Body of Divinity

Object. We never read, that the Apostles used this prescript form of words in prayer.

Answ. It is absurd negatively to prove from examples of men, against that which God in his Word so expressly either commanded or permitted; for we may as well reason thus, We do not read that the Apostles or the Church in their times did baptize Infants, Ergo, They were not then baptized. Or thus, We do not read that the Apostles did pray either before or after they preached, Ergo, They did it not.

Though the Apostles did not bind themselves to these words, yet this doth not prove, that they never used the same as their prayer: they might pray according to their several occasions, according to this rule, and yet with the words of the rule, so Paget.

Here two extremities are to be avoided: The first of the Brownists, who think it unlawful to use the prescript form of these words. The second of the Papists, who superstitiously insist in the very words and syllables themselves. Unless it be unlawful to obey the express Commandment of our Savior Christ, Luke 11. 2. it is lawful to use these words, yet when Christ Matth. 6. commandeth to pray thus, he doth not tie us to the words but to the things. We must pray for such things as herein summarily are contained, with such affections as are herein prescribed. B. Downam on the Lord's Prayer.

Object. 2. This prayer (say some) is found written in two books of the New Testament, ( viz. Matth. 6. Luke 11.) but with diversity of terms, and the one of these Evangelists omits that which the other hath written. How then ought we to pronounce it? Either by that which is expressed in S. Matthew, or that which is couched by S. Luke.

Answ. If this Argument might take place, when we celebrate the Lord's Supper, we must never pronounce the words which Jesus Christ spake in that action; for they are related diversely in four divers books of the Scripture. When one of the Evangelists says, Remit us our debts, the other expounds it by saying, Forgive us our trespasses. It is indifferent to take either of these two expressions: both of them were dictated by Jesus Christ.

Our Savior Christ propoundeth this Prayer as a brief sum of all those things which we are to ask. For as the Creed is Summa credendorum, the sum of things to be believed; the Decalogue, Summa agendorum, the sum of things to be done: So the Lord's Prayer is Summa petendorum; the sum of things to be desired. Tertullian calls it, Breviarium totius Evangelii. Cyprian, Coelestis Doctrine • compendium.

If a man peruse all the Scripture which hath frequently divers forms of prayer, he shall find nothing which may not be referred to some part of the Lord's Prayer. Luther was wont to call it Orationem orationum, the prayer of prayers.

In this form are comprised all the distinct kinds of prayer: as Request for good things, Deprecation against evil, Intercession for others, and Thanksgiving.

These Rules are to be observed in the exposition of the Lord's Prayer.

• 1. Each Petition doth imply some acknowledgement or confession in respect of ourselves.
• 2. Where we pray for any good, there we pray against the contrary evil, and give thanks for the things bestowed, evils removed, bewailing our defects with grief.
• 3. If one kind or part of a thing be expressed in any petition, all kinds and parts of the same are understood, Petit. 4.
• 4. Where any good thing is prayed for in any Petition, the causes and effects thereof, and whatsoever properly belongs to the said thing, is understood to be prayed for in that Petition, and so when evils are prayed against, their causes, occasions and events are prayed against.
• 5. What we pray for, we ask not for ourselves alone, but for others, specially our brethren in the faith.

There be three parts (say some ) of the Lord's Prayer, the Preface, the Prayer itself, and the Conclusion.

Others say two, the Preface, and the Prayer itself, consisting of Petitions and the conclusion, containing a confirmation of our faith joined with the praising of God, and also a testification both of our faith and the truth of our desire, in the word Amen.

The Preface is laid down in these words, Our Father which art in heaven.

The Petitions are six in number, all which may be reduced unto two heads, 1. God's glory. 2. Mans good.

The three first Petitions aim at God's glory: as this Particle Thy, having relation to God, showeth.

The three last Petitions aim at man's good: as these Particles, Our, Us, having relation to man, imply.

Of those Petitions which aim at God's glory: The first desireth the thing itself, Hallowed be thy name: The second, the means of effecting it, Thy Kingdom come: The third, the manifestation of it, Thy will be done in earth as it is in heaven: Of those that aim at man's good, the first desireth his temporal good, Give us this day our daily bread. The two last his spiritual good, and that in his Justification, Forgive us our trespasses as we forgive them that trespass against us. 2. In his Sanctification, And lead us not into temptation, but deliver us from evil.

In the Conclusion or form of praise three things are acknowledged:

• 1. God's Sovereignty, Thine is the Kingdom.
• 2. God's Omnipotency, And the Power.
• 3. God's Excellency, And the Glory.

All these are amplified by the perpetuity of them, For ever, which noteth out God's Eternity.

The entrance or preparation to the prayer contains such a description of God as is meet for us whensoever we address ourselves to prayer, to have him in our hearts.

