition,

A. 1. Recouerie from ſinne being fallen into it. Pſal. 51. 10. This is one maine point deſired in Dauids penitentiary Pſalme, eſpecially in this phraſe, Renew a right ſpirit within mee. Repentance is that grace whereby ſuch as are fallen recouer themſelues, as is euident by this aduice which Chriſt giueth, Remember from whence thou art fallen, Reu. 2. 5. and repent. Repentance therefore is heere to be prayed for. Satan is as much diſappointed by repenting of ſinne, as by not yeelding to ſinne.

2. Diſpoſſeſſion of Satan. Satan is that Euill one that hath his finger in euery euill thing. So long as hee abideth any where, freedome from euill cannot he expected. If hee therefore haue really entered into any,Mat. 15. 22. as he did into the woman of Canaans daughter, we muſt pray, as ſhe did, to haue him diſpoſſeſt. For by prayer and faſting he may be caſt out. Mar. 9. 29. If otherwiſe hee ſeaze on vs by putting into vs euill thoughts, or ſtirring vp corrupt humours, or ſetting before vs euill obiects, or affrighting vs, or vexing vs any way in ſoule or body, we are taught to pray for deliuerance from him.

3. Alienation of heart from the world. They who haue beene bewitched by the world, ſo as they haue loued the ſame, and haue beene entangled therein, which is a great euill, ought to pray to bee pulled out of it: and to haue their hearts turned from it, as the heart of Amnon was from Tamar: ſo that the hatred wherewith they hate it,2 Sam. 13. 15. may bee greater then the loue wherewith they loued it. This wee ought to pray for in regard of lewd company, vnlawfull games, vndue honours, vniuſt gaine, immoderate pleaſures, or any other like thing wherewith wee haue beene bewitched. Till our hearts bee alienated from the world, we ſhall neuer bee throughly deliuered from the euill of the world.

4. Suppreſſion of all the luſts of the fleſh, after they are riſen vp. Preuention of them is implied in the former part of this Petition. If that be not obtained but that the fleſh doth riſe vp & luſt and rebell againſt the Spirit, our deſire ought to bee, to haue thoſe luſts beaten downe againe, and we freed from the thraldome of them. Saint Paul reckons vp 17. particular luſts of the fleſh together.Gal. 5. 19, 20, 21. Thoſe and other like to thoſe are all ſimply euill, ſuch euills as if they be not beaten downe and we deliuered from the bondage of them, will bring vs to eternall death.

5. Remouall of iudgements. Such afflictions as come from the wrath of God, and ſo long as they lie vpon vs, manifeſt his indignation againſt vs, are as euills to be prayed againſt. In which reſpect thus prayeth the Church, Turne vs againe, O God: and cauſe thy face to ſhine. Pſal. 80. 3, 4. O Lord God of Hoſt how long wilt thou be angry? Such a iudgement was that Plague for the remouall whereof Dauid built an Altar,2 Sam. 24. 25. and offered Sacrifice. Among theſe, ſpirituall iudgements are moſt earneſtly to be prayed againſt: ſuch as were mentioned in the end of the laſt §. If the preuention of them be to be prayed ſon much more deliuerance from them. For they are doubly euill. 1. As they are ſinnes. 2 As they are puniſhments of ſins, and effects of Gods wrath. To this head may be alſo referred all manner of croſſes, asPſal. 46. 9. war, Ioel. 2. 19. famine,2 Sam. 24. 25. plague,Pro. 30. 8. pouerty,Dan. 9. 17. captiuity,Act. 12. 5. impriſonment,Pſal. 119. 22. reproach, 2 King. 20. 3. ſickneſſe,Pſal 38. 1, &c. paine and ſuch like afflictions for remouall whereof we may pray, as was ſhewed§. 124. before.

6. A bleſſed departure out of this world. So long as wee are in this world we are ſubiect to many euills, which lie and preſſe ſore vpon vs. But by death we are deliuered from them all: at leſt if our death be in the Lord. For they only are bleſſed that die in the Lord. They which die not in the Lord, are not deliuered from euill: but like the fiſh which leapeth out of warme water into flaming fier,Reu. 14. 13. go from the leſſe euill into the greater by many degrees.

Q. May a man then pray for death?

A. Not ſimply and abſolutely, with deſire to haue the time appointed by God, preuented, but with ſubmiſſion to the good pleaſure of God. Concerning our departure out of this world two things are here intended. 1. That we be willing no depart. 2. That our departure be in the Lord. Both theſe are manifeſted in old Simeons ſwanlike-ſong: where hee ſheweth his willingneſſe to depart, Luke 2. 29. and his deſire to depart in peace. So much alſo is euident in Saint Pauls deſire.Phil. 1. 23. I haue (ſaith he) a deſire to depart. This was not an abſolute prayer for death. It was a manifeſtation rather of what he could willingly haue wiſhed,Votum affectus, non effectus. in his owne behalfe, then of what he peremptorily or abſolutely would deſire. Now where hee addeth, and to bee with Chriſt, hee ſheweth what kinde of death hee deſired. And this we muſt abſolutely deſire, that when we dye, we may dye the death of the righteous, an happy death: which is a finall deliuery from all the euill whereunto in this world wee are ſubiect.

7. Reſurrection of the body. For death in it ſelfe is an euill, holding the body in the graue as in a priſon where it rotteth and conſumeth. The reſurrection of the body is it that maketh a mans diſſolution to be a bleſſing. Thus is his body by death as ſeede ſowne in the ground which bringeth forth an harueſt. This Chriſt hath promiſed:Ioh. 5. 28. this therefore wee may and muſt pray for.

8. Abſolution at the day of iudgement. When our bodies are raiſed, they together with our ſoules ſhall be preſented before Chriſts tribunall ſeate. There to bee condemned for our ſinnes, is a farre greater euill then any that in this world can befall vs. And better it were that our bodies ſhould neuer be raiſed, then bee raiſed to condemnation. Oft therefore doth the Apoſtle pray for the Saints that they may be kept blameleſſe vnto the comming of Chriſt. 1 Theſ. 3. 13.—5. 23.

9. Aeternall glory in heauen. They who are aduanced thereunto are fully deliuered from all euill, and from all feare of all euill.Reu. 21. 4. In which reſpect it is ſaid that God ſhall wipe away all teares from their eyes: that is, hee ſhall take away all occaſions of mourning: therefore by way of explication it is added, There ſhall be no more death, neither ſorrow, nor crying, &c. This was it that the penitentiary thiefe prayed for in theſe words, Lord remember me when thou commeſt into thy Kingdome. Luk. 23. 42. Thus we ſee how this prayer directeth vs to pray for al things that are needfull for vs, from that corruptible bread whereby our mortall bodies are nouriſhed, to that glory of ſoule and body which endureth for euer.Quando dicimu libera nos à malo, nihil remanet quod vl ra adhuc debeat poſtulari. Cypr. de Orat. Dom. §. 19. For when we ſay, Deliuer vs from euill, there remaineth nothing that further we may aske.

§. 197. Of the things for which we ought to giue thankes in the laſt Petition.

Q. VVHat are the things for which thanks is to be giuen by virtue of the laſt Petition?

A. 1. Euery ſanctifying Grace.

2. Freedome from the power of darkneſſe.

For both theſe we haue the expreſſe patterne of the Apoſtle:1 Cor. 1. 4. In regard of the former hee ſaith I thanke my God for the grace of God. —5. Vnder this indefinite word Grace, he compriſeth euery particular ſanctifying grace. Wherefore hee addeth, In euery thing (that is in euery grace) ye are euriched. —7. And yee are not deſtitute of any gift. Col. 1, 12, 13. In regard of the latter he alſo ſaith, I giue thankes to the Father, who hath deliuered vs from the power of darkneſſe. We heard§. 169. before that San lification was the Summe of this Petition. But particular ſanctifying graces (whereof nine are reckoned vp together, Gal. 5. 22, 23.) are the parts and members which make vp that Summe. Of theſe therefore wee muſt take notice, and for theſe wee muſt giue thankes. Now becauſe that Summe is implyed vnder the negatiue, we are anſwerably to giue thankes for freedome from the contrary, which the Apoſtle ſtileth power of darkneſſe. Vnder darkneſſe he compriſeth ſin, death, diuell, and damnation. While wee are vnder the power of theſe, we are their vaſſalls. It is therefore a bleſſing worthy of all praiſe to be freed from them.

Other particulars ſeuerally concerne the diſtinct parts of this Petition.

§. 198. Of the particulars for which thankes is to bee giuen by virtue of the firſt part of the laſt Petition.

Q. VVHat are the particulars for which the firſt part of the ſixt Petition requireth thankes to bee giuen.

A. 1. Vnder ſtanding of the law, whereby we know what ſin is, when we are tempted thereto, how fearefull a thing it is to yeeld to ſuch temptations, how wretched their caſe is that are left to the power of temptation.Rom. 3. 20. By the Law is the knowledge of ſinne. That therefore which giueth vs notice of ſo great danger, is a thing praiſe-worthy: eſpecially if we haue vnderſtanding thereof.Pſal. 119. 99, 100 In way of thankfulneſſe doth Dauid oft acknowledge this.

2. Wiſedome to diſcerne our enemies and their aſſaults. This proceedeth from the former, and goeth a degree farther; and in that reſpect it bindeth vs to more thankfulneſſe. With thankfulneſſe ſaith the Pſalmiſt to God,Pſal. 119. 98. Thou thorew thy commandements haſt made me wiſer then mine enemies.

3. The victory which Chriſt hath go ten ouer ſpirituall enemies. It is in praiſe of Chriſt that the Pſalmiſt ſaith to him, Thou haſt led captituity captiue. Pſal. 68. 18. By captiuity hee meaneth the world, the fleſh, ſinne, death, the diuell and all other enemies of our ſoule. Were not theſe by Chriſt made captiues, and ſo chained, reſtrained and kept in, we could not ſtand againſt them, they would ſoone leade vs captiues. For our ſakes did Chriſt enter combate with them, and get victory ouer them. We reape the benefit thereof: wee therefore muſt giue the thankes to Chriſt, and ſay (as the heauenly Spirits doe) we giue thee thankes becauſe thou haſt taken to thee thy great power, Reu. 11. 17, 18. and haſt raigned: and deſtroyed them that deſtroy the earth.

4. Strength to withſtand our enemies. As Chriſt himſelfe hath ouercome them, ſo by his ſpirit hee giueth vs power to ouercome,2 Tim. 1. 7. in which reſpect it is ſaid, Hee hath giuen to vs the Spirit of power. On which ground ſaith the Apoſtle, I thanke him who hath enabled me. 1 Tim. 1. 12.

5. Reſolution to yeeld to no allurements whether they come from the fleſh or the world. Gratias deo, qui iam harum rerum in vobis glori tranſitoriae glorioſum eſt operatus contemptum. Bern. Epiſt. 23. A true, ſetled reſolution is a great meanes to keepe vs ſafe. This comes from God. For by nature our diſpoſition is wholy inclined to the world and to the fleſh. Wherefore as1. Sa. 25. 32, 33 Dauid bleſſed God for aſſwaging his paſſion, and keeping him from ſhedding blood, ſo wee muſt praiſe God (whenſoeuer our minde is alienated from the world and fleſh) for that alteration of our diſpoſition.

6. Patience to beare out all brunts. Afflictions to our weake fleſh are ſoare temptations: but by patience wee are kept from being ſwallowed vp by them. In which reſpect the Apoſtle ſaw great cauſe to thanke God for the patience of the Theſſalonians.2 Theſ. 1. 3, 4.

7. Power in all conflicts to ouercome. Such, though they bee led vnto temptation, are not led into temptation. It is expreſſely noted of them that had gotten victory, that they ſang a ſong of praiſe. Reu. 15. 2, 3.

§. 199. Of the particulars for which thankes is to be giuen by virtue of the laſt part of the laſt Petition.

Q. VVHat are the things for which the ſecond part of the laſt Petition requireth thankes?

A. 1. Repentance after ſinne committed. This is a ſure euidence of deliuerance from a great euill. Therefore the Church glorified God becauſe hee had granted repentance. Act. 11. 18.

2. Reſcue out of Satans clutches. If Satan haue at any time got any aduantage againſt vs, as he getteth great aduantage againſt witches and ſorcerers, yea and againſt other impudent, and audacious ſinners whom he hath faſt in his clutches, to bee reſcued and recouered out of his hands affordeth iuſt cauſe of much thankes:Luk. 8. 2, 3. which Mary Magdalene, out of whom went ſe en diuels, well knew to be moſt due, and therefore in teſtimony of thankfulneſſe ſhee followed Chriſt and miniſtred to him of her ſubſtance.

3. Recouery out of the world. Gal. 1. 4, 5. The Apoſtle aſcribeth glory to Chriſt for deliuering vs from this preſent euill world.

4. Conqueſt of the Spirit ouer the fleſh. For by the Spirits conqueſt,Rom. 7. 25. are we freed from the dominion of the fleſh. For this therefore the Apoſtle giueth expreſſe thankes.

5. Remouall of iudgements. Iudgements and all manner of croſſes are in their kinde euills: and remouall of them is a deliuerance from thoſe euills: Whereupon the Saints haue beene thankfull for ſuch deliuerances.Exod 15. 1, &c. The Iſraelites giue thankes to God for freeing them from the Egyptian bondage:1. Chro. 21. 28. And Dauid for cauſing the Plague to ceaſe: And Hezekiah for taking away a deadly diſeaſe;Iſa. 38. 9. &c. And the Church for returning her captiuity.Pſal. 126. 1, 2.

6. Victory ouer death. Death in it ſelfe is a dreadfull euill: the very e trance into damnation. But by Chriſt the ſting of it is pulled out, the nature of it is altered. It is made a gate into eternall glory.1. Cor. 15. 57. This is that victory for which Saint Paul giueth thankes.

7. Hope of reſurrection to life.

8. Hope of eternall glory. Theſe are full and ſmall deliuerances from all euill. Gods promiſe of theſe to ſuch as beleeue, is as a performance of them. Our hope therefore reſting on Gods promiſe for theſe affordeth iuſt occaſion of reioycing and praiſing GOD,1. Pet. 1. 3, 4. as Saint Peter doth, and Saint Paul alſo.Col. 1. 12.

§. 200. Of duties required in the laſt Petition.

Q. VVHat duties are we to endeauour after by virtue of the laſt Petition?

A. 1. To abſtaine from all ſinne. For this is the maine thing heere prayed againſt. This is it which maketh temptation ſo hurtfull as it is. The more we forbeare ſinne, the leſſe damage ſhall we receiue from any temptations.Pſal. 34. 14. Many,Am. 5. 15. many therefore are the dehortations of Scripture againſt ſinne.Rom. 12. 9.

2.2. Cor. 7. 1. To perfect holineſſe. For vnder the auoiding of any euill, an endeauouring after the contrary good is alwayes in Scripture implyed. YeaIſa. 1. 16, 17. they are very oft ioyned together.3. Ioh. ver. 11. Now holineſſe is perfected both by2. Pet. 1. 5, 6, 7. adding one grace to another, and alſo by1. Pet. 2. 2. continuall growth in euery grace.Eph. 4. 15.

Theſe two duties ariſe from the generall Summe of the laſt Petition.

3. To be iealous ouer our ſelues, Heb. 3. 12.—4. 1. fearing leſt at any time wee ſhould be ouercome by any temptation. For we are not onely weake, eaſie to be ouertaken, and ouerthrowne by euery temptation, but alſo very proane to yeald to Satans temptations, becauſe they are either agreeable to our corrupt humour, or elſe we ſo fearefull, as to thinke we ſhall neuer ſtand out againſt them. This Chriſtian iealouſie will make vs the more inſtantly and conſtantly to ſeeke helpe of God.

4.See §. 192. To auoide all occaſions of euill. Occaſions of euill are temptations to euill. Should not they then who pray againſt temptations, auoide them as much as poſſibly then can?

5. To withſtand beginnings. So did the Apoſtle whenGal. 2. 5. hee would not giue place to falſe brethren (who were dangerous tempters) no not for an houre. Thus much alſo he intendeth in this exhortation, Eph. 4. 27. Giue no place to the diuell: which is as if he had ſaid, If Satan at any time tempt you, yeald not an inch to him, let him get no aduantage at all, which he cannot but get, if at the beginning ye yeald any whit at all to him. Much good is got by a due obſeruation of this dutie, and much wiſedome is manifeſted thereby. For that euill which in the beginning is eaſily preuented,Obſta principijs ſerò medicina paratur, Cum mala per longas conualuere moras. Ouid. de Triſt. can hardly, if at all, without very much dammage be redreſſed, after it hath found ſome entrance. Inſtance poyſonous and peſtiferous diſeaſes, fretting and feſtering ſoares, fiers, breaches of water, and enemies entring within the walls of a Citie.

6. To watch continually. Mat. 24. 42. This is a dutie whereunto in Scripture we are much exhorted: and that not without cauſe. For our ſpirituall enemies are alwayes readie to tempt vs,Turpius eijcit •• qu m non admittitur hoſlis. narrowly prying where to get any aduantage againſt vs. And ſoone they will get too great aduantage, if we be not the more watchfull.Acts 20. 31. To ſhew that this dutie is fitly inferred out of this Petition,1. Cor. 16. 13. Chriſt expreſly ioyneth it with prayer againſt temptation,2. Tim. 4. 5. ſaying, Watch and pray that yee enter not into temptation.

7. To be 1. Pet. 5. 8. ſober and Luke 21. 34. temperate: where theſe are not, euery tempter will rule as he liſt. For intemperancie and all exceſſe blind the vnderſtanding, and open a paſſage to all manner of euill deſires and filthy luſts, and make vs vnfit to pray, to watch, to fight, and to defend our ſelues againſt our ſpirituall enemies.

8. To caſt off euery burden. Heb. 12. 1. By burdens are meant not onely ſuch things as are ſimply euill in themſelues, but ſuch alſo as being in their nature good, and may lawfully bee vſed, yet through our weakneſſe and inabilitie to vſe them well, proue impediments to vs in our ſpirituall combate: as the riches of that Ruler whom Chriſt aduiſed to ſell all that he had,Luke 18. 22. and to giue it to the poore. Thus if honours, offices, recreations, companies which we frequent, or any worldly thing wherein wee delight proue a burden to vs, and make vs vnfit to reſiſt temptations, yea rather make vs yeald to temptations, we are to caſt them off, to auoide and forſake them.

9. To mortifie our members on the earth. Col. 3. 5. The fleſh, that is our corrupt nature,Exponded. which containeth in it the maſſe of all ſinne, is ſtiled aRow. 6. .—7. 24. Body. This bodie is made vp of ſeuerall particular luſts, and euill motions, as a body of members. And as a bodie exerciſeth all functions by the members, ſo the fleſh executeth all miſchiefes by particular luſts: and one luſt helpeth another, as one member another, and as deare are theſe luſts to the naturall man, as the members of his body. Thoſe particular luſts are therefore fitly ſtiled members, and they are ſaid to be members on the earth, 〈 in non-Latin alphabet 〉 . 1. In oppoſition to the ſpirit, and the graces thereof which come from heauen, and bring men to heauen. 2. In their own condition, which is, as the earth, baſe, filthy, corrupt, and vaine: 3. In their operation, whereby they make men grouel and dote on the earth, and the things therein. By mortifying theſe, the foreſaid Bodie (which is a dangerous tempter) will in time be depriued of all ſtrength, & we freed from the danger of the temptations thereof. Be diligent therefore in ſearching them out, and hauing found them ſpare them not as1. Sam. 15. 9. 33. Saul did the fat beaſts: but deale with them as Samuel did with Agag: and Ioſ. 10. 26. Ioſhua with the kings of Canaan.

10. To beate downe our bodie. This is done by forbearing to pamper our ſelues,1. Cor. 9. 27. and to ſatisfie our carnall deſires, that ſo the fleſh may not waxe wanton, and like a pampered iade become vnruly: but that wee may liue within the compaſſe preſcribed and limited by Gods word.

11. To renounce the world. The world is ſuch a tempter, as Iam. 4. 4. the friendſhip of it is enmitie with God. 1. Ioh. 2. 15. If any man loue the world, the loue of the Father is not in him. 2. Tim. 4. 10. Demas, that old Diſciple Demas by embracing the world was brought to renounce his Chriſtian profeſſion. It is therefore moſt meete thatGal. 6. 14. the world be crucified to vs, and we to the world: that our hearts bee cleane alienated one from another, and that wee haue no more to do one with another then the liuing with the dead. Thus ſhall wee bee ſure not to bee ouertaken by the temptations of the world.

12. To reſiſt the diuell. 1. Pet. 5. 9. This is the onely way to eſcape his temptations. He is like a wolfe, which fiercely purſueth and neuer leaueth ſuch as fearefully flie from him: but flieth from ſuch as manfully ſtand againſt him.Iam. 4. 7. So ſaith the Apoſtle, Reſiſt the diuell, and he will flie from you.

13. To put our truſt in God. Pſal. 62. 5, 6, 7, 8. To what end do we elſe pray vnto God?

14.Iam. 5. 8. To ſuffer afflictions patiently. All croſſes and afflictions are temptations.Reu. 2. 3. By a patient enduring of them, wee keepe our ſelues from being ouercome by them.See the whole Armour of God, on Eph. 6 15. Let patience therefore haue her perfect worke.

The laſt 12 duties ariſe from the firſt part of the laſt Petition.Treat. 2. Part. 5. §. 16.

15. To auoide that which is any way euill. This we praying againſt, muſt carefully auoide.1. Theſſ. 5. 22. The Apoſtle exhorteth to abstaine from all appearance of euill.

16. To returne from that euill whereinto we are fallen. Ier. 3. 1. For they which pray to be deliuered from euill, muſt not lie in euill. All the exhortations in the Scripture to repent, Reu. 2. 5. tend to this purpoſe.

17. To take heed of relapſe. A relapſe in bodily diſeaſes is dangerous: much more in the ſoules diſeaſe. It is a doggiſh tricke to turne to his owne vomit againe. 2. Pet. 2. 22.

