Exposition of the Sermon on the Mount

Here is the reason whereby Christ enforceth the former commandment; and it hath two parts: the first is drawn from a special property in God, to see in secret: the second is frō his bounty, in rewarding openly.

For the first: the words are thus in the original, and thy father which is a seer in secret: for the word there used signifieth a discerning seer: whereby Christ would teach us, that God sees and beholds things that no man can see, even the secret thoughts and desires of man's heart.

Hence we must learn three things: I. to examine our selves strictly not only of our gross & open sins, which all the world may see; but also of our most inward and hidden corruptions, and when we cannot see them, yet we must suspect our selves of our secret wants: for though men know them not, no nor we our selves, yet God the secret seer beholdeth them. II. Never to hide our sins within our selves, but freely to lay them open before God to our own shame, yea to confess our unknown sins: we must not like Adam, sew fig-leaves together to cover our nakedness, or fly from God thinking to hide our selves from his sight: for he discerneth in secret. III. To be careful not only to do good works, but also to do them in an holy manner, frō good grounds, and to a right end: for God seeth secrets, and will not be shifted off with false shows. David saith, I have kept thy precepts and thy testimonies, because all my ways are before thee. And the rather must we be moved hereunto, because God knowing what is in man's heart, doth oftentimes prove men with temptations, that he may discover the guile of their hearts: & therefore that we may escape the judgments of God due unto hypocrisy, we must labor to do all good duties in singleness of heart.

The second reason drawn frō God's bounty unto thē that in singleness of heart do good works, is in these words; he will reward thee openly: wherein he preventeth this obiectiō, which some of his hearers might make against his former precept. If I may not do good works to be seen of men, then shall I loose my labor: Christ answereth: Not so: for God the father will reward thee openly, if thou do goods from a single heart, only respecting the praise and honor of God in man's good. If it be asked, how this can stand with that saying of Christ, John. 5. 21. that the father judgeth no man, but hath committed all judgment unto the son: I answer, that in regard of deliberation, of authority & consent, the last judgment shall be executed by the whole Trinity: but yet in regard of immediate execution, the father judgeth not, but Christ only: for he alone giveth the sentence both of absolution and condemnation.

This second reason teacheth us sundry things concerning praise. First, that God himself is the sole author of true praise: Paul saith, he which praiseth himself is not allowed, but he whom the Lord praiseth: where he compareth the world to a Theater, wherein men are Actors, and men and Angels be spectators; but God alone is the Judge, who giveth praise and good name to everyone that deserveth it, not only in this life, but in the world to come: in regard whereof, we must endeavor our selves so to do all our good works, that God himself may approve thereof; to seek the praise of men, is a fond thing, seeing that not man, but God, is the author of true praise: yea, this must teach us not to depend upon man for praise and commendation for the good things we do, but upon God himself, from whom all true praise cometh.

Secondly, that God as he is a father, is the sole author of true praise, for Christ saith, your father will reward you. Now God is our father, only in Christ, and therefore our union with Christ is the ground of all true praise: He is a true Israelite (saith Paul) which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. This then discovereth the error of the world, in seeking after praise and reputation; for some seek it in the comeliness of their body, some in apparel, and some in learning, &c. but all these are wrong means; the right way to get true praise, is to be in Christ, & to have an humble and sanctified heart, set purposely to keep God's commandment: Psal. 119. 22. David prayed God to remove from him shame and contempt, because he kept God's testimoneis: as though the keeping of God's commandments, had been the only means to avoid contempt, and to procure true praise and fame.

Thirdly, that the life to come is the only time of true praise, for Christ here saith, he shall reward thee openly: that is, in the last day: 1. Corin. 4. 5. When the Lord shall come, then shall everyone have praise of God. This must teach us, not to care for the contempt of the world, which followeth our profession, so that our conversation be godly; but to rest patiently contented, because it is the lot and portion of God's children, and our sins deserves greater reproach, always remembering, that the time of our praise is yet to come. Yea, hence we must learn, not to aim at our own praise, in the things of this life, but wholly to seek the glory of God in all things; for if we seek his glory now, the time will come when he will glorify us.

Fourthly, that the praise that God shall give his children in the ende of the world, shall be op • n and manifest, before all men, and all angels, both good & bad, when they shall stand to be judged by Jesus Christ: & this is true praise which shall never have ende, whereunto the praise of men is not comparable; we count highly of applause and reputation with earthly princes, and all▪ men honor him whom the Prince commends; how much more then shall they be advanced, whom God himself shall vouchsafe to praise and commend?

In this verse and the rest to the fourteenth, Christ entreateth of the duty of prayer, wherein he dealeth as in the former point touching Alms-giving: for first he forbids a twofold vice in prayer: hypocrisy, and babbling; and then teacheth the contrary virtues, and the right practice of prayer. The vice of hypocrisy in prayer is forbidden in this fifth verse, and the contrary virtue enjoined in the next.

The Exposition. When thou prayest▪ To pray, properly is to entreat of God the gift of some good thing concerning our selves: and in this sense, it is only one part of that holy worship of God, which is called Invocation: for, 1. Tim. 2. 1. the Apostle maketh four kinds or parts of invocation: to wit, I. Supplication, when we entreat God to remove some evil from us. II. ' Prayer, whereby we beg at the hands of God the gift of some good thing unto us: and these two concern our selves. The III. is Intercession, when as we entreat the Lord to grant some good thing unto our brethren, or to remove some evil from them. The IV. is thanksgiving, whereby we give laud & thanks to God for blessings received, either by our selves, or by our brethren. Now in this place Prayer is not to be taken strictly for one part of invocation, but generally for the whole worship of God by invocation; as it is commonly taken of us, and often used in Scripture, one part being put for the whole. Be not as the hypocrites that is, do not as they do in prayer; by hypocrites he understandeth principally the Jewish teachers the Scribes and Pharisees, for at them he aimeth in this part of his Sermon. For they love to stand and pray in the Synagogues and in the streets. We must not here conceive, that Christ condemns altogether this gesture of standing in prayer as unlawful: for himself prayed standing, when he raised up Lazarus▪ and the primitive Church in their assemblies called Stations, prayed standing: but he reproveth here the abuse of this gesture in these Jewish teachers. For first, they used this gesture to a wrong ende, namely, thereby to get the praise of men: because standing is the fittest gesture which a man can use in prayer to make him be seen of others. Secondly, these Scribes and Pharisees thought themselves more righteous then all other men, and therefore judged that they had no need to humble themselves so much either in soul or body, as the Publicans and sinners did. Again, Christ here condemneth not the action of prayer in these places, the Synagogues and the streets: for no man was ever forbidden of God to pray in any place. The Patriarchs were not tied to any place: and under the law howsoever the Temple was the place appointed for God's outward worship in sacrificing, and such like, yet even then it was lawful for the Jews to pray in any place▪ and after Christ's coming Paul willeth, that men pray everywhere lifting up pure hands unto God▪ but here is condemned this gross fault of these Scribes and Pharisees, that they minded to pray nowhere else, but in these open and public places, which is expressed by this phrase, they love to stand and pray: So that in a word this is the meaning of this verse; You my hearers, when you pray▪ take heed of the hypocrisy of the Scribes and Pharisees, for they regard only the praise of men, and therefore do use such gesture in prayer, and choose such places to pray in, that they may best be seen of men. Where we see, he directly condemns their hypocrisy, as well in respect of the ground thereof, which was the pride of their hearts, & not God's grace▪ as also in regard of the end thereof, which was the praise of men, & not the glory of God.

The use. 1. Whereas Christ saith, When thou prayest: he taketh it for granted, that all men of years must pray: and whereas he condemns the false manner of prayer, and sets down the right form and manner thereof, he teacheth us that it is a most necessary thing for all that have discretion, to exercise themselves religiously in this duty of prayer. And because our Savior here urgeth this duty so much, I will here show the necessity of prayer; which may appear unto us by sundry reasons. I. Prayer is one of the most principal parts of God's worship: for herein we acknowledge him to be the giver of all goodness, the searcher and knower of our hearts; and hereby we testify the faith, hope, and confidence we have in God. And prayer is called the • alue • of our lips, because it is a sacrifice well pleasing unto God. II. By prayer we do obtain, and also continue and preserve unto our selves every good grace and blessing of God, especially such as concern eternal life: for God promiseth his spirit to them that ask it by prayer: & the first conversion of a sinner, howsoever it be the free gift of God, yet by God's grace moving and enabling a man thereunto▪ is obtained by prayer; and so are all the good graces following our conversion, both gotten and increased. III. The true gift of prayer is a pledge of the spirit of Adoption: and therefore Zechariah calls the spirit of prayer the spirit of grace. And Paul saith, the spirit helps our infirmities▪ even the spirit of our Adoption, which teacheth us to cry▪ A • ba, father. IV. By prayer we have spiritual communion and famili •• tie with God: for in the preaching of the word, God speaks to us; and in prayer we speak to God, and the more we pray, the nearer and greater fellowship we have with God: which one reason (if there were no more) is sufficient to persuade us of the necessity of prayer, and to move us unto diligence therein.

But sundry objections are made against the necessity of prayer: 1. It is said God knows our thoughts before we pray, and therefore it is needless to express them by prayer unto him. Answ. We pray not, to acquaint God with our suites, or with our hearts, as though he knew them not, but to perform obedience unto his commandment, who requireth this duty at our hands. Again, we pray unto God, to honor him, in acknowledging him to be the knower of our hearts, the giver of all goodness, the stay of our faith and hope, in whom only we put all our trust and confidence.

Object. 2. Whether we pray or not, God will give us the blessings which he means to bestow on us. Ans. This is • lat Atheisine: and yet we must distinguish of God's blessings, for some are common blessings which God oft gives to men without their asking, because they serve to preserve nature: as rain and fruitful seasons, food, raiment, &c. Act. 14. 16. and yet even these common blessings must be prayed for: Phil. 4. 6. In all things let your requests be made known to God: and James saith, Ye lust and have not, because ye ask not: Psal. 106. 23. Moses prayer saves the people from destruction. Others, are special blessings of the Elect, and these must always be sought and obtained by prayer.

Object. 3. God hath decreed all events, and everything shall so fall out as he hath appointed, and therefore its needless to pray, and oftentimes its but the crossing of God's will. Ans. This reason is naught: for as God hath decreed the event of all things, so likewise he hath appointed the means whereby his decree shall be effected: and prayer many times, is a principal means to bring God's will to pass: 1. King. 18. 1. God shown to Elijah that he would send rain in Israel after that long drought, and yet the Prophet crouched unto the earth, and put his face between his knees; no doubt humbling himself in prayer to God for it, as S. James saith. Where we may see, that prayer is not contrary to God's decree, but a subordinate means to bring the same to pass: and therefore we must rather reason thus, that because God hath decreed the event of all things, and hath appointed prayer as a means to effect sundry of his decrees, therefore we must use it.

Considering then that prayer is necessary, notwithstanding all that can be said against it, we must learn with special • euerence to give our selves unto this duty, both publicly in the assemblies of the Saints, and privately in our families, being masters and governors: for no family ought to want this morning and evening sacrifice of prayer and thanksgiving; yea, we must pray by our selves particularly in regard of our particular wants. Indeed the most do thus plead for themselves, that they use to pray often: but the truth is, that the common practice of our people in prayer, is nothing else but lip-labor and a mocking of God: for what be their prayers, but the saying over the ten Commandments and the Creed, which are no prayers: yea, their repetition of the Lord's prayer without understanding or devotion, is no prayer with God, when they do it only of custom, and rest in the work done. But here is required another manner of prayer then this. And to incite us unto it, let us consider the worthy examples of God's servants herein: Moses prayed for the saving of the Israelites forty days and forty nights without meat or drink: David prayed seven times a day! and our Savior Christ spent whole nights in prayer. Now these examples were written for our learning, to teach us to addict our selves to this holy duty wherein our hearts speak unto God. The want hereof is the cause of the common Atheism that is in the world, of injustice, and cruelty in men's callings, of swearing, pride, & backbiting in men's lives: for if men would often set themselves in the presence of God, by unfeigned invocation, the remembrance thereof would still be before their eyes, and cause them to abstain from all these iniquities: for who being stained with such transgressions durst present himself before the majesty of God, who is a consuming fire against all sin and wickedness, having fiery eyes to see their sins, and feet of brass to bruise them in pieces that will not repent.

Secondly, in this prohibition against hypocrisy in prayer we may see, that to conceive a prayer, and to make profession of religion, may for the outward work, as well be performed from pride of heart as from the grace of God: carnal men may do it in pride, which God's children do by grace, as we shown in the former point of Alms giving: that therefore which Christ said of hearing the word, take heed how you hear, must be conceived to be spoken to us of prayer and the profession of religion, take heed how you pray, and how you profess religion. And indeed before we pray, we ought to enter into our hearts, and there to search out our corruptions diligently, that we may be able to discern in our selves between pride, and God's grace; and so perceive upon what ground we pray, that it be not from a damnable pride, but from the saving grace of God's holy spirit.

Thirdly, in this prohibition Christ condemns this false ende of prayer, when men do it to have praise of men; whereby we may see, that it is a thing incident to the professors of the Gospel, to do the duties of religion, for the approbation of men: which notably bewrays the hypocrisy of our hearts, which naturally have more respect to men, then to the Lord, even then when we have to deal with God himself. Thus did the Scribes and Pharisees, and it is to be feared, the same fault is common among us; for men are far more forward and careful to perform the public duties of religion, in the assemblies of the Church, then private duties, either in their families, or by themselves: Many will pray in the Church, that never regard private prayer at home. Again, in performing public duties, men have more care of the outward action, then of truth and sincerity in the heart; and many study more for fit words to delight men's ears, then for good affections, which God approveth; for what is the cause that many ancient professors, when they come to die, know not how to commend their souls to God? Surely, this especially, that in the whole course of their profession, they more respected men then God; and therefore in the time of death, when they must needs deal with God indeed, they know not what to do, nor how to behave themselves.

Lastly, Christ here reproves their behavior in prayer, which was standing, without all humbling of themselves, either in soul or body. This is a thing incident to many in our congregations, who use to show no manner of reverence or humility in the time of prayer; but either stand, or fit, as though they had no need to humble themselves; or else intended only that men should see them. But we must know, that howsoever the word of God prescribes no peculiar gesture in this action, yet it is not a thing indifferent, either to use, or not to use, some seemly gesture of humiliation in this worship of God; but some must needs be used, to express and further the humility of the heart, which is chiefly required: Isaiah, 6. 2. the S • raphims standing before God, cover their feet and faces with their wings, in regard of God's presence: and the poor Publican that prayed with the Pharisee, howsoever he prayed standing, yet he cast down his countenance, and smote himself on the breast, to testify his humiliation. Yea, Christ Jesus our Lord, when he bare the punishment of our sins in the garden, fell down upon his face, and prayed: thus also did Moses, and Aaron, Elijah, Ezra, & Daniel, humble themselves. And it hath always been the practice of God's servants in prayer, by some convenient gesture of the body, to express the humility of their hearts; which checketh the custom of our common people in prayer, who are so far from bringing a broken heart to God, which is the thing he chiefly requires, that they know not what to ask; and many there be that will not submit themselves to such outward gesture, as might express their inward humiliation. These things are far unseemly for God's people, and therefore let us learn to humble our selves at God's footstool, first in our very hearts, and withal, we must be careful to testify the same, by some convenient outward humiliation.

Christ having forbidden hypocrisy in prayer, in the former verse, doth here command the contrary virtue; namely, sincerity▪ setting down the right manner of prayer to God in that behalf. Now because the words are not to be taken in that sense, which at the first reading they seem to bear; therefore for the better understanding of them, I will here lay down two grounds: 1. That in this place our Savior Christ doth not forbid public prayer in the congregation, or in public places; for public prayer is God's ordinance, where two or three (saith Christ) be gathered together in my name, there am I in the middle among them: and whatsoever they shall desire, shall be given them of my father. Again, public prayer serves for most worthy uses, for which it must be maintained; as first, to make men's prayers unto God more fervent and effectual; as in the common wealth, a private man's supplication is not so much respected, as when a whole incorporation, or a whole shire make petition to the Prince. Secondly, by public prayer a man professeth himself to be a member of God's Church, and one that seuereth himself from all profane societies and companies of men in the world. Thirdly, public prayer serves to stir up zeal in them that be cold and backward; for herein they are made acquainted with God's blessings, they are left to see their own wants, & they have the good example of God's children. 2. Ground. That private prayer (though it be God's own ordinance) is not here directly commanded: for look what was forbidden in the former verse, the contrary thereto is here commanded; but Christ did not simply there forbid public prayer, he aimed at an higher thing therein; namely, hypocrisy, & therefore here he commandeth not private prayer directly, but intendeth the right manner thereof, for sincerity, whether public or private.

Having laid down these two grounds, I come now to the true meaning of the words. When thou prayest, that is, either thyself alone, or with others, enter into thy chamber, and when thou hast shut thy door, pray, &c. that is, be as though thou diddest pray in thy closet, intending only to approve thyself, and thine heart unto the Lord, having no respect to any creature in the world; for this Christ means by praying in a chamber, or closet; namely, that a man in prayer should not respect himself, or any creature, but simply intend and approve himself unto God only.

In the words thus explained, we are to observe two things; a commandment, and a reason thereof: the commandment in these words, When thou prayest enter into thy chamber, and when thou hast shut the door, pray unto thy father which is in secret. This commandment enjoining the right disposition of the heart to God ward in our prayers, doth prescribe the true and perfect manner of prayer; whereto that we may the better attain, I will here show how the same is performed.

That a man in prayer may approve himself and his actions unto God alone, three kind of duties are required; some going before prayer, some in the act of prayer, and some after prayer.

Before prayer four duties are required. 1. A man must have knowledge of three things concerning prayer (for every prayer must be made in faith, and in obedience to God, which without knowledge cannot be done) to wit, of God's commandment to pray: of the things we ask in prayer, and of the manner of asking; which is this, spiritual▪ blessings concerning life eternal; as remission of sins, sanctification, and other necessary graces must be asked simply without condition: but temporal things concerning this life, as health, wealth, liberty, and such like, must be asked with condition of God's will, as they serve for his glory, the good of our selves, and of our brethren. 2. A man must labor to find himself converted unto God, having a true purpose of heart not to live in any sin; for God heareth not sinners: and David saith, If I regard wickedness in my heart, God will not hear my prayer. When men come to the Lord's table, they forsake their sins and turn unto God; which must also be done before we pray, for therein we are to deal with God, who cannot abide iniquity. 3. A man must seek to be in Christ, that would pray with comfort; John. 15. 7. If ye abide in me▪ and my words abide in you, ask what ye will, and it shall be done to you. In the Old Testament the sacrifices were to be offered only upon the altar of God, in the Temple, or in the Tabernacle, which prefigured this unto us, that in the New Testament, our prayers, which are our sacrifices, must be offered only in Christ Jesus, who is our incense altar in heaven, & our spiritual Temple. 4. Before prayer a man must, sever himself▪ frō all creatures, in his thoughts and desires, & being himself before God▪ with fear and reverence, that every power and faculty of the soul, may say as Cornelius did to Peter, we are all here in the presence of God: for this end, his mind and memory must be taken up with divine and holy thoughts, and his heart possessed with holy desires; God in Christ must be his whole delight, and all by-thoughts must be banished. Our Savior Christ used to pray in the night, and in solitary places apart from the societies of men; this he did (no doubt) for this end, that he might set himself wholly before God, and be free from all occasions of distraction in that divine duty.