Christ leads us here to direct our Petitions in the terms of affection, faith and fear: in the terms of affection while we call God Father: in the terms of faith whilst we call him our Father, and by faith make him to be ours in Christ Jesus: and in the terms of fear, whilst we acknowledge his power in heaven and earth. M. Wischart on the L. P.

The Preface containeth a description of God to whom we pray, taken, 1. From his relation to us, that he is Our Father. 2. From the place where his Majesty principally appears, that he is in heaven: The former signifying especially his love; the other, his power, the one his goodness, the other his greatness, therefore he is both able and willing to grant our requests. A due consideration of these both together is a special means to preserve in us both confidence and reverence.

Our Father ] Father is taken, 1. Personally, My Father is greater then I. 2. Essentially, so here.

God is a Father to us only in Christ, and in him only w • are adopted and born again, Ephes. 1. 5. John 1. 12. Gal. 4. 4, 5. Adoption is an act of the free grace▪ of God the Father upon a believer accounting him a Son through the Sonship of Christ.

All by nature are strangers and enemies to God, have lost their Sonship; Adoption is to take a stranger and make him his Son, Extranei in locum liberorum samuntur, saith the civil Law.

2. It is an act of the free grace of God the Father, none but he hath power to adopt, Ephes. 1. 5. 1 John 3. 1. Men adopt because they want a posterity. God had a natural Son, and the Angels which never sinned were his Sons by Creation.

3. An act of God upon a believer, none are adopted but believers, John 1. 12. Gal. 3. 26. till then we are enemies to God.

4. The nature of Adoption lies in accounting a man Son, and that by God, 1 John 3. 10.

5. Through the Sonship of Christ, imputing Christ's righteousness to us makes us righteous, God accounts you also sons through Christ, he gives you the privilege of sons, John 1. 12.

It is lawful and sometime profitable for a child of God to say in his prayer, My Father, to declare his particular confidence not his singular filliation, yet it never ought to be so used exclusively in respect of charity, but we ought usually to call upon God as our Father in common.

In secret prayer which a man makes by himself alone, he may say, My Father, or my God, but not in public, or with others: yet in secret prayer there must be that love and affection toward others, which must be expressed in public, and with others.

If God be your Father, know your privileges, and know your duty.

• 1. Know your privileges, a Father is full of pity and compassion, Psal. 103. 13. a Father is apt to forgive and pass by offenses, Father forgive them, said Christ, Matth. 6. 14. a Father is kind and tender, good and helpful, you may then expect provision, protection, Matth. 6. 32. an inheritance from him, Luke 12. 32. As he gave his Son in pretium, for a price, so he reserveth himself in premium, for a reward. Tam Pater nemo, tam pius nemo, saith Tertullian . God's love towards us is so much greater then the love of earthly parents, as his goodness and mercy is greater, Isa. 49. 15. & 63. 15. Psal. 27. 10. Luke 11. 13.
• 2. Know your duty, Where is the filial disposition you express towards him? do nothing but what becomes a child of such a Father.

Rules to know whether I am the child of God, or have received the Spirit of Adoption:

• First, Where ever the spirit of Adoption is, he is the spirit of Sanctification, 1 John 3. 8, 9, 10.
• Secondly, Where the spirit of Adoption is, there is liberty, 2 Corinth. 3. 17. Psal. 51. 12.
• Thirdly, The same Spirit that is a Spirit of Adoption, is a Spirit of Supplication, Rom. 8. 15.
• Fourthly, This works in that man's soul a child-like disposition, makes one tender of his Fathers honor, willing to love and obey him.
• Fifthly, It raiseth up a man's heart to expect the full accomplishment of his Adoption, Acts 3. 19. 1 John 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted. Heaven is a purchase in reference to the price Christ hath paid, an inheritance in reference to his Sonship, Isa. 63. 15.

Which art in Heaven ] In Heaven sets forth his Greatness, Psal. 12. 4. God's Being, Majesty, Glory, John 4. 19.

Heaven is all that space which is above the earth: of which there are three parts, Coelum Aëreum, Gen. 1. 8. Aethereum, Gen. 1. 14. Empyreum, Acts 3. 21. The first, Air, in which are the Birds, Fowls of Heaven. The second is that Heaven wherein the Stars are, which are called the host of Heaven. The third is the seat of the blessed, and throne of God, called Coelum Empyreum, because of the light, 1 Tim. 6. 16. and the third Heaven, 2 Cor. 12. 2. in respect of the two lower, and the Heaven of Heavens, Psal. 115. 16. 1 King. 8. 27. But this place is especially to be understood of the third Heaven, which is the place of the Lord's habitation, 1 Kin. 8. 30. His Throne, Mat. 5. 34.

God is everywhere repletive, filling all places, Ier. 23. 23. but yet so everywhere totus, wholly. Yet after a more special manner, he is said to be in Heaven, Psal. 20. 4. & 123. 1. because there he manifesteth his glory, thence he sendeth down his blessings and judgments, Rom. 1. 18. From Heaven, especially the glory of his Power, Providence, Justice, Mercy, and other Attributes, is declared, Psal. 19. 1. & 76. 8. Psal. 102. 19, 20. I am. 1. 17.