18. To keepe the enemie from returning after he is caſt out. Mat. 12. 43, 44, 45. Hee will ſeeke to reenter. If he get what he ſeeketh, our laſt eſtate will be worſe then our firſt.

19. To ſtand alwayes armed. Eph. 6. 13. While we liue we ſhall be tempted. Though the tempter be repulſed neuer ſo oft, he will ſtill be prying where to get an aduantage. Therefore ſaith the Apoſtle, Hauing done all, ſtand.

20. Be faithfull vnto death. Reu. 2. 10. Death bringeth a finall end to all aſſaults.1. Cor. 15. 26. It is the laſt enemie. He who is faithfull vnto death, by death receiueth full deliuerance from all euill.Perſeuerantia tantum electorū eſt. Bern. in Serm. paru. Serm. 61. Perſeuerance giueth euidence of election to life: for it is proper to the elect.

Theſe ſixe laſt duties ariſe from the laſt part of the laſt Petition.

§. 201. Of duties required in the laſt Petition in regard of others.

Q. VVHat duties doth the laſt Petition teach vs in the behalfe of others?

A. 1. To conſider one another. Heb. 10. 24. We ought to take notice of one anothers ſpirituall eſtate, that ſo we may the better know how to do good mutually for one another. This is a generall dutie whereby way is made vnto other duties.

2. To keepe others from ſinne. Thus will they bee kept from being hurt by any temptation.2. Chro. 28. 12, 13. The Captaines of Ephraim, that ſtood vp againſt them that came from the warre with ſundrie captiues of Iudah, and ſuffered them not to carrie their captiues away, render this reaſon, Ye intend to adde more to our ſinnes, and to our treſpaſſe. Their intent therefore was to keepe their brethren from ſinne.

3. To edifie others. 1. Theſ. 5. 11. They who are well built vp in grace, are well armed againſt all temptations. This is an eſpeciall fruite of loue.1. Cor. 8. 1. For loue edifieth: and that by inſtruction, exhortation, admonition, and other like duties.

4. To encourage others againſt their enemies. What a notable encouragement is this of the Apoſtle,1. Cor. 16. 13. Watch you, ſtand faſt in the faith, quit you like men, e ſtrong. Another like, but more large encouragement is ſet downe, Eph. 6. 10, 11, 12, 13, &c. By good encouragement life and ſpirit is put into men: and they are enboldened like Lions to ſtand againſt their enemies. For this, the true grounds of good encouragement muſt bee laid downe: which are Gods preſence, Gods promiſes, Gods properties, the neceſſitie of ſtanding out and fighting valiantly, the glorie of the conqueſt, the damages of yealding, the miſerie of being ouercome, with the like.

5. To ſtrengthen the weake. Luke 22. 32. This did Chriſt expreſly giue in charge to Peter. And this is done not onely by encouragement, but alſo byRom. 15. 1. bearing their infirmities, andGal. 6. 2. burdens. Thus they which through their owne weakeneſſe might haue bene made a prey to tempters, may be kept ſafe from them.

6. To keepe others from falling from the grace of God. Heb. 12. 15. The Apoſtle aduiſeth to looke diligently hereunto. There is no place of ſtanding betwixt Gods grace and Satans ſnare: he that falleth from that, falleth into this.

7. To reſtore ſuch as fall. Gal. 6. 1. We may not leaue ſuch as are fallen: for wee pray that they may be deliuered. Deut. 〈◊〉 4. The Law teacheth to helpe vp a beaſt being fallen.1. Cor. 9. 9, 10. Doth God take care for beaſts? Or ſaith he it altogether for our ſakes? For our ſakes, no doubt, this is written.

8. To ſaue the obſtinate with feare. Iude ver. 23. Though men blinded in mind, and hardned in heart, wilfully giue themſelues ouer to Satan, yet ought we not to ſuffer them to abide in his clutches. 〈 in non-Latin alphabet 〉 . But as we would ſnatch, and with violence pull men out of the fire, ſo ought wee to pull ſuch out of the temptation wherein they lie.1. Cor. 5. 5. Thus dealt Saint Paul with the inceſtuous Corinthian,Si, qui in tentationem inciderunt, ceperint infirmitate adprehendi, & agant paenitentiam facti ſui, & deſiderent communionem, vli que ſubueniriijs debet. Cypr. epiſl. 3. §. 2. He deliuered him vnto Satan for deſtruction of the fleſh, that the Spirit might be ſaued. Was not this to ſaue him with feare?

9. To receiue the penitent. If a man haue beene ouertaken with a temptation, and by his repentance manifeſt a recouerie from the ſame, wee ought ſo to account of him, as if he had not fallen at all. So S. Paul requireth the Corinthians to receiue the forenamed inceſtuous perſon: and to forgiue him and comfort him. This is an eſpeciall meanes to make his deliuerance firme and ſtable.2. Cor. 2. 7.

10. To pray for others. Iam. 5. 16. This is the maine duty here intended.See §. 180. This I referre to the laſt place, becauſe it is a duty which may be performed when no other can be: euen to ſuch as will not accept any other duty, of all the reſt it is the moſt effectuall.

§. 202. Of the matter of humiliation gathered out of the laſt Petition.

Q. VVHat are the things to be bewailed by reaſon of the Sixt Petition?

A. 1. Our firſt Parents yeelding to the Diuell. 2. Cor. 11. 3. This is the originall ground of all that ſpirituall ſlauery wherein we are, and of that need wee haue ſo earneſtly to pray againſt temptation.

2. The power, 1. Pet. 5. 8. malice, ſubtiltie, and ſedulitie of Satan. For Satan is the chiefe Tempter, who hath a finger in all temptations; in which reſpect the more powerfull, malicious, ſubtill, and ſedulous he is, the more dangerous is temptation. Not without cauſe therefore did the diuine voice cry,Reu. 12. 12. Woe to the inhabitants of the earth, and of the Sea, becauſe the Diuell is come downe to you, hauing great wrath.

3. The many ſtumbling blockes in the world. Math. 18. 7. In regard of theſe Chriſt cryeth,Heu me, quot obſtacula ſeparant, quot prohibent impedimenta? Bern. In Quadr. Serm. 6. Woe to the world. Theſe are ſo much the more to be bewailed by reaſon of the deceitfulneſſe of the world which ſo bewitcheth many, as it draweth them to thoſe ſtumbling blockes, and maketh them to ſtumble and fall thereat, as Demas did. Yea on this ground our loue, euen too too inordinate loue,2. Tim. 4. 10. of this world is to be bewailed.Iam. 4. 4.

4. The prauitie of our nature. Gen. 6. 5. God himſelfe doth much complaine hereof. This is it that maketh all manner of temptations, much more dangerous then otherwiſe they would be.

5. Our ſpirituall blindneſſe. Reu. 3. 17. By reaſon hereof we cannot diſcerne the temptations wherewith we are aſſaulted, but are eaſily led into the midſt of them,2. Kin. 6. 18, 20. as the Aramites were into the midſt of Samaria,

6. Our fooliſh pro eneſſe to yeeld to euery temptation, Pro. 7. 7, 8, &c. as the fiſh to ſnatch at euery bait. Thus are we oft taken.

7. The rebellions of ou fleſh. This maketh vs refuſe all the meanes which are ſanctified to keepe vs from temptation, and to take part with the tempters, and ſo to become captiues and ſlaues vnto them.Rom. 7. 23. 24. This rebellion, and this thraldome doth the Apoſtle much bewaile.

8. Preſumption in our ſtrength. Reu. 3. 17. This is bewailed in the Church of Laodicea. Math. 26. 35. And not without cauſe. For it is the cauſe of many ones fall. Inſtance Peter, and the other Diſciples.

9. Inabilitie to ſtand againſt temptations. Of this weakeneſſe of the fleſh doth Chriſt complaine where hee willeth his Diſciples to pray againſt temptation.Math. 26. 41.

10. Timorouſneſſe, 2. Tim. 4. 16. or immoderate feare of man. This is the cauſe that by perſecution, yea by threatnings, and reproaches many are drawne from their holy profeſſion.

11. Impatiencie. Many croſſes which might eaſily bee borne by a patient ſpirit, thorow impatiencie proue very hurtfull temptations.

12. Prouocations of Gods wrath. Our onely hope, and confidence of being freed from temptations, or ſo helped againſt them as they ſhall not ouercome vs, is in God. If God then be prouoked to wrath, and ſo moued to deny vs his aſſiſtance, and to giue vs ouer to the power of Tempters, how can wee ſtand? Vnder this head,Act 7. 52, 52. as all manner of ſinnes, ſo abuſing his mercies, grieuing his Spirit, deſpiſing his Meſſengers, and ſuch like, are compriſed.

Theſe twelue are moſt directly againſt the firſt part of the last Petition. The other that follow are againſt the other part.

13.Reu. 2. 4. Loſſe of firſt loue.

14.2 Pet. 2. 18. &c Back-ſliding from the truth.

Theſe two, and others like to theſe are directly contrary to the maine intent of adding the latter clauſe of the laſt Petition to the former: which is Recouerie from euill. If recouerie from euill be to be prayed for, is it not a matter much to be bewailed, that ſuch as are recouered ſhould relapſe, and makeLuke 11. 26. their laſt eſtate worſe then the firſt?

15.Mar. 3. 5. Hardneſſe of heart.

16.Iſa. 53. 1. Infidelitie.

17.Ezek. 2, 5. Impenitencie.

Theſe three, and others like vnto them, make men vncapable of recouerie. So much the more therefore to be bewailed.

Q. What other particulars are to be bewailed, vnder the laſt Petition, in relation to others?

A. 1.Prou. 7. 21. Inticing others to ſinne.

2.Ier. 23 14, 17. Encouraging them in ſinne.

3.Ezek. 34. 4. Diſcouraging the weake.

4.Gen. 21. 9. Scoffing at grace.

By theſe and ſuch like meanes men are ſorely tempted.Gal. 4. 29. Now if wee ought to pray for others that they be not led into temptation, to leade others into temptation giueth iuſt and great cauſe of humiliation.

5.Iob 19. 13. 14, 15. Leauing them that are fallen.

6.Luk. 7. 39. &c Reiecting the penitent.

Theſe two branches of vnmercifulneſſe are contrarie to the deſire and duty of recouering others, intimated in the laſt Branch of the last Petition, and on that ground to be bewailed.

Q. What doth the inference of this Sixt Petition vpon the Fift ſhew to be bewailed?

A. 1. A dead and naked faith. Iam. 2. 14, &c. In the former Petition faith in Chriſt for pardon of ſinne is profeſſed. In this Petition a manifeſtation of the truth of that faith by forſaking ſinne, and by performing all duties of righteouſneſſe, is intimated. To profeſſe faith, and not to declare it by the fruits thereof, is much to be lamented, as a thing diſhonourable to God, diſgracefull to the Goſpell of Chriſt, aduantageable to Satan, and damageable to the ſoules of ſuch vaine Profeſſors. S. Iude doth much bewaile them.Iude. verſe 4. 12, 13.

2.1. Ioh. 1. 8 A vaine-glorious conceit of perfection. Luke 16. 15. Chriſt doth oft vpbraid this to the Phariſies. This Petition is in vaine preſcribed to ſuch.

3. Vngratefulneſſe. When they who dayly ſeeke mercy of God, take part with the enemies of God: likeHoſ. 2. 2, &c. Iſrael of whom the Prophet Hoſea much complaineth.

Hitherto to the firſt part of the ſubſtance of Prayer, which is Petition, in the ſixe branches thereof hath beene handled. The ſecond followeth, which is Praiſe.

§. 203. Of preſsing Prayer with weighty Reaſons.

Q. VVHich is the forme of Praiſe?

A. For thine is the Kingdome, and the power, and the glory for euer.

Q. How are theſe words to be conſidered?

A. 1. In relation to the Petitions.

2. Singly by themſelues.

In relation to the Petitions this clauſe reſpecteth him who maketh the Petitions to ſtrengthen his faith, and to enlarge his deſire. But ſingly conſidered by it ſelfe it reſpecteth God to whom the Petitions are directed to ſet out the glory of his name.

Q. How is the forenamed relation manifeſted?

A. By this Particle of connexion, 〈 in non-Latin alphabet 〉 Quia. FOR or BECAVSE, which implyeth a reaſon of all the Petitions: Not as if God were drawne by reaſons to yeeld to that which otherwiſe hee would not yeeld vnto. For what God doth, he doth of himſelfe, becauſe he will do it.Exod. 33. 19. I will be gracious (ſaith the Lord) to whom I will be gracious; and I will ſhew mercy on whom I will ſhew mercy. Epheſ. 1. 11. He worketh all things after the counſell of his owne will. For our ſakes therefore is this reaſon added to the Petitions: and that partly to put anIoel. 2. 13. edge vnto our Prayers, and to ſharpen them: and partly2. Chro. 14. 11. to put ſtrength vnto our faith, and to make vs without doubting to expect a gracious grant of them.

Q. What doctrine may bee raiſed from the addition of this reaſon.

A. Prayer is to be preſſed with reaſons. Take a view of the Prayer of Saints recorded in Scripture, and you ſhall find this aboundantly proued: for example read the Prayer ofExo. 32. 11. &c. Moſes, Ioſ. 7. 7, 8, 9 Ioſua, 2. Chro. 14. 11. Aſa, —20 6, &c. Iehoſaphat, 2 Kin. 19. 15. &c. Hezekiah and others.

Grounds and reaſons of Prayer being rightly ordered demonſtrate a neceſſitie of making the Prayer, and great equity for obtaining the things prayed for: and in that reſpect they put life, vigour, and feruencie into the ſpirit of him that prayeth, whereby the prayer commeth to be much more acceptable and auaileable.

I earne we hereby to ponder our prayers before wee poure them forth, and duely to conſider what we aske, why wee aske that which we aske, what grounds we haue of obtaining our deſire, that ſo wee may with the greater feruencie of deſire and ſted aſtneſſe of faith, yea and importunitie and conſtancie hold out: and that though God ſeeme at firſt not to heare or regard our prayer. They who know that their prayers are grounded on good, iuſt, and weighty reaſons willLuke 18. 7. cry day and night vnto him, andIſa. 62. 1. not hold their peace nor reſt; They willExo. 32. 10. not let the Lord alone, butGen. 32. 26. hold him till he bleſſe them.

§. 204. Of taking grounds for faith in prayer from God himſelfe.

Q. VVHence is the reaſon, vſed in the Lords Prayer, taken?

A. From God himſelfe. For the ſumme of it is a declaration of ſuch things as appertaine to God, and ſhew him to bee both able and willing to grant ſuch ſuites as are rightly made vnto him.

Q. What doctrine doth the kinde of reaſon import.

A. In Prayer the maine ground of our pleading muſt be fetcht from God. Well conſider the fore-named prayers ofExo. 32, 11, &c Moſes, Ioſ 7. 7, &c. Ioſua, 2. Chro. 14. 11. Aſa, —20. 6, &c. Iehoſaphat, 2. Kin. 19. 15, &c. Hezekiah and others like to them, and in them all you ſhall finde Gods Couenant, truth, mercie, power and other like motiues pleaded. In particular take for this purpoſe ſpeciall notice of Daniels powerfull prayer, thus expreſſed,Dan. 9. 18, 17. O my God, encline thine eare and heare, open thine eyes and behold our deſolations, and the Citie which is called by thy name. For wee doe not preſent our ſupplications before thee for our righteouſneſſe, but for thy great mercies. O Lord heare, O Lord forgiue, O Lord hearken and doe. Deferre not for thine owne ſake, O my God: for thy Citie and thy people are called by thy name. Here proteſtation is made againſt any worth in themſelues, and the name and mercies of God onely are pleaded. And that for good reaſon. For

1. In our ſelues there can bee nothing to plead before God whereby hee ſhould bee moued to grant our deſire. For who ſeeth not iuſt cauſe to ſay fo himſelfe as Iaakob once did, I am leſſe then all thy mercies, that is, I am not worthy of the least of all thy mercies: Gen. 32. 10. 〈 in non-Latin alphabet 〉 Pſal. 143. 2. yea and to cry as the Pſalmiſt did, Enter not into iudgement with thy ſeruant: for in thy ſight ſhall no man liuing be iuſtified.

2. Out of God there can bee nothing to moue him. For 1. Cor. 4. 7. who hath any thing that he hath not receiued of God?Rom. 11. 36. Of him, and through him are all things. Whatſoeuer therefore is in Prayer pleaded before God muſt bee fetcht from God himſelfe.

Obiect. Exod. 32. 13. Moſes in his Prayer pleaded Abraham, Iſaak, and Iſrael deſiring God to remember them.Pſal. 132. 1, 2. The Pſalmiſt pleadeth Dauid, his afflictions, his oath, and vow. 1. Kin. 20. 3. Hezekiah pleadeth his vprightneſſe and integritie. Iſa. 64 9, 10. Pſal. 79. 7. The deſolations of Gods people, andPſal. 13. 4. the inſultations of their enemies are alſo oft pleaded; and other like reaſons taken from men.—38 16.

Anſw. —44. 13, 14. The maine force of all theſe reaſons reſteth in God.—80. 6. For 1 where Abram, Iſaak, Iſrael, and Dauid are named, Gods Couenant made to them is intended: ſo as no worth in their perſons, but Gods truth in keeping his Couenant made with them, is pleaded. 2. where mention is made of his ſeruants Oath and Vow, the honour and glory which by their oath and vow was couenanted to God, is meant: ſo as not the worth of the oath and vow, as mans worke, but the matter thereof, which tended to Gods glory, is pleaded. The praiſe of God is in this forme of the Lords Prayer chiefly intended: andPſal. 22. 21, 22. oft by the Saints expreſſed and pleaded in their prayers,—79. 13. to enforce the same.—119. 175. 3. Where the integritie and vprightneſſe of any of Gods Saints is produced in prayer, it is to be conſidered as an effectuall worke of Gods Spirit, and an vndoubted euidence of Gods fauour; ſo as no deſert of man, but the ſtampe of Gods owne worke, and pledge or ſeale of his owne fauour & grace is pleaded. Beſides reſpect hereby may be had to the truth of Gods Couenant: as in Hezekiahs caſe. For God had made a Couenant with Dauid, Pſal. 132. 11, 12. and confirmed it by oath, that his children, euen the fruit of his body, if they kept Gods Couenant, ſhould ſit vpon his Throne for euermore. Now Hezekiah being lineally deſcended from Dauid, and hauing endeauoured in all ſinceritie to keepe Gods Couenant, was ſo ſicke as he receiued the ſentence of death before he had a child to ſucceed him on the Throne of Dauid. 1. Kin. 20. 1, &c. Wherefore for ſparing of his life, at leaſt till hee might haue iſſue, and Gods Couenant thereby bee verified, hee pleaded his integritie, which was the condition required of God: hee pleaded it, I ſay, not as a matter of merit, but as an euidence that the God of truth would make good his owne word. Gods truth and faithfulneſſe therefore is the ground of Hezekiahs plea. 4. Where the miſeries, afflictions, and deſolations of Gods people are vrged in prayer, there Gods pittie is eſpecially aimed at. For miſery is the obiect of mercie and pittie. That obiect is laid forth, to giue aſſurance that the God of pittie will afford ſuccour where ſo fit an obiect for ſuccour is preſented before him. Yea in this kinde of plea, Gods truth, and power is alſo aimed at. For the greater the diſtreſſe is, the more euidently is Gods power manifeſted in giuing deliuerance. And God hauing promiſed to deliuer his Saints out of all their troubles, by mentioning any troubles of his Saints vnto him, his owne promiſe, and his truth in keeping promiſe is pleaded. 5. Where the inſultations of enemies are preſſed as a reaſon, the ground of that reaſon muſt needs bee the honour of God, becauſe ſuch inſultations make to the diſhonour of his great name. Thus by anſwering theſe obiections diſtinctly, the truth of the Doctrine is made more cleare, that the onely true ground of a ſufficient plea in prayer, is in God.

The grounds of plea which papiſts teach and practiſe muſt needs be falſe, becauſe they are not taken from God. They are theſe, Interceſſion of Saints, Bloud of Martyrs, Supererrogatorie workes of extraordinarie perſons, Merit of a mans own workes, and others like to theſe. What ſtrength can theſe adde to faith in prayer? What aſſurance can they giue of being heard, when they depend on man, and haue no warrant out of Gods Word?

We that are better inſtructed, ought to take notice of the things whereby God hath made himſelfe knowne to vs: being compriſed vnder this Title theSee §. 20. name of God. And when wee come to prayer, meditate thereon ſeriouſly, that our faith being grounded on ſo ſure a Rocke as God is, and on his promiſes and properties, wee may with comfort and patience expect a gracious anſwere, and bleſſed grant of our Petitions.

The reaſon added to the Petitions being generally touched, It is further more diſtinctly in the ſeuerall branches thereof to be handled.

§. 205. Of appropriating Gods Attributes to himſelfe.

Q. HOw is God in this reaſon ſet out?

A. By his Attributes. For theſe words, Kingdome, Power, Glory, for euer doe point out foure diſtinct Attributes, of God, which are

1.Pſal. 22. 28. Soueraignty. Kingdome.

2.Ier. 32. 17. 2. Chro. 20. 6. Omnipotency. Power.

3.Pſal. 113. 4. Iſa. 6. 3. Excellency. Glory.

4.Pſal. 90. 2 Iſa. 57. 15. Eternitie. For euer.

Q. How are theſe Attributes applyed to God?

A. By a ſpeciall propertie and excellency. So much doth this Particle THINE and the Article THE import. 〈 in non-Latin alphabet 〉 . As if he had ſaid, Thine and thine onely are theſe. Thine they are originally of thy ſelfe; and that in an infinite meaſure and degree. 1. Tim. 6. 16. In the ſame manner that the Apoſtle applyeth Immortalitie, may theſe and all other diuine Attributes bee applyed to God, who onely hath Kingdome, and Power, and Glory for euer.

Though this Particle THINE, bee but once expreſſed, yet by vertue of the copulatiue Particle, AND, 〈 in non-Latin alphabet 〉 . it is particularly to be applyed to euery of the other properties.