Duties in prayer are especially five. 1. We must labor to have a true sense and feeling of our wants, of our sins and corruptions, and be inwardly touched in conscience for the same; for as the beggar sits still at home, and never goes to beg relief, till he feel himself pinched with hunger and want, so it is with us, till we feel our own wants and miseries by reason of our sins, we can never put up an earnest and hearty prayer to God. 2. We must have an inward fervent and unfeigned desire toward God, for the supply of all our wants and miseries; this is a special thing in prayer, which maketh it not only to be a petition of the lips, but a true request of the heart. This the Prophet David expressed, when he said to God, My soul desireth after thee, as the thirsty land doth after rain: and Hanna also, when she told Eli that she poured out her soul as water before the Lord. 3. Every petition must be made in obedience, that is, we must have a commandment enjoining us to ask the thing we pray for, and a promise to assure us that it shall be granted unto us: and yet here this special caucat must be remembered, that we leave both the time, and the manner of accomplishing our requests, to the good pleasure and wisdom of God. 4. Every petition must be presented to God in the name and mediation of Christ: for in our selves we are sinners, & our iniquities make a separation between God and us; so that we cannot have access unto the father, save only by the mediation of Jesus Christ. If we would come with boldness into the holy place, it must be by the new and living way, which Christ hath prepared for us, through the veil, that is, his flesh. 5. In prayer we must have faith, whereby we believe, that the thing we ask shall be done unto us: Mark. 11. 24. whatsoever ye ask in prayer, believe that ye shall have it, and it shall be done unto you: now the ground of this faith, must be God's commandment and his promise, which I mentioned before.

The duties after prayer, are chiefly two; 1. We must call to remembrance the prayer we made to God; if one man talk with another, he will be so attentive, that as near as may be, he will remember the words that passed between them; and much more ought we so to do when we talk with God: now we must thus meditate on our prayers, for this ende, that we may the better do the thing we ask; as we crave in prayer the pardon of our sins, so we must after prayer endeavor to leave the practice of them. What a horrible shame is it for men to beg at God's hands the pardon of sin, and when they rise from prayer, to fall again to the practice of it? This is with the dog to return to his vomit, and with the desperate thief to stealing, after he hath entreated favor of the Judge. 2. After prayer, we must be careful to be as plentiful in thanksgiving for blessings received, as we were in petition to crave them. This indeed may be done in the beginning of our prayer, though here I mention it last, but omitted it may not be. Ordinary men have this humanity, that where they find friendship, they will be more plentiful in rendering thanks, then in making new requests; and if we deal thus with men, shall we not much more do it with God, with whom true thankfulness for one blessing, is a special means to procure many moe? Now this thankfulness must not be only in word, but in deed testified by due obedience, in life and conversation: and these are the duties whereby a man shall avoid all carnal ostentation in prayer, and approve his heart unto God therein.

By this description of the true manner of prayer, we may learn three things; First, that the Romish Church doth neither know nor teach, nor practice the duty of prayer aright; they pray not in knowledge, for they pray in an unknown tongue, and allow of ignorance, as the Mother of devotion; they commend doubting, by speaking against assurance, and so pray not in faith nor obedience; they pray not in humility, for mercy for their sins, for they think to merit by their prayers: and which is worst of all, they direct not their prayers to God only, in the name of Christ; but to God and his Saints, making the virgin Marie, their Mediatresse: yea, they pray to the wooden cross, which is most horrible Idolatry. Secondly, that our common people come far short of their duty in this part of God's worship: for their prayers consist chiefly in the bare repetition of words, which is only a lip-labor, they pray without knowledge and feeling, & so must needs fail in many other duties. Now this bewrays the manifold wants that be in the prayers of the best Christians, for besides their ignorance of many duties in prayer, their doubting and distrust, their dullness and deadness of heart, and their by-thoughts, do all show that their hearts are not wholly taken up with God's glory, as they ought to be. Lastly, hereby we may see the gross ignorance of our common people, about spells and charms; because they consist of good words, and many strange things are done thereby, therefore they think them to be good prayers: but herein they are deceived, through ignorance in the right form of prayer; for they that make them and use them, are either graceless persons that have society with the devil, or grossly deluded through palpable ignorance: and they cannot set themselves before God, to approve their hearts unto him in this action: nay, the worship that is done herein, is to the devil, and the cure that is wrought thereby, is his work; for these charms are his watch-word, to stir him up to such exploits.

Furthermore, in this clause, Pray unto thy Father which is in secret, that is, an invisible God, is couched a reason to induce men to the obedience of this commandment, to this effect; He to whom thou prayest, i • an invisible God, therefore thou must endeavor to approve the hidden man of thy heart unto him. Hence I gather, first, that it is an horrible thing, to make an image to represent the true God, or to worship God in it; for God is invisible. The second commandment condemneth thē both, as Moses himself doth so expound it, Deut. 4. 15, 16. Ye saw no Image in the day that the Lord spake unto you in Horeb, therefore corrupt not yourselves by making you a graven image, or representation of any sign. Secondly, that there should be no outward pomp in prayer, either for gesture, or for garments; for prayer is made to an invisible Father. This overthrows the whole worship of the Popish Church, which stands in outward shows of carnal pomp; if there be any pomp, it must be inward, in the graces of the heart, among which, humility is the first ornament. Thirdly, that all places are alike, in respect of God's presence, and of his hearing; for he is a God in secret, wheresoever a man hath occasion to pray, there God is: which confuteth them that make the Church a more holy place for prayer, then other-where, and therefore reserve all their prayers till they come thither; for now difference of place, in respect of God's presence, is taken away: God is as well in the field, and in the private house, as in the Church: and yet Churches are ordained and used in a godly policy, because a congregation may more conveniently there meet, to their mutual edification, in the public exercise of the word and prayer; otherwise private houses were as good places for God's worship, as Churches, if they were so decent, and convenient for edification: for in all places men may lift up pure hands unto God, as the Apostle teacheth.

And thy father which seeth in secret, shall reward thee openly. These words contain a twofold reason, whereby Christ persuadeth his hearers, and in them all others, to the careful practice of the former duty, of sincerity in prayer. The first reason is drawn from God's All-seeing property: the second, from his bounty. God's all-seeing property is set out in these words; & the father which seeth in secret: that is, though the father himself be invisible, yet when thou prayest in secret, that is, as though thou wert in secret, intending only to approve thine heart unto God in prayer, then thy father seeth thee, he knows thine heart, and hears thy prayer. This is verified by the example of Jonah, who was heard praying in the Whales belly; of Daniel, praying in the Lions den; and of Moses, who is said to cry unto the Lord, when as he prayed only in heart.

The use of this point is manifold. 1. It serveth to admonish us that when we pray, we must in singleness of heart, bring our selves into God's presence, and heartily and truly put up our requests unto God, so as we may approve unto him, both our hearts and our prayers; for there is nothing in our prayers that can be hid from God: and therefore we must not content our selves with the thing done, but labor so to pray, that God may be well pleased with the manner thereof.

Secondly, hereby we are taught to make conscience, not only of our doings and speeches, but even of our very thoughts, and that in secret places; for though we may conceal the same from men, yet we cannot cover them from the eyes of God: he is invisible, and yet all things are naked before him.

Thirdly, this proveth that no prayer can lawfully be made to the virgin Marie, or to any other Saint departed; for he alone is to be called upon in prayer, who sees in secret: but God only sees in secret, neither the virgin Marie, nor any other of the Saints can see in secret; and therefore prayer is to be made to none but to God alone. The Papists answer, that Saints departed see in secret, though not of themselves, yet by God, and in God; but that is false: the Angels before their fall saw not their own future fall, nor the fall of man. The blessed Angels in heaven, know not now the time and day of the last judgment; yea, & the Saints departed lie under the Altar, crying, how long Lord? being ignorant of the time of their full redemption: and therefore the Saints departed see not in secret.

The second reason drawn from God's promised bounty, is in these words, shall reward thee openly; that is, shall repay thee for thy prayer in the day of judgment, before the Saints and holy Angels, as we expounded the same words in the fourth verse. This is a notable reason to induce men to pray in a true and holy manner; wherein we may see the endless mercy of God, vouchsafed to them that pray aright: if any subject put up a supplication to his earthly Prince, he takes it for a special favor, if the Prince vouchsafe to admit him to his presence: behold here the King of Kings, will not only vouchsafe us access unto the throne of his grace, when we put up our supplications unto him, but if we pray aright, he doth hold himself indebted unto us for the same, and promiseth one day to reward us openly. This far • e exceeds the love of all creatures in heaven and earth, no Prince is so kind and gracious to his best subjects, as the Lord is to all that call upon him in spirit and truth.

From this place the Papists would gather, that prayer is a work that merits at God's hand eternal life, for thus they reason; Where there is repaying by way of reward, there is something done which meriteth: but unto prayer there is a repaying, therefore it doth merit at God's hand. Answ. Reward is due to man two ways, either by desert, or of free gift and promise; now in this place God will reward man for his prayers, not for their desert, but of his own free will and grace, because he hath promised so to do. That this is so, may thus appear; If a Beggar should ask an alms of any man, it were absurd to say, that the beggar by asking did deserve the alms: and so stands the case for the merit of our prayers; thereby we beg things at God's hands, and therefore can no more merit thereby, then the beggar can deserve his alms by asking: nay rather, we may gather hence, that God's rewarding them that pray, proceeds from his own free grace alone; for prayer properly, is a work of man unto God, wherein▪ man gives nothing unto God, as the Jews did in the sacrifices, or as is done in some other spiritual sacrifices of the New Testament; but only asketh and receiveth something from God, and therefore cannot hereby merit anything at God's hands. And by this may all other places be expounded, where reward is promised to man's work.

Lastly, note the phrase here used; he shall reward thee openly: that is, at the last day: whence I gather, that till the day of judgment, no servant of God shall fully reap the fruit and benefit of his prayers. This must be well considered, of all that have care to call upon God unfeignedly; for many times after long and earnest prayer, we feel little or no comfort, whereby we may be brought to dislike our estate, as though God had no respect unto us: but we must know, that God doth often long defer to reward his servants that pray unto him: not doubt but Zechariah and Elizabeth prayed for 〈◊〉 in their younger age, and yet they were not heard till they were both old • and David saith, his eyes failed for waiting on God, when he would accomplish his promise made unto him: this we may also see in the petitions of the Lord's prayer, for they be all according to his will, yet the full fruition of the benefits there asked, is reserved to the appearing of our Lord Jesus Christ▪

Our Savior Christ having de • lt against hypocrisy in prayer, doth here come to the second vice, which he intends to reform therein, namely babbling, consisting in the outward form of prayer. The words contain two parts▪ • commandment; and a reason thereof; The commandment, When ye pray use n • vain repetitions▪ a • the heathen do▪ where first we must know, th •• Christ reproves not repetition in prayer simply, but needless repetitions only; for Psal. 51. David doth sundry times repeat his requests, for the pardon of sin, and for sanctification: also Moses▪ El •• ▪ and our Savior Christ, prayed forty da • es together, and in these long prayers (no doubt) used many repetitions; much less can we pray one day together without many repetitions. Here then by vain repetitions is meant babbling; that is, a desire and affectation to use and speak many words in prayer: and under this one vice, are condemned all sins of the same kind▪ that is, all superst • ous multiplication of words in prayer, as the heathen, that is, such, as were not the people of God, but all •• ns from the common wealth of Israel, and strangers from the covenant of promise.

In this commandment are condemned many abuses in the manner of prayer; 1. Mere babbling, when words are used for prayer, which contain neither requests unto God, nor giving of thanks; such are many Popish prayers; and such is the use of the Ave Maria; among our common people, for it is the s •• ut • tion of the Angel Gabriel, to the virgin Marie, calling her by commission from God, to be the mother of Christ; which words, none since that day, had warrant to use to the virgin Marie, only they are to be read as a part of that history: yea, the rehearsal of the ten Commandments, and of the Creed for prayers, is but mere babbling. 2. Prayers made in ignorance are here condemned▪ thus the Popish sort offend; who use to pray unto God in an unknown tongue; and thus many sin, that use the Lord's prayer without understanding of the words. 3. Cold and d • ll praying is here condemned, when the lips draw near unto God, but the heart is no whit▪ affected therewith 〈◊〉 this is a common vico▪ and some • aint hereof may every man find 〈◊〉 his own▪ 〈◊〉 ▪ •• w Superstitious • prayers▪ when a • God's worship 〈◊〉 measured▪ ou • by see numbers. This is the Popish practice answerable to their doctrine; that the rehear • ing of so many Pa • er • osters, Au •• s, Dirges, Masses, and such like, are effectual with God, to procure such and such things: this opinion takes place with our common people▪ for they think God is served by the work done, if the words be said, all is 〈…〉 . Rash praying▪ without due preparation, is here conden 〈…〉 , wh •• men pray only on the sudden, by the motion of the spir •• ▪ 〈◊〉 they use to speak: too many are of this mind, allowing no set form of prayer to any sort; but howsoever conceived prayer be most comfortable, yet without▪ due preparation of the heart, it is most subject to vain repetitions. 6. Rash vows, especially of things not lawful▪ • or above our power▪ 7. Rash wishes of good or evil, being frame • according to ou • carnal affections, and not by the word of God. And in a word▪ all vain and s • perfluous speech in any manner of invocation, wherein the heart is not affected according to the will of God: all which must be remembered, for they show plainly, that ou • common prayers are far short of that which the Lord requireth and alloweth.

Here • ome will say▪ If so many things be dis • llowed in prayer▪ how shall we speak aright in prayer? Answ. As the Apost •• Paul said of singing, so say I of prayer; it must be with grace in our hearts▪ and all our words, both for measure and number▪ must be tempered thereto, & no more ought to be used in prayer, thē may serve to express & further in o •• selve • ▪ or others, some 〈◊〉 ward grace of God▪ a • ••• h, repen •• n •• , •• ale of God's glory, &c. Eccles▪ 5. • . Be not rush 〈◊〉 thy mouth▪ ••• let thine heart be hasty to utter a thing before God; for God i • i • heaven▪ and thou art • n earth, therefore let thy words be • e • e? where we have express command, not only to prepare▪ our hearts; but our words also, when we come before God in prayer, that they be such as may express some grace of our hearts▪

As the heathen.▪ In this instance we may note▪ that 〈…〉 hon had some • n▪ sight into matters of religion; for first, they know there was a God, and that the same God must be worshipped▪ Secondly, they practiced many excellent virtues of the second Table; as Justice both in word and deed▪ liberality, con ••• en •• e▪ •• delit • e▪ and such like • ye • , they cared to • o some duties of the first Table, as here, we see they prayed unto God: and some of them 〈…〉 this 〈…〉 they obtained hereby some temporal▪ blessings. The heathen Mariners that carried I •••• towards Tarshish, prayed unto God and obtained safety: and Ahab, a wicked Idolater, humbled himself unto God in prayer and fasting▪ and obtained a temporal freedom from a fearful judgment. Now the consideration of this point, serves to check many among us, who think that God will hold thē excused, because they mean well, & do no man harm; they plead that they are no adulterers, thieves, nor outrageous offenders: but all this the heathen man can do, and yet he is but in a damnable case; for though these be good things, yet they will not bring any man to salvation: we must therefore get faith in Christ, and from th •• ce practice all Christian virtues.

For they think to be heard by their much babbling. These words are a reason of the former commandment, wherein we may note 3. opinions of the heathen concerning God. 1. They thought that God was like & earthly mā, who might be instructed & persuaded by words. 2. They denied God's providence, & were not persuaded, that God saw thē, or regarded their estate; & therefore they used many words to acquaint him therewith. 3. They thought by the force of words to prevail with God.

Hence we may learn these instructions. 1. That though the heathen knew there was a God, yet they turned him into an idol, when they worshipped him; and therefore Paul saith, they were without God in the world for they made him like unto man, without any providence, & perswa •••• also by m • ns reason, and by many words.

2. By these opinions of the heathen touching God's, we may gather that there was not always in the old Testament, an universal grace given to all, whereby they might be s • ued, if they would▪ for if they had had any such grace, they would never have thought so grossly of God as they did: one spark of true knowledge of the M • ssi • s, would have exp • lled all these carnal conceits of God out of men's hearts; and therefore howsoever the heathen had so much knowledge of God, as made them without excuse, yet we are to hold, that before Christ's coming, they were left to themselves, and forsaken of God in his just judgment, in regard of his special grace and favor.

• . By ••• se heathen we may see what be our natural conceits of God, 〈◊〉 our nature is the same with theirs; & therefore of our selves we think God to be like some old man, sitting in heaven, without any regard of us at all; and when, w •• have all things needful we will trust in God▪ but when means fail, we forsake him straight: and th •• w •• show, by using unlawful means to help our selves in the time of distress▪ as by ••• king to wit ••• s, &c. Lastly, naturally we think we can prevail with God by our words: The Papists teach, that the saying of five words, na • hoc est corpus meum, will turn the bread and wine in the Sacrament into the body and blood of Christ: and it is the common opinion of our ignorant people, that the saying of words pleaseth God▪ they think that the words of Scripture written or spoken, have virtue in them to do strange things, and this is one main ground of all the practices of sorcery which be so common among us: but we are to know that there is no such virtue in any words, it is only faith in the heart that makes God's word effectual, for our good. Words of themselves can do no more but signify, and that they do not of themselves, but by the pleasure of men: and therefore we are to renounce the use of all spells and charms; for be the words never so good, they are but the devils watch word, and the ceremonies used therewithal, are his sacraments to cause him to work wonders. We therefore must learn by the word of God to conceive better of God then nature can teach us, as of an heavenly invisible God, governing all creatures by his providence, and not persuaded by man's reason, but working all things according to the counsel of his own will.

In this verse our Savior Christ repeateth the former commandment touching prayer made after the manner of the heathen: and withal annexeth a second reason to enforce the same. The commandment is repeated from the former reason in these words: Be ye not like them therefore; as if he should say, considering that the heathen in their prayers look to be heard for the multitude of their words, therefore ye must not pray in that manner which they do. This repetition of the commandment serves to imprint the same more deeply in the hearts of his hearers, to cause them, and so us in them, to be more careful to avoid needless repetitions in prayer.

Now having handled this commandment in the former verse, I will here only observe this point of doctrine touching the distinction of people before the death of Christ: for here Christ saith unto the Jews: Be ye not like them: that is, like the Gentiles: where he putteth a plain difference between the Jews and all the Nations of the world besides. And therefore when he first sent his Disciples to preach, he forbad them the way of the Gentiles and the cities of Samaria: commanding them to go to the lost sheep of the house of Israel. And this distinction was not only in Christ's time, but had been from the beginning for the space of 4000. years. In the first age of the world there were the sons of God, and the daughters of men: after the •• ood the children of the flesh, and the children of the promise. And under the law, a people of God, and no people. This distinction stood in two things. 1. In regard of the grace of adoption, and of the special favor of God; for in this Text Christ saith, the Jews had God for their Father, which the Gentiles had not, for they were strangers from the covenants of promise, Ephes. 2. 12. 2. In regard of God's true worship, for concerning prayer, a special part thereof, Christ here saith to the Jews, Ye shall not be like the Gentiles: If any shall here think that this preferment of the Jews before the Gentiles, in regard of God's special mercy, came from this, that God foresaw something in them, which was not in the Gentiles, let them hear what Moses saith to the Jews; The Lord did not set his love upon you, nor choose you for your multitude, but because the Lord loved you, & would keep the oath which he sware to your fathers.

From this ground of doctrine touching the distinction of people, in regard of God's special mercy, follow three weighty points to be known and believed. First, that the promise of remission of sins, and life everlasting in the Messias, is not 〈…〉 ll to all▪ but indefinite to many of all sorts, kinds, and estates; for if the promise perta •• ed to all, then there could be no distinction of man and man, of people and people, in regard of mercy: and therefore the opinion of universal grace, is false and errneous. Secondly, that though Christ died for all (for so the Scripture saith) yet he •••• d hot alike effectually for all; for if Redemption by Christ had been 〈…〉 , then had▪ mercy belonged alike to all, which is against the Text: and therefore the opinion of universal redemption is also a forg •••• of man's brain. Thirdly, that God calls not all men effectually to salvation by Christ, for then should everyone have God to be his Father in Christ▪ and the Jew had no privilege▪ before the Gentile, in regard of mercy, and the grace of adoption: but here we see, that God • o • many hundreds of years, was the Father of the Jew, and not of the Gentile, • n regard of grace and adoption. And by this doctrine we may clear that place of the Apostle Saint Paul, 1▪ Tim. 2. 4. where he saith, God would have all to be saved: for he meaneth hot a •• men in all times, but in this last age of the world, after the ascension of Christ, when as the partition wall was broken down, and the distinction between Jew and Gentile taken away in regard of mercy, and the grace of adoption.

These words are a second reason against the heathenish manner of prayer, to this effect; It is needless for you to use vain repetitions in your prayers, because God knows your wants before you pray: and therefore few words well ordered are sufficient.

The exposition. Your Father knoweth. This knowledge of God, is not a bare notice taken of our wants, but such a knowledge as doth withal include a special care to make supply unto them; for this is a rule in the expounding of Scripture, that words of knowledge are oftentimes put for words of affection: as Psalm. 1. 6. The Lord knoweth the way of the righteous, but the way of the ungodly shall perish: where the opposition of knowledge to destruction, showeth plainly, that by knowledge there is meant, the Lord's due regard and respect unto the ways of the godly; which is a point full of all comfort to the children of God: and for the clearing of it three questions are to be scanned, which may well be moved out of this Text.

1. Question. If God know our wants before we pray, why then should we pray at all▪ Ans▪ We pray, not to inform God of the things we want, as though he knew them not; but for other causes: as 1. To stir up our hearts▪ to seek unto God's presence and favor. 2. To exercise our faith in the meditation of God's promises. 3. To ease our woeful hearts, by pouring them out unto the Lord. 4. To testify our obedience unto God's commandments, and our trust in his providence, for the receiving of every good thing we desire.

2. Question. If God know our wants, and have care to make supply thereof, why then doth God ofttimes delay to grant the prayers of his servants? Answ. God deferreth to grant the request of his children for many respects, tending to their great good; as 1. Thereby to kindle their faith, and to stir up their zeal in prayer, that they may more earnestly beg the things they want: for this ende our Savior Christ reasoned with the woman of Canaan, before he would cure her daughter. 2. To keep them in humility, and to prevent spiritual pride▪ thus he denied to remove from the Apostle Paul, the buffeting of Satan, though he prayed for it, least he should be puffed up through multitude of revelations. 2. Corinth. 12. 7, 8, 9. 3. To make them esteem more highly of the blessings of God, and to stir them up to more thankfulness for the same; for it is commonly true, that things lightly gotten, are lightly set by.

3. Question. How falleth it out, that God doth never grant some men their requests? Answer. 1. Because they make their prayers, but not according to God's will, either failing in the time, as did the foolish virgins, who cried, Lord, Lord, open to us, when the doors were shut: Matth. 25. 11, 12. or in the things they ask, and so the sons of Zebedie had not their request, because they asked they knew not what. 2. Because they doubt and waver in prayer, for such shall not receive anything of the Lord, I am. 1. 6, 7. 3. Because they pray for wrong ends; Ye ask and receive not, because ye ask amiss, that you might consume it on your lusts, I am. 4. 5.

The Use. 1. This provident eye of God over all our wants, teacheth us what to do when we are assaulted by any enemy, either of body or soul; we must first of all make God our refuge and tower of defense, by getting assurance of our adoption; for if we be God's children, he is our father, knowing, and weighing our wants, and he is most careful to make supply thereto, before we pray. Gen. 25. 22. When the two twins strove together in Rebek • aes womb, she sent to ask the Lord thereof, no doubt by Isaac her husband, who before had prayed for her, verse 21. So when Jehoshaphat was beset with many enemies, he cried unto the Lord for help, and was delivered, 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet David's practice to have recourse to God in all his troubles, for which cause he calls the Lord his rocks, his resting and hiding place.

Secondly, hereby we are taught to have a moderate care for the things of this life, for we have a father in heaven, who careth for us, knowing all our wants, and ready to make supply thereof, before we pray. In these days, most men set their hearts upon the world, and trust to outward means more then to God himself, which comes from this; because they want a true persuasion of their adoption in Christ: for if they knew that God were their father, then surely this persuasion would take place in their hearts; God knows my wants, and is careful for the supply thereof, and therefore I will trust in him, and obey him.

Thirdly, this teacheth us, in any necessity or affliction, to subject our selves to the will of God, laboring to be thankful for that estate, as well as for prosperity, and studying to please and honor God therein; for he is a father who seeth all our wants before we complain, and is careful for our good, knowing that affliction is better for us then prosperity, or else he would send us deliverance: for it is all one with him, and he delights not in the affliction of his people.

Fourthly, this serves to arm us against all carnal and slavish fear, whereby men's hearts are oppressed, either in regard of death, or of the day of judgment; for though the devil rage against us, yet when death cometh, God is our father, who knoweth our wants, and the way to comfort us, and is both willing and able so to do. In a word, this meditation serveth to stir us up to all dutiful obedience in the whole course of our lives; for who can but be thankful unto such a father, as knows all his wants, and as he is able, so also he is willing and ready to make supply thereto: this therefore should enlarge our hearts to bless God that is such a father unto us in Christ.

Our Savior Christ having forbidden his Disciples all carnal and superstitious kind of praying, doth here prescribe unto them a most holy form of true prayer; but before he come unto it, he gives them this commandment, After this manner therefore pray ye: Saint Luke hath it thus; When you pray, say Our father, &c. In which words Christ enjoins his Disciples to use a right and holy form of prayer, the pattern whereof is after set down. Now because this point is controuersall, I will briefly set down how far forth this prayer of Christ is prescribed unto us; to wit, for matter and form we must imitate and follow it in all our prayers, but we are not tied to the very words of this prayer, but may freely use them, or other words at our pleasure▪ for our Savior Christ ofttimes prayed in other words, and so did the Apostles, as we may see by Paul's praters in his Epistles, wherein he observeth the matter and manner of this prayer, but yet useth other words: yea, S. Luke setting down this very form of prayer, doth somewhat alter from the words of S. Matthew.

Upon this commandment it may well be demanded, whether it be profitable and necessary to use a set form of prayer, either privately or publicly in the service of God? Ans. I take a set form of prayer, either publicly or privately, to be both profitable and necessary; set (I say) both fer the matter and manner, and if need require, for the very words also: my reasons are these; I. That which God hath ordained is both profitable and necessary: but God hath ordained that men should use set forms of prayer, for the Priests were enjoined a set form of prayer in blessing the people, Num. 6. • 3, 24. and the 92. Psal. is a set prayer for the Sabbath day: yea, all the Psalms of David (some few Psalms of doctrine only excepted) are set forms of prayers to be used of the church of God forever: & in this place Christ prescribes a set form of prayer, not only for the matter and manner, but also for the words: and the like did John the Baptist when he taught his disciples to pray. II. Reason. In man there be sundry wants in prayer, as ignorance in the understanding, distractions in the mind, oblivion in the memory both of God's commandment and promises; in the heart is much deadness, dullness, and distrust; in the tongue many times, is want of such convenient utterance as should be in him that would speak unto God; and in most men there is that bashfulness, that they cannot utter and dispose the desires of their heart before others in that order which were meet. Now to make supply of all these wants, a set form of prayer is to be used, whereunto all the powers of body and soul may be well fitted. III. Reason. The ancient Church of God, long before the time of Popery, used a set form of prayer: indeed for the first three hundred years after Christ, by reason of continual persecution, they could not do so, but after those times there was a set form of prayer used in all Churches, in so much as the soldiers in the field had their set prayers. And in many Councils it was decreed, that no Church should use any form of prayer, but such as was allowed and appointed, and that for these causes: first, that there might be an uniformity in the solemn worship of God: and secondly, that the ignorance and negligence of many Pastors might be prevented, who otherwise would have omitted this duty in their congregations: and therefore there was then set down a general form of Confession of faith, of prayer, and thanksgiving, and of administration of the Sacraments.

Now considering set prayer is God's ordinance, and the imperfections of man require it, and the same hath been so long used in former ages, I doubt not to affirm the same to be both profitable and necessary; whereby we may see how blind and rash they are, who term set prayer an abominable Idol: and as loathsome unto God, as swine's • lesh was to the Jews. These be loathsome and vnreuerend terms; but that we may know their folly and error the better, let us here scan their principal Reasons against set prayer; and they be two. I. To read a sermon penned by another is no preaching, and therefore to repeat a set prayer is no prayer. Ans. The reason is naught: for in reading a penned sermon a man cannot express the gift of prophesy; but in reading a set prayer he may show the gift of prayer; as namely, a touched heart for his sins, an hungering desire after grace, and a thankful heart for God's mercies; and herein doth prayer consist, and not in the words. II. Reason. We must pray freely as the spirit moves us; and therefore to use set forms of prayer, is to stint and quench the good motions of the spirit. Ans. This reason were somewhat, if everyone received such a portion and measure of the spirit as did enable him hereunto: but seeing in this life we have but the first fruits thereof, and not the tenths (as one saith) we are to use all good helps to make supply unto our wants: for in the practice of holy duties we are like unto a man that is newly recovered of some grievous sickness, who can walk in his chamber, yet not by himself alone, but either with his staff, or leaning upon another man's shoulder: even so we being weak and feeble in prayer, had need of the help of set forms of prayer, to hold up our feeble hands unto God: and therefore it is requisite for men to use set forms of prayer, at least for the matter and order thereof in their own hearts; yea and many times it is needful for some, to use set prayers for words: for many that have true grace in their hearts, want utterance to express it: and if they might not use set forms of prayer, they should be deprived of many great comforts, especially when they pray with others. So that if the heart be rightly prepared thereto, set prayer doth not quench but help the weak gifts of the spirit both in the heart and tongue.

By this then we see, that neither our Church, nor any other, where a set form of divine service is established, is therefore to be blamed; because the same is both necessary and profitable. Secondly, here we see, that it is meet and necessary we should have some set form of prayer in our hearts according to our peculiar estates, whereby we may express unto God our particular wants, and crave supply thereof particularly: some think we must only pray upon extraordinary instinct and motion of the spirit: but so many be our wants, that unless we prepare our selves before hand, we cannot pray aright: and therefore to avoid many distractions and lets in our mind, heart, and utterance, it shall be sound needful to prescribe unto our selves a set form of prayer: we are content to keep a set order for our diet and apparel, and why should we not do it in prayer which concerns the comfort and refreshing of our souls.

A second thing to be gathered from this commandment is this; That the Lord's prayer is the most excellent form of prayer that is, or can be made by any creature: for it was indicted and propounded by the son of God, who is the wisdom of the father. Now the excellency of it stands in these things: I. in the pithy shortness of it: for in few words it compriseth endless matter: II. in the perfection of it: for it containeth in it whatsoever is to be asked in prayer: in which respect it is well called of one the abridgement of the whole Gospel: III. in the order thereof, which hereafter we shall see in the resolution of it: IV. in the acceptation it hath with God the father: for it containeth the words of Christ his son, in whom the Father is well pleased.

Use. 1. The excellency of this prayer showeth plainly, that if any set form of prayer may be used, then this may, being indicted by the Mediator of the Church. And therefore the Anabaptists of our days are foully deceived, who deny the use hereof for a prayer, whē as before this time for the space of fifteen hundred years after Christ, there was never any that disallowed it. Secondly, hence we see that the practice of those preachers is commendable, who use to conclude their prayers with the Lord's prayer: for hereby, as by a most perfect and excellent prayer, the wants and imperfections of our prayers are supplied. Thirdly, whereas some would gather from the perfection and excellency of this prayer, that it alone is sufficient to be used, they are deceived; for Christ's intent was rather to commend this prayer unto us for matter and manner, then for the words thereof. Again though it be a most perfect prayer, yet it is only general; but every true believer must have particular prayers, whereby in special form and manner his particular estate and condition may be made known unto the Lord; yet so, as they be always suitable unto this form here prescribed. And thus much of the Commandment: Now followeth the prayer it self.

Our Father which art in heaven, hallowed be thy name, &c. This prayer hath three parts: I. a preface: II. the petitions: III. the conclusion. The Preface in these words: Our Father which art in heaven. In the handling whereof, as also in the rest of this prayer, I will first propound the Meaning; then the Instructions.

I. The Meaning. Our Father ] This title Father, properly belongs to God, who is a father simply, by creation giving being to all things, and preserving them by his providence. Men indeed are called fathers, but that is only secondarily, because in some properties of fatherhood they resemble God. Now this title is given to God, sometime simply considered without personal relation; as Deut. 32. 6. Do ye s • reward the Lord, O foolish people? is not he thy father that hath bought thee? Orherwhile it is given to the particular persons in Trinity; as first and principally to the first person, who is commonly called the Father. And the second person in Trinity is sometime called Father, as Isa. 9. 6. the father of Eternity: because he is the ground of our adoption, whereby we become eternally the sons of God: and therefore he is brought in thus complaining of reproach; Behold, I, and the children which the Lord hath given me, are as signs and wonders in Israel: for the author to the Hebrews expounds that place of Christ, Heb. 2. 13. & he is said to have seed, Isa. 53. 10. And the holy Ghost may proportionally be called Father, because with the Father and the Son he gives being to all things. But in this place by father, is meant properly the first person, who is first and chiefly the father of Christ, and in Christ our father. He is the father of Christ, first by nature, begetting him as he is the Son, of his own substance before all worlds, by communicating unto him his whole essence or Godhead. Secondly, he is the father of Christ, a • Christ is man, by the grace of personal union: for the manhood of Christ doth wholly subsist in the Godhead of the second person, and therefore Christ as he is man (I say not his manhood, which is a nature, not a person) may well be called the Son of God. And in this relation of himself to the first person, Christ saith, My Father is greater then I, John. 14. 28. God the father is our father, not by nature, or in regard of personal union, but by the grace of Adoption in Christ: for God sent his S •• ne made of a woman, (that is, incarnate) that we might receive the adoption of sons. And this grace we receive, when we truly believe in his name, John. 3. 12. and, Gal. 3. 26. God for Christ's sake being content to receive us for his sons and daughters.

Which art in heaven ] God is said to be in heaven, not as though he were included in the circle of the heavens: for the heavens, and the heavens of heavens, are not able to contain him, 1. king. 8. 27. and indeed he is neither included nor excluded any place, being infinite, and so everywhere; but because his majesty and glory is most eminent in the highest heavens to his Saints and Angels; and thence doth he manifest himself unto us in his power, wisdom, justice, and mercy, while we are on earth: for heaven is his throne, and the earth his footstool, Isa. 6 • . 1. So that the meaning of this preface is this: O Lord God, thou art the father of our Lord Jesus Christ, and in him our most merciful father by Adoption and grace, thou art a most glorious God, who dost in heaven and from heaven manifest thy glorious power, and mercy, thy wisdom, justice, &c.

• . The Instructions.

I. This title Father, here given to God, teacheth us to whom we must direct our prayers; not to Saints or Angels, or any other creatures, but to God alone. Reasons. I. This is a perfect pattern of true prayer, wanting no direction for the right performance of this part of God's worship; now this directs us only unto God in prayer. II. God only is the author and giver of all good things, I am. 1. 16. and therefore we must ask them of him alone. III. The Lord only who is infinite and omni potentican hear all men's prayers at all times, and in all places: and therefore he alone is to be prayed unto, and not Saints departed, as the Papists teach.

II. By this title we may see▪ in what order we must direct our p • a • ers unto God: for as the word of God revealeth God unto us, so must we pray unto him; now the Scripture revealeth God unto us, to be one in essence and three in person, viz. the Father, the Son, and the holy Ghost; whereof the Father is first, the Son is the second, the holy Ghost the third in order, though no • in time o • greatues. Thus and no otherways must we conceive of God, neither severing the Godhead from the persons▪ nor the persons from the Godhead. And thus also must we worship him, even one God in three persons, and three persons in one God. And yet seeing the Father is first in order, the Son the second, and the holy Ghost the third, therefore when we pray to God, we must observe this order, directing our prayers to God the Father, in the mediation of the Son, by the assistance of the holy Ghost, as Christ here teacheth us to say, Our father.

Quest. May we not direct our prayers to the So • ne, or to the holy Ghost by name? Ans. Yes: for Stephen prayed to the Son, Act. 7. 59. Lord Jesus receive my spirit: and Christ bids hi • Disciples, Go teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost: that is, calling upon the name of the Father, Son, and holy Ghost. Object. But in this perfect platform, we are taught to pray to the Father alone. Ans. Though the Father alone be here named, yet the other two persons are not hereby excluded: the Father indeed is most usually named, because he is the first in order▪ but yet with him always is implied the Son, and the holy Ghost: for as all the three persons subsist in one and the same divine nature or Godhead, and are not severed in will, in counsel, or in outward actions, as creation, preservation, and redemption, save only that they are distinguished in the manner of working: so likewise must they be all conceived in our minds together when we pray, and none severed out though they be not named: we must pray to all, though we name but one, having in that one relation to the rest in our mind and heart. And if we conceive aright of the order of the persons in Trinity subsisting in the unity of essence, we may safely name in our prayers which person we will, so that withal we include the rest in our mind, and may also (if we name all) place them in such order as best fitteth our present occasion, as the Apostle doth in his benediction 1▪ • ▪ Cor. 13. 13. The grace of our Lord Jesus Christ • ▪ and the▪ lo • e of God the father, and the communion of the holy Ghost 〈◊〉 with you all • A • en. where he placeth the second person before first▪ because by the grace of Christ we come to be partakers of the love of God the father.

III. In this title Father, see the true ground of that boldness wherewith God's children come before God in prayer; namely, their interest in the covenant of grace in Christ, in whom God becomes their father. The Scripture mentioneth two covenants; one of works, which saith, Do this, and thou shalt live: the other of Grace, concerning reconciliation by the Messias through faith: for it saith, Believe in the Lord Jesus, and thou shalt be saved. Now the covenant of works thorough the corruption of our flesh, drives us from God, and throws us to hell: but the covenant of grace shows our reconciliation to God in Christ: for God was in Christ, and reconciled the world unto himself, not imputing the •• • i ••• s unto them▪ for which the first covenant would have condemned them. And when we truly believe in Christ, we perform the condition of this covenant, and so through faith in him have peace with God; yea, boldness, and entrance with confidence. And therefore when we come to God in prayer, we must ground upon this covenant in Christ, and so shall we go boldly to the throne of grace: bring faith in Christ, then is God thy father▪ and so thou shalt be welcome • ▪ hence it was that the Prophets and holy men under the Law do so often entreat the Lord in their prayers to remember his covenant made with Abraham, Isaac, and Jacob▪ which was the covenant of grace; as the Apostle showeth, Gal. 3. and Rom. 4.