As for the fourth Attribute, Eternitie, intimated in this clauſe, For euer, it is ſo expreſſed, as appertaining to all and euery of the other three. For Gods kingdome is for euer: 〈 in non-Latin alphabet 〉 . his Power for euer: his Glory for euer: and whatſoeuer elſe is in God, is, as God himſelfe, for euer. Well therefore may this be conſidered in relation to other Attributes, as an attribute of them, and ſimply in it ſelfe as a diſtinct attribute.

§. 206. Of Gods hauing all things at his command.

Q. VVHat kinde of kingdome is here meant?

A. Gods vniuerſall kingdome:Of the kinds of Gods Kingdom See §. 35. by vertue whereof hee hath a ſupreme and abſolute ſoueraignty in all places, ouer all things. So as this kinde of kingdome compriſeth all kindes vnder it,Pſal. 103. 19. euen his peculiar kingdome alſo, the Church of Chriſt. In this extent it is ſaid, His kingdome ruleth ouer all.

Q. What doth this application of kingdome to God, import?

A. God hath all things at his command. Where Dauid applyeth this abſolute ſoueraignty to God in the very words which Chriſt doth,1. Chron. 29. 11, 12. ſaying, Thine is the kingdome, O Lord, he addeth by way of explication, All that is in heauen and in earth is thine. Both riches and honour come of thee: and in thine hand it is to make great, and to giue ſtrength vnto all.

It is God that firſt made all things, and that ſtill vpholdeth, preſerueth,Rom. 11. 36. and gouerneth all things. Of him, and through him, and to him are all things. Gen. 14. 22. Hee is the poſſeſſour of heauen and earth. All things therefore muſt needs be at his command.

On this ground we ſee what iuſt cauſe wee haue to make all the forenamed Petitions vnto God: and of him to aske whatſoeuer is to be asked in Prayer. For all are at his diſpoſing. The Pſalmiſt vpon his acknowledgement of Gods ſoueraignty maketh this inference,Pſal. 44. 4. Command deliuerance for Iaakob.

§. 207. Of the abſolute Supremacie of Gods Soueraigntie.

Q. VVHat doth the Emphaticall manner of attributing Kingdome to God (THE Kingdome) import?

A. Gods is the moſt ſupreme and abſolute Soueraignty. 〈 in non-Latin alphabet 〉 . THE KINGDOME, that is, that Soueraignty which may indeed, and properly be called a Kingdome, which is ouer all, vnder none, is Gods. Wherefore God is ſtiledPſal. 47. 2. Mal. 1. 14. A great King: 1. Tim. 6. 16. A King of Kings and Lord of Lords: Pſal. 95 3. A great King aboue all Gods: Iſa. 6. 5. The King and Lord of Hoſts: A King who hath theMat. 5. 34, 35. heauen for his Throne: and the earth for his footſtoole.

God was before all, euen eternall. Though the creatures ouer which he raigneth, were not from eternitie, yet had the eternall God an eternall right of raigning, by vertue whereof hee was King ouer all things that are ſo ſoone as euer they were. And this right he muſt needs haue of himſelfe, and by himſelfe. For he being anIer. 10 10. 1. Tim. 1. 17. eternall King, who could bee before him, from whom he might receiue a right of Soueraignty? As he is 〈 in non-Latin alphabet 〉 . God of himſelfe, ſo is hee 〈 in non-Latin alphabet 〉 . Lord of himſelfe: A ſupreme and abſolute Monarch.

This Supremacie of Gods Soueraignty, teacheth ſuch as haue any Soueraignty toReu. 4. 10. caſt their crownes downe at the feet of this high Soueraigne. Howſoeuer there bee ſome who in their Dominions are in all cauſes, and ouer al perſons ſupreme Gouernours, yet with this limitation, vnder God. That Soueraignty which they haue is Gods image, by vertue whereof they are ſtiled, Pſal. 82. 6. Gods. Yet becauſe they are what they are of God, and vnder God, they are alſo ſtiledIbid. Children of the moſt High, Lam. 4. 20. Annointed of the Lord, Rom 13. 4. Miniſters of God.

2. It teacheth vs all to aduance God aboue all, and to preferre him before all, toLuke 12. 4, 5. feare him,Mat 22. 37. loue him, truſt in him, and euery way reſpect him more then all other, and to obey him rather then any other King or Gouernour. This is ſuch a ruled caſe, ſo cleare and euident, asAct. 4. 19.—5. 29. the Apoſtles made their enemies Iudges thereof. If a King in his Dominions is to bee preferred and obeyed before all ſubordinate Magiſtrates: much more God before all Kings and other Gouernours thorowout the whole world.

§. 208. Of god being King onely.

Q. VVHat doth the appropriating of Kingdome to God import?

A. Gods is the onely Kingdome. This Particle THINE (Thine is the Kingdome) importeth a property. All other Kingdomes are but parts of his.Rom. 13. 1. There is no power but of God. The powers that be are ordained of God. Dan. 5. 21. Nebuchadnezzar was forced to acknowledge as much.

This is to be knowne and acknowledged both to keepe vs from all baſe, and ſlauiſh obedience to earthly Gouernours in things againſt Gods will: and alſo to prouoke vs readily and willingly to obey them in all lawfull things for conſcience ſake, Rom. 13. 5. 1. Pet. 2. 13. for the Lords ſake. If earthly kingdomes be, as they are, within the limits of Gods kingdome, parts thereof, ſubordinate thereto, then no obedience muſt bee yeelded to the Gouernours of them, but that which may ſtand with the Lawes of Gods kingdome: ſo as God the onely King may bee obeyed therein and thereby. But in euery thing that may ſtand with the Lawes of Gods Kingdome, obedience is to be yeelded to Gouernours on earth, becauſe their Kingdomes are parts of Gods, and they Gods Deputies and Miniſters.Rom. 13. 2. Whoſoeuer therefore reſiſteth the power, reſiſteth the ordinance of God: and they that reſiſt ſhall receiue to themſelues damnation. Theſe are the grounds that binde vs to obey Magiſtrates for conſcience ſake. Not that one man hath power ouer anothers conſcience; this power is Gods Prerogatiue: but that God to whom all mens conſciences are and ought to be ſubiect, hath ordained the Powers, and requireth ſubiection to them. So as that which is done for conſcience ſake, is done for the Lords ſake.

§. 209. Of the Duties due to God by reaſon of his Kingdome, and comfort thence ariſing.

Q. VVHat are the Duties which the holy Ghoſt by vertue of Gods kingdome and Soueraignty requireth of vs?

A. 1. To ſuffer God toPſal. 24. 7. 9. enter in, and abide among vs.

2. To be willing that he—110. 3. raigne and rul ouer vs.

3. To beIſa. 6, 2, 5. Dan. 6. 26. humbled and to tremble at his preſence.

4. ToIer. 10. 7. feare and reuerence his Maieſtie.

5. ToPſal. 22. 27, 28. Zac. 14. 16, 17. worſhip him.

6. ToPſal. 47. 6, 7. 1. Tim. 1. 17. praiſe and glorifie him.

7. ToPſal. 2. 6, 11, 12. ſerue and obey him.

8. ToMal. 1. 13, 14. offer to him the beſt that we haue.

9. ToMat. 5. 34, 35. ake heed of profaning or abuſing any thing that is his.

10. ToPſal. 149. 2. Zach. 9. 9. teſtifie our loue to him by reioycing in him.

11. ToPſal. 5. 2. ſeeke helpe of him.

12. ToIſa. 43. 15. Zeph. 3. 15. reſt and relie vpon him.

Q. What is the comfort that ariſeth from Gods ſoueraignie?

A. Aſſurance of ſupply of all things needfull, and of protection from all things hurtfull. Aſſurance, I ſay, to ſuch as take him for their King, and in teſtimonie thereof are readie to performe all the forenamed duties. Though God be a King ouer all, yet all take him not for their King. Some being 〈 in non-Latin alphabet 〉 qui ſunt 〈 in non-Latin alphabet 〉 abſq, vtilitate vel 〈 in non-Latin alphabet 〉 abſque iugo. ſonnes of Belial, without yoke, ſay,Pſal. 2. 3. Let vs breake his bonds aſunder, and caſt his cords away from vs. Luke 19. 14. We will not haue him to rule ouer vs. Yet, will they, nill they, God is their King. And becauſe willingly they yeald not to him, by force he keepeth them vnder. To theſe more terror, then comfort ariſeth from Gods ſoueraignty. But to his loyall ſubiects much comfort muſt needs ariſe. For their King hauing all things at his command, will he ſuffer them to want what he knoweth to be behoouefull for them? or to be annoyed with any hurtfull thing? All the properties of a good King are in God. But to prouide for his ſubiects, and to protect them are properties ſet downe by the holy Ghoſt in the deſcription of a good King.Pſal. 72, 2, 3, &c. Shall not God, the beſt and chiefeſt of Kings, the onely true King, whoſe the kingdome is, do thoſe things for his ſubiect?

This of Gods kingdome. The next propertie is his power. In theſe words, And the power.

§. 210. Of Gods power. What it is. How farre it extendeth.

Q. VVHat is ment by Gods power?

A. His abilitie to do any thing. Power attributed to a creature implieth that abilitie which it hath: ſo it doth alſo applied to the Creator. Now as other attributes applied to God are his verie eſſence, and as his eſſence is infinite, ſo alſo is his power, which extendeth it ſelfe to euery thing that by power may be done: according to theſe Scripture PhraſesGen. 18. 14. er 32. 27. Is anything too hard for the Lord? Luke 1. 37. With God nothing is impoſſible. Mar 10. 17. With God all things are poſſible. In this reſpect he is ſtiledGen. 17. 1. 〈 in non-Latin alphabet 〉 . God Almightie.

Q. Are all things without exception, within the compaſſe of Gods power?Reu. 4. 8. 〈 in non-Latin alphabet 〉

A. Not ſuch things as import impotencie, or imperfection. Gods power were not omnipotent, but rather impotent, if thoſe were within the circuit thereof. Such phraſes therefore as theſe,Tit. 1. 2. Cannot, Heb. 6. 18. Impoſſible, are, in relation to thoſe things, applyed to God.

Some of the particulars, which by reaſon of omnipotencie, God cannot do, are theſe.

1. Matters of contradiction: as one thing at the ſame time to be and not to be: or one and the ſame thing to be infinite, and finite. Such things are in their nature impoſſible. And God cannot eſtabliſh them, becauſe they are againſt truth, and imply impotencie. For whatſoeuer is, it is by the power of the Creator: and by his power it is as it is. If withall it be not when it is, or be contrary to what the Creator maketh it, where is the power of the Creator? If he himſelfe ſhould bee ſuppoſed to eſtabliſh ſuch contradictions, he cannot be ſuppoſed to eſtabliſh them by his power. The one part is by power, the other therefore muſt be, if it could be, by that which is contrary to power, euen by impotencie.

2. Matters of iniquitie: All ſinfull matters. As theſe are contrary to the will, puritie and perfection of God, ſo they ariſe from impotencie of vnderſtanding, will, memorie, conſcience, affection, and actions. By power it is that any either do not, or cannot ſinne. By weakeneſſe it is therefore that any fall into ſinne. Theſe emphaticall phraſes (Gen. 18. 25. Shall not the Iudge of all the earth do right? Ezek. 18. 29. Are not the wayes of the Lord equall? Rom. 3. 5. Is God vnrighteous? —9. 14. Is there vnrighteouſneſſe with God?) do imply an impoſſibilitie. So farre is God from ſinne, asIam. 1. 13. He cannot be tempted with euill: neither tempteth he any man.

3. Matters of inconſtancie and variableneſſe. By power it is that one remaineth firme, ſtable, conſtant, inuiolable, vnchangeable. Weakeneſſe therefore cauſeth the contrary. Of the Almightie it is ſaid,Iam. 1. 17. With him is no variableneſſe, neither ſhadow of turning. Where it is ſaid,1. Sam. 15. 29. He will not repent, Hee is ſtiled The ſtrength of Iſrael: Whereby is implyed that it is of ſtrength that he changeth not. On this ground it is alſo ſaid,2. Tim. 2 13. God cannot denie himſelfe. Tit. 1. 2. God cannot lie. Heb. 6. 18. It is impoſſible that God ſhould lie.

4. Matters of Paſſion, or ſuffering, as to be mocked, deceiued, oppreſſed, put to death with the like. Theſe imply a ſubiection to a ſuperiour power, and in that reſpect an impotencie. Wherefore it is ſaid of God,Gal. 6. 7. He is not mocked. Iam. 1. 13. He cannot be tempted. The Sonne of God to make himſelfe capable of ſuffering, which for mans redemption was neceſſarie, aſſumed fleſh,1. Pet. 3. 18. In which he was put to death. For in his diuine nature he could not die, nor any way ſuffer.

§. 211. Of the difference betwixt Gods abſolute and actuall power.

Q. DOth Gods power actually extend it ſelfe to all things that by power may be done?

A. No: not to bring them into act, or to effect them. Many, many things there be which God is able to do, that he doth not, no euer will do.Mat. 26. 53. He could haue ſent his Angels to haue reſcued Chriſt out of the Iewes hands.—3. 9. He could out of ſtones haue raiſed children to Abraham. He could haue made more worlds. He could haue ſent more flouds to deſtroy the world againe and againe. Hee could haue redeemed the diuels. Infinite are the things which he could do, but will not do. Well therefore is Gods power diſtinguiſhed into his Abſolute and Actuall power.

Gods abſolute power is that whereby he is able to do whatſoeuer by power may bee done: as is euident by theſe phraſes, Luke 1. 37. With God nothing is impoſſible. Mar. 10. 27. With God all things are poſſible.

Gods actuall power is that whereby he doth all things that in his counſell he determineth to do: as it is written,Pſal. 115. 3. He hath done whatſoeuer he pleaſed.

Herein lyeth the difference betwixt Gods abſolute and actuall power, That his abſolute power extendeth it ſelfe beyond his will, as the fore-named inſtances ſhew. But his actuall power is bounded within the compaſſe of his will. In this limitation was he well inſtructed who ſaid to Chriſt,Mar. 1. 40. If thou wilt thou canſt make me cleane. And they who ſaid of God,Dan. 3. 17. Our God whom we ſerue is able to deliuer vs, &c. Therupon they all ſo truſted to Gods power, as they ſubiected themſelues to his will.

§. 212. How power is proper to God.

Q. VVHy is power by a propertie with emphaſis applyed to God thus, 〈 in non-Latin alphabet 〉 . And the power?

A. 1. Gods onely is truly and properly power. It is therefore ſtiledEph. 1. 19. 〈 in non-Latin alphabet 〉 . A might of power. So as all power compared to his, is as no power, but very weakeneſſe. His is THE POWER, that which is worthie to be called power, is Gods.Pſal. 62. 11. Power belongeth vnto God.

2. Gods power is beyond all limits. It is 〈 in non-Latin alphabet 〉 . an exceeding greatneſſe of power. To it nothing is impoſſible. By it all things were made,Eph. 1. 19. and are vpheld and preſerued. By it may all things bee deſtroyed and brought to nought. The moſt ſtable and inuiolable courſe that is ſet to any creature, by it may be altered. By it the Sunne can be madeIoſ. 10. 13. to ſtand ſtill, or2. King. 20. 11. to runne backe, The Exod. 14. 21. ſea to be diuided, The Rocke to ſend forth water, and what not?

3.f—17. 6. All power is deriued from Gods.Iob 39. 19. Haſt thou giuen the horſe ſtrength? ſaith God to man: implying thereby that God hath done it, and none but God.Ioh 19. 11. Thou couldeſt haue no power at all (ſaith Chriſt to Pilate) except it were giuen thee from aboue. 1. Chro. 29. 12. Power and might are in Gods hand: in his hand it is to giue ſtrength to all.

4. All power is ſubordinate to Gods. This Aſa acknowledgeth where he ſaith,2. Chro. 14. 11. It is nothing with thee to helpe, whether with many, or with them that haue no power. So as,Rom. 8. 31. If God be for vs who can be againſt vs? Pſal. 118. 8. It is better to truſt in the Lord then to put confidence in man. On theſe and other like grounds well may it be ſaid to God, THINE IS THE POWER.

§. 213. Of the Duties due to God by reaſon of his power.

Q. VVHat duties are required by vertue of Gods power?

A. 1. To put difference betwixt God and all creatures. In regard of the power of God the Pſalmiſt ſaith, O Lord God of hoaſts, Pſal. 89. 8. &c. who is a ſtrong Lord like vnto thee? And to proue that none is like to God, he ſetteth out many euidences of Gods power.

2. To flie to God in all time of need, and to ſeeke helpe of him.Mar. 1. 40. As that Leper did of Chriſt, who ſaid, If thou wilt thou canſt make me cleane.

3. To beleeue Gods word. For he is able to make it good. Abraham was ſtrong in faith,Rom. 4. 20, 21. being fully perſwaded that what God had promiſed he was able to performe.

4. To be ſtrong in God.Eph. 6. 10. His power is a power of might. Hee can giue ſtrength to vs.

5. To abide contentedly in the eſtate wherein God ſetteth vs.Phil. 4. 11, 13. So did hee who ſaid, I can do all things through Chriſt that ſtrengtheneth me.

6. To endure patiently all afflictions. So did the ſaid Apoſtle, who ſaid, 2. Tim. 1. 12. I ſuffer theſe things, for I am perſwaded that he is able to keepe that which I haue committed to him.

7. To carrie our ſelues humbly before God.1. Pet. 5. 6. Humble your ſelues vnder the mightie hand of God. Gods is a mightie hand: we muſt therefore be humble vnder it.

8. To feare God. Mat. 10. 28. Feare him who is able to deſtroy both ſoule and bodie in hell.

9. To feare no creature.Pſal. 118. 6. The Lord is on my ſide: I will not feare: what can man do vnto me? Dan. 3. 16, 17. On this ground three of the captiues of the King of Babell, faithfull ſeruants of the Lord of heauen, thus anſwered that King, We are not carefull to anſwer thee: our God whom we ſerue is able to deliuer vs.

10. To praiſe God. Pſal. 150. 2. Praiſe him for his mightie acts. Vnto him that is able to do exceeding abundantly,Eph. 3. 20, 21. be glorie, &c.

11. To hope well of ſuch as are weake.Rom. 14. 4. God is able to make them ſtand.

12. To be bountifull to ſuch as need.2. Cor 9. 8. God is able to make all graces abound, &c.

§. 214. Of the comfort ariſing from Gods power.

Q. VVHat comfort ariſeth from the conſideration of Gods power?

A. Aſſurance of the accompliſhment of Gods promiſes. To ſtrengthen the Prophets faith in the promiſe which God had made of returning the captiuitie of the Iewes, God giueth him this anſwer,Ier. 32. 27. Behold, I am the Lord, th God of all fleſh: is there anything too hard for me?

To exemplifie this, the holy Ghoſt putteth vs in mind of Gods power to ſtrengthen our faith in theſe promiſes following.

1. The alteration of our corrupt nature.Mar. 10. 23. &c. Though to man it be as eaſie to make a Camel to go through the eye of a needle, as a rich man to enter into heauen, yet to God that is not impoſſible. For with God all things are poſſible.

2. The vocation of the Iewes.Rom. 11. 23. For God is able to graffe them in againe.

3. All needfull grace. 2. Cor. 9. 8. God is able to make all grace abound.

4. Perſeuerance to the end. No man ſhall plucke Chriſts ſheepe out of his hand.Ioh. 10. 28, 29. For his Father which gaue him them is greater then all.

5. Supply of all neceſſities.Phil. 4. 19. God that is able will ſupply them.

6. Aſſiſtance in all trouble. Vpon this ground that God hath a mightie arme, Pſal. 89. 13, 21, 22, 23. and ſtrong hand, aſſurance is giuen to Dauid of ſufficient protection.

7. Deliuerance out of all euill.Iſa. 50. 2. For aſſurance hereof with great emphaſis doth the Prophet preſſe the power of God.

8. The reſurrection of our bodies.Eph. 1. 19, 20. For aſſurance hereof the Apoſtle doth much amplifie the power of God.

9. Eternall glorification. Phil. 3. 21. Chriſt ſhall change our vile bodie, that it maybe faſhioned like vnto his glorious bodie, according to the working, whereby he is able euen to ſubdue all things to himſelfe.

Hitherto of Gods Kingdome and Power. The third property is his Glory, ſet downe in theſe words, AND THE GLORY.

§. 215. Of Gods glory. What it is.

Q. VVHat is ment by Gods Glorie?

A. That Excellencie which is in him. For the Excellencie of a thing, that which cauſeth it to bee in high eſteeme, and procureth a name, fame, and renoune vnto it, is the Glory of it. The 〈 in non-Latin alphabet 〉 In Cal. grau fuit. 〈 in non-Latin alphabet 〉 glorioſus fuit. Inde nomen. 〈 in non-Latin alphabet 〉 grauitas, gloria. Hebrew word ſignifieth that which is weighty and of worth. The 〈 in non-Latin alphabet 〉 fama, gloria. Greeke word ſignifieth both fame and glory. For glory cauſeth fame. In Scripture, glory and excellency are put for one and the ſame thing: and that in relation both to creatures, and to the Creator: as, where the Prophet ſpeaking of the glory of the Church, ſaith,Iſa. 35. 2. the GLORY of Lebanon ſhall be giuen vnto it, the EXCELLENCY of Carmel and Sharon. The ſhall ſee the GLORY of the Lord, and the EXCELLENCY of our God. On this ground where the excelency of our God is ſet forth, glory is attributed to him, and he is ſtiledAct. 7. 2. God of glory, Pſal. 24 8. King of Glory, Eph. 1. 17. Father of glory. And his Name, Habitation, Throne and Goſpell, becauſe of the excellency of them, are ſtiled Neh. 9. 5. a name of glory, Iſa. 63. 15. an habitation of glory, Ier. 14. 21. a throne of glory, 1 Tim. 1. 11. a Goſpell of glory. Yea for the ſame end Glory is alſo prefixed before the things of God, asIſa. 2. 10. Glory of Maieſty, Pſal. 145. 11. Glory of Kingdome, Epheſ. 1. 6. Glory of Grace, 2 Theſ. 1. 9. Glory of Power.