IV. In this title Father, we are taught how to dispose our selves towards God when we pray unto him; namely, as children towards their father for our whole behavior both outward and inward. And this stands especially in four things: I. in due reverence both of heart and gesture, like as gracious children come before their awful parents: II. in true humilltie, from our hearts renouncing our own meritts and our own wills, and relying wholly on Christ's righteousness; and on the will of God in him: III. in true contrition and sorrow of heart for our own sins, whereby we have offended God, who hath been so gracious & merciful a Father unto us in Christ: IV. in a sound purpose of heart to break off the course of all sin, and to walk before God in new obedience to all his commandments. This is such behavior as bese • neth God's children in prayer; and hereunto must we labor to conform our selves when we come before God, or else we show our selves not children but rebels and traitors: beware therefore of all vnreuerend behavior in prayer; beware of pride, of hardness and wickedness of heart▪ as having the least purpose to live in sin▪ for as David saith, If I regard wickedness in my heart, God will not hear my prayer: but (saith he) I will wash my hands in innocincie, and so will I compass thine altar: with a contrite and broken heart, Psal. 51. 17. disclaiming his own righteousness, v. 1. and Psal. 115. 1. and in all reverence of behavior, Psal. 95. 9.

Thus much of the title Father. Now let us see how we must apply it to our selves in prayer; Our Father, that is, my father in Christ, and not mine only, but the father of all that truly believe in him.

Hence we learn sundry instructions:

I. That when we pray, we must apply to our selves all the promises of God in Christ, touching righteousness and life everlasting: for he that makes them is our father, and therefore they belong to us that be his children. These promises are many and excellent. And that they must be applied to our selves in prayer, is granted on all parts; but how, there is the controversy. The Papists say, we must apply them to our selves by hope; we say, by faith, which is the ground of things hoped for, laying hold on them for our selves particularly, as Thomas did on Christ, My God, and my Lord: which I prove thus: Whatsoever we ask in prayer, we must believe that God will grant it for his sons sake: but this we cannot do, unless we believe that God is our father in Christ, and Christ our redeemer: and therefore we must first by faith lay hold upon the main promise of righteousness and life everlasting in Christ, which is the ground of all other blessings we receive from God. Oh (will some say) this is hard to do▪ Ans. Yet we must do our endeavor herein, and strive against doubting, using the means whereby we may come to that measure of grace, to say with Paul; I live now by faith in the son of God, who hath loved me, and given himself for me; doing this in sincerity, God accept the will for the deed, even our desire and endeavor to apply Christ and his benefits, for application it self. And if we continue in this use of means, he that hath begun in us this good desire, will finish it in the fruition of grace and full assurance.

II. This teacheth us when we pray, to be mindful of God's whole militant Church and people: for we must say, Our father. Indeed it is not unlawful to apply this title in prayer to our selves particularly, for God saith of everyone that truly believeth, Thou shalt call me my father, Ier. 3. 19. and so did Christ, & his Apostles apply to themselves this title in their prayers. But yet Christ would have us always to pray for our brethren, being assured from this his direction that they likewise pray for us. This was David's usual practice no doubt, for when he prayed most earnestly for the pardon of his own personal sins, he then forgets not Zion, but prays the Lord to do well unto it, and to build the walls of Jerusalem. Now if in every prayer we make, we must have respect to the Church of God; then undoubtedly in the course of our lives we must employ our selves to seek the good of others, especially of God's Church: for our conversation must express the truth of our devotion. Everyone will say, this is the Ministers duty: which is most true; but yet it is not his only: for as in the natural body every member employs it self for the good of the whole body, so must it be in the mystical body of Christ: for the meanest Christian hath some gift of the spirit; and the manifestation of the spirit (wheresoever it is) is given to profit withal. The common saying is, Every man for himself, and God for us all; but this is a graceless saying, flat against the communion of Saints, wherein everyone seeks an others good.

III. Hence we learn, how we must come affected towards our brethren when we pray to God, namely, lovingly and peaceably, as to children of the same father: when we come to the Lord's Table we make conscience of love and amity with all men; and so should we do in prayer, for therein we bring a spiritual sacrifice unto God, and therefore we must be reconciled to our brethren when we offer it: for when men's hearts be full of malice, or their hands full of blood, God will not hear them, though they make many prayers. If therefore we call upon God as on our father, we must be sine to love his children as our brethren; for this commandment we have of God, that he which loveth God, should love his brother also; and he is not of God, that loveth not his brother, 1. John. 3. 10.

IIII. Here we see that all true believers whether high or low, poor or rich, are in an equal condition in regard of God; for God is no respecter of persons: and here Christ teacheth everyone to say, Our father. In earthly kingdoms there be differences of estates and degrees; some be noble, some base; some rule, others serve and obey; but with God in Christ there is neither bond nor free, &c. Coloss. 3. 11. The believing shepherd may call God his father, as well as the believing King, and have as good a place in Christ's kingdom. Which serves notably both to encourage the poor to embrace the Gospel in sincerity, seeing their mean outward estate can nothing prejudice or hinder their high acceptance with the Lord, if they be faithful: as also to admonish the rich and noble in this world, not to be puffed up with these outward things to contemn the poor; for these things give them no title to the kingdom of God: nay, not many noble, nor mighty after the flesh are called: but God hath chosen the poor of this world, that they should be rich in faith. I am. 2. 5.

Which art in heaven ] These words show towards what place we must dispose our selves in prayer: our father to whom we pray is in heaven, and therefore thither must we direct our hearts, our eyes, our hands, and all that is in us. Indeed the Jews under the law looked towards the Temple, and in the Temple towards the mercy-seat, because the Lord had there promised the manifestation of his presence, and therefore Daniel turned his face towards Jerusalem when he prayed in Chaldea: but now in the New Testament difference of place in respect of God's presence, is taken away, and we are not tied in prayer to look, East or West, North or South, but men may now everywhere and every way lift up pure hearts and hands unto God: towards heaven thou must dispose thy heart, because thy father to whom thou prayest is there: and look which way thou wilt, or go whither thou wilt, heaven is not nearer nor further off. Which shows evidently two notable and gross Popish fooleries in the matter of God's worship; the first is, their going on pilgrimage from place to place to serve God the better: for God whom thou must worship is in heaven, in respect whereof all places are alike, go whither thou wilt thou art not nearer, and stir no foot, thou art not further off. Their second foolerie, which is also abominable before God, is to worship God in an Image, at Crosses, and in Crucisixes, &c. these they use to put them in mind of God, and of Christ; but this they learn by the precepts and traditions of men, and therefore it is but mere vain and foolish worship in the sight of God: Christ teacheth us to set our hearts towards heaven, and not to po •• e on dumb Images here on earth.

II. Instruct. Is God in heaven; then when we pray we must come before God with all reverence, fear, and trembling; for he is in heaven a most glorious God, full of all majesty and power: Eccles. 5. 1. Be not rash with they mouth, nor let thine heart be hasty to utter a word before God why so? for he is in heaven and thou art upon earth, therefore let thy words be few. Now this reverence must show it self, first, in the holy disposition of the heart and affections towards the Lord, when the mind is not carried away with by-thoughts, but applieth it self wholly and only to the present service it hath in hand: secondly, in the comely gesture of the body beseeming so holy an action, done to so high a majesty. Thirdly, in the humble and reverend uttering of our requests, having before hand well considered the things we are to utter before God. But goes the case thus with men in their ordinary prayers? nothing less; for beside the multitude that pray without understanding, even the better sort in the time of prayer, have their minds running upon other matters, some about their profits, others about their sports, or such like: now is not this pharisaical prayer, wherein the lips draw near to God, but the heart is far removed? Again, many show no reverence in gesture or in speech, some disdain to bow to God in prayer, and others do rush upon God in many words without premeditation: But all these sin grievously, for howsoever irreverent praying troubles few men's consciences, because it is not easily discerned, being against the first table, yet it is to be esteemed as a disgrace unto the Almighty: and being carelessly practiced, when it is once known, it is plain mockery of God's majesty, worser then mocking of father or mother: and therefore we must with all carefulness avoid it, and set our hearts with all reverence towards God in prayer.

III. Hence we must learn to ask of God in prayer heavenly things especially: these earthly blessings may be asked, so far forth as they are helps to further us towards our everlasting inheritance in heaven, to which we are called, 1. Pet. 1. 3, 4. But to be ever groveling in the earth, is against the nature of him that hath a father in heaven.

IIII. Our principal care must be how to come to heaven, for there our father is: ordinarily a child desires to be with his father, and is best pleased on his mothers lap, or in his fathers arms: herein therefore we must testify our selves to be the sons and daughters of God, by our unfeigned desire to be in heaven where our father is. It is unnatural for a child not to be delighted with his fathers house, and so it argues them to be void of grace, that have no affection towards heaven and heavenly things: let us therefore delight to pray, whereby we may creep into our fathers bosom, and though our bodies be on earth, yet in affection and desire let our souls mount up to heaven: here we are but pilgrims, if God be our father, our hearts must be upon our home which is heaven where our father is.

Now the words of this preface thus opened, contain a twofold notable ground and prop to all our prayers: to wit, that God is both able and willing to hear and help when we pray: for his being in heaven, imports that he is almighty, and therefore can hear and help us: our God is in heaven, and be doth whatsoever he will. And being a father, yea our father in Christ, he must needs be willing and ready to grant our requests: for no father is so tenderly affected towards his natural son, as the Lord our God is towards all his children in Christ: Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on all that call upon him: Luk. 11. 13. If you that be evil can give good things to your children, much more shall your heavenly father give the holy Ghost to them that ask him: and hence it is that Christ saith, Whatsoever you ask the Father in my name he will give it you, John. 16. 23. Of these two must everyone be persuaded that prays aright: everyone will grant that God is able to hear and help; but of his willingness thereunto none can be assured but he that is the child of God, who knoweth God to be his father. Yet here must none deceive himself, to think that whatsoever he asks on his own head, God will grant it, for if we ask amiss we shall not receive; and therefore we must carefully mark and observe the direction of God's word both for the things we ask, and for our manner of asking.

Thus much of the preface: here begin the petitions, which are six in number; whereof the three first concern God, the three latter concern our selves. Again, of those which concern God, the first concerns God's glory it self, the other two the means whereby God's glory is manifested and enlarged among men: for God's name is the • glorified among men, when his kingdom doth come, and his will is done.

Now this petition for the glorifying of God's name, is rightly set in the first place: for God's glory is the absolute end of all things: Prov. 16. 4. The Lord made all things for his own sake, yea even the wicked for the day of evil: and therefore it must be preferred before all things: before life it self, yea before salvation which is life eternal: John. 12. 27, 28. our Savior Christ prefers the glory of his fathers name before his own life. And Paul prefers it afore his own salvation: for he professeth that for God's glory in the salvation of the Jews, he could wish himself separate from Christ, Rom. 9. 3.

In this petition, as in the rest, we are to observe this order: first show the meaning of the words; then propound the uses.

I. The meaning. Name The word ascribed to God is here taken generally; first, for God himself; as Psal. 20. 1. The name of the God of Jacob defend thee: that is, the God of Jacob defend thee: Rom. 10. 13. Whosoever shall cal upon the name of the Lord, shall be saved; i. upon the Lord. Secondly, it here betokens anything whereby God may be known, as men are by their names: and thus it comprehends, • . his divine attributes; as Justice, mercy, power, wisdom, &c. II. his word, the holy scriptures which reveal to mē the true knowledge of God. III. God's Judgments, public or private; for thereby he makes known his presence, his power, and justice. IV. his works and creatures; for all these bear a stamp of God's name, and in them may the invisible things of God be seen, Rom. 1. 20.

Hallowed, or sanctified To halow God's name, is to glorify God's name, as John. 12. 28. and this we do, when we give unto him the highest honor that may be: the highest I say, because there are two kinds of honor; First, the honor of religion, when we give our hearts to God, loving him, fearing him, trusting, and delighting in him above all; which we testify by all outward adoration prescribed in God's word: this is the highest honor of all. Secondly, there is the honor of society, which passeth between man and man, in common wealths; and it consisteth in the acknowledgement of preeminence and superiority in another, either by word or gesture, civilly: thus Subjects honor Princes and Magistrates; and inferiors, their superiors. This is due to the creature; the former to the Creator only, and that is the honor we here pray for.

That we may yet the better understand the meaning of this petitiō, we must know that God's name is hallowed or sanctified of us 2. ways; either in God himself, or in his works: In himself by 3. actions; 1. whē we conceive of God in our minds, and acknowledge him as he hath revealed himself in his word; to wit, creator & governor of all things, most holy, most wise, just, merciful. &c. 2. When we sanctify the Lord in our hearts: that is, when we love him above all, & fear him above all, & put our trust in him in him in all estates. 3. When we praise and laud the name of God, for his goodness; yea, though we should never taste of his special favor, yet for his general mercy, justice, and most wise providence, we ought to extol the Lord with our mouths.

God's name is hallowed or sanctified in his creatures, by three special actions: 1. When we acknowledge the wisdom of God, & his powerful hand in every creature. 2. When we have a reverend estimation of the creatures, and use them in Christian sobriety, in regard of the stamp of God's power and wisdom, which appeareth in them. 3. When we sanctify our moderate use of them, by the word and prayer, as God requireth, 1. Tim. 4. 5. See the practice hereof in the word of God, which is his own solemn ordinance, whereby he makes himself known unto his Church: Therein we sanctify and halow God's name: I. when we acknowledge the wisdom, mercy, & power of God in it: II. when we have a reverend estimation of the word in regard of the glorious Image of God which appeareth in it. III. when we use it in a sanctified and holy manner, coming unto it reverently with prepared hearts, hungering after the graces of God which are wrought thereby, and giving our selves in heart and life to be framed and ruled thereby. And thus we sanctify God in afflictions (for they are his work) when we labor to see the hand of God therein, in justice, mercy, and great wisdom chastening us, when we have a reverend regard to the hand of God appearing in them; and labor to be humbled thereby for the increase of our repentance, and the exercise of our faith and patience.

Thus then in this petition we desire in mind, in heart, and life, to glorify God both in himself and in his works: and the meaning of it may be thus expressed: O Lord, open our eyes that we may know thee aright, and may discern thy power, wisdom, justice, and mercy; and enlarge our hearts that we may sanctify thee in our hearts, by making thee our fear, love, joy, and confidence: and open our lips that we may bless thee for thine infinite goodness: yea, O Lord, open our eyes that we may see thee in thy work • , and strike our hearts with reverence of thy name appearing in them: and grant that when we use any one of them, we may honor thee in our sober and sanctified use thereof.

The uses. I. Wants to be bewailed.

I. Here we are to call to mind our wants, and to humble our souls for those sins, whereby we have hindered God's glory or profaned his name. And these especially are four: I. Pride of heart; a vile affection whereby we seek our own praise and glory, and not God's. This is natural, and so the more hardly discerned; but while it is nouri • hed God's glory is neglected, and therefore when we desire to glorify God's name, we must acknowledge and bewail this inward corruption. II. Want of zeal, coldness of heart towards God. This is an inward corruption which debaseth the Lord in our hearts, and takes away that high esteem of God which ought to be in us. This causeth us to omit to glorify God, and to defend the causes of God, and the honor of his name, when wicked men disgrace and reproach the same: he that hath any insight into his own estate may perceive this in himself: now it mightily hinders the glory of God, and therefore we must unfeignedly bewail it in our own hearts. III. Hardness of heart, whereby we are hindered from the true knowledge of God in his word, and from discerning his wisdom, power, justice, mercy, &c. in his works, though we have them before our eyes: hence it comes, that ei •• er we neglect the word, and pass by the works of God without consideration; or if we use them, yet it is without glory to God, or profit to our souls. Mark. 6. 5. Christ's own disciples considered not the matter of the loaves, because their hearts were hardened; they discerned not, or at least remembered not the power of God in that miracle, though themselves were instruments about it, and they might perceive the food to increase in their hands. IV. Prophanenesse and impiety in life: for God is glorified, when we bring forth the fruits of grace, John. 15. 8. and our good works cause others to glorify God, Math. 5. 16. And therefore our profane life is a reproach unto the Lord, and causeth others to dishonor and blaspheme his name, Rom. 2. 24. Now this profaneness appeareth, either in men's speech, by blaspheming the name of God, abusing his tides, attributes, his word, his creatures, or any work of his providence; or in their conversation, when they dispose the whole course of their lives to wrong ends, seeking themselves and not God's glory.

These are the special sins against God's glory, which we are to see and to bewail in our own hearts: if we see them not in our selves our case is the worse, and we must suspect our selves the mor • : if we porceiue them in us, we must be humbled for them, yea ashamed and confounded in our own hearts, thinking evil of our selves by reason hereof: and then shall we be able to say with some truth of heart, O Lord, hallowed be thy name. And indeed till we be inwardly humbled for these corruptions in some measure, the heart can never speak these words as a son and daughter of God ought to do.

2. Use. Graces to be desired.

Secondly, this petition teacheth us, earnestly to desire of God those spiritual graces whereby we may glorify his name in our selves and others. The graces enabling us hereto, are these especially. I. The true knowledge of God, as he hath revealed himself in his word, and in the works of his power and providence: for he that knows not God cannot possibly glorify his name. II. To sanctify God in our hearts; by loving, fearing, and true • ting in him above all. This makes greatly for his glory, when we depend upon him in soul and body for all good things. III. The calves of our lips, which is a sacrifice of praise to God for all his mercies; Psal. 50. 23. He that offereth praise shall glorify me. IV. To see God's hand in all his works, how mighty, wise, just, and gracious the Lord is. V. To reverence the works of God for his justice, mercy, power, &c. appearing in them. VI. To use all his creatures reverently, sanctifying the same unto our selves by the word and prayer.

These graces we must hunger after, and labor to have a lively feeling of in our own hearts, and so shall we sanctify God's name, and honor him in all his works. And hereby we shall know our selves to be the sons and daughters of God: we may indeed belong to God in his secret counsel; but without these sanctified affections and holy actions, we are not effectually called, and so indeed not actually become God's children.

3. Use. Duties to be practiced.

Thirdly, whatsoever we ask of God in prayer, we must unfeignedly endeavor to practice in our lives: as therefore we pray that God's name may be hallowed, so we must be careful to sanctify the same in our conversation. For this ende we must have regard to three things:

I. That our lives be unblameable, not tainted with any sin, that as Paul said of earthly servants, They must count their masters worthy all honor, that the name of God be not evil spoken of; so the same may be verified in everyone of us towards the Lord our master in heaven. Away therefore with all Idolatry, blasphemous oaths, and cursed speaking, with Sabbath breaking, and all other sins against the second table: for a profane life brings great reproach upon the name of God which men profess.

II. We must propound the right ende of our life every day in our calling and conversation, to wit, God's honor and glory, and not our own praise, wealth, pleasure, or dignity.

III. When God offers occasion by any work of his providence, we must endeavor therein to glorify and magnify God: example; say God sends a gricuous dearth and famine of bread among us, or the plague of pestilence, as he hath done sundry times; then must we strive herein to glorify and praise God's name: first, by laboring to see the hand of God smitiag us for our sins: secondly, by reverencing the work of God, esteeming it as his hand upon us: thirdly, by humbling our selves unto God, and renewing our repentance for our sins, that have brought God's judgments upon us. Thus should we glorify God in his Judgments; but alas, such is our blindness and security, that though God's hand be upon us, yet few lay it to heart; where is he that saith, What have I done? nay, though God himself call unto weeping and mourning. And to girding with sack clothe (as the Prophet speaketh) yet behold, joy and gladness—eating, and drinking; so as God's name is dishonored in his judgments. So when God's blessings are upon us, we should glorify his name, by laboring to see his hand of mercy; and esteeming of them reverently, with praise and thanksgiving to God that is the giver: but herein also men dishonor God, by pouring upon the means, praising their own wit and industry, and so sacrifice to their nets, as the Prophet saith.

Now because this duty is of great weight and importance, I will add some special reasons to move us hereunto: I. from the necessity hereof in God's Church and children: for God's name is dishonored over all the world. In the great dominions of the Turk, God is acknowledged, but yet out of the Trinity: And the Jews confessing God, deny Christ: The Papists in word confess and acknowledge the Trinity; but yet by their Idolatry they greatly rob God of his glory, they rob Christ of his offices, and give divine worship unto creatures. And in the bosom of the Church are many Atheists, blasphemers, oppressors, drunkards, adulterers, and voluptuous persons, whose belly is their God; all which, though they will profess God in word, yet by their works they deny him; so that unless God's children seek to maintain and advance God's glory, it is like to be trampled and trodden under foot. II. There is great danger to God's children in omitting and neglecting this duty; for by calling they are brought near unto God: now God will be glorified in all that come near him: if we do not honor him according to our profession, his hand will be upon us for his glory in our confusion: hence it was, that God slew Nadab and Abihu the sons of Aaron, for offering strange fire before the Lord: and he debarred Moses and Aaron out of the promised land, because they glorified him not at the waters of strife. This made the wrath of God to burn like fire against the house of El • , for the iniquitic of his sons, which their father saw in them, and yet stayed them not, and so honored them above the Lord. We had need therefore to look unto our selves, that we glorify God in himself and in his works, else his hand will be upon us in soul or body, goods, or calling, or some other way for the glory of his justice: for God will not loose his glory. III. If we say, Hallowed be thy name with our mouth, and seek not his honor in our life, we bewray in our selves damnable hypocrisy, and make profession of that sin which the Lord utterly detesteth: we esteem very basely of dissemblers among men; but much more edious is this sin in the matters of God: and therefore let the practice of our lives, show the sincerity of our hearts, when we pray for the glorifying of God's name.

Fourthly, this petition teacheth us, that we our selves must be hallowed and sanctified, for else we cannot halow God's name: They that bear the vessels of the Lord, in his sanctuary, must be clean, Isaiah 52. 11. How much more ought they to be holy, that bear the glorious name of God? When Ananias doubted of going to Paul, the Lord tells him, he is a chosen vessel unto me to bear my name: alluding to that state of sanctification, whereto the Lord had lately called him, whereby he made him a fit instrument for the glory of his name, in the ministry of the Gospel. And the same state must we labor after, if we would be answerable to that we seem to desire in this petition. We must therefore labor to be new creatures, changed in mind and heart, for an unholy person cannot truly desire the glory of God; but when we once feel the grace of sanctification, then will the desire of God's glory breed in our hearts, and we shall know how worthy the Lord is to have all glory given unto his name.

Fifthly, if we compare this petition with the reason wherewith Christ concludes this prayer, we shall see that the praise and honor of God, is the beginning and end of Christ's prayer, and so as it were the first & last thing with Christ: whence we learn, that we ought to be more frequent and plentiful in thanksgiving unto God, then in petition and request. Thus we deal with those that be bountiful unto us on earth, we give them many thanks for one good turn; and therefore should we much more abound in thanksgiving to our heavenly father, from whom we receive every good gift that we enjoy. It beseems not the child of God to be always and only begging, as though he had nothing; but withal, he must be plentiful in thanks and praise, for that argues he hath a taste of God's mercy towards him: this made David say, Praise is a comely and pleasant thing; it well becometh upright men to be thankful. Our life of glory shall be spent in praising God, and therefore we should invre our selves thereto, in this time of grace: and indeed, according to our thanksgiving is our grace; little praise, little grace; but he that abounds in thanksgiving, abounds in God's blessings. Again, hearty thanksgiving for that we have, is an effectual prayer for more increase.

Lastly, the place wherein this petition is set in this prayer, teacheth us to seek the glory of God simply and absolutely before all other things. This ought to be the affection of God's child, though he should receive no blessings from God; for look what God prefers in his direction, that must we always prefer in all our actions, though no good should follow unto us thereupon: for this ende, God gives us time to live in this world, that we might glorify God in our places and callings; and he that employeth himself otherways profaneth God's name, and transgresseth this heavenly order here set down by Christ, who is the wisdom of his father.

The Coherence. Christ having taught us to pray for the sanctifying of God's name, in the former petition, doth in this, and the rest which follow, as it were expound the same, by directing us to the means whereby God's name is hallowed of us: for then do we glorify God's name, when he sets up his kingdom in us, and we suffer him to rule in our hearts, when we do his will, depend upon his providence for the things of this life, trust in his mercy for the pardon of our sins, and on his power and strength against temptation. Now of them all, this second hath the nearest dependence upon the former, as being an especial means thereof; for men ought to glorify God's name on earth, but of themselves they cannot do it, till God rule in their hearts by his word and spirit, and so set up his kingdom in them.

The meaning. God's kingdom is twofold; General, and Special. God's general kingdom, is his absolute power and sovereignty, whereby he ruleth all things in heaven, in earth, and in hell, even the devils themselves: Psal. 103. 19. The Lord hath prepared his throne in heaven, his kingdom ruleth over all: and this we acknowledge in the ende of this prayer, For thine is the kingdom. Now this we pray not for, because it is always everywhere, no creature can hinder it, no not all the devils in hell; for every creature is subject hereunto, and can do nothing but that which God either willeth or permitteth: according to his will he worketh in the army of heaven, and in the inhabitants of the earth; and none can stay his hand, nor say unto him, what doest thou?

God's special kingdom, is that, whereby he ruleth his elect and chosen people, working his will not only by them, as he doth in his general kingdom, by the devils themselves; but in them also, by his holy spirit: and it is called special, because it is not exercised over all the world, but only over the elect, whom he hath ordained to eternal life.

This special kingdom of God is twofold; either of Grace, or of Glory: The kingdom of grace, is a spiritual estate, wherein God makes men willingly subject to his written word, by his spirit. I call the kingdom of grace, a spiritual estate, both because it is principally exercised in the conscience, and also because this regiment in the conscience, is by the spirit of God. Secondly, I show wherein it consists; namely, in a voluntary subjection of the whole man in soul, and body, and spirit, to the will of God, revealed in the word: Psalm. 110. 3. Thy people shall come willingly in the day of assembling thine army, in holy beauty. And this subjection stands in three things; in Righteousness, Peace, and Joy in the holy Ghost, Rom. 14. 17, 18. In Righteousness, that is, First, in Christ's righteousness imputed; and secondly, in the righteousness of a good conscience, the ground whereof, is sanctification by the spirit, which Christ gives to them, whom he doth justify. In Peace, that is, peace of conscience towards God, and peace with God's Church; yea, with all creatures, so far forth as is needful for them. Now under peace, we must comprehend love, and all duties of love; for as righteousness concerns the person in soul and body, so peace respects all duties and actions of the life: Righteousness is the root, from whence springeth this peace, with every action thereof; for when the heart is sanctified, the life is reformed. Lastly, in joy in the holy Ghost: this is a fruit of both the former, respecting especially the state of affliction; for when a man is justified and sanctified, and hath peace towards God, then ariseth in his heart a spiritual delight in God, in all estates: yea, though great afflictions light upon him for God's cause, yet he beareth them with inward joy and delight, knowing that the spirit of glory, & of God, resteth upon him, and that he shall be glorified with Christ, if he suffer with Christ: which things, while he compareth together, he little esteemeth the afflictions of this life, in respect of the glory that shall be revealed; for the light affliction that is but for a moment, causeth unto us a far more excellent and eternal weight of glory. These are the branches of this spiritual subjection, which whosoever hath, is a good subject in the kingdom of grace; as the Apostle saith in the next verse, he that in these things serveth Christ, is acceptable unto God, and approved of men.

The kingdom of glory, is the blessed estate of God's elect▪ in heaven, whereby God in Christ becomes all things unto them immediately, 1. Cor. 15. 28. This estate of glory is a subjection also, but yet such a subiectiō, as is indeed a glorious regiment; for there we reign with Christ, in whom, and through whom, God himself becomes honor, peace, health, food, raiment, and all things needful to the perfection of felicity. Now these two being God's kingdom, differ thus; The state of grace is the beginning and entrance to the state of glory; and the state of glory is the perfection of the state of grace. This state of glory is the city; and the state of grace, as it were, the suburbs of it. In this life, we live in the kingdom of grace; but the kingdom of glory, is reserved for the life to come: and this special kingdom of God in both these estates, do we here pray for.

Thy kingdom ] This imports that there is another kingdom, even the kingdom of Satan, which is a kingdom of darkness, full of all disorder and confusion, through sin, which greatly hindereth & annoyeth God's kingdom of grace especially.

Come ] That is, to us men in the world; and then it cometh, when God doth erect & establish the same in their hearts: now unto perfection it comes by 5. degrees; 1. When God gives unto men the outward means of salvation, wherein he doth reveal his grace & favor in Christ; as the Gospel preached, which is therefore called the word of the kingdom, Matth. 13. 19. And so Christ (having relation to his preaching, which he confirmed by miracles, among the Jews) saith, The kingdom of God is come unto you, Luk. 11. 20. and being demanded by the Pharisees, when the kingdom of God should come? he tells them, it was among them, Luk. 17. 21. meaning, that it was brought unto them, by the ministry of John the Baptist, of himself, and of his Disciples; although indeed, it were without profit to many of them. 2. When the word preached enlightens the mind, so as a man knows and understands the mystery of the Gospel, which is the law of this kingdom. 3. When a man is thereby regenerate, and so brought into this kingdom; for by regeneration we have effectual entrance into the state of grace, wherein Christ rules in us by his word and spirit, and we yield subjection unto him. 4. At the ende of this life, when the body goeth to the earth, but the soul to God that gave it, being translated to the joys of heaven, in the glory of this kingdom. 5. At the last judgment, when body and soul being united again, are both made partakers of the glory of this kingdom: and this is the full and perfect coming of it.

So then our request to God in this petition, is to this effect; O Father, let thy kingdom come to us that be pilgrims and strangers here on earth, prepare us for it, and enter us into it, that be yet without; renew us by thy spirit, that we may be subject to thy will, confirm us also in this estate, that our souls after this life, and both soul and body at the day of judgment may be fully glorified: yea, Lord hasten this glory to us, and to all thine elect.

The Uses. 1. Wants to▪ be bewailed.

The wants we are taught to bewail in this petition, either concern our selves, or others. First, we must lament and mourn for our own miserable estate by nature, whereby we are the servants of sin, and so in thralldom and bondage under Satan: sin leads us into bondage, for he that committeth sin, is the servant of sin: and where sin reigneth, there the devil hath dominion. And hence it comes that we rebel so much against the kingdom of God, and refuse to stoop to the scepter of his word. Indeed this bondage is weakened in God's children, but none is wholly freed from it in this life, as Paul's complaint declares; Rom. 7. 14. The law is spiritual, but I am carnal, sold under sin. The natural man is dead in sin, and feels it not; we therefore must labor to feel in our selves this spiritual bondage under sin, and when we feel it, we must bewail it, and so show some life of grace to be in us. This Paul did, Rom. 7. 24. O. wretched man that I am, who shall deliver me from the body of this death! Look as the prisoner feels his bolts and fetters, so sensibly should we feel the chain of sin, wherewith our souls are kept in bondage; and till we feel it, and bewail it, the kingdom of Christ doth not come unto us: we must therefore every day, cry unto Christ our Lord, that he would show himself to be our Redeemer, by breaking the fetters of sin, wherewith our souls are kept in bondage, and giving us that free spirit, which may fully erect his blessed kingdom in our hearts; for where the spirit is, there is liberty, 2. Cor. 3. 17.

Secondly, we must bewail the sins of all the world, in the transgression of God's law, whereby God is dishonored, and his kingdom hindered, and the kingdom of darkness furthered: 2. Pet. 2. 7, 8. Just Lot vexed his righteous soul with the unclean conversation of the wicked of his time. 1. King. 19. 10. When Elias saw the children of Israel forsake God's covenant, break down his altars, and slay his Prophets with the sword, then he became very zealous for the Lord of hosts. Psal. 119. 136. Mine eyes (saith David) gush out with rivers of water, because they keep not thy Law. Vers. 139. My zeal hath even consumed me, because mine enemies have forgotten thy law. Mark. 3. 5. Christ mourned for the hardness of the hearts of the people. and Luke 19. 41, 42. He wept over Jerusalem, for that they knew not the day of their visitation. Now look how these were affected with the reigning sins of their times, so must we also mourn for their sins that reign among us; as Atheisine, and profaneness, contempt of God's word, blasphemy, Sabbath breaking, oppression, cruelty, and pride: all good subjects are grieved much when they see foreign enemies displaie among them banners of victory; how much more then ought the godly to grieve, when they see impiety practiced with an high hand, which is as it were a flag of defiance in the kingdom of Christ, and a special ensign of Satan's triumphing in the increase of his kingdom of darkness? When the devil sees one that hath lived in sin, but cast a look toward the kingdom of Christ, he rageth greatly, and labors by all means to turn him back: and when we see those that have made profession of religion, return again to the lusts of their former ignorance, O it should grieve our souls, and cause us to pray, thy kingdom come. Do we perceive the Turk, or Pope, or any instrument of Satan, either by subtlety or tyranny, to hinder the Gospel preached, which is the scepter of Christ's kingdom, and the aim of God, whereby he pulls men from the kingdom of darkness? O then we should mourn! Or do we see the want of God's ordinance in preaching, sacraments, and discipline, which serve for the furtherance of Christ's kingdom; or the Lord's people committed to ignorant or idle Ministers, to scandalous teachers, either for life or doctrine? In all these we have cause of mourning, and they should stir up our hearts to cry unto the Lord, Thy kingdom come.

Use 2. Graces to be desired.

As we must mourn for the wants and hindrances of Christ's kingdom; so we must hereby learn to have our hearts inflamed with spiritual desires after all helps and furtherances unto God's kingdom, both in our selves and others: as First, for the preaching of the Gospel, and all other divine ordinances, whereby God's kingdom is erected and maintained: our hearts desire to God must be, that these may be set up and continued, where they are wanting, and that God may bless them, where they are vouchsafed. Secondly, that God would enlighten the eyes of our minds, that we may see the wonders of his Law, as David did, that so the Lord's ordinance may be blessed unto us. Thirdly, that we may be wholly subject unto Christ, and that of conscience, not only in our outward behavior, but in mind, and heart, in will, & in all our affections: we must make sure this holy desire be in us indeed, and therefore must deny our selves, and subject our selves wholly unto God, as a willing people to serve him, and none but him; and then we may be sure his kingdom is come unto us. Fourthly, we must desire to be dissolved, and to be with Christ in the kingdom of glory, for this end, that we may make an ende of sinning, and become more obedient subjects unto Christ; yea, wholly ruled by him, though for the good of others, we must be content to live. Fifthly, that Christ would come in judgment, when all things shall be subdued unto God, and all his obedient subjects shall be fully glorified. This we may desire in heart, though we must leave the time to God's good pleasure, still waiting for it by faith in his promise. Sixthly, that God would enlarge his sanctuary here on earth, gather his elect more and more, and still defend and maintain his Church in every place in the world: when these desires affect our souls, then do we truly say, Thy kingdom come.

3. Use. Duties to be practiced.

Whatsoever we ask in prayer, that must we endeavor after in life and conversation, else we mock God, saying well, and doing nothing; First therefore, as we say, Thy kingdom come, so must we seek to meet it, & strive to enter into it; for this end God gives us time to live in this world, that here we might enter the gate of grace, and wait for the fruition of glory: and therefore we must diligently frequent the suburbs of this heavenly Jerusalem, even the preaching of the word, and therein labor both for true humiliation and conversion, or else we cannot enter into this kingdom, Math. 18. 3. John 3. 5. First, we must have the pride of our hearts pulled down, and become as little children, being humbled in our selves through the knowledge of our sins, and the feeling of that misery which is due unto us for them: yea, we must confess them unto God, and cry unto him for mercy, and by this means lay aside this burden, which hinders our entrance into the gate of grace. Secondly, we must be converted and changed by the renewing of our minds, our hearts must cleave unto God, and we must carry therein a resolute purpose not to sin: when these things be in us, we enter into God's kingdom; but till we endeavor after them in some truth, we say in vain, Thy kingdom come.

Secondly, we must be careful to bring forth the fruits of God's kingdom; for therefore doth he send it among men, and for want hereof, doth he take it from them, Matth. 21. 43. Now these fruits are Righteousness, peace, and joy in the holy Ghost, Rom. 14. 17. whereof we have spoken before: all which, we must labor to find in our hearts, and to express in our lives, else this kingdom shall be taken from us, & we shall never see the glory of it.

Thirdly, hence we must learn to be contented in all estates of this life whatsoever, the hope of the glory of this kingdom which we pray for, must swallow up all the sorrows that earthly calamities can bring upon us: This it was that made the Patriarchs to walk contented in the state of Pilgrimes and Strangers here on earth, Hebr. 11. 13, 14. Yea, this renues the inner man, it cheers the heart, and keeps it from fainting, though the outward man perish, to look after the joys of this kingdom, which are the things not seen: and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō, saying, Fear not little flock, it is your Fathers good pleasure to give you the kingdom, Luk. 12. 32.

Fourthly, we must all labor in our places and callings, to bring one another into this kingdom, one neighbor another, & one friend another; Ezek. 18. 30. Return, (saith the Lord to the house of Israel) and cause one another to return. This the Prophet Isaiah noteth as a practice of the subjects of this kingdom, that they shall say one to another, come, let us go up to the mountain of the Lord, Isaiah 2. 3. But masters of families especially, must look to the practice of this duty, and labor to bring God's kingdom into their families: for this ende they must see to these things; First, that there be no manifest or open sin permitted in their families; rid thy house of such a person, if thou canst not reform him, Psalm. 101. 7. Secondly, instruct thy family in the way of the Lord, that they may know to live righteously and uprightly both before God and man. Thirdly, set up and maintain the private worship of God in thy family, join thou with them in holy duties, especially in daily calling upon the name of God. In regard of these and such like duties it is, that the Scripture ascribes salvation to a family, where the master or the governor of the house is converted to the faith. And for the practice hereof, the holy Patriarchs are commended to all posterity: God saith of Abraham, I know him that he will command his sons, and his household after him, that they keep the way of the Lord: and Jacob commands his family to put away their strange gods, and to cleanse themselves: and Joshua professed publicly, that he and his family would serve the Lord.

Fifthly, hence we must learn, every day to prepare our selves to die, for by death our souls enter into the glory of this kingdom, which we pray may come unto us; and therefore we must be ready to receive it every day, that whensoever our King cometh unto us, either by death, or in the last judgment, we may pass from grace to glory. And indeed we cannot with comfort make this petition, unless we be in some measure prepared for death, and that every day. Now being prepared, we must wait, as Job did, every day till our changing come. Look how the godly in the old Testament looked for our Savior Christ's first coming in the flesh; so must we wait for his coming to us, either by death, or judgment, neither must anything dismay us in this waiting, no not death it self; for the sooner we die, the sooner we may enter into glory. And here we may take a view of the monstrous hypocrisy of the world, for who will not say these words, Thy kingdom come? but yet the most men neglect to prepare themselves for entrance into this kingdom; nay many contemn the word and prayer, which are the means whereby we have admittance into the state of grace, and are prepared for the kingdom of glory.