§. 216. Of the Incomprehenſibleneſſe of Gods Glorie.

Q. MAy Gods glory be comprehended by Man?

A. No.1 Tim. 6. 16. It is incomprehenſible. It is a light which no man can approach vnto. For as all other properties of God are his very eſſence, ſo is his glory which is the excellency of all. When Moſes deſired God to ſhew him his glory, Exod. 33. 18, 20. the Lord anſwered, Thou canſt not ſee my FACE for there ſhall no man ſee MEE and liue. By this anſwer it appeareth that Gods glory is his face, and his face is himſelfe. For theſe three phraſes applied to God, glory, face, me, are all put for one and the ſame thing. And that all theſe are incomprehenſible, this phraſe ſheweth, Thou canſt not ſee my face. Yet God being willing to gratifie him, ſo farre as he was capable, ſhewed him his Backe-parts, ſome glimps of his glory.

§. 217. Of the meanes of manifeſting Gods Glorie.

Q. HOw is Gods glory manifeſted?

A. By ſuch meanes as it pleaſeth him to afford. For meanes he hath afforded in all ages to that purpoſe.

THeſe meanes haue beene of ſeuerall ſorts. Some extraordinary, others ordinary: Some more obſcure, others more bright.

Extraordinary meanes were ſuch particular repreſentations of Gods glory as at ſundry times were ſhewed to ſonnes of men, asExo. 16. 10. A brightneſſe in that cloud wherein God was wont to manifeſt his preſence: and thatEzek. 1. 28, 29 Apparition, or viſion which was ſhewed to Ezekiel.

Ordinary meanes were thePſal. 26. 8. Tabernacle and the 1 Sam. 4. 21, 22 Arke.

Other more cleere and bright meanes are his Word, Works, and Image.

Both parts of Gods Word, the Law and Goſpell doe clearely ſet out the glory of God. The Law, the glory of his Iuſtice: the Goſpell, the glory of his Mercy. Glory therefore is attributed to them both. The Apoſtle2 Cor. 39. where hee stileth the Law a miniſtration of condemnation, attributeth glory to it But the Goſpel which he ſtileth a miniſtration of righteouſneſſe, hee affirmeth to exceede in glory. This is2 Cor. 3. 18. that glaſſe wherein with open face wee behold the glory of God.

All Gods works declare his glory: As his workes ofPſal 19 1. Rom. 1. 20. Creation, andPſal. 97. 6. Preſeruation or prouidence. But among the works of God, they which are more then ordinary workes of wonder, as all manner ofNum. 14. 22. Ioh. 2. 11. Miracles, Exod. 15. 11. Extraordinary iudgements on the wicked,Pſal. 85. 9. Extraordinary deliuerances of his people, and other mercies. And moſt principally that exceeding greatneſſe of his power which he wrought in Chriſt whenRom. 6. 4. hee raiſed him from the dead.

The Image of God, which is ſundry waies planted in creatures, doth euery way ſet out the glory of God: asRom. 3. 23. that Image after which man was firſt created: 2 Cor. 3. 18. that after which man is renewed: 1 Cor. 11. 7. that whereby ſuch as are in authority haue ſuperiority, dignity, and excellency aboue others: andHeb. 1. 3. that which was ſet in Chriſt made man. The moſt bright and perſpicuous repreſentation of Gods glory that euer was giuen, was Chriſt the true, naturall onely begotten Sonne of God, the brightneſſe of his glory, and the expreſſe Image of his Perſon: of whom Saint Iohn ſaith,Ioh. 1. 14. we beheld his glory, the glory as of the onely begotten of the Father. And Chriſt of himſelfe ſaith,—14. 9. He that hath ſeene me hath ſeene the Father. For Chriſtis1 Tim. 3. 16. God manifeſted in the fleſh.

Of all places heauen is the place where Gods glory is moſt conſpicuouſly ſéene. There the fore-named Sonne of God abideth in his greateſt glory: and there are other meanes of manifeſting the deuine glory ſo farre as the creature may bee made capable of enduring the brightneſſe thereof. There it is ſaid thatAct. 7. 55. Stephen ſaw the glory of God. There ſhall all the Saints beIude v. 24. preſented before the glory of God. 1 Cor. 13. 12. Now wee ſee thorow a glaſſe darkely: but there face to face. ThereMat. 18. 10. the Angels alwaies behold the face of God. And there—22. 30. wee ſhall bee as the Angells of God.

§. 218. How glory is proper to God.

Q. VVHy is glory by a property with emphaſis applied to God, thus, And the glory? 〈 in non-Latin alphabet 〉 .

A. 1. The Fountaine of all glory is in God. That which the Pſalmiſt faith of life, may fitly bee applyed to glory: with God is the Fountain of glory. Pſal. 36. 9. All excellencies are in God. Excellency of Maieſty, Excellency of Soueraignty, Excellency of Purity, Excelleney of Power, Excellency of Wiſedome, Excellency of Truth, Excellency of Iuſtice, Excellency of Mercy. He hath them all in himſelfe, thorow himſelfe, for himſelfe: and that without meaſure, aboue comprehenſion, euen infinitely. Whatſoeuer excellency is in any creature, it iſſueth out of this Fountaine. The creature hath all the excellency, which in any kinde it hath, from this Fountaine, by participation and communication. All glory therefore is Gods. They glory which is in himſelfe, and the glory which is in any creature, is his.

2. The brightneſſe of Gods glory obſcureth all other glory.Iob. 25. 5. Behold euen the Moone and it ſhineth not: yea the Starr s are not pure in his ſight. The glorious Angels are ſaid to haue wings to couer their faces: Iſa. 6. 2. becauſe the brightnes of Gods glory would otherwiſe dazle them.Exod 34. 30. If Aaron and the children of Iſrael were afraid to come nigh to Moſes by reaſon of the ſhining of his face, how much more may the creature bee afraid to come to God, by reaſon of the incomprehenſible ſhining of his glorious face. Where Gods glory ſhineth in his brightneſſe, no other glory can any more bee ſeene, then the light of a candle in the middſt of cleare and bright Sun-ſhine. As the light of the Sun is to the light of Starres, ſo is the glory of the Creator to the glory of creatures. None of the Stars haue light in themſelues, but receiue all their light from the Sun. And ſo bright is the light of the Sun, as, when it ſhineth, the Starres are not ſeene. On theſe grounds there is great and iuſt cauſe to ſay vnto God, Thi e is the glory.

§. 219. Of Mans giuing glory to God, and taking glory from God.

Q. HOw is the creature ſaid toPſal. 29. 1, 2. giue glory to God, or toRom. 1. 23. take it from him?

A. Not properly, but reſpectiuely: namely in reſpect of the creatures minde, and the Creators account. For giuing glory to God, it is truly ſaid,Ioh. 22. 2. Can a man bee profitable to God as he that is wiſe may be profitable to himſelfe? If thou be righteouſe what giueſt thou to him? —35. 6, 7. or what receiueth he of thine hand? But he that doth thoſe things which are pleaſing and acceptable to God, hath a minde, will and deſire, if it were in his power, to giue glory to God: and God doth account ſuch a minde, will and deſire, where there is an anſwerable endeauour, as if indeede actually and properly glory were giuen to him. This minde to glorifie and praiſe God is manifeſted by an acknowledgement of God, and of all his excellencies, by making them knowne, and by an anſwerable reſpect and carriage. Where we are exhorted to giue glory to God, Pſal. 96. 3, 7, 9, 10. theſe directions are added, Declare his glory among the nations. Worſhip the Lord. Feare before him. Say, the Lordraigneth, &c.

On the contrary ſide, taking glory from God, It is truely ſaid,Iob 35. 6. If thou ſiuneſt, what d ſt thou againſt God? But the ſinner, eſpecially the wilfull ſinner, whoſe ſinnes are committed directly againſt the deuine Maieſty, hath a minde, will and deſire, if it were in his power, to rob God of his glory, and to take it from him, and God doth ſo account of him, as if by him hee were indeede actually and properly depriued of glory. To ſuch he ſaith,Mal. 3. 8. ye haue rob ed me In theſe reſpects Glory is taken from God, whenPſal. 14. 1. he is denied to be, orRom. 1 21. not glorified as God: or whenHoſ. 2. 5, &c. that which is due to God is giuen to others, orEzek. 28. 2. aſſumed to ones ſelfe. In theſe and other like reſpects God is ſaid to bee —20. 27. blaſphemed. To blaſpheme, according to the notation of the originall word, is 〈 in non-Latin alphabet 〉 Transfigere nomen Iebou . Len. 24, 16. to hurt ones fame: and in the Law a blaſphemer is ſaid to ſtrike thorow the Name of the Lord. Not that any hurt is properly done to God, or to his glorious Name, but that, if it could bee hurt, they doe what they can to hurt it: or that they hinder the brightneſſe of Gods glory from ſhining forth to others: as a man, that cannot take away any whit of light from the Sun, may notwithſtanding by ſundry meanes hinder the Sun-ſhine from others.

§. 220. Of the duties due to God by reaſon of his Glorie.

Q. VVHat duties doth the appropriating of glory to God import?

A. 1. ToExod. 20, 3. account him the only true God. It is his chiefeſt glory to bee a God: yea to bee the onely true God.Iſa. 42. 8. This glory will he not giue to another. It is therefore to be reſerued entirely to him.

2. To aduance him aboue all.Pſal. 113. 4. The Lord is high aboue all nations: and his glory aboue the heauens: accordingly hee muſt be aduanced.

3. To acknowledge his1 Tim. 6. 16. infinite perfection and that in all his attributes. Herein his glory conſiſteth. Such phraſes as theſe, (Pſal. 147. 5. His wiſedome is infinite: Iſa. 40. 18. There is no ſearching thereof. Epheſ 1. 19. The exceeding greatneſſe of his power. Pſal. 108. 4. His mercy is great aboue the heauens, and his truth reacheth vnto the cloudes. —36. 6. His righteouſneſſe is like the mountaines: his iudgements a great deepe) Such phraſes as theſe imply an infinite perfection in Gods properties.

4. To admire his excellency. Glory and excellency is the onely true cauſe of admiration.Pſal. 8. 1. The conſideration of Gods ſurpaſſing glory did euen rauiſh Dauids heart with an holy admiration thereof.

5. To adore his Maieſty. Adoration is properly due to Glory, Maieſty, and Excellency. When theEzek 1. 29. Prophet ſaw the appearance of the glory of God,Reu. 4. 10, 11. hee fell downe vpon his face: Pſal. 86. 9. which was the proper geſture of adoration.

6. To1 Chro. 29. 11, 12. aſcribe the glory of all glory to him. If there be any glory in vs, glory of dignity, glory of wealth, glory of ſtrength, glory of any vertue,Pſal. 115. 1. we ought to aſcribe it to him, who is the Fountaine of all glory, from whom we haue all the glory which we haue: and not to our ſelues.

7.Iob. 5. 44. To ſeeke the glory which commeth from God alone, euen that glory which warranteth, approueth and giueth. For glory being Gods, God being the Fountaine of all true glory, that which commeth not from him, is but a ſhew and ſhadow of true glory.

8. To abaſe and caſt downe our ſelues at the glorious preſence of God: asIſa. 6. 5. Iſaiah did. Thus is Gods glory magnified.

9. To iuſtifie God and condemne our ſelues in his proceedings againſt vs, that God may be glorified. So didDan. 9. 7. Daniel in the name of all his people. This was it whichIoſh. 7. 19. Ioſuah intended when he ſaid to Achan, Giue glory to the Lord, and make confeſſion to him.

10. To praiſe God in all things.Pſal. 50. 23. Who ſo offereth praiſe, glorifieth God. The nine Lepers that being healed of Chriſt went away without giuing thanks, are ſaid,Luk. 17. 18. not to returne to giue glory to God.

11. To1 Cor. 10. 31. doe all things to the glory of God. Gods glory ought to be the Marke whereat we aime in euery thing that wee doe.

12. To cauſe others to glorifie God. For this end Chriſt chargeth vs toMat. 5. 16. let our light ſhine before men.

§. 221. Of the waies whereby others are brought to glorifie God.

Q. HOw may others be brought to glorifie God?

A. 1. By declaring the glory and excellency of God. Thus may others come to knowledge of God: and ſo to glorifie him. ThePſal. 66. 2, 4. Pſalmiſt hauing exhorted to ſet forth the glory of Gods Name, and to make his name glorious, addeth as an effect thereof, All the earth ſhall ſing to thy Name.

2. ByPſal. 29. 1, 2. inciting and prouoking men to glorifie God. This was Dauid very diligent to doe. For it putteth a kinde of life into men, and quickneth them vp the more to doe a duty.

3. By2 Theſ. 3. 1. furthering the Word of God, and cauſing it to haue a free paſſage. The Word is a powerfull meanes to make men glorifie God.

4. By1 Pet. 2. 9. ſhewing forth the vertue of God in vs.Mat. 9. 8. Chriſt by this meanes drew on multitudes to glorifie God.

5. ByPhil. 2. 15. ſhining as lights in darkneſſe. Thus1 Pet. 2. 12. they which ſpeake euill of vs, may be this light be brought to glorifie God.

6. By conuerting ſinners. When the Gentiles ſo heard the Word as thereby faith was wrought in them,Act. 13. 48. they glorified God. On this groundPſal. 51. 13. Dauid voweth to teach ſinners Gods waies.

7. By our owne repentance. When the beleeuing Iewes heard that God had granted repentance to the Gentiles,Act. 11. 18. they glorified God.

8. By manifeſt euidences of entire repentance.Gal. 1. 23, 24. They which heard that Paul preached the faith that once he deſtroyed (a cleare demonſtration of his ſound conuerſion) glorified God.

9. By workes of mercy.2 Cor. 9. 12, 13, 15. Saint Paul was hereby ſtirred vp to giue thankes to God: And ſaith of ſuch workes, that they are abundant by many thanksgiuings to God: and that many glorifie God for liberall contribution vnto them.

10. By fruits of righteouſneſſe. Of theſe it is expreſſely ſaid,Phil. 1. 11. they are to the glory and praiſe of God. Men are madeIſa. 61. 3. trees of righteouſneſſe, the planting of the Lord that hee might bee glorified.

11. By all manner ofMat. 5. 16. good workes. They that ſee them will glorifie God.

12. By the meaſure of grace anſwerable to the meanes. Ioh. 15 8. Herein is my Father glorified if ye beare much fruit, ſaith Chriſt of ſuch as were trained vp vnder his powerfull miniſtry.

13. By ſuffering for the truth of God. For1 Pet. 4. 16. God on their part who ſuffer is glorified.

§. 222. Of thoſe who are to ſet forth Gods Glorie.

Q. VVHo are bound to ſet forth the glory of God?

A. 1.Pſal. 103. 20. Angels in heauen. They haue beſt ability to doe it.

2.Pſal. 147. 12. Members of the Church. They on earth haue the beſt meanes to doe it. Such are compriſed vnder theſe titles Ieruſalem, and Sion, who are oft incited to glorifie God.

3.Mal. 2. 1, 2. Pſal. 135. 19, 20. Miniſters of the Word. Their proper and peculiar calling it is to glorifie God, and to teach others ſo to doe.

4.Pſal. 29. 1. Magiſtrates. They beare Gods Image: and on earth are Gods.

5.Pſal. 148. 11, 12 All ſorts of people. Young men, Maidens, old men, children and others. For all haue iuſt cauſe ſo to doe.

6.Pſal. 150. 6. All liuing creatures. Their life is of God.

7.Pſal. 148. 8, 9. Senceleſſe creatures alſo: as Fire, haile, ſnow, vapours, &c. Their being is of God.

To conclude,Pſal. 145. 9, 10. Gods tender mercies are ouer all his workes. Therefore all his workes ſhould praiſe him.

§. 223. Of the chiefest enemies of Gods glory.

Q. VVHo among men are greateſt enemies of Gods glory?

A. 1.Pſal. 14. 1. Atheiſts, who ſay in their heart, there is no God.

2.Rom. 1. 23. Pſal. 106. 20. Idolaters, who change the glory of the corruptible God into an image made like to corruptible things.

3.Leu. 24. 16. 〈 in non-Latin alphabet 〉 transfigere. Blaſphemers, who ſtrike thorow the Name of God.

4.Mal. 3. 8. Sacrilegious perſons, who rob God.

5.—1. 7. Profane perſons, who deſpiſe God.

6.Act. 12. 23. Proud perſons, who arrogate Gods due to themſelues.

7.1. Ioh 5. 10. Vnbeleeuers, who make God a lyer.

8Rom. 2. 24. Lewd profeſſors, who cauſe others to blaſpheme the name of God.

9.Reu. 16. 9. All impenitent ſinners. Of ſuch it is ſaid, They repented not to giue God glory. For by repentance is God much glorified: and that both by the penitents themſelues, and others.

Hitherto of the three expreſſed Attributes of God, Kingdome, Power, Glory. The Amplification of them followeth in this clauſe, For euer.

§ 224. Of Eternitie. To what things it is applyed.

Q. HOw are the Kingdome, Power, and Glory of God amplified?

A. By their vnchangeable continuance. This phraſe FOR EVER implyeth both Eternitie, and Immutabilitie. The phraſe in the originall, to tranſlate it word for word, 〈 in non-Latin alphabet 〉 . in ſecula. 〈 in non-Latin alphabet 〉 quaſi 〈 in non-Latin alphabet 〉 . Ariſt. lib. 1. de coelo. is, for ages: The originall roote ( 〈 in non-Latin alphabet 〉 ) doth properly ſignifie that which is for euer. Now becauſe an age is the longeſt vſuall diſtinction of time, the ſame word that ſignifieth eternity is put for an age. And when there is no end of that which is ſpoken of, the plurall number indefinitely without any limitation, thus, for ages, is vſed to ſet out the euerlaſtingneſſe of it. But euerlaſtingneſſe, or eternitie is diuerſly vſed in Scripture. For ſuch things are ſaid to bee for euer, euerlaſting, eternall, which haue both beginning and end, which haue beginning, but no end, which haue no beginning yet an end, which haue neither beginning nor end.

1. The things which hauing both beginning and end alſo are ſaid to be eternall and for euer,1. Such as haue both beginning and end. are 1. Such as haue no ſet and determinate date. Thus becauſe there was no date ſet for that heape which was made of the ruines of Ai, neither was any time of the reedifying of it knowne, it is ſaid to beIoſ. 8. 28. an heape for euer. Deut. 13. 16. The like is noted of that heape which was to bee made of that Citie where Idolaters were harboured. 2 Such as are immutable while their date laſteth. ThusExod. 21. 6. the things which remained inalterable for the time of a mans life are ſaid to bee for euer, as the ſeruice of him whoſe eare was boared thorow with a nawle, by his Maſter: and the things which endured all the time of the Iewes pedagogie, and politie till the firſt comming of Chriſt, as theExod. 12. 24. Paſſeouer, and other like legall Rites: and the things which are to endure till the end of the world: asGen. 9. 16. the Couenant whereof the Rainbow is a ſigne, andEccl. 1. 4. the earth. All theſe had their beginning: and they haue had or ſhall haue their end. Yet are they ſaid to bee for euer, becauſe no abrogation, or alteration was to be of them, till their date and end was come.

2. The things which hauing a beginning haue no end,2. Such as haue a beginning but no end. are more properly ſaid to be for euer, or euerlaſting; becauſe theſe phraſes haue eſpeciall reſpect to future continuance. Such are

1. Good Angels, whoLuk. 20. 36. Heb. 2. 9. neuer dye: whoMath. 18. 10. alwayes behold the face of God.

2. Euill Angels, who areInde, verſe 6. reſerued in euerlaſting chaines.

3. The humane nature of Chriſt: whoſeA. &. 2. 31. fleſh ſaw no corruption: and who, euen as man,Heb. 7. 24. continueth for euer.

4. The ſoules of men,Eccl. 12. 7. which returne to God when the body which is but duſt returneth to the earth.

5. Mens bodies after the Reſurrection, when1. Cor. 15. 53. This corruptible muſt put on incorruption, and this mortall muſt put on immortalitie: and when1. Theſ. 4. 17. wee ſhall be euer with the Lord.

6. The higheſt heauen: that place where Chriſt now abideth in his humane nature, and which is the bleſſed habitation of the glorious Angels, and glorified Saints. This is ſtiled 2. Cor. 51. an eternall houſe: 1 Pet. 1. 4 〈 in non-Latin alphabet 〉 . an inheritance incorruptible, that fadeth not away.

7. Hell: the place of the damned, where their worme dyeth not, Flos quidam qui non marceſſit, dicitur 〈 in non-Latin alphabet 〉 . Flos iſte adhiberi ſolebat coronis. vide Tibul. lib. 3. El. 4. and the fire is not quenched (Mar. 9. 44) where their puniſhment is euerlaſting, Mat. 25. 46.

8. All things that remaine after the day of Iudgement: when there ſhall be no more death, Reu. 21. 4.

3. The things which haue no beginning but an end, are ſuch decrees of God as were in time accompliſhed. The decree was in the purpoſe of God before all times,3. Such as haue no beginning but an end. but performed in an appointed time. Thus grace is ſaid to be giuen before the world began. 2. Tim. 1. 9. The decree of giuing it was before the world: yet the decree had his date, and was accompliſhed: grace is actually giuen in the time of this world.

4. The things which haue neither beginning nor end are moſt properly eternall.4 Such as haue neither beginning nor end. For herein lyeth a difference betwixt eternitie, and ſempiternitie or euerlaſtingneſſe. Eternity looketh backward and forward. It neuer ſaw beginning, nor euer ſhall ſee end. Euerlaſtingneſſe looketh onely forward to that which is to come. That which is properly eternall hath his being of and in himſelfe,Things properly eternall are alſo immutable. being ſupported and ſuſtained by none, and in that reſpect is immutable. Thus the phraſes which do ſet out true and proper eternitie, doe alſo by iuſt conſequence imply immutabilitie. Wherefore vnder this phraſe FOR EVER here in the Lords Prayer both eternitie and immutability are compriſed. The things thus properly eternall are onely God himſelfe and ſuch things as are eſſentiall to him, as his Sonne, his Spirit, his Properties.