Sixthly, we may here learn of our Savior Christ the practice of humility, and in all things to give all glory to God; for though this kingdom pertain equally to him (as he is God) with the father; yet because he hath it from the father, as he is the son, therefore he will have it wholly attributed unto him; for he teacheth us to say, Our father, thy kingdom come.

Lastly, here observe the necessity of this petition, in respect of our outward estate; for the coming of this kingdom to any estate, is a special cause of prosperity and happiness unto it: for where this kingdom is, God's hand of blessing and protection is in a special manner: here the Lord reigneth, and his glorious and blessed Angels, which are mighty in strength and power, keep watch and guard in that kingdom, and about that people who have the Lord for their King and God. Hence it is, that this our Kingdom hath so long enjoyed peace and protection from many dangerous assaults, because we embrace and profess the Gospel, which is the scepter of God's kingdom; and if we could do it in sincerity, and walk worthy of the Lord our King, our prosperity should be as the stoods, and our peace as the Sun and Moon in heaven. And therefore they that love the peace of this kingdom, must embrace and obey the Gospel, and pray for the happy and flourishing estate thereof, for therein stands our peace.

The Coherence. This petition dependeth on both the former thus; as a means whereby we do that which we desire in the first petition; for God's name is glorified, when his will is done: and as a manifestation of that which we desire in the second petition, for there we pray, that God's kingdom may come unto us, and he rule in our hearts by his word and spirit: now here we crave that we may do his will, and so testisie our selves to be his loyal subjects.

The meaning. This petition is propounded in a comparison, which naturally standeth thus; As thy will is done in heaven, so let thy will be done in earth: And it hath two parts; The first respects the grace of obedience which we pray for, Thy will be done in earth: The second shows the right manner of performing it, as it is in heaven.

For the first, Thy will, &c. God's will is only one, considered in it self, as God is one; yet for our understanding, it may be thus distinguished: It is either absolute, or revealed. God's absolute will, is the will of his good pleasure, whereby according to his eternal counsel, he determines of all things, what shall be done, or what shall not be done, and in what manner. This absolute will extendeth over all creatures, and over all their actions: Ephes. 1. 11. We are predestinate according to the purpose of him that worketh all things after the counsel of his own will. Roman. 9. 19. Who hath resisted his will? Matth. 10. 26. Without this will of God, a sparrow cannot fall to the ground. And this absolute will of God is hidden from us, till God reveal it by the event. God's revealed will, is the sacred doctrine of God in his word, whereby he signifieth unto man, so far as concerns his happiness and salvation, what he ought to do, or what he ought not to do. This is not God's absolute will, but rather an effect thereof concerning man, revealing unto him, not what he simply and absolutely willeth to be done, for that must needs be done; but what is pleasing or displeasing unto him, done by man, and what he will have man to do, or not to do, if he desire to come to life, and would not be condemned. And this revealed will comprehendeth both the Law and the Gospel, with all their commandments, prohibitions, threatenings, exhortations, promises, & such like, whereto the Apostle hath relation, when he saith, Prove what is the good will of God, and acceptable, Rom. 12. 2.

Now this distinction of God's will being according to the Scripture, hath his use in this place; for when we say, Thy will be done, we mean not the absolute, but the revealed will of God. Reasons. I. The absolute will of God is always done, & cannot be resisted; My counsel shall stand (saith the Lord) and I will do whatsoever I will: and again, Who hath resisted his will? that is, his absolute will; for his revealed will is generally transgressed by men, and men do that which seemeth good in their own eyes, notwithstanding God reveal his will to the contrary. II. A man may sometime dissent from the absolute will of God without sinning, so be it he still submit himself to the will of God, resting therein, when it is revealed. Thus Abraham prayed for the safety of Sodom (yet submissiuely) which God willed and decreed to destroy: and David prayed for the life of his child, which God would have to die: and our Savior Christ, prayed for the remooual of that cup which God had absolutely decreed he should drink of, yet submitting his will unto his fathers. And Paul according to his Apostolic function, desired to preach the Gospel in Bythin • a, but the spirit suffered him not; which showeth plainly it was not the will of God that he should preach there, and yet he desired it religiously without sin, as did the rest before mentioned. And as in will, so in affection a man may dissent from God's absolute will without sin: Christ as the son of God, knew his Fathers will, concerning the destruction of Jerusalem, and yet he wept for it, in a tender compassion over their misery to come: and so the brethren at Cesarea, wept and lamented for Paul's going to Jerusalem, though Agabus prophesied that God would have it so: neither must this seem strange unto us, for two things may remain both good, and yet differ one from the other; & so may man's created will differ from God's absolute and uncreated will, and yet both remain good.

Having found that this petition must be understood of the revealed will of God, we now come to search out the special branches of God's revealed will; which we shall find in several places of the holy Scripture. The first, is the conversion of a sinner, Ezekiel 33. 11. As I live (saith the Lord) I will not the death of a sinner, but that the wicked turn from his way and live. The second, is that we deny our selves, and rely wholly on our Savior Christ Jesus for life and salvation: John 6. 40. This is the will of God, that he that seeth the son, and believeth in him should have everlasting life; and I will raise him up at the last day. The third, is our sanctification in soul, and body, and spirit: 1. Thess. 4. 3. This is the will of God, even your sanctification. The fourth, is that everyone that lives in the church of God, beside his general calling of a Christian, should have a particular calling to live in, wherein he must seek the glory of God, in the good of others: 1. Cor. 7. 20. Let every man abide in the same vocation wherein he is called; and therein walk with God, v. 24. The fi • t part of God's will, is to subject our selves unto the hand of God in all crosses and afflictions whatsoever: when the brethren at Cesarea saw Paul's resolution to go to Jerusalem, notwithstanding the bonds that there remained for him, they said (as it were expounding this petition) the will of the Lord be done, Act. 21. 14.

Be done ] According to the Scripture there be two degrees of doing God's will; the first is prescribed in the Gospel, to wit, a sincere endeavor and strife according to all the power of grace that God hath given us, to do the will of God; and this especially is here meant. The second is commanded in the Law, and it is a fulfilling of God's will, doing that which God commandeth in that manner of perfection which he commandeth: but this is not attained unto in this life: and therefore our desire of God in this petition is, that he would give us grace, sincerely to endeavor to do his whole will here on earth, and to hasten that time and state unto us, wherein we shall do it perfectly as the Law requires.

1. Use. Wants to be bewailed both in our selves and others.

• I. This petition teacheth us to bewail our natural disposition whereby we are prone to rebel against the will of God, being wholly bent to disobedience in doing that which is evil.
• II. We must bewail our natural hypocrisy, even that which remaineth in us after grace received: for though we may say these words, yet we cannot possibly have our hearts affected with such a perfect desire after obedience to God's will, as we ought to have.
• III. Though we have never so much grace, yet here we must lament and bewail our want of obedience in all good duties: for though we give our selves to do good things, yet the best of us all fail in the manner of doing them, as in hearing the word, in receiving the Sacraments, and prayer; so as we must be humbled for our wants, and confess that we are unprofitable servants, when we have done all that is commanded us, Luk. 17. 10.

Secondly, we must bewail the sins of others, whereby they disobey the will of God, and so rebel against him; hereby God is dishonored, and therefore in zeal of God's glory, and love to our brethren, we must be grieved when others sin. Thus was David affected, Psal. 119. 136. and Paul, 2. Cor. 12. 21. I fear least when I come unto you, my God abase me among you, and I shall bewail many of them that have sinned already.

2. Use. Graces to be desired.

As we must bewail the wants that hinder the doing of God's will in our selves and others; so we must stir up our hearts unto heavenly desires after those graces whereby God's will may be done. As first, that we may have grace to deny our selves, our own wills and affections; for naturally we are herein unlike God, and like the devil: and this must everyone learn that would be Christ's disciple, Luke 9. v. 23.

Secondly, that God would incline and dispose our hearts towards his holy word, that we may not only know, but obey God's revealed will. This was David's usual request, Psalm. 119. 27. Make me to understand the way of thy testimonies: and 36. Incline my heart unto thy testimonies. For how should we do the will of God, unless we know it? and how shall we know it, unless our hearts affect the means of grace and of obedience.

Thirdly, that God would hasten that time and state unto us, wherein we shall perfectly do the will of God, that is our state of glory.

Fourthly, that under every cross which God shall lay upon us, we may possess our souls with patience, & so subject our selves to God's absolute will. Thus Paul prays in behalf of the Colossians, that God would strengthen them by the power of his might, unto all patience & long suffering with joyfulness, Colos. 1. 12.

Fifthly, that God would turn the hearts of men from sin, & bring them everywhere to the obedience of his will.

3. Use. Duties to be practiced.

Because we must seek to practice that which we ask in prayer, therefore hereby we are also taught to endeavor our selves after these good duties; First, to prove what is the good will of God, and acceptable: Rom. 12. 2. We must by often trial of our actions by the word of God, become expert in God's will; use in all things makes perfect, and therefore in all our affairs we must consult with God, whether the things we go about be agreeable to his will. Most men will have an eye to the laws of the land in their civil affairs, as in buying and selling; and why should we not be as wife for our souls, in the matters of God? Do we not dissemble with God, when we say with our tongues, Thy will be done, and yet in life and conversation, have no regard to square our works thereby?

Secondly, we must be strict in the matter of sin, making conscience of every evil way; yea, even of the first motions unto sin, that never come to consent: for this petition for obedience, respects not only our words and deeds, but our secret thoughts; for even they must be brought to obedience to God, 2. Cor. 10. 5.

Thirdly, we must seek to cut off all things that hinder us from doing God's will, we must mortify and crucify the lusts of the flesh, and all sinful motions of our corrupt hearts; for these make us rebels against God in transgressing his will. This is a hard thing to do, and unto a natural man of himself altogether impossible, and therefore we must use spiritual means, for the deeds of the flesh must be mortified by the spirit, Roman. 8. 13. Now the ground of this work is the death of our Savior Christ, applied by faith to our corrupt heart; for the old man is crucified with him, (as the Apostle Paul saith) that the body of sin might be destroyed, that henceforth we should not serve sin, Roman. 6. 6. This therefore must we do, if we think our selves to have part in Christ; we must persuade our hearts, that when our Savior Christ was upon the cross in our room and stead, bearing the punishment of our sins, then were we, in regard of the old man, crucified with him; the virtue and efficacy whereof, we shall undoubtedly find in our selves, for the mortifying of sin, when we do truly believe; for our fellowship with Christ, begins in his death; and if we be dead to sin, how can the motions thereof yet live and reign in us? When a malefactor is put to death, he ceaseth from his bad courses; and so, if our corruption be crucified with our Savior Christ, it must not reign in our hearts, to bring forth the fruits of sin. Let us therefore meditate on the death of our Savior Christ, and apply it to our selves by faith, and consider the vileness of our sins, in the bitterness of his passion; and then no doubt we shall be moved to strive against evil motions: for if we be Christ's, we have crucified the flesh with the affections and lusts, Gal. 5. 24.

Fourthly, we must not live inordinately, but in that sort which God enjoineth Christians in his word: everyone must have a double calling; the general calling of a Christian, common to all that live in the Church, concerning the service of God, in righteousness and holiness; and a particular lawful calling, in some set state of life, tending to the good of the Church, common wealth, or family, wherein a man must glorify God in the good of men: this is to live in order, & he that wanteth both, or one of these, lives inordinately; for God would have every man to abide in that vocation wherein he hath called him: everyone therefore according to his gift and grace received of God, must live in a lawful calling, and he that doth not so, resisteth God's will. Whereby we see, that wandering beggars are not to be suffered in Church or common wealth; for they live without any calling, and so transgress God's will: yea their course of life is here also condemned, that spend their life in sports and gaming; for such a life is rebellion against God, who will be glorified in works done by virtue of our lawful calling.

Fifthly, it is the will of God, that through manifold afflictions we should enter into his kingdom; and therefore when any cross befalls us walking in our lawful callings, we must endeavor to subject our selves patiently, to the will of God therein: in prosperity we are cheerful and thankful, but when affliction comes, our nature would repine: O remember, we say in all estates, Thy will be done: and therefore in the most bitter crosses that can befall us, we must labor to say with Job, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord, Job. 1. 21. So did the Prophet David, being banished his kingdom by his own son, 2. Sam. 15. 26. But if he thus say, Behold, I have no delight in thee, behold, here I am, let him do to me, as seemeth good in his eyes: and Chapter 16. 10, 11. when Shimei cursed him, he stayed Abisna • from revenge, upon consideration of God's will to have it so; saying, Suffer him to curse, for the Lord hath bidden him.

Having spoken of the grace of obedience desired in this petition, we now come to the manner how it must be performed; to wit, In earth as it is in heaven: that is, of us men living on earth, as the blessed Angels and glorified Saints do it in heaven: for the Angels that excel in strength, do God's commandments, in obeying the voice of his word. And because this exposition is generally received, I will not stand to prove it; this only we must remember, that here we pray not to perform obedience equal in measure and degree, to the obedience of the Saints & Angels in heaven, but such as is like unto it; for this note of comparison here imports a likeness and resemblance, and not equality.

Now this likeness here stands in 4. things; First, in cheerfulness & willingness, for the holy angels obey the commandment of God freely, and readily, without murmuring or constraint: for this cause they are said to come and stand before God, Job. 1. 6. and to behold his face, Matth. 18. 10. to express their voluntary service unto God: and so should God's children obey God, as Paul speaketh of Philemon's beneficence, it must not be as it were of necessity, but willingly. As in the case of Alms-giving, God loves a cheerful giver, so in all obedience, he likes a cheerful doing; and therefore he saith, if there be first a willing mind, it is accepted according to that a man hath. In this regard, Peter besought the Elders, to feed the flock of God, depending on them, and to care for it; not by constraint, but willingly; not for filthy lucre, but of a ready mind: and the Apostle Paul saith, If I do it willingly, I have a reward. This virtue the Prophet David expressed notably, Psalm. 40. 6, 7, 8, when God as it were bored new ears in his soul, then he said, L •• I come, I desired to do thy will.

Secondly, in Prioritie, for the Angels prefer to do the will of God, before all other things; and therefore they are said to stand in his presence continually, as it were waiting upon his pleasure: and the like affection for obedience unto God, must be in all his children. This Abraham notably testifies, when at God's command he would have killed Isaac; testifying thereby, that he preferred obedience unto God, before the dearest thing in the world: this also we may see in David, Psalm. 119. 14. I have had as great delight in the way of thy testimonies, as in all riches: and verse 127. I love thy commandments above gold, yea above much fine gold: and in our Savior Christ, who said, when he was weary and hungry, My meat is to do the will of him that sent me, and to finish h •• work, John, 4. 34.

Thirdly, in speed, and quickness; for the Angels do God's will without all delaie or slackenesse, which the Scripture signifies by their wings and flying, which it ascribeth unto them: and the like alacrity should God's children show in their obedience unto God, Psal. 119. 60. I made hast and delayed not to keep thy commandments.

Fourthly, in faithfulness; the Angels do not God's will by halves or peace-meal, but thoroughly and perfectly, wherein soever God employeth them; and so should we be faithful in doing God's will, endeavoring to yield sincere obedience, not to some, but to all God's commandments which concern us, Psalm 119. 6. I shall not be confounded when I have respect unto all thy commandments. 2. Kings 23. 25. King Josiah turned to the Lord, with all his soul, with all his heart, and with all his might, according to all the law of Moses: an example to be followed of all God's children, that so they may be like to the blessed Angels.

The 1. Use. Wants to be bewailed.

First, this pattern of Angelical obedience here propounded for our imitation, must teach us to acknowledge and bewail the natural hardness, deadness, and untowardness of our hearts, in yielding obedience unto the will of God: if we feel not this dull and untoward heart, we may suspect our selves of the want of grace, for every gracious heart feels it, more or less, and bewails it unto God: and so must we do, if we say in truth, Thy will be done, in earth as it is in heaven.

Secondly, we must here also bewail the want of sincerity and faithfulness in doing God's will: our maimed and halte obedience, shows how far we come short of this Angelical example: many content themselves with the outward service of the body, and never regard the inward worship of the heart; and others have respect to outward duties of piety, that concern God, but for uprightness and mercy towards men, they little regard: this the Angels do not.

2. Use. Graces to be desired.

Hereby also we must learn to pray for the spirit of freedom, whereby we may be delivered from the bondage of corruption, and so may the more freely, and cheerfully, and heartily endeavor to do God's will: Psal. 51. 12. Restore to me the joy of thy salvation, and stablish me by thy free spirit: the holy Ghost is therefore called the free spirit, because it gives liberty from the bondage of sin, and makes the heart free, and forward, and cheerful in God's service: for where the spirit of the Lord is, there is liberty. 2. Cor. 3. 17.

3. Use. Duties to be practiced.

Because we must practice the good things we pray for, therefore here we are taught to frame our lives to an holy Imitation of the blessed Angels. Though we cannot attain to the measure of their obedience, yet we must endeavor after their manner of obedience, in readiness, &c. and so by following them begin our heaven in this world. This will not stand with their humor who account zeal in religion, affected preciseness: but such as call God father in sincerity, must set before them the obedience of the holy Angels, as a pattern for their imitation. Now in them we may obscrue these things for us to follow.

First, they desired before Christ's incarnation, to look into the mystery of our redemption wrought by Christ, 1. Pet. 1. 12. although it concern them not as it doth us: for they never fell, and they are established by another grace then of redemption: now herein we must follow the Angels, or (if it were possible) go beyond them, for Christ took not the Angels, but the seed of Abraham: his redemption concerns us, and therefore we much more must be diligent searchers out of this mystery in the Gospel.

Secondly, the Angels are maintainers of true religion, and of the worship of God: for the law was given by Angels, Gal. 3. 19. The most of Daniel's visions were shown by an Angel; and so was the revelation unto John, Revel. 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundry times. They are enemies to Idolatry; for, Apoc. 19. 10. when John would have worshipped the Angel, he forbad him, saying, See thou do it not, worship God: herein also we must be followers of Angels, by furthering the Gospel and true worship of God to the uttermost of our power; by hindering all Idolatry, and showing our selves enemies to all the enemies of God and of his truth.

Thirdly, the Angels were always serviceable unto Christ; they brought the tidings of his birth to the shepherds, Luk. 2. 9, 10. they ministered unto him in his temptation, Mat. 4. 11. in his Agony, Luk. 22. 43. in his resurrection, Math. 28. 2. and ascension, Act. 1. 10. & so should we perform unto Christ all the service we can.

Fourthly, they spend their time in praising and lawding the name of God: and so should we labor to have our hearts enlarged for his glory, and our mouths filled with his praises.

Fifthly, they be serviceable for our good, if we be God's children, though they be far better then we are; Heb. 1. 14. They are ministering spirits sent forth to minister for their sakes which shall be heirs of salvation. Psal. 91. 12. They are as nurces to bear God's children in their hands: Psal. 34. 7. The Angel of the Lord pitcheth round about them that fear him: And all this they do unto us of love, as though it were not enjoined them: So we after their example must employ our selves in soul and body, calling, credit, and all we have for the good of men.

Sixthly, the Angels are joyful when sinners are humbled and converted from sin unto God: Luk. 15. 10. and they are grieved when men by sin dishonor God. And the like affections should be in us, we should mourn for all sin in our selves and others, whereby God is dishonored; and have our hearts to leap for joy, when sinners repent and turn unto God. In the world to come we shall be like the Angels of heaven in glory, Math. 22. 30. let us therefore here testify this hope by beginning our heaven upon earth, in becoming like to the Angels, though not in glory yet in obedience.