1. God ſaith of himſelfe, Before mee there was no God formed, neither ſhall there bee after mee. Iſai. 43. 10. Fitly therefore doth the man of God ſay vnto him, From euerlaſting to euerlaſting thou art God, Pſal. 90. 2. The proper name of God 〈 in non-Latin alphabet 〉 Iod Sheuatum innuit futurum: Holem, praeſens: Lamed He quieſcens in camets, praeteritum. Omnia igitur tempora in ſe continet. Nomen iſtud ſacrum ſic explicat Iohannes Gracè, 〈 in non-Latin alphabet 〉 . Vide Bezaean. not. in Apoc. 1. 4. Iſa. 96. 〈 in non-Latin alphabet 〉 Pater aeternitatis Iehouah doth fully ſet out this propertie, and immutable eternitie. For it compriſeth vnder it all times, paſt, preſent, future.

2. The Sonne of God is called Father of Eternitie, in that, he is eternall himſelfe, and the author of ſuch things as endure for euer.

3. The Spirit of God in the beginning moued vpon the face of the waters, Hebrai expo •••• 〈 in non-Latin alphabet 〉 incubabat ſicut gallina ouis ſuis incubat donec pulli gignantur. Gen. 1. 2. He was therefore in the beginning: and if he was in the beginning, hee had no beginning. For hee it was that formed the things that had a beginning: in which reſpect he is ſaid to moue, or (as the Iewish expoſitors interpret the word) to ſit as an Hen vpon her Egges, till her Chickens be hatched.

4. All the properties of God are, as theſe three, (Kingdome, Power, Glory) for euer.

His Dominion is an euerlasting Dominion, Dan. 7. 14. euen from generation to generation, Dan. 4. 31.

His Glory is eternall, 1. Pet. 5. 10.

His righteouſneſſe is an euerlaſting righteouſneſſe, Pſal. 119. 142.

His truth is for euer, Pſal. 117. 2.

His mercy is for euer, Pſal. 136. 1.

So alſo his Counſell, Law, Oath, Couenant and the like, whereof ſee §. 226.

Thus we ſee that eternitie properly taken,Difference betwixt Gods eternitie and creatures. is proper to God. Howſoeuer other things are alſo stiled eternall, yet there is a manifeſt difference betwixt that which is proper to God, and that which is common to creatures.

1. Gods Eternitie is without beginning. So is no creatures. For by him were all things created that are in heauen,Col. 1. 16. and that are in earth, viſible and inuiſible.

2. Gods is without alteration. So is no creature as wee ſhall §. 227. afterwards ſhew.

3. Gods is independent. Hee euer was, and euer remaineth to be of himſelfe, and by himſelfe. Creatures haue their continuance of God,Act. 17. 28. and by God. In him wee liue, and moue, and haue our being. Rom. 11. 36, Of him, and through him, and to him are all things.

§ 225. Of the Duties which ariſe from Gods Eternitie.

Q. VVHat duties doth that Eternitie which is proper to God teach vs?

A. 1. To acknowledge him to be the onely Creator.Ioh. 1. 2 3. By the eternitie of Chriſt doth S. Iohn proue that he is God, and that all things were made by him.

2. To ſeeke preſeruation of him. On this ground the Pſalmiſt thus prayeth,Pſal. 102. 24. O my God take mee not away in the middeſt of my dayes: thy yeares are throughout all generations.

3. To giue the praiſe of continuance of all good to him. It was vſuall with the Pſalmiſt to giue thankes to God,Pſal. 136. becauſe his mercy endureth for euer.

4. To aſcribe eternall glory to him that is eternall. This phraſe is frequent among the Saints, To God bee glory for euer and euer. 2. Tim. 4. 18.

5. In our time to ſerue him. Thus doe wee what lyeth in our power to continue ſeruice to the Eternall for euer. If all generations were carefull euery one in their time to ſerue God, the mortalitie of man would be no hindrance to the perpetuitie of Gods ſeruice. Abraham called vpon the name of the euerlaſting God. Gen. 21. 33. Becauſe the Lord was an euerlaſting God, Ahraham was carefull in his time to worſhip him.

6. To make him knowne to poſteritie. This is a further meanes of procuring an euerlaſting name to the euerlaſting God. For our poſteritie being inſtructed by vs, may declare Gods name to their poſteritie: and ſo poſteritie to poſteritie throughout all generations. Marke theſe things (ſaith the Pſalmiſt) that ye may tell it to the generations following:Pſal. 48. 13, 14. For this God is our God for euer and euer.

7. To depend on him for our poſteritie. Wee are mortall, and ſhall not euer liue to prouide for our poſteritie. But God remaining for euer wee may well commend ſuch as ſuruiue vs to his prouidence, and depend on him for his care ouer them. The Pſalmiſt hauing made acknowledgement of Gods euerlaſting continuance, ſaying thus to him, Thou art the ſame: Pſal. 102. 27. 28. and thy yeares ſhall haue no end, he maketh this inference, The children of thy ſeruants ſhall continue: and their ſeed ſhall be eſtabliſhed before thee.

8. To feare him more then creatures. Creatures though neuer ſo mighty, and malicious may die, & we be freed from feare of them.Pſal. 92. 8, 9. But God euer liueth. Thou Lord art moſt high for euermore, but thine enemies ſhall periſh.

9. To preferre him before all. To ſhew what iuſt cauſe there is to preferre God before all, thus ſaith the Lord of himſelfe, Before me there was no God formed, neither ſhall there bee after me. Iſa. 43. 10.

10. To follow after righteouſneſſe.

11. To turne others to righteouſneſſe.Dan. 12. 3.

For both theſe ſhall ſhine,Math. 13. 43. the one as the Firmament, the other as the Starres in the Kingdome of God, for euer and euer.

12. To hope in death.1. Theſ. 4. 13, 14. &c.

13. To be comforted for thoſe that die in the Lord. For the eternall God will raiſe vp both vs and others beleeuing in him, to eternall life.

Thus much of Gods Eternitie plainely expreſſed vnder this phraſe, for euer. His Immutabilitie is alſo imployed thereby.

§. 226 Of immutabilitie: to what things it may be applyed.

Q. VVHat, beſides Eternity, is implyed vnder this clauſe FOR EVER.

A. Immutabilitie. That which euer remaineth the ſame without any alteration is moſt properly ſaid to be for euer. Pſal. 102. 27. Wherefore of God it is ſaid, Thou art the ſame, and thy yeares ſhall haue no end. His immutability and eternity are both ioyned together.

As eternitie, ſo alſo immutabilitie is diuerſly taken in Scripture. For

1. Many things are ſaid to be vnchangeable,1. Things immutable by voluntarie appointment. becauſe by voluntary appointment they are ſo ordered: as

1. Sundry Lawes and Statutes. Dan. 6. 15. The Law of the Medes and Perſians was, that no Decree, nor Statute which the King eſtabliſheth, may be altered.

2. Laſt Wills and Teſtaments. Gal. 3. 15. No man diſanulleth a Teſtament, or addeth thereto, if it be confirmed.

3. Sacred Vowes of ſuch as haue power to make them.Num. 30. 3. &c. Indeed an husband had power in ſundry caſes, and with due cautions to diſanull his wiues vow: and a father, his daughters vow. But otherwiſe the Law is ſtrict in this caſe, When thou ſhalt vow a Vow vnto the Lord thy God, thou ſhalt not ſlacke to pay it. Deut. 23. 21.

4. Things conſecrated.Pro. 20. 25. It is a ſnare to a man to deuoure that which is conſecrated. Ezek. 48. 14. The firſt fruites of the Lord might not be ſold, exchanged or alienated, becauſe they were holy to the Lord conſecrated to him.

5. Lawfull oathes.Mat. 5. 33. Theſe muſt be kept, though they bee made to a mans hurt.Pſal. 15. 4.

6. The bond of mariage.Mat. 19. 6. Hereof it is ſaid, What God hath ioyned together let no man put aſunder.

2. Other things by cuſtome become immutable: as

1. Euill practiſes. Ier. 13. 23. Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo do good that are accuſtomed to do euill.

2. Ciuill ordinances. Mat. 27. 15. At the Paſſeouer the Gouernour was wont to releaſe vnto the people a priſoner whom they would: thereupon it is ſaid, Of neceſſitie he muſt deliuer one to them.Luke 23. 17.

3. Sundry things are made immutable by ſpeciall ſupportance: as

1. Coeleſtiall ſpirits.Eph. 1. 10. Theſe are the things in heauen which are ſaid to be gathered together in Chriſt: by whom they are confirmed and eſtabliſhed.

2. The Church militant. Mat. 16. 18. For the gates of hell ſhall not preuaile againſt it.Pſal. 125. 1.

3. Particular Saints. Rom. 11. 29. They that truſt in the Lord ſhall bee as mount Sion which cannot be remoued, but abideth for euer. 〈 in non-Latin alphabet 〉 . ••• ſmodi ſunt vt eorum ipſum 〈◊〉 non poſſit 〈◊〉 & 〈…〉

4. The gifts and calling of God. Theſe are without repentance: Such as God neuer repenteth the beſtowing of them. On this ground the Apoſtle thus ſaith of ſuch as were called and made partakers of the gift of God,Phil. 1. . I am confident of this very thing, that he which hath begun a good worke in you, will performe it vntill the day of Ieſus Chriſt.

4. There are many things which haue an immutable nature giuen them: ſo as according to that courſe which God hath appointed, they cannot be altered: as

1. Sundry natiue properties. Ier. 13. 23. Can the Ethiopian change his skin?Mat. 5. 36. or the Leopard his ſpots? Thou canſt not neake one haire white or beatke.

2. The earth and the mountaines thereon.Eccl. 1. 4. Theſe abide for euer. Pſal. 125. 1.

3. Seaſons and intercourſe of times. Gen. 8. 22. While the earth remaineth, ſeed-time, and harueſt, and cold, and heate, and ſummer, and winter,Ier. 33. 20. and day, and night ſhall not ceaſe. Thus ſaith the Lord, If ye can breake my couenant of the day, and my couenant of the night, and that there ſhould not be day or night in their ſeaſon, Then, &c. Here the immutable entercourſe of thoſe ſeaſons is ſet downe as an vndeniable principle.

4. The viſible heauens and the hoſt thereof.Ier. 31. 35. The Lord giueth the Sunne for a light by day, and the ordinances of the Moone and of the Starres for a light by night: namely, ſo to abide without alteration.

5. The higheſt heauen and all therein.Mat. 6. 20. There neither moath nor ruſt corrupt, nor theeues breake through, nor ſteale.

5. Some things are eſſentially in themſelues immutable: and ſo immutable as it is impoſſible they ſhould be changed: as

1. God himſelfe. Mal. 3. 6. Iam. 1. 17.

2. Gods counſell. Pſal. 33. 11. Heb. 6. 17.

3. Gods Law. Luke 16. 17.

4. Gods oath. Pſal. 110. 4. Iſa. 45. 23.

5. Gods couenants. Ier. 33. 20, 21.

6. Gods promiſes. Heb. 6. 13, 18.

7. Euery word of God. Num. 23. 19.

8. Gods loue. Ier. 31. 3.

As God himſelfe is, ſo are the things which are eſſentiall to him, and come out of him, as thoſe which are before mentioned, and others like vnto them, immutable, inuiolable.

§. 227. Of the difference betwixt the immutabilitie of the Creator and creatures.

Q. WHerein lyeth the difference betwix the immutability of the Creator, and of the creaturcs?

A. 1. God hath his ſtabilitie of himſelfe: which is euident by this ſtile which God giueth to himſelfe, I AM THAT I AM.Exod 3. 14. Creatures haue all that ſtabilitie which they haue of God.Ier. 31. 35. The Lord giueth the ordinances of the Moone, and of the Starres: hee hath appointed them the courſes which they keepe ſo conſtantly.Prou. 3 19. He hath founded the earth, and eſtabliſhed the heauens.

2. It is ſimply and abſolutely impoſſible that Gods ſtabilitie ſhould be altered.Heb. 6. 18. But the moſt ſtedfaſt ſtabilitie of the creatures may be altered.Iude ver. 6. Some of the Angles kept not their firſt eſtate. The Lord remoueth the mountaines and ouer turneth them in his anger: Iob 9. 5, 6, 7. He ſhaketh the earth out of her place, and maketh the pillars thereof tremble. He commandeth the Sunne and it riſeth not, &c. In Ioſhuahs time the Sunne ſtood ſtill.Ioſ. 10. 13. In Hezekiahs time it runne backe. Though many creatures neuer were nor ſhall be changed,2. King. 20. 11. as the good Angell, yet is it not ſimply impoſſible that they ſhould be changed. Hee that made them can deſtroy them. If God in Chriſt had not confirmed them, but ſhould leaue them to themſelues, there might be feare of their falling.

3. God remaineth immutable by himſelfe.Mal. 3. 6. I am Iehouah, ſaith the Lord, I change not. Becauſe hee is Iehouah, of himſelfe, by himſelfe, therefore he changeth not. But the creatures are ſupported by God, and kept ſtable and vnchangeable by his prouidence. As the Lord firſt appointed them their firme and ſtable courſe, ſo, that they may the better keepe it, he putteth vnder the hand of his diuine prouidence to ſupport them.Col. 1. 17. By him all things conſiſt. The immutabilitie therefore which is in any creature is wholy at Gods diſpoſing, either to confirme, or alter it. So as immutabilitie properly taken, is proper to God.

§. 228. Of the duties which ariſe from Gods immutabilitie.

Q. TO what duties are we bound by reaſon of Gods immutabilitie?

A. 1. To put difference betwixt the Creator and creatures: as the Pſalmiſt did, where in oppoſition betwixt the Creator and creatures he ſaith,Pſal. 102. 26. They ſhall periſh, but thou ſhalt endure, &c.

2. To reſpect God as Saints in former times haue done. He is the ſame God now that euer he was. Why then ſhould he not be accordingly eſteemed.Mal. 3. 4, 5. 6. This argument taken from Gods immutabilitie doth God himſelfe vſe to prouoke to pietie, & to reclaime them from all impietie.2. Chro. 17. 3. 4. True Saints haue alſo hereby bene moued to carrie themſelues towards God,—29. 2. as their fathers of old haue done.—34. 2, 3.

3. To truſt in the Lord.Pſal. 125. 1, 2. As the mountaines round about Ieruſalem ſtand vnmoueable for the defence and ſaferie thereof, So the Lord is round about his people for euer.

4. To beleeue Gods word and promiſe. Sarah beleeued Gods word euen againſt the ordinarie courſe of nature, Becauſe ſhe iudged him faithfull who had promiſed. Heb. 1 . 11.

5. Confidently to waite for ſaluation. For this end hath God ſhewed to the heires of promiſe the immutabilitie of his counſell, that we might haue a ſtrong conſolation, &c.

6. To hold cloſe to Gods word: not to alter it any way.Deut 4. 2. Who ſhall dare to change the inuiolable word of the immutable God?

7. To yeald to the counſell of God made knowne. God in his counſell is vnchangeable. It ſhall ſtand: whether we yeald vnto it, or repine againſt it. On this ground1. Sam. 3. 18. the Saints, where the purpoſe of God was manifeſted,2. Sam. 12. 22, 23 humbly ſubmitted themſelues thereto.2. King 20. 19.

8. To be ſtedfaſt,1. Cor. 15. 58. conſtant, and vnnioueable in euery good worke.Mat. 5. 48. This is one eſpeciall point wherein we muſt be perfect as our heauenly Father is perfect.

Some of thoſe particulars wherein we muſt be vnmoueable and immutable are theſe.

1. In our promiſes. 2. Cor. 1. 17.

2. In our oathes. Pſal. 15. 4.

3. In our vowes. Eccl. 5. 4.

4. In our faith and hope. Col. 1. 23.

5. In our profeſſion. Heb. 3. 12. & 13. 9.

6. In all good duties. Gal. 6. 9.

Hitherto of the Attributes here appropriated to God ſingly and ſeuerally conſidered by themſelues. The relation which they haue to the Petitions is further to be declared.

§. 229. Of Gods kingdome. How it worketh confidence in Prayer.

Q. VVHat relation haue the forenamed properties of God to the Petitions of this prayer?

A. As reaſons to enforce them:See §. 203. which they do by giuing vs aſſurance of obtaining them: which will more clearely appeare by a diſtinct application of euery particular propertie to the Petitions: and of euery particular Petition to the ſeuerall properties.

Q. How doth Gods Soueraigntie giue vs aſſurance of obtaining our Petitions?

A. It importeth Gods willingneſſe to heare vs. This is a great encouragement to moue vs to come to God, and to expect a gracious anſwer from him.Pſal. 65. 2. Vpon this ſtile giuen to God, O thou that heareſt prayer, this inference is made, vnto thee ſhall all fleſh come. Now Gods willingneſſe and readineſſe to heare may well be gathered from this clauſe, Thine is the kingdome, becauſe it is the propertie of good Kings readily to open their eares to their ſubiects ſuites, as is excellently ſet downe in thePſal. 72. 12, 13, 14. deſcription of that King that was a type of Ieſus Chriſt the King of kings. But God hath all the properties of a good King in him. Yea they are all originally in him, as in the head, fountaine and well-ſpring. The properties that are in other good Kings are deriued from him. He hath them infinitely aboue all meaſure. We may well therfore be aſſured that the kingdome being Gods, he being our King and Soueraigne, we may boldly preſent our ſuites to him, and confidently expect the accompliſhment of our deſires. Well did he know this, that did vſually in his Petitions to God, ſtile him King, ſaying, Hea ken vnto the voice of my crie, Pſal. 5. 2. my KING. Thou art my KING O God: command deliuerance for Iaakob.—44. 4. God is my KING of old working ſaluation. Wherfore take due and true notice of thine eſtate,—74. 12. whether thou bee indeed one of Gods ſubiects, that ſo thou maiſt with the more ſtedfaſt faith preſent thy Petitions to God as to thy King, and plead and preſſe this argument, Thine is the kingdome.

§. 230. Of Gods power. How it ſtrengthenth faith in Prayer.

Q. HOw doth Gods power enforce our deſire?

A. It ſheweth how able God is to grant whatſoeuer we deſire of him. A King may be ready and willing to heare his ſubiects ſuits, but if withall hee be not able to grant their Petitions, and to effect their deſires, what confidence can they haue in calling vpon him? when a poore ſubiect thus cryed to a mortall King,2. King. 6. 26, 27. Helpe, ô Lord, my King: he anſwered, If the Lord do not helpe thee, whence ſhall I helpe thee? What heart can a ſubiect haue to go to ſuch a Soueraigne? There may be more hope of helpe from him that is vnwilling, then from him that is vnable.Ier. 32. 17, 27. Oſt therefore is Gods power alledged to ſtrength n our faith in prayer:2. Chro. 20. 6. and Saints themſelues were wo t to pleade it.Neh 9. 32.

Q.1. Chro. 16. 25. May wee confidently expect to obtaine by prayer whatſoeuer God is abl to grant?2. Chro. 14 11.

A. Gods power ſingly by it ſelfe no ground of faith. No:§. 11. wee haue before ſhewed that God is able to do many things which he will not do. ThoughMat. 26. 53. Chriſt knew that his Father could haue ſent more then twelue legions of Angels to reſcue him, yet becauſe he alſo knew that it was the will of his Father at that time to deliuer him into the hands of his enemies, he would not pray for thoſe legions to be ſent. Though God be able at any time to preſerue any people from any iudgment, yet when his will is not to deliuer them, the prayers of Ezek. 14 14. Noah, Daniel, and Iob, or ofler. 15. 1. Moſes, and Samuel, ſhall not be of force for them.1. Sam. 16. 1. Samuel prayed for Saul, but was not heard.

Q. How then is Gods power a ground of faith?Gods power and will concurring a ſure ground of faith

A. In that it is ioyned with his willingneſſe. Therefore it is here added to his kingdome,§. 229. which wee haue ſhewed to ſet out his readineſſe to heare. They who place their confidence on Gods power aright, are not ignorant thereof. Inſtance the Leper,Math. 8. 2. who thus frameth his Petition, Lord, if thou wilt, thou canſt make me cleane. In thoſe things whereof we haue euidence for Gods willingneſſe, we may with confidence reſt vpon Gods power for the obtaining of them. Wherefore, well acquaint thy ſelfe with Gods Word, and with his promiſes therein, that thereby thou maiſt bee well inſtructed in the things which God is willing to grant, and ſo with greater confidence truſt to his power.

§. 231. Of Gods glory. How it ſetleth the ſoule for obtaining her deſire.

Q. HOw doth Gods glory encourage vs, with confidence to call on God?

A. It implyeth a concurring of his will and power together. Gods glory is the maine end that he aimeth at in all things.Prou. 16. 4. The Lord hath made all things for himſelfe: namely, to ſet out his glorie. The things therefore which tend to his glory hee will aſſuredly grant. For they are none of thoſe things which were§. 210. before noted to import impotencie, or imperfection: and in that regard are within the compaſſe of his power. But they are the things which God aimeth at, & which hee hath ordained to be done: & in that regard, no doubt can be made of Gods willingnes to grant them. Seeing then that God is able to do whatſoeuer he is willing to do: And ſeeing that whatſoeuer God is able & willing to do ſhall be done: and ſeeing that the things which tend to Gods glory God is both able and willing to do, wil not this concluſion neceſſarily follow fiō thoſe premiſes, The things which are asked of God for the glory of God ſhal aſſuredly be granted? How fitly therfore doth Chriſt hauing preſcribed ſundry Petitions, which all tend to the glory of God, teach vs to put God in minde of his glory for ſtrengthening our faith in obtaining them? That this motiue taken from Gods glory, may rightly bee vſed in prayer, and thy faith be ſtrengthened thereby, be ſure that all the Petitions, which thou preferreſt to God, do make to Gods glory. Let them not bee to ſatisfie thy luſts: Iam. 4. 3. So thou maiſt aske and not receine.

§. 232. Of Gods vnchangeable Eternitie. How it maketh vs reſt on God for obtaining our deſires.

Q. HOw doth Gods vnchangeable eternitie enbolden vs in faith to call vpon God?

A. It maketh vs confidently to expect what God hath formerly granted: and to doe for vs that which hee hath alwayes done for them that haue called on him, and beleeued in him. On this ground the Pſalmiſt thus pleadeth, Our fathers truſted in thee: Pſal. 22. 4, 5. they trusted, and thou didſt deliuer them: They cryed vnto thee, and were deliuered: they truſted in thee, and were not confounded. This pleading of Gods former dealings implyeth faith in Gods vnchangeable continuing to bee the ſame God: the ſame God in our time, that he was of old in our fathers time: the ſame God to vs, that hee was to our fathers. Pſal. 74. 13, &c. On this ground it hath beene vſuall with Saints to call to minde,—77. 11, 12, &c and to make mention of Gods former dealings with others before their time,2. Chro. 20. 7. when they called vpon GOD, to ſtrengthen their faith; and toPſal. 105. 5. call on others to remember the ſame. The Prophet rendereth this reaſon, of declaring Gods former dealings, to poſteritie,Pſal. 78. 7. That they might ſet their hope in God. Were not the Kingdome, Power, and Glory Gods FOR EVER, Were not God euer the ſame God, this argument taken from Gods former fauours, and Gods former workes, would be of little force to make ſucceeding ages to truſt in him. Wherefore that all ages might in faith call vpon God, and with confidence depend on him to be heard and helpt: yea that they who haue once beene heard and helpt might hold on in calling vpon God and ſeeking helpe of him euery day, euen all the dayes of their life, fitly doth the Lord adde this clauſe FOR EVER, to ſet out the immutable eternitie of God himſelfe, and of all his properties, as of his Soueraignty, Omnipotencie, and Excellencie. Oft meditate hereon, that thou maiſt with as ſtrong confidence call on God as Abraham, Dauid, the Prophets, Apoſtles, and other Saints haue done: but with this Prouiſo that thou endeuour to be ſuch as they were, and ſo to call on him as they did: for God for euer remaineth the ſame: and caſteth his gracious eye vpon the ſame kinde of perſons.

Thus much of the application of the particular properties of God to all the Petitions in generall. Each Petition ſhall further be applyed to each propertie.

§. 233. Of the ſpeciall relation which the ſeuerall Petitions haue to the Kingdome of God.

Q. VVHat particular reſpects hath euery of the Petitions to Gods Kingdome?

A. 1. It appertaines to a King to haue his onour aduanced.Math. 5. 35. The Lord forbiddeth to ſweare by Ieruſalem becauſe it is the Citie of the great King: ſo as the things of the great King muſt not be profaned: the King is diſhonoured thereby, which he will not brooke. The Lord will giue ſtrength to his King, and exalt the horne of his anointed, It is fit for a King to be exalted, and haue his name hallowed. Good ground therefore there is to make this Petition, Hallowed be thy name, to him whoſe the kingdome is.

2. It cannot bee doubted but that a King will maintaine his Kingdome. It belongeth to him ſo to doe. Who ſhould doe it, if not he?Zac. 9. 9, 10. Hereupon the Prophet exhorteth Zion to reioyce in the comming of her King: for comming to his owne kingdome, hee commeth with ſaluation. Well therefore may wee ſay to him whoſe the Kingdome is, Thy Kingdome come.

3. Obedience is moſt due to a King. Of Chriſt the King of the Church it is foretold that All Kings ſhall fall downe before him: Pſal 72. 11. All Nations ſhall ſerue him. Yea wee are commanded to ſerue him, Pſal. 2. 6, 11. becauſe hee is a King. Ought wee not then to make to him, whoſe the kingdome is, this Petition, Thy will bee done?

4. A King prouides all needfull things for his Subiects. So much is noted in the deſcription of a good King,Pſal. 71. 6, 7. He ſhall come downe like raine vpon the mowen graſſe, and as ſhowers that water the earth: In his dayes ſhall be aboundance of peace. May wee not now pray thus, Giue vs this day our dayly bread, to him whoſe the kingdome is?

5. It is in the power of the higheſt to forgiue. If the King grant a Pardon to a Traitor, who can condemne him? Chriſt ſitting in iudgement, to ſhew what authoritie hee had to abſolue and condemne,Mat. 25. 34, 41. ſtileth himſelfe King. The KING ſhall ſay, Come ye bleſſed, &c. and He ſhall ſay depart you curſed, &c. Great reaſon therfore there is thus to pray, Forgiue vs our debts, to him whoſe the kingdome is,

6. It is a Kings Office to deliuer his Subiects from their enemies, and from the euils which may befall them. Fitly to this purpoſe ſaith the Prophet.Zeph. 3. 15. The Lord hath taken away thy iudgements: hee hath caſt out thine enemies: The King of Iſrael, euen the Lord is in the middeſt of thee: thou ſhalt not ſee euill any more. We haue therefore iuſt cauſe to ſay, Leade vs not into temptation, but deliuer vs from euill, to him whoſe the Kingdome is.

§. 234. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods power.

Q. VVHat particular reſpect hath euery of the Petitions to Gods power?

A. 1. To haue Gods name rightly and duely hallowed requireth a diuine power.Pſal. 24. 8. The Lord ſtrong and mighty, is the King of Glory. Wherefore to hallow Gods name muſt bee deſired and expected of him whoſe the power is.

2. Gods Kingdome can not bee perfected but by almightie power. For many and mighty are the enemies thereof. Few, and weake are the true members and friends thereof. They therefore that ſpeake of the glory of Gods kingdome, Pſal. 145. 11. talke of his power. So as this Petition, Thy kingdome come, is to bee made to him, whoſe the power is.

3. By a ſtrong hand it is that mortal ſinful men are brought to do Gods will.Mar. 10. 27. With men it is impoſſible. To him therefore whoſe the power is, it is requiſite thus to pray, Thy will be done on earth.

4. All our neceſſities cannot bee fupplied but by a diuine power.2. King 6. 27. A King was forced to ſay, If the Lord helpe thee not, whence ſhall I helpe thee? out of the barn-floore, or out of the wine-preſſe? 2 Cor. 9. 8. But God is able to make all grace abound towards you, that ye alwaies hauing all ſufficiency in all things, may abound to euery good worke. As therefore wee would haue our deſire granted, ſo let vs ſay, Giue vs this day our daily bread, to him, whoſe the power is.

5. Whether is it eaſier to ſay to the ſicke of the palſie, Mar 2. 9. Thy ſinnes are forgiuen thee, or to ſay, Ariſe, and take vp thy bed and walke? Both are done by the ſame power, which is diuine, omnipotent. Make therefore to him whoſe the power is this Petition, Forgiue vs our debts.

6. To bee able to ſtand againſt the aſſaults of Satan,Epheſ. 6. 10. &c. is aboue the ability of fleſh and blood. To him therefore whoſe the power is, wee muſt pray, Leade vs not into temptation, but deliuer vs from euill.

§. 235. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods glorie.

Q. VVHat particular reſpect hath euery of the Petitions to Gods glory?

A. 1. The hallowing of Gods Name is the chiefeſt part of his glory.Leu. 10. 3. I will be ſanctified, ſaith the Lord, in them that come nigh to me, and before all the people I will bee glorified. By being ſanctified, or hallowed, God is glorified. In faith therefore we may thus pray, Hallowed be thy name, to him whoſe the gloryis.

2. Gods Kingdome is the prime place of his glory.Pſal. 26. 8. It is the place where his honour dwelleth. To the Church the peculiar Kingdome of God it is ſaid,Iſa. 60. 1, 2. The glory of the Lord is riſen vpon thee: his glory ſhall bee ſeene vpon thee. Confidently therefore to him whoſe the glory is wee may make this ſute, Thy Kingdome come.

3. The creature cannot better glorifie God then by obeying his will.Ioh. 15. 8. Herein ſaith Chriſt, is my Father glorified that yee beare much fruit. 1. Sam. 15. 22. To obey is better then Sacrifice. Hee therefore that prayeth, Thy will be done, to him, whoſe the glory s, may be ſ re to haue his prayer granted.

4. The diuine prouidence in temporall bleſſings much amplifieth Gods glory.Exod. 16. 7. By giuing bread to his people in the wilderneſſe God ſhewed his glory. Pſal. 145. 11, 15, &c. Where the Prophet ſaith, They ſhall ſpeake of thy glory, by way of explication, hee reckoneth vp many euidences of Gods prouidence in temporall bleſſings, thus, The eyes of all waite vpon thee: thou giueſt them their meate in due ſeaſon, &c. His glory therefore whoſe the glory is will moue him to grant this Petition, Giue vs this day our daily bread.

5. The glory of God is exceedingly commended by pardoning ſinne.Epheſ. 1. 6, 7. To the praiſe of the glory of his grace we haue forgiueneſſe of ſinne. In much confidence therefore thou maiſt ſay Forgiue vs our debts, to him whoſe the glory is.

6. Preſeruation and deliuerance of Saints from euill much magnifieth and ſetteth forth the glory of God. Where the Prophet reckoneth vp many deliuerances which God gaue to his people,Iſa. 59. 19. he inferreth thereupon, They ſhall feare the Name of the Lord from the West: Ezek. 39. 21. and his glory from the riſing of the Sun. And on the ſame ground ſaith God himſelfe, I will ſet my glory among the heathen. This Petition, Leade vs not into temptation but deliuer vs from euill, may in faith be made to him whoſe the glory is.

§. 236. Of the ſpeciall relation which the ſeuerall Petitions haue to Gods vnchangeable eternitie.

Q. VVHat particular reſpect bane euery of the Petitions to Gods immutable eternity?

A. 1. Gods Name is for euer,Pſal. 135. 13. and his memoriall endureth thorowout all generations.

2. His Kingdome is an euerlaſting Kingdome.Pſal. 145. 13.

3. Gods will is to be done thorow-out all Ages, by vs, by our ſonnes, Deut. 6. 2. by our ſonnes ſonnes. Wee may therefore well make theſe Petitions. Hallowed be thy name, Thy Kingdome come, Thy will be done, though they be of euerlaſting and immutable matters, to the eternall God whoſe the Kingdome is, and the power, and the glory FOR EVER.

4. We euery day want bread, ſo ſhall we doe as long as we liue.1 Chro. 29. 15. As our Fathers from the beginning of the world haue ſtood in need thereof,Ioh. 4. 13. ſo doe we, and ſo ſhall our poſterity alſo. For whoſoeuer drinketh of this water ſhall thirſt againe.

5. Our Fathers of old to our time haue ſinned:Act. 7. 51. ſo doe wee all our daies:Ezek. 9. 7. ſo will our poſterity for euer.

6. The Diuel hath beene a murtherer from the beginning, Deut 31. 1. and euer will be.Iob. 8. 44. There is perpetuall enimity betwixt the womans ſeede, and his ſeede.Gen. 3. 15. We and ours ſhall be for euer in this world ſubiect to many euills. We therefore who make theſe Petitions, Giue vs this day our daily bread, And forgiu vs our debts, And leade vs not into temptation, but deliuer vs from euill, haue neede to be well inſtructed in Gods eternity, and immutability. For in faith we may make the forenamed Petitions concerning our perpetuall needs to him whoſe Kingdome, and power, and glory is FOR EVER.

Hitherto of the acknowledgement of Gods properties as they haue relation to the Petitions, and are reaſons to enforce them. The ſaid acknowledgement is further to bee conſidered ſingly and ſimply by it ſelfe.

§. 237. Of the neceſſary vſe of this clauſe, Thine is the Kingdome, and the power and the glory for euer.

Q. WHat doth the acknowledgement of Gods properties ſingly conſidered import?

A. A forme of praiſe.1 Chro. 29. 10. 11 For where mention is made of Dauids bleſſing God, it is ſet downe in this forme, Thine, O Lord, is the greatneſſe, and the power, and the glory, &c. Thus is this clauſe (Thine is the Kingdome and the power, and the glory for euer) the ſecond part of the Lords Prayer: whereby the perfection of that Prayer is ſet out.Phil. 4. 6. For prayer coſiſteth of theſe two parts Petition & Praiſe. 1. Theſ. 5. 17, 18. They therefore who wholy omit this clauſe, and caſt it out of this patterne of Prayer make it an imperfect patterne: as Papiſts who thoroughout their whole Liturgy haue omitted it. Yea the vulgar Latin trāſlatiō hath left it out of the text, in that place where it is expreſſed by S. Mathew: and the Rhemiſts engliſh tranſlation doth ſo alſo.B llarm de Bo . Oper. lib. 1. cap. 6. Certum eſt a verba non eſſe de Textu euangeli •• , ſed inſerta fuiſſe à graecis. And the great Champion of Papiſts, where purpoſely hee vndertaketh to expound the Lords Prayer, cleane omitteth this clauſe and auoucheth that It is certaine that thoſe words are not of the euangelicall Text, but were inſerted by the Greekes. But as diligent ſearchers into all ſorts of greeke copies, as he, haue found it, not onely in the expoſitions and commentaries of greeke Fathers, but alſo in moſt of the greeke copies of the New Teſtament. And the ancient Syriack tranſlator, who was none of the greeke expoſitors, hath it. Yea many of the Latine Fathers alſo make mention thereof, as of a part of the Lords Prayer, though ſome of them ſometimes in their expoſitions haue omitted it.

Obiect. Saint Luke hath left out this clauſe. Luke 11. 1. &c.

Anſw. The Hiſtory which Saint Luke recordeth as an occaſion of ſetting downe the Lords Prayer, is not the ſame which Saint Mathew recordeth, but another.

The occaſion mentioned by Saint Mathew was this. The hypocriticall Phariſees got to themſelues the name of deuout perſons by their frequent, and much praying. But Chriſt obſeruing their Deuotion to be but plaine ſuperſtition, diſcouereth ſundry of their aberrations both in the manner and alſo in the matter of their prayers, and to giue his Diſciples and others a patterne, whereunto if they held cloſe, they might ſufficiently be directed in the matter aud manner of prayer, he preſcribeth that forme which is thereupon called the Lords Prayer. It was therefore neceſſary that this patterne of Prayer ſhould be perfect, without deficiency, or ſuperfluity.

The occaſion mentioned by Saint Luke was this. Iohn the Baptiſt had declared to his Diſciples what things eſpecially they ſhould by prayer aske of God. Thereupon Chriſts Diſciples entreate their Maſter to doe the like for them. On this occaſion therefore it was ſufficient for Chriſt to note out ſuch principall points as were moſt behoofull to be asked of God, though hee did not preſcribe ſo perfect a forme as that which is recorded in his Sermon on the Mount. Let it now bee well conſidered, whether they that vſe the Lords Prayer as a perfect patterne, haue ſufficient cauſe from Lukes not mentioning of this forme of praiſe, cleane to omit it.

Surely as Saint Mathew hath recoded this prayer, Chriſt vttered it, and ſo is it to be vſed of vs, when it is vſed as a forme or patterne of Prayer.

§. 238. Of adding Praiſe to Petition.

Q. VVHat doth the adding of this laſt part of the Lords Prayer to the former import?

A. Praiſe muſt be added to Petition. IfPſal. 50. 15. Phil. 4 6. expreſſe precepts, approued Dan. 6. 10. Col. 1 3. practiſes, pretious1 Sam. 2. 30. Pſal. 50. 23. promiſes, graciousLuk. 17. 19. approbations, plentifull2. Chr. 20. 22. remunerations, be motiues to ſtirre vs vp to performe a dutie, motiues are not wanting to prouoke vs to praiſe God: eſpecially to prouoke ſuch as haue the Spirit of ſupplication beſtowed vpon them: and haue a ready minde, and forward will to preſent Petitions vnto God according to their needs. For

1. Praiſe is the end of Petitions. Wee call vpon God for ſuch and ſuch bleſſings that we may praiſe and bleſſe God for the ſame.1. Chro. 16. 35. Thus are we taught to pray, Saue vs O God of our ſaluation, that we may giue thankes to thy holy Name, and glory in thy praiſe.

2. Praiſe maketh Petition powerfull. For God is moſt willing and ready to grant their Petitions, whoſe heart hee knoweth to be ready and willing to praiſe him. To giue praiſe for former benefits is an effectuall meanes to obtaine further benefits. The tradeſe-man that dealeth with a chap-man that is carefull to pay for wares formerly receiued, will bee ready to truſt him with more, according to his neede. On this direction, Offer vnto God thanksgiuing, Pſal. 50. 14, 15. this inuitation is made, Call vpon mee in ihe day of trouble, and I will deliuer thee.

3. Praiſe is a due debt which Petitioners are bound to pay. He that inuiteth thee to call on him, and promiſeth to deliuer thee, requireth and expecteth this recompence, thou ſhalt glorifie me. Pſal. 50. 15.

4. Praiſe is all that we can returne vnto God for all his benefits to vs.Pſal. 116. 12, 13, 17. Where this queſtion was made, What ſhall I render to the Lord for all his benefits towards me, this anſwer was giuen, I will take the cup of ſaluation: that is, I will offer a ſolemne Sacrifice, wherein and whereby I will ſhew the deliuerances, and preſeruations which God hath afforded to me. For by way of expoſition hee addeth a little after, I will offer the Sacrifice of Thanksgiuing.

5. Praiſe is an euidence of that good reſpect wee beare to God. By Petition we ſhew the reſpect which wee beare to our ſelues.Luk 17. 13. &c. The ten Lepers which came to Ieſus, and cried, Haue mercy on vs, ſhewed a care of their owne welfare: onely one, who returned to giue glory to God, ſhewed his care of Gods honour.

6. Praiſe moueth God to ſhew good reſpect to man. For he that thus ſaid,1 Sam. 2. 30. Th m that honour mee will I honour, will performe what he hath ſaid.

7. Praiſe is the greateſt honour that wee can giue to God. For thus ſaith the Lord himſelfe,Pſal. 50 23. Who ſo offereth praiſe glorifieth me.

8. To praiſe God is the moſt heauenly exerciſe that in this world can be performed. The celeſtiall ſpirits ſpend their time therein, Reu. 5. 13. And 7. 11, 12. &. 19. 1. &c.

9. A ſetting forth of Gods praiſe, is an eſpeciall meanes to quicken the ſpirit, and to make the heart the more ready to prayer, and the more cheerefull therein. When the Pſalmiſts heart was ſet to Praiſe the Lord, Pſal. 57. 8, 9. then he ſaith to his tongue, and inſtruments, Awake vp my glory, awake Pſaltery and Harpe, I my ſelfe will awake early. When the Spirit of a man is dull and heauy, ſo as he cannot pray, let him meditate on Gods mercies and other excellencies, and ſet himſelfe to praiſe God, and hee ſhall finde a ſpirituall vigour thereby put into him.

10. Ingratitude is one of the moſt odious vices that can be: deteſtable to God and man.2 Tim. 3. 2. The Apoſtle reckoneth it vp among thoſe notorious vices that ſhould be in the world in the laſt and worſt times thereof.Iſa. 1. 2, 3. The Prophet herein maketh ſuch as did beare the name of Gods people to bee more bruitiſh then the bruteſt of beaſts, the Oxe and the Aſſe. Nothing more prouoketh God to take away his bleſſing, as he threatned Iſrael. Hoſea 2. 8, 9. The things which God vſeth to beſtow vpon gratefull perſons, hee vſeth to take away from the vngratefull. The moſt memorable iudgements that are recorded in the Scriptures were cauſed by vngratefulneſſe.Gen. 6. 2. &c. When God had culled a Church out of the world, who in that reſpect were called ſonnes of God, they vnmindfull of Gods gracious calling, mixed themſelues with daughters of men: which made God repent that he had made man, and thereupon he brought vpon the world that generall deluge, wherewith he ſwept away all but eight perſons.Compare Gen. 14. 16. &c. with Gen. 18. 20, 21. & Gen. 19. 24. After that God by his ſeruant Abraham had reſcued Sodome and the neighbouring Cities from the hand of their enemies, they were not carefull to render praiſe to God, but continued in their beaſtly abominations. They were therefore all burnt with fire and brimſtone from heauen.2. Chr. 36 16, 17. Iſraels vngratefulneſſe was the cauſe of her captiuitie. This was it that prouoked God to giue ouer the Gentiles to a reprobate ſence:Rom. 1. 21. &c. and to giue Chriſtians ouer to Antichriſtianiſme.2. Theſ. 2. 9, 10, 11. This cauſed that Nebuchadnezzar was made as a beaſt; and that Herod was eaten with wormes.Dan. 4. 30, 31. This I hope may be ſufficient to worke ſome care and conſcience to performe this duty of praiſe.Acts 12. 23.

§. 239. Of praiſing God. How it is done.

Q. VVHat is it to praiſe God?

A. 1. To acknowledge God to be what he is. Thus doth Moſes in his Pſalme of thankſgiuing praiſe God, ſaying, The Lord is a man of warre: Iehouah is his name. Exod. 15. 3.

2. To attribute to God that which is his: as Chriſt doth in this forme;1. Chr. 29 10, 11. and Dauid, ſaying, Thine ô Lord, is the greatneſſe, and the power, and the glory, &c.

3. To aſcribe to God that which is done by him. Thus doth Exod. 15. 4. Moſes praiſe God, by aſcribing to him the ouerthrow of Pharaoh and his hoaſt. So dothPſal. 107. 2, 3. &c. the Pſalmiſt in moſt of his Pſalmes of praiſe.—135. 1. &c.

4. To profeſſe that which God giueth to be giuen of him:—136. 1. &c. as Dauid in his forme of praiſe thus doth,1. Chro. 29. 14 &c. All things come of thee, and of thine owne haue we giuen thee.

5. To declare to others all the forenamed points concerning God. 1. Chro. 16. 8, 9. To this purpoſe ſaith Dauid, Giue thankes vnto the Lord, make knowne his deeds among the people. Sing vnto him: ſing Pſalmes vnto him: talke ye of all his wondrous workes. And againe, I will declare thy name vnto my brethren: in the middeſt of the congregation will I praiſe thee.

6. To worſhip God in teſtimonie of all the ſaid points: as is euident by this exhortation,1. Chro. 16. 29. Giue vnto the Lord the glorie due to his Name: bring an offering, and come before him: worſhip the Lord, &c.