Here lastly observe, what honor we are to give to the Angels of heaven, namely the honor of Imitation, becoming like unto them in obedience, and treading in the steps of their virtues: but for the honor of invocation, that is due to God alone, and we must not give it to Angels: damnable therefore is the doctrine and practice of the Church of Rome, who pray unto the Angels, and give unto them the honor of God in religious worship.

The coherence. Hitherto we have handled the petitions that concern God's golrie; now we come to the petitions that concern our selves, as the word Us, doth plainly show, in these three which follow: and they depend upon the former, as an explication of the manner of our obedience; for there we asked grace to do God's will; and here we pray for those blessings and mercies wherein we may express our obedience; for we do God's will, when we depend upon his providence for the blessings of this life; when we rely upon his mercy, for the pardon of our sins, and trust in his power for strength against temptation and deliverance from evil. Now then to come particularly to this fourth petition; having in the former craved grace to do God's will in our particular callings, here we pray for such sufficiency of all temporal blessings, whereby we may glorify God therein.

In the handling of this petition, six points are to be considered: 1. what we ask; Bread: 2. what bread we ask, daily bread: 3. whose bread, ours: 4. for what time, this day: 5. to whom, to us: 6. whence we would have it: by gift from God, give us.

For the first: The thing we ask is Bread. But what is meant by Bread, is not agreed upon: some expound it spiritually of Christ's body and blood, the food of the soul in the word and Sacraments. But the unfitness of this exposition we shall see by the weakness of their reasons alleged for it. First, they say, it is not meet that in so heavenly a prayer, we should ask so base a thing as material bread of our heavenly father. Ans. If God command us to ask him bread, and to depend upon him for it, we must not judge basely of it: now in this chapter God commands us to depend upon him for food to eat: yea, 1. Pet. 5. 7. we must cast all our care on him: and Jacob's practice in praying for bread to eat, Gen. 28. 20. and Agurs praying for a competency in outward things, Prov. 30. 8. declare plainly the lawfulness thereof. Secondly (they say) we must first seek God's kingdom and his righteousness, and then all these things shall be cast upon us, v. 33. Ans. Distrustfull and distracting care is there only forbidden, but a moderate care is there allowed, and therefore prayer for them is undoubtedly lawful.

The second opinion touching Bread is of the Papists, to wit, that here we ask not only all necessary sustenance for the body, but much more all spiritual food, namely, the blessed Sacrament, which is Christ the bread of life. But neither is this so fit: for first, we prayed for spiritual things directly in the second petition. Secondly, sacramental bread cannot here be meant, because it was not ordained when Christ taught his Disciples this prayer. Thirdly, their exposition is against their own practice: for if by bread, were meant Christ in the Sacrament, then the people should be fed therewith every day, which they bar them frō.

The third opinion is, that by bread is meant corporal food and blessings necessary to temporal life only: and this I take to be the truth for these reasons, which also make against the former expositions. First, S. Luke, the best interpreter of our Savior Christ, expounds the words, of bread that serves for the day: that is, for every day, Luk. 11. 3. and therefore it must needs be bodily: for spiritual food once truly received, serves not for a day, but forever, John. 4. 14. Secondly, this is a perfect platform of prayer, and therefore must contain petition for temporal blessings, else it were not perfect: now we cannot comprehend our requests for temporal blessings under any other petition but this only, and therefore Christ here propoundeth them.

Now properly, bread imports that sustenance made of grain which is fit and convenient for man's bodily nourishment, such as Melchizedek brought out to Abraham and his company, with wine for their refreshing, Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water. But more generally it is taken for all kind of food whatsoever, whereby life is preserved: in which sense goats milk is called bread, Prov. 27. 27. and the fruit of trees, Ier. 11. 19. and all things that pass too and fro in traffic, Prov. 31. 14. Now in this place it must be taken in a general sense, not only for bread, but for all other necessary food, and for raiment also, with health, peace, liberty; and all other things that are meet and needful for the good outward estate of man, of family, or common wealth.

The uses. 1. In that Christ bids us pray for bread and not for dainties; hereby he would teach us to beware of covetousness, the common sin of our nature whereby we are discontent with our estate, & murmur with the Israelites, if we have no more but Manna: but we must strive against this corruption, and say with David, Lord, incline my heart unto thy testimonies, and not unto covetousness, Psal. 119. 36.

Secondly, we must hereby also learn to practice sobriety and moderation in diet, apparel, and all other things appertaining to this life, using them so as we may be the fitter for our callings, and the service of God, and so bettered thereby and not made worse.

Thirdly, this must teach us contentation with that place and state of li • e, and measure of wealth which God gives us: for we must ask bread only, that is, things necessary, and therefore if God give us things necessary we must be therewith content: and our corrupt mind must not be judge herein, but what God bestows upon our sober use of lawful means within our calling, that must we judge to be our portion: 1. Tim. 6. 8. If we have food and raiment, let us therewith be content. This was Paul's practice, I can be abased, & I can abound: everywhere in all things I am instructed both to be full and to be hungry, to abound and to have want. The Israelites in the wilderness were not content with Manna, but would needs have flesh to eat, and God gave them their desire, but while the flesh was in their mouths, his wrath fell upon them: therefore let us lust after no more then God gives upon our sober use of lawful means, least in seeking more, we draw God's curse upon us. But, alas, few are content with their estate, the yeoman will be like the gentleman in attire and diet; and the gentleman like the noble man; and hence comes usury, oppression, injustice, and much ungodliness; hence it comes that God's judgment in dearth is increased upon the poor, because men make no conscience of the means, so they may benefit and enrich themselves, and get aloft: but beware of God's curse with thine advancement; unless God change thine estate, rest contented with that which is present, and be thankful for it: for better is a little with the fear of God, then great treasure and trouble therewith, Prov. 15. 16. now what trouble like the wrath of God, and therefore be content with that which God sendeth in the use of lawful means.

Fourthly, must we ask of God every bit of bread we eat? then away with all chance and fortune, and let us learn to acknowledge God's providence in all things.

Fifthly, must God's children ask of God their daily food and receive it as a gift of mercy from the hand of their father? then away with merit by man's works, for if bread be of mercy, life everlasting cannot be of merit on man's part.

Lastly, this petition ministereth unto us a notable ground of contentation against distrustful care, for that which Christ bids us ask, God undoubtedly will give, because it is according to his will: and therefore the child of God may assure himself of things sufficient for this life, in the sober use of lawful means; and look if temporal blessings fail, for a good supply in spiritual graces.

Here a question may be asked, seeing we ask of God but bread only, that is, things necessary for this life, whether may we use the creatures of God for our delight? Answ. We may use the outward blessings of God for our honest delight, Eccles. 5. 17. Behold what I have seen good, that it is comely, to eat and to drink and to take pleasure in all his labor wherein man travaileth under the sun: yet three caveats must be remembered, lest we abuse our liberty in this delight: I. we must see God to give us not only things necessary, but for delight: II. in our delight and pleasure we must so moderate our affections, that they be not taken up with these earthly things, nor hereby withdrawn or hindered from things heavenly and spiritual: III. Our principal joy must be in spiritual food, even in Christ crucified, and in our true communion with him in his body and blood: all our delight must stoop to this, and out of Christ we must count nothing joyous.

II. Point. What bread: daily bread. The word in the orginall signifieth bread put to our substances day by day; that is, such bread as serves to preserve health and life from day today: this Agur calls bread or food convenient for him, Prov. 30. 8.

The use. In this second point we learn two things. First, that it is lawful to ask temporal blessings at the hands of God, for he is our merciful father and bids us so to do; which serveth to confirm the former exposition of this article. Secondly, that we ought to have a moderate care to preserve our bodily life and health, in the diligent use of all lawful means; for what we pray for we must endeavor to do. The sixth commandment saith, Thou shalt not kill; wherein the Lord enjoineth us by all good means to preserve our own and our neighbors life. And this we must do for two causes especially: first, that we may do all the good we can to that Church, Commonwealth, and family whereof we are members: secondly, that we may have a sufficient time to prepare our selves for heaven: for death will come, and the day of judgment; and after death there is no wisdom, nor counsel, work, nor invention: therefore now must we prepare our selves for God, that we may be ready to receive him at his coming; and he that is prepared for the Lord hath lived well and long enough, but without this our life is spent in vain.

III. Point. Whose bread do we pray for, our own, not other men's. But how doth bread or any other temporal blessing become ours? Ans. First, when we have true right thereto before God: secondly, when we have lawful possession thereof before men. Our right before God is needful, for we lost all in Adam, and have recovery of our right in the creatures only in Christ Jesus, when by saith we become his members: 1. Cor. 3. 22. All things are yours, & you are Christ's. And yet for all this, the child of God may not use all things as his own though he have right thereto in Christ, unless by God's providence he have also lawful right thereto or possession thereof before men, as by lawful gift, purchase, labor, or such like. Indeed right in Christ is the chief title, but yet right before men is also necessary: for Christian liberty doth not abolish good orders in civil estates, but establish them rather: Christ is no enemy to Caesar; and therefore the Scripture enjoins every man to eat his own bread, 2. Thess. 3. 12. that is, such whereto he hath right in Christ by faith, and also enjoyeth by God's providence in some honest means allowed of men; for by good orders established among men, we are put into possession of those things whereto we have right in Christ.

The use. I. Here we learn to receive our bread from God, or any other temporal blessing we enjoy as a fruit of Christ's passion; and indeed Christ crucified is the foundation of every good gift and blessing of God. As for infidels and wicked men who possess and use many temporal blessings, it must be granted that they have right thereto before men; but yet having no part in Christ crucified, they want the true foundation, and so are no better then usurpers before God, for which one day they must be called to reckoning. If this point were learned, men would show more conscience in getting, and more reverence and thankfulness in using God's temporal blessings, then usually they do: there would be less riot and excess in diet & attire, and less abuse of all God's creatures: for the meditation of this price of our restitution, would restrain us from dishonoring God in any of his blessings.

II. This petition for our own bread, teacheth us that everyone should have a lawful calling, and therein so employ himself that he may eat his own bread, 2. Thess. 3. 12. No man ought to live out of a lawful calling, nor yet idly therein; the master must banish idleness out of his family; and the magistrate out of the commonwealth: vagrant persons ought not to be tolerated, for such eat not their own bread.

III. Here is condemned all fraud, injustice, and cruelty, in the getting of temporal blessings, for we pray for our own bread; but that which is so gotten, is not our own, but others: neither will the gamesters gain, nor that which is got by lotterie, stand with this petition: for this is not to labor the thing that good is, as the Apostle requireth, Eph. 4. 28. neither are they sanctified means of getting. Quest. If this bread be our own, what need we to ask it? Ans. We ask it for good causes though it be our own: for in bread there be two things; the substance of bread, and the blessing of God therein, which in Scripture is called the staff of bread, which is that virtue and power therein, whereby it nourisheth: for herein it fareth with bread, as it doth with an old man, take away his staff and he cannot stand but falleth; so take away God's blessing from bread, and it becomes unprofitable, and nourisheth not. Now because we may have the substance of bread, and yet want the blessing upon it; we may have our garners full, and yet be poor: we may eat, and not be satisfied; fill our bellies, and yet be hungry, therefore we pray to God for bread; that so we may have not only the substance, but the blessing of God therewithal: for which cause Princes must as well make this petition as the poorest beggars.

IV. Point. For what time do we ask bread: not for a month or a year, but for this day, or as Luke hath it, according to the day, Luk. 11. 3. that is, meet and convenient for this present day.

The use. In this circumstance of time, we are taught; first, to bewail our distrustfulness in God's providence for temporal blessings, as food, raiment, &c.

Secondly, to acknowledge God's particular providence upon us from day today, whereon we must depend and cast our selves continually for all things needful, though we see no reason thereof. Thus did Abraham, when he was about to sacrifice his son; for when Isaac asked, where is the sacrifice? Abraham answered; my son, God will provide, Gen. 22. 8. and so he did, verse. 13. whereupon Abraham in memory of this singular work of God's providence, called the name of the place, Jehovah ijreh, God will provide, v. 14. A most worthy president for every man in the way of obedience, to depend upon God's providence for all things needful, endeavoring to see his disposing hand in all things that fall out good or bad.

Thirdly, to moderate our care in seeking for the blessings of this life: we must have care to provide things honest and necessary; and for this ende must exercise our selves in the use of lawful means, otherwise we shall tempt God; but yet our care must be so moderate, that we still depend upon our heavenly fathers care and providence for us, who bids us ask him bread for every day: and thus we shall have enough, when as distrustful and immoderate care shall help us nothing. When the Israelites lived by Manna, which God gave them from heaven, they were commanded to gather but for one day, and to reserve none of it till the morrow; whereby God would teach them to depend upon his daily providence: which while they did, they had sufficient, and that which was good; but when through covetousness they would needs gather more then for the day, and so reserved of it till the morning, God's curse light upon it; for it was full of worms and stank: and afterward when they began to dislike Manna, and were not content with his providence, but lusted after flesh, he gave them their desire, but withal his wrath fell upon them while the flesh was between their teeth before it was chewed, v. 33. and so it will be with us if we distrust in God: but if we learn and practice this dependence on God's particular providence, we shall have experience of his goodness, though ordinary means fail, either by supply, as 1. king. 17. 6. or by patience to bear the want.

Fourthly, here we have a good ground of that holy practice of God's children in sanctifying their meat and drink by prayer and thanksgiving: for here we are taught to pray for temporal blessings, and therefore when we have them and use them, we should glorify God by prayer and thanksgiving for his blessing upon them: the reason hereof is great: for first, hereby we are distinguished from brute beasts, who live upon God's blessings, but yet cannot praise him as man may do: secondly, hereby we testify our right and interest into God's creatures by Jesus Christ, which we lost in Adam, for true prayer is a fruit of faith, and by faith we are made partakers of Christ Jesus: thirdly, such is our corruption by nature, that we are prone to abuse all God's blessings, and therefore we must pray for grace to use them moderately and thankfully.

Fifthly, here we may learn how to frame our daily prayers to God, for this circumstance of time must be referred to every petition; and therefore this must be our practice, every day to pray for grace to glorify God's name, to yield obedience to his will, to have our sins forgiven, and so for the rest.

V. Point. For whom do we ask bread; not for our selves alone but for our brethren; Give us: which serves to teach us brotherly love, which seeketh not her own things only, but is bountiful towards others seeking their good also. And indeed here we are but stewards of God's temporal blessings, and therefore may not employ them as we will, but for his glory who is our absolute Lord: now his direction is to this effect; that first, we should glorify God with our temporal goods, employing them for the maintenance of his worship and of true religion. Secondly, that we should employ them for the common good, in the relief of the poor, and other necessary duties for the commonwealth. Thirdly, that we should provide for our own, especially them of our family, that we may live in peace and quietness, and so the better prepare our selves for the life to come.

VI. Point. From whom must we look to receive our bread; namely from God; for we say unto him that is our father in Christ, Give us: which teacheth us, that though we be his children, and so have right to temporal blessings, yet whatsoever we have, we must know it comes from God, and must receive and use it as from his hand. And this we shall do if we sanctify the creatures of God unto our temporal use: for every creature of God is good if it be sanctified in his use. Now the creature is sanctified not as man is, when the spirit of God worketh in him, abolishing corruption and renewing grace; nor yet as the elements in the sacraments are sanctified, which are set apart by God to an holy and spiritual use, to be seals and pledges of grace; but when it is made fit to our temporal civil use, which is done by the word and prayer, 1. Tim. 4. 4. Where, by the word is meant; first, the word of creation, whereby God in the beginning fitted the creature for man's use, and gave him power and sovereignty over it: secondly, the word of restitution, whereby after the fall and after the flood he granted unto man the use of his creatures, Gen. 9. 3. thirdly, the word of the Gospel concerning our Christian liberty wherein he hath enlarged our use in the creatures of God, Act. 10. 15. And by prayer, we desire God to give his power unto the creatures, and his blessing upon them to serve for our good and comfort; as also to give us grace to receive them as from his hand, and to use them to his glory. If we could learn and practice this duty, we should have more comfort in the creatures then yet we have; yea it would restrain us from fraud, oppression, cruelty, and from pride and vanity in getting and using all God's blessings: for if we were persuaded that all temporal blessings came from his hand, how durst we sin against him either in getting or using of them?

Secondly, in that after our labor and diligence in our callings we must still pray to God to give us bread, we must learn to observe that order of causes which God hath set in the producing of all temporal blessings for his life: for not only food and raiment, but our labor and diligence thereabout are secondary causes, depending upon the blessing of God, which is the first cause of all, disposing and ordering all things unto goodness: for it comes from God that meat doth feed us, and clothes do keep us warm. If he say unto stones, become bread, they shall feed us, Matth. 4. 4. yea, in the want of bread he can preserve strength for many days, Exod. 34. 8. and 1. king. 19. 8. yea, if he speak the word, poison shall become bread and nourish us: but without his blessing nothing can do us good: Psal. 127. 1, 2. Except the Lord build the house, they labor in vain that build it: we therefore must learn to rely upon God's providence for a blessing on all our labor and study, and wait for his blessing in all the means we use for our good and comfort, for he is our life, our health, and preservation.

I. The Coherence. Christ having taught us in the former petition to pray for temporal blessings, and for grace to rely upon God's provident dispensation for the things of this life, doth in this petition and the next, direct us to ask spiritual blessings for our selves, to wit, remission of our sins, and strength against temptation: and the reason of this order is this; Christ makes the former petition a step unto these: for a man must rest upon God's providence for the preservation of his body, that will rely upon his mercy for the salvation of his soul: he that cannot be persuaded that God will give him bread, will hardly be resolved that he will forgive him his sins.

Where, first we may note what is the faith of worldlings: they do not trust in God for food, raiment, and other temporal blessings; how then can we say that their faith is sound for eternal mercies? Isa. 28. 16. He that believeth will not make hast, but will stay God's leisure, waiting for his blessings whereof he stands in need: But is this the practice of the world? no verily; for let a cross come, and men will not stick to use unlawful means for their deliverance: and so they deal, when hope of gain is offered, making little conscience of fraud, lying, oppression, &c. and so making hast to be rich, they overrun the provident hand of God, that would lead them by ordinary lawful means.

Secondly, hence we learn how to enjoy and use all temporal blessings, food, raiment, & such like; namely, as helps and means to draw us towards God's mercy in Christ. Thus did Jacob, Gen. 28. 20. 21.. If God will be with me, and give me bread to eat and clothes to put on,—then shall the Lord be my God: John. 6. 27. Christ bids those whom he had fed miraculously, when they sought him afterward for outward things, that they should not labor for that food which perisheth resting therein, but for that which endureth unto everlasting life; leading them from bodily care and labor, to that which is heavenly and spiritual.

To come to the petition, wherein we will handle, first the necessity of it; then the meaning; and lastly the uses.

For the first: This petition may seem to be needless; for they that make it are God's children, who have all their sins forgiven them, both past, present, and to come. Ans. This indeed must be the daily petition of all God's children in this world, and the necessity of it is great; for howsoever in the purpose of God all sins are pardoned to true believers; yea, all sins past repented of, are so forgiven, that they shall never be again imputed: yet sins present, and to come, are not actually pardoned, till they be repented of. This experience teacheth, for who can feel the assurance of mercy for any sin committed, before he have repented of it? and though true repentance once had set us forever in God's favor, yet it must be daily renewed for our daily falls, or else we cannot know it to be true. Hence it is, that Paul intreats the Saints of God in Corinth (though they had truly repented at their conversion) to be reconciled unto God, 2. Corinth. 5. 20. meaning, by renewing their repentance. And David was the true child of God, yet being left unto himself, he fell into two grievous sins, wherein he lay almost a whole year without repentance; during all which time, he had not pardon of them actually; for Nathan rebuked him to bring him to repentance, and upon his confession, pronounced them pardoned: yea, and David himself afterward, for the fuller assurance of mercy to his soul, most earnestly entreated pardon hereof at the hands of God's, Psal. 51. So that this petition is most necessary, as well for actual pardon of sins present, as for the more full assurance of sins past.