By all theſe particular branches of praiſing God gathered out of the Scriptures, it is moſt cleare, that by praiſing and glorifying God, we giue nothing at all to God: but onely what he is, what is is, what is done, or giuen by him, is acknowledged and declared, and God with due reſpect reuerenced and adored. Which as it directeth vs how to praiſe God, ſo it ſetteth out Gods goodneſſe in accepting that which is his owne, as giuen to him by vs: and alſo it diſcouereth the peruerſe diſpoſition of vngratefull perſons, who do as much as in them lieth to with-hold from God that which is his owne, and moſt due vnto him.

§. 240. Of the things for which God is to be praiſed.

Q. VVHich are the Principall grounds for which God is to be praiſed?

A. 1. His Excellencie in himſelfe.

2. His Soueraigntie aboue vs.

3. His Mercie towards vs.

All theſe ſhew that God is moſt worthy of all praiſe.

1. Excellencie in any thing is praiſe worthy: as excellencie of knowledge, excellencie of wiſedome, excellencie of power and ſtrength, excellencie of any vertue, yea excellencie of eloquence, excellencie of beautie and euerie other excellencie. It is ſaid of the woman whoſe excellencies were many,Pro. 31. 30, 31. Shee ſhall be praiſed: and Let her owne workes praiſe her: But§. 218. we haue ſhewed that all excellencies are in God. Yea the excellencies which are in creatures are Gods, becauſe they come all from God. If therfore praiſe be due to any, much more to God. That very praiſe which in any reſpect may lawfully be giuen to any creature, is moſt properly due to him. Where Dauid bleſſeth A igail for her wiſe aduiſe, he firſt bleſſeth God that ſent her, ſaying, Bleſſed be the Lord which ſent thee this day to meet me: 1. Sam. 25 32, 33. and bleſſed be thy aduiſe, Act. 12. 23. and bleſſed be thou, &c. But becauſe Herod gaue not God the glorie which was giuen to him he was eaten of wormes. Beſides there are ſuch infinitely ſurpaſſing excellencies in God, as no creature is capable of: as Selfe-exiſtencie, Etermitie, All-ſufficiency, Immutabilitie, Omnipotencie, Vbiquitie, &c. That praiſe therefore is due to God,Exod. 15. 11. which may be aſcribed to no other. For who is like vnto thee, ô Lord, amongſt the Gods? Who is like thee, glorious in holineſſe, 1. Sam. 2. 2. fearefull in praiſes, &c. There is none holy as the Lord: for there is none beſide thee: neither is there any rocke like our God. Great is the Lord, 1. Chron. 16. 25. and greatly to be praiſed. Thus we ſee how Gods excellencie miniſtreth iuſt and great cauſe of praiſing God. If when we are about to praiſe God, our hearts were deepely fixed on a due meditation and ſerious conſideration of Gods excellencies, they would bee much quickened vnto this heauenly dutie of praiſing God.

2. Soueraigntie maketh one to be much praiſed. Who more praiſed then Kings? They are praiſed for the things praiſe-worthy in their owne perſons, and praiſe-worthy in their ſubiects. If in a kingdome there be learned Deuines, faithfull Miniſters, iuſt Magiſtrates, wiſe Counſellers, valiant Souldiers, victorious Captaines, skilfull Artificers, induſtrious Husbandmen, obedient Subiects, the King is much praiſed for them all: and it is ſuppoſed that his wiſe and good gouernment is the cauſe of all. Beſides praiſe vſeth to be proportioned according to the dignitie wherein men are. The higher a mans place is, the more praiſe vſeth to be giuen to him. Kings therefore being the higheſt in their Dominions, greateſt praiſe vſeth to bee giuen to them. But God hath beene§ 207. prooued to be the moſt ſupreme and abſolute Soueraigne ouer all, The King of Kings. On this ground we are thus incited to praiſe God, Sing praiſes to God, Pſal. 47. 6, 7. ſing praiſes, ſing praiſes to our KING, ſing praiſes: for God is the King of all the earth, &c. This reaſon is giuen of the heauenly Halelu-iah, Reu. 19. 6. For the Lord God omnipotent reigneth. As God by his Soueraigntie is the higheſt of all, ſo by vertue of his prudent gouernment, all good things which are any way praiſe-worthy, are indeed done. They that haue knowledge hereof, and can in truth of heart acknowledge as much, will aſſuredly bee ready on all occaſions to praiſe God.

3. Kindneſſe, goodneſſe, and mercie are the things which do moſt of all enflame the heart to giue praiſe. They are the moſt principall obiect of praiſe, for which thankes vſeth to be giuen. I will praiſe thy Name, Pſal. 138. 2. ſaith the Pſalmiſt to God, for thy louing kindneſſe. Pſal. 117. 1, 2. And he exhorteth all nations to praiſe the Lord, on this ground, His mercifull kindneſſe is great towards vs. After hee had thus ſet out the goodneſſe of God,Pſal. 145. 8, 9, 10 The Lord is gracious, and full of compaſſion: ſlow to anger, and of great mercie: the Lord is good to all, and his tender mercies are ouer all his workes, he maketh this inference, All thy workes ſhall praiſe thee, ô Lord: and thy Saints ſhall bleſſe thee. Gods mercies therefore, the maine matter of praiſe, are to be called to mind, and to be ſet in order, when we go about to praiſe God. Theſe are they, that are of greateſt power to rouſe vp our dull ſpirits, to put a ſpirituall life into vs, and to prouoke vs to praiſe the Lord. I haue diſtinctly laid downe theſe in The whole Armour of God, Treat. 3. Part. 2. §. 63.

Now in that the forenamed grounds of praiſe are onely in God,Praiſe due onely to God. praiſe is due to him alone. For

1.Pſal. 148. 13. His onely is true excellencie, as was before prooued. §. 218.

2.Dan. 4, 25. His Soueraigntie onely is abſolute. As before. §. 207. 208.

3.Math. 19. 17. He onely is good. AndIam. 1. 17. euery good thing commeth from him.

Idolaters, who giue praiſe to falſe gods (asDan. 5 23. Belſhazzer did) and flatterers, who vnduly praiſe men (asAct. 12. 22. Herods people did) depriue God of that glorie which is due to him. Let ſuch duely weigh the fearefull iſſue that befell both Belſhazzer and Herod.

How farre praiſe may be giuen to men, is declared in The whole Armour of God. Treat. 3. Part. 2. §. 61.

Hitherto of the Subſtance of the Lords Prayer. The Circumſtance following it remaineth to be handled.

§. 241. Of the meaning and vſe of AMEN being prefixed before a Speech.

Q. Meaning of AMEN. VVHat is the circumſtance following Prayer?

A. Amen in his Petitionibus ſignificat, indubitanter à Domiao conferri quod petitur. Aug. de Temp. Ser. 58. The ratification of all. This is expreſſed in this one word AMEN. That Amen importeth a confirmation of that which is ſaid, is euident by Benaiahs anſwere to Dauids direction concerning Salomons crowning. For Benaiah deſiring from his heart that Dauids ſaid direction might bee accompliſhed and ratified, hee anſwereth thereto Amen: 1. King. 1. 36. and to explaine his minde and meaning more fully,Amen. 1. firmum & ſtatum eſto à Deo. Tremel. & Iun. in ann l. in hunc loc. 〈 in non-Latin alphabet 〉 . Fiat. he addeth, The Lord God of my Lord the King ſay ſo too: that is, as other Tranſlators turne it, ratifie it. The Greeke Tranſlators thus turne it, Be it done. The root from whence the word commeth ſignifyeth as much, as is euident by this phraſe in Salomons Prayer, O God of Iſrael, let thy word, I pray thee, 1. King. 8. 26. 〈 in non-Latin alphabet 〉 be ratified, which thou ſpakeſt vnto Dauid.

This Particle in Scripture is diuerſly vſed.

Sometimes it is prefixed before that which is vttered: and ſometimes it is inferred after it.

It is prefixed before Speeches,The vſe of Amen being ſet before a ſpeech. to ſhew both the certaintie and the neceſſiitie of that which is deliuered. When Chriſt inſtructed Nicodemus in the myſterie of regeneration, to declare vnto him the neceſſitie thereof, hee thus expreſſeth it, Amen, Amen, Ioh. 3. 3. I ſay to thee, except a man bee borne againe hee can not ſee the Kingdome of God. And becauſe Nicodemus made queſtion thereof in the ſame manner hee doth againe repeat it (ſaying,Ioh. 3 5. Amen, Amen, I ſay to thee, Except a man bee borne of water and of the Spirit, hee can not enter into the Kingdome of God) to ſhew that it was a true, certaine, ſure, infallible point which fell not from his mouth vnawares, but ſuch an one as hee durſt ſtand to, yea and pawne his credit thereupon.

Q. What duties doth Amen import when it is prefixed before a Speech?

A. Two eſpecially. 1. Attention. 2. Beliefe.

1. Where the holy Ghoſt by any note or ſigne ſetteth out the Excellencie, Neceſſitie, Vtilitie or any other like commendation of a point, hee requireth vs to giue more then ordinarie attention thereunto.Math. 24. 1, 2. When the Diſciples ſhewed Chriſt the glorious building of the Temple, that they might the better marke what hee foretold of the deſtruction thereof, thus hee expreſſeth it, AMEN I ſay vnto you, there ſhall not bee left here one ſtone vpon another, that ſhall not be throwne downe.

2. Where the Holy Ghoſt knoweth vs to bee backward and hard to beleeue ſuch Principles as be of an infallible veritie, he vſeth aſſeuerations, & obteſtations to draw vs on to giue the more credence thereunto. Anſwerably therefore we muſt mixe faith with our hearing of ſuch points. To this purpoſe when Chriſt obſerued vnbeliefe,Mat. 7. 20. and doubting in his Diſciples,Mar. 11. 2 , 23. hee vſed this his note of aſſeueration, Amen, to moue them the more ſtedfaſtly to beleeue what he ſaid.

§. 242. Of the vſe of AMEN being added to a Speech.

Q. HOw is AMEN added to a ſpeech?

A. 1. By him that vttereth a ſpeech.

2. By him, or them that heare it.

Ro 16 24, 27 It was vſuall with the Apoſtles when they made a prayer,1. Cor. 16. 24. or gaue thankes,2. Cor. 13. 13. or pronounced a bleſſing,1. Pet 5. 14. themſelues to adde thereunto Amen: 1. Ioh. 5. 21. And as vſuall it was with the people of God that heard like ſpeeches vttered by others,Iude, verſe 25. to ſay Amen: whether it were1. Kin. 1. 36. onely one, orNeh. 5. 13. many together.To what kindes of ſpeeches AMEN is added

Many are the kindes and formes of ſpeeches whereunto AMEN is in Scripture noted to be added, as

1.Rom. 15. 33. Petitions.

2.Neh. 8. 6. Benedictions and Praiſes.

3.Neh. 5. 13. Imprecations and Curſes.

4.1. Ioh. 5 21. Exhortations to Duties.

5.Reu. 22. 20. Declarations of Promiſes.

6.Reu. 1. 7. Denunciations of Iudgements.What Amen importeth being added to a ſpeech.

Three eſpeciall things doth AMEN import, when it is pronounced after any of the fore-named ſpeeches.

1. True aſſent. 1. Cor. 14, 16. This the Apoſtle implyeth, where hee directeth the Church to pray, reade and preach in a knowne tongue, for this end, that euen the vnlearned Hearer may ſay Amen, that is, vnderſtanding what hee heareth giue aſſent thereto.

2. Earneſt deſire. When the Prophet Ieremiah heard the propheſie of Hananiah concerning the returne of the King of Iudah to his Kingdome, and the other Captiues to their land, and of the veſſels that were taken away, to the Temple, though hee knew that to bee a falſe propheſie, yet to ſhew how earneſtly hee deſired that it might bee ſo,Ier. 28. 6. hee ſaith thereto, AMEN: and fully to declare what hee meant thereby, hee addeth, The Lord doe ſo: the Lord performe thy words, &c.

3. Stedfaſt faith. Reu. 22. 20. Where Chriſt maketh a promiſe of his ſecond comming, ſaying, Surely I come quickely: the Church, to ſhew her ſtedfaſt faith in that promiſe, ſaith, AMEN, which importeth thus much, Lord, I beleeue what thou haſt ſaid: Euen ſo, come Lord Ieſus.

Theſe being the proper ends of ſaying Amen, By whom Amen may rightly be vſed. to manifeſt Aſſent, Deſire and Faith, it is without contradiction true, that whoſoeuer ſaith Amen, muſt vnderſtand that whereunto he ſaith Amen. In this caſe two things are neceſſarily to bee vnderſtood.

1. 〈 in non-Latin alphabet 〉 . The words that are vttered.

2. 〈 in non-Latin alphabet 〉 . the meaning of thoſe words.

If the words ſpoken bee not vnderſtood,1. Cor. 14. 9. they are as ſpoken into the aire, altogether in vaine: and the ſpeaker and hearer are as Barbarians one to another. No more benefit can bee receiued by the words of a man not vnderſtood, then by the indiſtinct voice of an vnreaſonable creature. But ſuppoſe the words bee ſuch as in themſelues are intelligible, being Engliſh words to an Engliſh man, yet if the ſence and meaning of them bee not conceiued, they are to no better purpoſe then words of a ſtrange and vnknowne language. Words haue ſometimes a figuratiue ſence and meaning, which if it bee not vnderſtood, the proper and true vſe and benefit of them is loſt. If Chriſt had not made his Diſciples to vnderſtand the ſence and meaning of this direction,Math. 1 . 6 &c. Take heed and beware of the leauen of the Phariſies and of the Sadduces, they had got no good at all thereby. It is therefore neceſſarie that as the words themſelues, ſo the proper ſence of them be well vnderſtood.

Ob. AMEN is an Hebrew word: that language is vnderſtood of very few: why then is it vſed of all Nations, of all people in all Nations, learned and vnlearned?

A. Rom. 1. 15. The Apoſtles, though they ſpake,Why Amen is vſed of all ſorts. and wrote not in Hebrew, but in Greeke, yet they vſed this Hebrew word: ſo as we haue an expreſſe warrant for retaining this word in another language.

2. Continuall vſe hath made it familiar to all perſons, of all languages, in all nations. So as it is euery where as a proper vulgar, mother word. Thus theſe two Titles Ieſus Chriſt, though the one be Hebrew, and the other Greeke, are made ſo familiar, as in all languages they are retained.

3. No other one word ſo fit for the purpoſe, can in any other language be inuented, as Amen is. Not without reaſon therefore, and iuſt cauſe is it, that it hath beene made a word of all languages. It compriſeth vnder it whatſoeuer is expreſſed or vnderſtood in and by the ſpeech whereunto it is added. Theſe words,Deut 27. 26. (Curſed be hee that confirmeth not all the words of this Law to doe them) had a large extent: yet the AMEN, which the people were to ſay thereto, extended it ſelfe as farre.

§. 243. Of the duties which AMEN added to a ſpeech implyeth.

Q. VVHat duties are implyed by the vſe of AMEN after a ſpeech ended?

A. 1. Such as concerne the Speaker.

2.Duties which Amen requireth of ſuch as vtter a prayer. Such as concerne the Hearer.

3. Such as concerne both Speaker and Hearer.

Three duties eſpecially are required of him that vttereth the ſpeech whereunto Amen is added.

1. To ſpeake intelligibly in a knowne tongue. This is a point much preſſed, 1. Cor. 14. 2. &c. See more hereof in The whole Armour of God on Epheſ. 6. 18. §. 87, 88.

2. To ſprake audibly, ſo as they which are to ſay Amen, may heare what is ſaid.Deut. 27. 14. The Leuites vnder the Law were expreſſely enioyned to ſpeake to the people with a lowd voice. Accordingly the Leuites that were the mouth of the people to God, and prayed in their preſence,Neh. 9. 4. cryed with a loud voice vnto the Lord their God. Be a prayer made as intelligibly as may be, if it bee not heard of them that are preſent, they cannot with aſſent, deſire, and faith ſay Amen.

3. To ſpeake diſti ctly: that is, ſo treatably as hearers may obſerue euery Petition, and euery particular point for which thankes is giuen. It is expreſſely noted of ſuch as inſtructed the people of God that they did it distinctly: Neh. 8. 8. whereby the hearers better vnderſtood what was deliuered. If Prayer or Thankſgiuing be vttered by a voluble, ſwift tongue, too faſt, hearers cannot aduiſedly obſerue the ſeuerall branches thereof: ſo as if they ſay AMEN, at the beſt, it cannot bee but to ſome parts: it cannot bee to all the prayer, or praiſe that is vttered.

Three duties alſo are required of them who ſay Amen to a ſpeech vttered by others.Duties which Amen requireth of ſuch as heare a prayer.

1. To attend diligently to that which is vttered.Neh. 8. 5. The people that ſaid Amen to Ezra his bleſſing, are ſaid to ſtand vp, while he ſpake. That geſture implyeth a diligent attention. If our minds be wandring, and not attentiue to that which is vttered, what aſſent, what deſire, what faith can there be? And if there bee none of theſe, to what end is Amen ſaid? Surely it is a plaine mockage of God.

2. To giue aſſent therto. If with the mouth Amen be vttered and no aſſent giuen with the heart, heart and tongue are repugnant, and no better cenſure can be giuen of ſuch an Amen, then that it is the Amen of an hypocrite, which is odious and deteſtable to God?1. Cor. 14. 16. The Apoſtle vnder this phraſe (How ſhal we ſay Amen?) implyeth aſſent: for a man may vtter this word Amen to that which he vnderſtandeth not: but with aſſent of minde & heart he cannot ſay Amen.

3. To manifest that aſſent. Deut. 27. 15. &c. Amen to bee vttered aloud by the whole aſſembly. The phraſe of ſaying Amen, oft vſed in Scripture doth import a manifeſtation of aſſent. For that which is ſaid and vttered, is manifeſted. This manifeſtation of aſſent on the hearers part, muſt bee, as the vttering of the prayer on the Speakers part,See more here of in the whole Armour of God, on Epheſ. 6. 18. Treat. 3. Part. 2. § 83. audibly. Euery hearer in an aſſembly muſt vtter Amen, as loud as the Miniſter vttereth the prayer. In many places it is put off onely to the Clerke. But herein all ſhould bee Clearkes. There is mention made of a celeſtiall ſound, which was as it were the voice of a great multitude, and as the voice of many waters, Reu. 19. 6. and as the voice of mighty thundering, ſaying, Hallelu-iah. If full aſſemblies in our Churches did all of them andibly after a prayer ſay Amen, ſo audibly as the ſound of euery ones voice there preſent might come at leaſt to the Miniſters eares, it would be ſuch a ſound as is there mentioned, as heauenly ſound: A ſound well beſeeming a Church. No Echo like to the Echo which maketh the wals of a Church to ring againe with Amen. Such a ſound would quicken a Miniſters ſpirits, and put a kinde of heauenly life into the people themſelues.

The duties which are required both of ſpeaker and hearers by vertue of Amen to be added,Duties which Amen requireth both of Speaker and Hearers. are theſe that follow.

1. To know the ground of all that is vttered, that that which is mentioned, whereunto Amen is to be added, is grounded on Gods Word, and agreeable to his will. For this is the confidence which we haue in him, 1. Ioh. 5. 14. that if wee aske any thing according to his will, he heareth vs.

2. To haue the minde fixed thereon. The minde of the ſpeaker, as well as the Hearer may bee ro •• ng and wandring: eſpecially when a ſet, preſcribed, vſuall forme of prayer is vttered: or when a prayer is read. Now becauſe the vtterer of a prayer muſt ſay Amen to his owne prayer, as well as the hearers, he, as well as they, and they, as well as hee, euen all of them muſt hold their minde ſteady thereon;Iſa. 29. 13. elſe will their heart be remoued from God, while they draw neere to him with their mouth: which is an abomination to him.

3. To retaine, as well as they can, in memorie all that is vttered. For Amen muſt bee applyed to the whole ſpeech, and to euery part thereof. Matters well retained in memorie make Amen to come from the heart, and to bee vttered with a goodwill.Pſal. 42. 4. When I remember theſe things, I poure out my ſoule in me, ſaith the Pſalmiſt. That which is forgotten, is as not heard, or not vnderſtood, or not attended vnto.

4. To be affected with the prayer. This will make men double their Amen, as the Iewes did when Ezra bleſſed the Lord. Neh. 8 6. All the people anſwered, Amen, Amen, with lifting vp their hands. Did not their ſpeech and geſture both declare much affection of heart? Without this inward affection Amen will be but coldly vttered.

5. To beleeue Gods gracious acceptation of the prayer. It hath beene§. 241. before proued that Amen is a ratification of all that which is vttered before it. But with what heart can that which is not before beleeued, bee after ratified. Expreſſely therefore ſaith Chriſt,Mar. 11. 24. What thing ſo euer ye deſire, when yee pray, beleeue that yee receiue it, And his Apoſtle putteth this in,Iam. 1. 6. as a neceſſarie prouiſo, to prayer, Let him aske in faith.

§. 244. Of the grounds of Faith, whereby we may expect the obtaining of what we pray for.

Q. HOw may we beleeue the obtaining of thoſe things which we pray for?

A. By praying for ſuch things as we know to be promiſed. Gods promiſes are the true and proper ground of a ſound faith. Whatſoeuer is ſuppoſed to bee beleeued without a promiſe, is but ſuppoſed, or rather preſumed: it is not rightly and truly beleeued.Pſal. 119. 49. The Pſalmiſt hauing deſired God to remember his promiſe made vnto him, thus ſaith, Vpon it thou haſt cauſed me to hope, or to truſt. The ground then of his confidence was Gods promiſe.Of abſolute and conditionall promiſes, and of the vſe of faith in them, See the whole Armour of God, on Eph. 6. 16. Treat. 2. Part 6. §. 75. 76. 77. Of Faith. Now becauſe Gods promiſes are of diuers kinds (ſome things being abſolutly promiſed, others but conditionally) as Gods promiſes be made, ſo muſt our faith be ordered. Abſolute promiſes muſt be beleeued abſolutly: conditionall promiſes, with ſubmiſſion to Gods wiſedome in granting, or not granting what we pray for. S. Paul hauing prayed for the Philippians, and knowing that he prayed for ſuch things as God had abſolutely promiſed, thus manifeſteth his ſtedfaſt faith,Phil. 1. 6. I am confident of this very thing that he which hath begun a good worke in you, Rom. 1. 10. will performe it vntill the day of Ieſus Chriſt. —15. 32. But when he deſired to come to the Romans, he referred that matter to the will of God, to be ordered therein, as it ſhould ſeeme good to God.2. Sam. 15. 25, 26 So did Dauid in his deſire of returning to his kingdome, and to the Tabernacle and Arke of God, when by the treaſon of Abſolom he was forced from all.

Concerning the Petitions of the Lords Prayer they are moſt of them abſolutely promiſed: euen all of them but the fourth.

1. For hallowing Gods Name, God himſelfe hath ſaid, I haue both glorified my Name, and will glorifie it. Ioh. 12. 28.

2. For the comming of his kingdome, Chriſt hath ſaid, The gates of hell ſhall not preuaile againſt my Church. Mat. 16. 18.

3. For doing his will, this is a branch of the new Couenant which by Chriſts death is made abſolute,Ier. 31. 33. I will put my Law in their inward parts, and write it in their hearts. Ez k. 36. 27. And againe, I will put my Spirit within you, and cauſe you to walke in my Statutes, and you ſhall keepe my iudgements and do them.

5. For pardoning ſinne, this is another branch of the foreſaid new Couenant,Ier. 31. 34. I will forgiue their iniquitie, and I will remember their ſinne no more.

6. For not leading into temptation, but deliuering from euill, the Apoſtle ſaith,1. Cor. 10. 13. God will not ſuffer you to be tempted aboue that you are able: but will with the temptation make a way to eſcape.

4. For daily bread,Phil. 4. 12. God can inſtruct vs, both to be full, and to be hungry, both to abound and to ſuffer need. Yea he can ſo giue, and ſo take away, as to miniſter thereby to his Saints matter of bleſſing him,Iob 1. 21. as Iob did.

Well therefore may we ſay Amen to all the Petitions of the Lords Prayer: to thoſe fiue, which are of bleſſings abſolutely promiſed, with an aſſured faith of obtaining the very things which are prayed for. To that wich is not ſo abſolutely promiſed (which is the fourth) with ſuch a ſubmiſſion of our ſelues wholy to Gods good pleaſure, as to beleeue that God will do that which he in his wiſedome ſeeth to be beſt for vs. That he will giue ſuch temporall bleſſings as he knoweth to be good for vs: or giue vs ſuch grace as ſhall enable vs to beare the want of ſuch things as he denieth vs. What God denieth to the Prayers of his Saints, he knoweth that it is good for them to be without it. He therefore that is well inſtructed in Gods wiſedome, and aſſured of his loue, will without queſtion thinke it much better to haue that which God knoweth to be hurtfull, or vnmeet for him, to be denied, rather then granted vnto him.

If that which we pray for, bee not at the firſt granted, wee ought to perſiſt, and hold on in praying for it, asGen. 32. 26. Iaakob, who ſaid to the Angell of the Couenant the Lord Ieſus Chriſt (Hoſ. 12. 4. Of perſeuering in Prayer, See the whole Armour of God, on Eph. 6. 18. Treat. 3. § 141. &c. with whom by Prayer he wreſtled) I will not let thee go, except thou bleſſe me. And in this perſeuerance in Prayer we muſt alſo waite, and with patience expect a gratious anſwer of our humble and faithfull ſupplications ordered according to the will of God. This is the expreſſe charge of the Prophet,Hab. 2. 3. Though it tarrie, waite for it. This is the propertie of true faith. ForIſa. 28. 16. Of waiting, See The whole Armour of God, on Eph. 6. 17. Treat 1. Part. 7. §. 9. 〈◊〉 . Hope. He that beleeueth will not make haſte.

§. 245. Of ſetting AMEN in the laſt place.

Q. VVHy is AMEN ſet in the laſt place? 〈 in non-Latin alphabet 〉 . Cyri . Catech myſt. 5.

A. 1. To ſhew the extent of it.

2. To ſhew the vſe of it.

For the extent of AMEN, It muſt be applyed to the whole Prayer that goeth before it, and to euery part and particle thereof. Therefore in reciting the particular curſes of the Law, Deut. 27. 15. &c. AMEN was expreſly added to euery particular curſe. Though ſo expreſly by an audible voice it be not alwaies added to euery clauſe of euery Prayer, yet the mind giuing aſſent, and the heart inclining a deſire, and mind and heart yealding faith to the whole and to euery part, Amen, after all is vttered is a teſtification of as much. Thus then by ſaying AMEN when all the Lords Prayer is ended, we ſhew that our aſſent, deſire and faith is extended to praiſe, as well as to Petition: and, among Petitions, to ſuch as tend to Gods glorie, as our owne good: and, of them which tend to his glorie, to that which maketh to the proſperous encreaſe of his Church, as well as to that whereby his Name is hallowed: yea and to that which tendeth to the doing of his will, and that in the manner of doing it, as it is done in heauen, as well as in the matter thereof: and among the Petitions that tend to our good, as well to them which concerne our ſpirituall well-fare as to that which concerneth our temporall well-fare: and of thoſe which promote our ſpirituall well-fare, as well to that whereby our ſanctification is craued, as to that whereby we deſire to be iuſtified: and in that of our iuſtification, of our profeſſion of forgiuing our debters, as well as to our ſupplication for Gods diſcharge of our debts to him: and in that of our ſanctification, both to preſeruation from Satans aſſaults, and alſo to recouer out of his ſnares, and full deliuerie from all euill: yea in euery Petition to others good, as well as to our owne. Were Amen placed in any other place then in the very end of a prayer, euen after all is finiſhed, it could not haue ſo large an extent.

2. For the vſe of AMEN, It is a recapitulation, or collection into a briefe ſumme, of all that hath gone before, ſo as it being vttered when the prayer is finiſhed, it ſheweth that when all particulars haue been in ſpeciall mentioned, we muſt as in a generall view caſt our mind vpon them all againe, and reuiew our deſire of them: As Salomon did more amply and expreſly. For after he had finiſhed his long, pithy, powerfull prayer which he made at the dedication of the Temple, with a new and freſh deſire hee compriſeth the ſumme of all, and thus commendeth it to God,1. King. 8. 59. Let theſe my words wherewith I haue made ſupplication before the Lord be nigh vnto the Lord our God day and night, that he maintaine the cauſe of his ſeruant, and the cauſe of his people Iſrael, at all times, Prayer muſt not be abruptly broken of . as the matter ſhall require. As the Preface therefore prefixed before the Lords Prayer, teacheth vs not raſhly but aduiſedly, with due preparation to come into Gods preſence and to pray to him, ſo AMEN, being added after the Prayer, teacheth vs, not abruptly but circumſpectly, with due conſideration of all that hath bene prayed, to depart out of Gods preſence, and to breake off Prayer. Whenſoeuer we preſent any Prayer to the the diuine Maieſtie let vs ſo do. AMEN.

FINIS.
AN ALPHABETICALL Index of the moſt materiall points that are handled in the Explanation of the Lords Prayer. A ABSOLVTION. DIfference betwixt Gods Abſolution and mans apprehenſion thereof. 132 Popiſh Abſolution. 133 AMEN. Amen. What it meaneth. 330 Vſe of Amen ſet before a ſpeech. 330 Duties of Amen before a ſpeech. 330 Vſe of Amen added to a ſpeech. 331 To what kindes of ſpeeches Amen is added. 331 By whom Amen may rightly bee vſed. 332 Why Amen is vſed of all ſorts. 333 Duties which Amen requireth of ſuch as vtter the prayer. 334 Duties which Amen requireth of ſuch as heare the prayer. 334 Amen to be vttered aloud by the whole aſſembly. 335 Duties which Amen requireth both of ſpeakers and hearers. 335 Amen why ſet in the laſt place. 339 Amen muſt be applied to euery part of the prayer. 339 Anabaptiſts arguments againſt the vſe of the Lords Prayer. 3. 4 Application of Gods Father-hood. The benefits thereof. 16 ATTRIBVTES. Attributes of God doe by a propertie and excellency belong to him. 285 Auricular Confeſſion. 133 B BLame of ſin on man. 245 BREAD. See Temporall. Bread put for al temporal bleſſings. 98 Bread when vſed for ſpiritual food. 99 What particulars are compriſed vnder Bread. 116 C CArking too much for the things of this world. 125 CHVRCH. Church Militant Triumphant. 49 Churches gouernement. 51 Churches encreaſe. 52 Churches imperfection. 53 Bleſſings for the Church Militant. 56 Euills which annoy the Church. 61 Bleſſings for particular Churches. 62 Bleſſings for the Church Triumphant. 64 Duties to bee done for the good of the Church. 67 What makes to the diſaduantage of the Church. 69 CONFESSION. Confeſſion of ſin to man. 154 Confeſſion of ſin to God. 155 Auticular Confeſſion. 133. 153 CONTENT. See Needfull. Content with that which is preſēt. 111 COVETOVS. Couetouſneſſe. 106 D DAily bread. What ment thereby. 104 Daily need. 111 Sin Daily committed. 131 Duties thence ariſing. 131 DEATH. Death how prayed for. 265 DEBTES. See Sinnes. Kinds of Debts. 127 Wofulneſſe of the Debt of ſinne. 135 Many Debtes wherein man ſtands bound to God. 142 Duties thence ariſing. 143 Gods diſcharge of mans Debt. 145 Man vnable to diſcharge this Debt to God. 147 Kindes of Debts to men. 174 Man to forgiue his owne debters. 180 All ſorts of them. 178 Debts may be required. 188 DELIVER. Deliuerance from euill manifold. 249 God onely deliuerer. 251 Depart from right. 177 DEPRECATION to bee added to Petition. 203 DEFER. Danger of Deferring repentance, & ſeeking pardon. 112 DIVELL See Satan. E ETERNALL VVHat things are Eternall. 303 Eternity diuerſly taken. 304 Duties due to the Eternall. 307 Eternity of God a ground of faith. 316 320 EVILL. Euill to be ouercome with goodneſſe. 165 Euill to be prayed againſt. 204. 247 Euill to what extended. 246 The Euill in euery thing to bee obſerued. 232 The Diuell an Euill one. 249 From Euil deliuered many waies. 249 Graces for deliuerance from Euil. 264 EXCELLENCY. See Glory. Excellency of God. 295. &c. Excellency maketh God praiſe-worthy. 327 F FAITH. FAith and Feare mixed. 8 Faith grounded on Gods power and will. 315. 318 Faith ſupported by Gods vnchangeable eternity. 316 Faith vpheld by Gods being our king. 317 What in Faith may bee expected by prayer. 337 Fallen recouered. 250 FATHER. In what reſpects God is ſtiled a Father. 10 Inſtructions ariſing from Gods Father-hood. 11 The Dignity and Duty of thoſe whoſe Father God is. 13. 14. 19. 20. Benefits of Gods Father-hood. 16 FORGIVE. Forgiue one another. 163 Forgiuenes, vſefull, neceſſary, difficult, rare. 166. &c. Forgiue preſently. 169 Forgiue againe and againe. 171 Saints moſt bound to Forgiue. 172 Man muſt Forgiue all ſorts of debts to himſelfe. 178 Man muſt Forgiue his owne debters. 180 True and vnfained Forgiueneſſe. 183 Free Forgiueneſſe. 184 Forgiueneſſe to be offered. 185 Full Forgiueneſſe. 186 Forgiueneſſe how manifeſted. 187 Our Forgiuing giueth aſſurance of Gods Forgiuing vs. 198 Graces which make men Forgiue. 216 222 Meanes of Gods Forgiuing vs. 218. 2 1 After Forgiuenes man prone to ſin. 255 G GLORY. See Hallow. GLory. What it is. 295 Glory of God incomprehenſible. 295 Glory of God how, manifeſted. 296 Glory how proper to God. 297 Glory how giuen to, or taken from God. 298 Duties due to Gods Glorie. 299 How others brought to Glorifie God. 301 Who to ſet out Gods Glory. 302 Enemies of Gods Glory. 303 How Gods Glory ſetleth the ſoule for obtaining her deſire. 315. 319 GOD. Gods goodneſſe and greatneſſe ioyntly conſidered. 8 Gods Impartiality. 18 How God is in Heauen. 22 Directions thence ariſing for prayer. 25. &c. Gods Name. See Name. 31. &c. God makes himſelfe knowne. 33 Gods Honour. See Honour. 38 Gods Kingdome. See Kingdome. 48 God giueth temporall things. 107 Vſes thence ariſing. 108 Gods Prerogatiue to pardon ſin. 152 Gods patterne a motiue to ſhew mercy. 193 How God leads into temptation. 233 God no Author of Sinne. 235 Gods ouer-ruling power in Temptation. 238 God to be depended on for all things. 258 Gods Attributes proper to himſelf. 285 God hath all at command. 286 Gods Power. See Power. Gods Glory. See Glory. Gods Eternity. See Eternall. Gods Immutability. See Immutable. God to be praiſed. See Praiſe. GOOD. Good to be well done. 80 Goodneſſe ouercometh Euill. 165 Goodneſſe of God maketh him praiſe-worthy. 329 H HALLOVV. See Glory. HAllowing Gods Name. 34 Man vnable thereto. 36 Graces fit to Hallow Gods Name. 42. &c. Duties by reaſon thereof. 45 Vices contrary thereto. 47 Beſt meanes & fitteſt perſons to Hallow it. 55 HEAVEN. How God is in Heauen. 22 Directions from Gods beeing in Heauen for prayer. 25. &c. Saints in Heauen a patterne of patience. 79 Holineſſe excellent. 35 I IMprouidence. Sundry branches thereof. 123 Imputation of Chriſts actiue righteouſneſſe. 128 IMMVTABLE. What is Immutable. 308 Kinds of Immutability. 309 Difference betwixt Immutability of God and of Creatures. 311 Duties due to Gods Immutability. 312 Immutability of God a ground of Faith. 316. 320 Indulgences Popiſh. 133 Ingratitude an odious ſinne. Cauſe of many Iudgements. 325. 326 IVSTICE. Iuſtice and mercy meete in God. 145 Iuſtification before Sactification. 211 K KIndneſſe of God maketh him praiſe-worthy. 329 KINGDOME. See Church. Kingdome of God. What it is. 48 The Kindes thereof. 49 Kingdome of Grace and Glory. 50 Kingdome of God vniuerſall. 286 God onely King. 287 Duties due to God as he is King. 288 Kingdome of God workes confidence in prayer. 313. 317 KNOVVLEDGE. Knowledge of God. 42 Why God is made Knowne. 33 Prayer in a knowne tongue. 332 L LAw, how to be waged, and vſed. 190 Life of man for Gods glory. 113 Lords Prayer. See Prayer. M MAgiſtrates how they may puniſh wrongs done to others & to themſelues. 192 Manner of doing good. 80 Manner of doing Gods will. 89 MERCY. Mercy and Iuſtice meete together in God. 145 Mercy of God to bee anſwered with duty. 256 Mercies of God make him Praiſe -worthy. 329 MERIT. Merit of Condignity, and Congruity. 158 MORTALL. Euery ſinne Mortall. 136 Diſtinction of Mortall and veniall ſins diſcuſſed. 137 Duties, becauſe euery ſin is Mortall. 141 N NAME NAme of God. What it is. 31 Name of God how hallowed. 34 See HALLOVV. NEEDFVLL. What may be accounted Needfull. 105 No more then Needfull to be deſired. 105 O OBEDIENCE. OBedience ruled by Gods will. 73 P. PARDONS. See Forgiue. DAnger of neglecting to ſeek Pardon of ſinne. 134 Gods free and full Pardon. 145, 156 Free Pardon ſtands with Chriſts ſatisfaction. 146 Sinne Pardonable. 151 Pardon of ſinne proper to God. 152 Popiſh Pardons. 153 Pardon to be ſought of God. 155 Comfort of Gods free and full Pardon. 159 Pardon of our owne and others ſinnes to be prayed for. 161 Pardon how recalled. 167 Pardon of ſinne makes the things of this world bleſſings. 210 Graces requiſire to get pardon of our owne finnes. 213 And pardon of others ſinnes. 215 Duties for obtaining pardon. 221 Patience of Saints in heauen. 79 Patterne muſt be perfect. 81 How a perfect patterne may bee followed. 78 Gods patterne a motiue. 193 Perfection to be aimed at. 82 POWER. Power of God: what it is, and how large. 289 Power in God abſolute & actuall. 291 What things God cannot doe. 290 How power proper to God. 292 Duties due to God by reaſon of his power. 293 Power of God cauſeth much comfort. 294 Power of God ſtrengtheneth faith in Prayer. 314. &c. PRAYER. Excellencie of the Lords Prayer. 1, &c The Lords Prayer may be vſed. 3, 4. Mutuall participation of one anothers Prayers. 21 Prayer to bee made for men on earth. 77 Prayer to be made for our ſelues eſpecially. 109 And for our owne good. 112 Prayer for pardon of our owne and others ſinnes. 161 Prayer without Reuenge. 196 Prayer for others ſpirituall freedome. 241 Prayer to be preſſed with reaſons. 281 Theſe reaſons are all to be taken from God. 282 No plea in prayer to God can bee taken from man. 283 Prayer cannot obtaine whatſoeuer God is able to doe. 314 Prayer may not abruptly bee broken off. 340 PRAISE. See thankes. Praiſe to be added to Petition. 324 Ten Reaſons to ſtir vp to praiſe God. 324, &c. How God is praiſed. 326 For what God is to be praiſed. 327 Excellencie, ſoueraignty and kindneſſe make God praiſe-worthy. 327, 328 Preparation to Prayer. 6 Profeſſors Quarrels. 173 Properties. See Attributes. 285 Promiſes of God ground of faith. 337 How the Petitions of the Lords Prayer are Promiſed. 337 Puritans who be. 255 R. REcapitulation at the end of all the Prayer. 339 Recouerie after a fall. 250 REMISSION. See Pardon. REVENGE. Man prone to Reuenge. 164 Pretences for Reuenge. 195 Pray without Reuenge. 196 Reuengefull perſons pull reuenge vpon themſelues. 201 RIGHT. Right of man to things of this world. 101 Right to be departed from. 177 S. SAINTS. SAints ſubiect to temptation. 242 Sanctification accompanieth Iuſtification. fication SATAN. Meanes whereby Satan tempteth. 244 Satan why ſtiled euill one. 249 SATISFACTION. Satisfaction by Chriſt and free remiſſion ſtand together. 146 Popiſh Satisfaction, 148, 159 Satisfaction for wrongs done to man. 175 SINNE. See Debts. Mans ſinnes Debts. 226 Mans ſubiection to Sinne. 129 No man free from Sinne. 129 Papiſts contrarie Poſitions. 130 Sinne dayly committed. 131 Duties thence ariſing. 131 Horribleneſſe of ſinne. 135 Sinne mortall. See mortall. 136 Sinne our owne. 143, 144 Gods free and full diſcharge of ſinne. 145. 156, 159. Sinne remiſſible. 155 God no Author of ſinne. 235 Sinne a voluntarie action. 243 Blame of ſinne on man. 245 Man prone to ſin after forgiueneſſe. 255 SOVLES. Care for Soule double. 208 SOVERAIGNTY. See Kingdome. See Supremacie. SPIRITVALL. Spirituall good 〈◊〉 be ſought. 206 Spiritual things preferred before temporall by many. 209 Spirituall freedome to bee prayed for. 241 SVPREMACIE. Supremacie of Gods ſoueraigntie abſolute. 286 Supremacie of God a cauſe of greater praiſe. 328 T TEMPORALL. See Bread. TEmporall things to be prayed for. 101 Mans right to temporall things. 101 Temporall things giuen of God. 107 How they are made bleſſings. 107 Vſes to be made thereof. 108 Temporall bleſſings to bee craued for others. 110. 117 Temporall bleſſings a meanes to ſtirre vp a deſire of ſpirituall. 115 Temporall bleſſings for which thankes is due. 118 Duties for obtaining temporall bleſſings. 120 Who neglect their temporall welfare. 122 Who neglect others temporall welfare. 123 Carking too much for temporal things 124 TEM T. To tempt. What it is. 228 Who tempt. 228, &c. Temptation. Kindes thereof. 229 Man ſubiect to temptation. 231 Leading into temptation. 233 How God leades into temptation. 234 Mans diſabilit e to reſiſt temptation. 237 Gods ouer-ruling power in temptation. 238 Tempters power reſtrained. 239 Meanes whereby Satan tempteth. 244 Temptation to be auoided. 257 Graces requiſite for auoiding temptation. 259 Duties for auoiding temptations. 270 How others kept from the power of temptations. 274 How men brought into temptation. 276 THANKES. See Praiſe. Thankes for the things whereby God is glorified. 44 Thankes for the things which tend to the Churches good. 66 Thanks for accompliſhing Gods will. 91 Thankes for temporall bleſſings. 118 Thankes for the meanes of Gods forgiuing vs. 218 Thankes for the graces which make vs forgiue others. 220 Thankes for freedome from temptatation. 167 Thankes for recouerie out of euils. 269 V Veniall. See Mortall. Vnchangeable. See immutable. VNiuerſall Kingdome of God. 48. 286. W. WELFARE. See Temporall. WILL. VVIll of God. What it is. 71 Kindes of Gods will. 71 How Gods will is done. 72 Will of God the ground and rule of goodneſſe. 73 Will of God to be practiſed. 74 Man vnable to doe Gods will. 75 Will of God to be preferred before all others. 76 Doing Gods will is honourable to God. 84 Graces to enable vs to doe Gods will. 85 Sixe heads of the manner of doing Gods will. 89 Matters of praiſe about the accompliſhment of Gods will. 91 Duties for doing Gods will. 92 Sinnes againſt Gods will. 95 Will of man free. 243 Will of man an vnpregnable fort. 246 Will and power in God ground of faith. 315 Word of God. See will of God. World. See Temporall.