The meaning. This petition is propounded in the form of a comparison, which naturally standeth thus; As we forgive our debtors, so forgive thou to us our debts: and it hath two parts, a request for pardon, and a reason thereof. Our request for pardon is this; Forgive us our debts. In the word debt is a figurative kind of speech, taken from bargaining, wherein God is resembled to the Creditor, Man is the debtor: the Law is the bond or obligation; and sin is that debt of ours, for which we stand bound to God by the law: this appears by this, that in the Evangelists the word sin and debt are used promiscuously; as Luk. 11. 4. compared with this of Matthew, and Luke 13. 4. Now sin makes us debtors unto God, not for that we owe it unto him, for we are bound by the law to yield the contrary obedience; but because upon default of obedience unto God whereto we are bound by the law, we are bound for our sins unto punishment, which is as it were a second debt. Even as a man that is bound in an obligation to another, through default of performing the condition thereof, is bound to pay both the principal and the forfeiture: the punishment of sin which is eternal death, being that forfeiture whereto we stand bound before God, for want of obedience which is as it were the principal.

The consideration of this resemblance for which sin is called a debt, serves to direct us in some points of religion: as first it confutes their opinion, who hold that our whole justification consists in the remission of sins, and that the same is wrought by the shedding of Christ's blood alone: for we owe to God a double debt, first obedience, and for default thereof we stand bound to punishment: these two debts are different and distinct one from another, and they must both be paid, and God's justice satisfied either by our selves or by a furetie, before we can be accepted as righteous unto life. Now we our selves can discharge neither; therefore Christ our surety must do both: and so he hath: for our second debt of sin whereby we stand bound to punishment, Christ discharged by his death and passion, wherein he made his soul a sacrifice for sin: and our debt of obedience in perfect love to God and man, he also paid to God in fulfilling the law for us: whereupon it is true, that the righteousness of the law is fulfilled in thē which walk not after the flesh, but after the spirit. But (say they) the Scripture everywhere ascribes our whole redemption and justification to Christ's blood-shedding, and to his death and passion. Ans. Christ's bloodshedding must be considered two ways: first, as a part of his passion whereby we are discharged from punishment: secondly, as a part of his obedience, wherein he testified singular love both to God his father, and unto mankind: for in suffering he obeyed, and in obeying he suffered: now because his bloodshedding is a part of both, therefore is our whole redemption ascribed thereunto, not excluding, but including his actual obedience therein, it being a part thereof.

Secondly, debt in this place betokening sin as it binds unto punishment, showeth plainly that sin and punishment go always together: and therefore the Popish doctrine is false and erroneous which parteth them asunder, by making some sins venial, not deserving the punishment of death, which is the wages of sin.

Forgive us ] This forgiveness here asked is a free and full discharge from sin and the punishment thereof, without any satisfaction on our part: and this God doth, when he is content for Christ's sake, not to impute sin unto us, but to account it as not committed, and the punishment thereof as not due unto us; being fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion. This forgiveness Hezekiah expressed when he said to God, Thou hast cast all our sins behind thy back: and Michah, saying, He will subdue our iniquities, and cast all our sins into the bottom of the sea. So that our request to God is this, that whereas our sins bind us unto punishment, the Lord would be pleased for his Sons sake, freely to remit all our sins, and never to impute them unto us, and to be fully contented with the suffering of Christ, that the punishment of our sins be never laid upon us.

Quest. But of what sins do we here ask pardon? Ans. Both of sins past and present: for howsoever the child of God hath his sins past fully pardoned at once on God's part, upon his true repentance; yet he is not able so to receive pardon as God gives it, but must receive it by little and little, and as it were drop by drop: this we may see in David, who had the pardon of his sin pronounced by Nathan the Prophet; and yet after that he penned the 51. Psalm, wherein he begs mercy and forgiveness most earnestly for that sin which God had already pardoned, aiming no doubt at a more full and comfortable assurance of God's pardon in his own heart: for this cause also in his old age he prays for the pardon of the sins of his youth, Psal. 25. 7. Again, here we pray for the pardon of sins present, both that they may be actually forgiven; and also that our hearts and consciences may be settled in the assurance thereof.

The uses. First, by this petition, we are taught to bewail our carnal security; for naturally we go on from day today, in following the pleasures and profits of this world, and never think of our debt to God by sin, till the evil day of death or distress approach unto us; like to desperate bankrupts that never regard their debt, till the sergeant be upon their back. This is that sin which Christ foretold should reign in the latter days, Math. 24. 39. and I appeal to the conscience in the view of all estates and conditions, whether it be not so: for though iniquity do abound, yet no man saith, what have I done? Ier. 8. 6. yea, this is the sin of many professors, for the nature of man is prone to encroach upon God's favor. But we must know that this security cannot stand with this petition, for here we are taught to call to mind our sins, every day praying for the pardon of them.

Secondly, here we see whereon we must rely and settle our hearts in all estates, in affliction, temptation, and death it self; namely on the mere mercy of God in Christ, by faith in his blood for the pardon of our sins: Look to the prayers of all the Saints of God in Scriptures, and we shall find that they made this their rock, and ankor of stay in all distress. Dan. 9. 18, 19. O Lord, hear and behold,—not for our own righteousness, but for thy great tender mercies: defer not, for thy own sake, oh my God. This we must observe to arm us against the damnable doctrine of the Church of Rome, for they will grant that in his first conversion a man must rely only on God's mercy in Christ's blood; but after a man is made the child of God; he may rest upon his own good merits, so it be in modesty and sobriety. But this is the right way to hell, flat against this petition: for how can we dream of any merit, when as we must every day ask mercy and forgiveness: for to ask mercy and to plead merit, are contraries: now by our daily sins we add debt to debt, and so must still plead mercy and not merit, even after we are converted and sanctified; ever praising God that hath delivered us from the slavish bondage of that proud Synagogue.

Thirdly, here we see what we must do in respect of our daily sins whereunto we fall; we must not lie in them, but renew our-estate by true humiliation and repentance. Also if thou be crossed in the things of this world, the way of comfort and deliverance is to be learned here: for as thou doest daily ask bread, so thou must ask forgiveness for thy sins, and when they are pardoned thou hast title and interest to all God's blessings. Now this daily humiliation stands in three things: 1. in examination of our selves for our debt unto God by sin: 2. in confessing our debt unto our creditor, yielding our selves into his hands: 3. in humbling our selves unto him, craving pardon and remission earnestly for Christ's sake, as for life and death: herein the children of God are presidents unto us: Psal. 32. 5, 6. David in great distress found no release while he held his tongue, but when he humbled himself and confessed against himself, then he found mercy and ease: whereupon he professeth that he will be a pattern to every godly man for their behavior in the time of distress.

Fourthly, here we have a notable remedy against desparie, wherewith the devil assaults many a child of God, when through infirmity they fall into some grievous sin, or commit the same sin often, which greatly wounds the conscience: for here Christ bids us ask forgiveness of our daily sins whatsoever they be, or how often so ever committed. And no doubt, he that bids us forgive our brethren that sin against us, though it were seven times in a day, if they seek it at our hands, will much more forgive us. This must not embolden any to sin presumptuously, for the Lord hath said, He will not be merciful unto that man, Deut. 29. 19. but if any fall through infirmity, hereon he hath to stay himself from despair.

Fifthly, hereby we see that no man possibly can fulfill the law, for the Apostles themselves were commanded to ask pardon of sin every day; whereby it is plain they could never fulfill the law, and therefore much less can any other.

Sixthly, that which we pray for we must in all godly manner endeavor after. And therefore as we pray for pardon of sin every day, so must we daily use the means wherein God gives assurance of remission to his children; as hear the word, receive the Sacraments, and pray unto God publicly and privately; endeavoring to resist all temptations, and to glorify God by new obedience: for it is gross hypocrisy to ask the pardon of sin, and still to live in the practice of it.

Lastly, here we see we must pray not only for the pardon of our own sins, but of our brethren's also: Forgive us; whereby Christ would teach us, to be careful of the salvation of our brethren and neighbors; the good estate of their souls should be dear and precious unto us: and if this were so, happy would it be with the Church of God; but, alas, men are so far from care of the salvation of their neighbors, that men of the same family are careless of one an others souls; masters regard not their servants, nor parents their children: indeed they will provide for their bodies and outward state, but for their souls they have no care: wherein they bewray themselves to be cruel and merciless, having more care of their hogs and brute beasts then of their children and servants: for when their hogs have all needful provision, their children and servants souls shall want instruction.

As we also forgive our debtors. ] These words are here propounded as a condition of the former petition; and they include a reason thereof, as Luk. 11. 4. Forgive us our sins, FOR even we forgive every man that is indebted unto us. And this Christ addeth for weighty causes, even to cross the fraud and hypocrisy of our corrupt hearts, who would have forgiveness of God, and yet would not forgive our brethren, nor yet leave off the practice of sin our selves. But this condition imports, that we must exercise mercy towards our brethren, and so break off the course of our sins, if we look for mercy at God's hands. Now the words here used are comparative, betokening a likelihood and similitude between God's forgiving and ours: which must be rightly understood, because our forgiveness is mingled with much corruption through want of mercy: and therefore we must not understand it of the measure of forgiveness, nor yet of the manner simply, but especially of the very act of forgiving, for thereto sometimes must similitudes be restrained; as Mat. 9. 29. According to your faith be it unto you. And the force of the reason stands in the circumstance, thus; If we who have but a drop of mercy, do forgive others; then do thou who art the fountain of mercies forgive us: but we forgive others; therefore do thou forgive us.

Touching our forgiving others, three questions must be scanned: I. How can any man pardon a trespass, seeing God only forgiveth sins? Answ. In every trespass which one doth to his neighbor, be two things: the loss and damage whereby man is hindered in body, goods, or name; and an offense against God, by a practice of injustice against his law. Now as a trespass is a damage unto man, so may a man forgive it; but as it is a sin against God in the transgression of the moral law, so God only pardons it: as when a man hath his goods stolen, that damage done to him, a man may remit; but the breach of the eight commandment therein, God only can forgive.

II. Quest. How far is a man bound to forgive others that trespass against him? Ans. There is a threefold forgiveness; of revenge, of punishment, and of judgment: Forgiuenesse of revenge, is when a man is not desirous of revenge from an inward grudge, but forbears to render like for like to those that wrong him: this is principally here meant, for we must always forgive our brethren, in respect of revenge; for vengeance is mine, saith the Lord, and I will repaie, Rom. 12. 19. Forgiveness of punishment, is the remitting of that punishment which another man's wrong-doing justly deserves: this is not always to be granted, especially in the case of offense, which may tend to the public hurt; for then were the state of magistracy unlawful, whose office it is to punish offenses. The forgiveness of judgment, is the remitting of that censure which an evil deed doth justly deserve; neither is this here meant, for being lawfully called thereunto, we may freely censure that which is evil done.

III. Quest. Whether must we forgive those that wrong us, if they will not confess their fault, nor ask us forgiveness? Ans. We must forgive them freely, in respect of revenge. Object. But it is said, If he repent, forgive him, Luk. 17. 3. therefore, unless he repent, we need not to forgive him? Answ. That place is meant of Ecclesiastical censures, that those must proceed no further after the party offending doth repent.

Debtors ] Hereby is not meant such as we count debtors in the civil state; that is, such as owe us money grain, &c. but any one that doth us injury, or wrong: for no man's estate is so low, but in some degree God hath given one or moe of these 4. things; honor, life, goods, or good name; and he that hinders his neighbor in any of these, is a debtor before God, and so standeth, till he make recompense to the party, and repent towards God: yea further, we must know that besides the endammaging of our neighbor in these things, the very omission of preserving and furthering our neighbors life, honor, goods, & good name, makes us also debtors before God.

These words thus understood, must be conceived as a reason drawn, not from the cause, or like example, but from the sign and pledge of God's forgiveness; for God hath made a promise to forgive us, if we forgive our brethren their trespasses, Mark. 11. 25. From whence merciful men may gather assurance of pardon with God, from that inclination to compassion and readiness, which they find in their own hearts, to forgive others that wrong them; for Christ teacheth them to reason thus: If we be those to whom thou hast promised pardon when they ask it, then Lord pardon us: but we are such, for we feel our hearts inclined to mercy; therefore Lord pardon us. So that this reason serves to move us to pray to God for pardon with confidence and assurance: yea further, they include a profession to God of new obedience in amendment of life; for under one duty of mercy towards our neighbor, is comprehended the whole practice of repentance, and the performance of our vow made in baptism.

Uses. I. Mark here, that asking pardon of God, and testimony of repentance go together; he that receives the one, must express the other: for where God gives pardon, there also he gives grace to repent, and mercy is not granted, but on condition of repentance. Act. 2. 37, 38. when the Jews that were pricked in conscience at Peters sermon, asked what to do to find mercy; Peter said, Amend your lives, &c. And therefore when he perceived want of repentance in Simon Magus, he tells him, Thou art yet in the gall of bitterness, and in the bond of iniquity, though he had formerly baptized him. Whereby we see, First, with what affection we must come to God, when we pray for the pardon of our sins; namely, with humble and contrite hearts, having a true purpose not to sin wittingly and willingly, but to obey God in all his commandments: and the want of this, is the cause of that small comfort in prayer, which many find in themselves; for the promise of pardon is not given, where the condition of repentance is not performed. Secondly, this shows the gross and fearful error of the blind world, who sing this song while they live in sin, to their own hearts; God is merciful: Christ is a Savior: but thus trusting to God's mercy they deceive themselves, for they trust to nothing; for mercy is not due, where repentance is wanting: nay, the Lord hath said, He will not be merciful to that man that shall bless himself in his heart, saying, I shall have peace though I walk after the stubbornness of mine own heart, &c. Let us therefore see to this, that we practice repentance, when we pray for pardon; and look to the purpose of our heart against sin, when we wait for mercy to our souls. We may not sever those things which God hath joined, but look how heartily we desire mercy, so earnestly must we hunger after grace to repent: if we truly seek both, we shall have both; but if we let slip repentance in our selves, we shall come short of mercy with the Lord.

II. The joining of this condition, implying repentance, to the petition, and the dependence of it on the former, teacheth us, every day to renew our repentance, and to humble our selves for our sins, seeking for a new supply of grace, that so our purpose not to sin, may be more and more confirmed in our hearts, which is the infallible sign of a new creature.

III. Here we see wherein the practice of true repentance standeth; namely, in exercising mercy, love, peace, reconciliation, and forgiveness; for though forgiveness be only named, yet under it all other fruits of repentance are understood. Indeed to hear the word, to receive the Sacrament, to preach and pray, be excellent works; but yet the heart of man may more easily dissemble in them, then in the duties of the second table: the most infallible mark of true grace, is the practice of the love of God in works of love and mercy to our brethren; I am. 1. 27. Pure religion and undefiled before God, is to visit the fatherless, &c. I am. 3. 17. The wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits. And hence it is, that love is called the fulfilling of the law, Rom. 13. 10.

IV. Christ knitting our forgiving our brother, with God's forgiving us, doth here afford unto us a notable sign of pardon of sin; namely, a ready and willing mind to forgive our brother offending us: our inclination to mercy in suppressing the desire of revenge when we are wronged, gives assurance to our conscience that we shall find mercy at God's hands: whereby it is plain, that the child of God may know his own estate towards God, in regard of his mercy in Christ, even by descending into his own heart, and there finding the affection of mercy, in forgiving those that have wronged him: and this we must labor for, if we would know God's mercy in Christ to belong unto us.

V. Hereby we are admonished, to beware in our selves, of the common sin of this age, engraffed in our nature; to wit, desire of revenge, spite, and grudging upon every occasion: for when we pray unto God with such malicious hearts, we do in effect desire the Lord to exercise his wrath, and to revenge his justice on us. And undoubtedly, many a man doth searefully curse himself in his own prayers, while he is cruelly minded towards his brethren; and God oftentimes saith Amen to such curses most deservedly, seeing men are so cruel to their own souls to curse themselves: and therefore we had need to look to our hearts, when we pray to God, that we forgive men, if we would be forgiven of God.

VI. Here note a general gross abuse in this age: most men will seek to be reconciled to their brethren, with whom they are at variance, whē they come to the Lord's table: but at all other times thy take their pleasure, thinking they may well enough perform all other duties of religion, though they retain malice and enmity towards their brethren. But here we may observe, that we ought to be reconciled with our brethren, whensoever we go to God in prayer; for else, if we come in malice and envy towards our brethren, we curse our selves, and sin against our own souls. In prayer we bring the sacrifice of our hearts, & the calves of our lips unto God; but before we offer it, we must reconcile our selves unto our brethren, as we heard before.

VII. Here also we may see the gross hypocrisy of our nature, for so oft as we make this petition, we make profession of reformation of life in new obedience, (for this one branch of brotherly reconciliation here professed, doth presuppose our conversion from all sin, since that true repentance for one sin, cannot stand with a purpose to live in any other.) And yet behold, though men say this prayer often, yet still they continue in their old sins, as in blasphemy, drunkenness, whoredom, oppression, lying, fraud, &c. as though it were nothing to dissemble with God: but God is not mocked, either amend thy wicked conversation, or leave off to make this holy profession.

VIII. In that Christ tieth our duty of forgiving our brethren, to so weighty a condition, as is our forgiveness with God; hereby he would acquaint us with the horrible cruelty of our nature, and proneness to revenge: we must therefore take notice of it, and labor to see and to bewail this corruption of our hearts; and on the other side, to hunger after love, mercy, gentleness, meekness, and to endeavor to practice the same continually.

Lastly, join both parts of this petition together, & they show us a way how to keep true peace of conscience forever; namely, First, we must call upon God for the pardon of our sins every day. Secondly, we must follow after peace with men, in the practice of forgiveness & reconciliation when offenses grow; for when we are at one with God and man, we have a blessed peace: and hence will follow peace in our own hearts, which is that peace which the world cannot give; which while we retain, we need not to fear any evil, no not death it self; for if God be with us, who can be against us?

These words contain the sixth and last petition, which is not needless as some may think, but for weighty causes set after all the former, though a man had the fruition of all the graces there desired: to wit, First, to teach us who they be that are most troubled with temptations; namely, the children of God, that set themselves to seek his glory, to advance his kingdom, to do his will, to depend upon his providence, and to rely upon his mercy for the pardon of their sins; these of all other are most subject to temptation, for being escaped out of the devils snare, he bestirs himself by all possible means to bring them in again: grievous temptations do always accompany remission of sin, which is joined with endeavor to glorify God, as both the word of God, and Christian experience do fully witness: which must be well observed, both to stay the mind of those that are deeply humbled through Satan's temptations, thinking that they are not the children of God, because they are so troubled with sin and Satan, when as the case is clean contrary: for spiritual temptations, if they be resisted with godly sorrow, are rather a sign of God's love, because the devils hatred is most toward them whom God loves best; & on whom God shows mercy, towards them will the devil exercise his malice. As also this discovereth the folly of those that sooth up thenselves in this fond conceit, that God surely loves them, and they are deep in his favor, because they are freed from temptations; when as indeed they ought rather to suspect themselves to be under the power of Satan: for when the strong man armed keeps the hold, the things that he possesseth are in peace,