The Reason of God's dwelling in Heaven is double:

• 1. Because he hath fitted that place for this purpose.
• 2. Because he hath fitted those persons which are there for the beholding and enjoying of his glory, for here we cannot see God and live, but there it shall be our life to see and behold him.

What an excellent place is Heaven then! how blessed, glorious! That must needs be the best place in which the most excellent persons do inhabit, now God dwelleth there, that therefore is the best and most desirable place. There nothing is wanting that may set forth the glory of his Majesty, and may conduce to the complete blissfulness of those that are admitted thither. The felicity of Heaven is known and apprehended under this notion, that it is God's dwelling place, and that his glory shineth there more clearly then the light of the Sun shineth here.

We should therefore labor,

First, To get Heaven assured to ourselves, that we may know certainly that we shall have an inheritance there, and our habitation with God. We must not live ever in this lower world, of necessity we must depart out of this place, and be translated into another. Wherefore our care should be, that when we depart hence, we may be received into those everlasting mansions. Nature teacheth everything to labor after its own perfection, and to strive after that which is the best thing whereof it is capable, for when it hath once obtained that, then doth it find itself fully satisfied and contented, and not till then. Now the being with God and beholding his glory in Heaven, is the best thing whereof a reasonable creature is capable. Wherefore we must put forth our desires and endeavors to get this most perfect and absolute estate, then which there cannot be a better thing bestowed upon us, Our life is hid with Christ in God; This is the inheritance of the Saints in light, and of those that are sanctified by faith in Christ's blood; We must therefore seek to get such a faith in Christ as shall sanctify us, and then it will also save us. We are said to be made meet for this inheritance; we are not made meet for Heaven but by being made holy. Holiness is a being separated to God, when the mind is wholly given up and set upon God▪ so that it endeavoreth to know, love, fear and delight in him above all things, then it is holy, and faith in Christ, if it be true, will work this sanctity, and draw up the soul thus to God, and knit it to him.

Secondly, When we have gotten assurance of it, we must take comfort in it, rejoicing in the hope of the glory of God, as those do which are justified by faith. We must enjoy Heaven by hope before we come unto it, we must sill ourselves with a certain expectation of coming in due time into the glorious Palace, and this expectation must enlarge our hearts with consolation, so that we may always, and in all estates account ourselves happy, and be satisfied in the certain looking for of our admission in due time into this blessed place of glory, where we shall see God face to face.

Thirdly, We must learn also most earnestly to desire to be in Heaven: whosoever hath hopes of any good thing, he cannot but long for the satisfying of his hopes. If Heaven be God's dwelling-place, sure all that love him must desire to be where he is, that they may see his glory, and be happy in seeing it. We must long to be unclothed of this flesh, and to be clothed upon with our house which is from Heaven. Yea we must sigh and groan earnestly after the revelation of this glory and participation of this bliss. Paul longed to depart, or to loose and to be with Christ, he compareth himself to Sailers, or men that in a Ship lie waiting for a fit wind to carry them unto that place for which they are bound. Heaven is our Country, our Inheritance, there is our Father, our eldest Brother, there be all our Brethren and Sisters, there is our Head, and ought we not long to be there? Thus we must be heavenly-minded, because God is in Heaven, whom to enjoy is better then to enjoy all that is besides in earth and in Heaven. A bad man when he cannot tarry any longer here, out of a confused conceit, that Heaven is a good place, would fain go thither, but a good man out of the apprehension of the presence of God there, must even wish to leave earth at the best, and to be with God in Heaven. Indeed this desire must not nor will not be an impatient desire that cannot brook delays, but a staid desire, that is willing above all things to be there, but contented to be here so long as God will, out of the assurance that he shall come thither at last, and in due time.

Now the Petitions follow, which are six in number. They are all most brief, yet so that in their manner they comprehend all things to be desired, and that in a most fit order. Either they concern more properly and immediately the glory of God, without respect of our own profit: or else our own good, and mediately the glory of God.

In the three former we say, Thy Name, Thy Kingdom, Thy Will; in the three later, Us and Our. Those which immediately concern the glory of God, are set down in the first place, and without a copulative, the three later which concern our good are tied together with conjunctions.

This order teacheth us, that the main end of all our desires and actions should be the glory of God.

Petition 1. Hallowed be thy Name.

The Name of God is that whereby God is made known. For that is the end and use of a name, to make known and distinguish that person whose name it is. By the Name of God all those things are meant whereby he is made known to us.

• 1. His Titles, Exod. 3. 14, 15. & 6. 3. These two Lord, God, are most usual in our tongue.
• 2. His Attributes, Exod. 34. 5, 6, 7.
• 3. His holy Ordinances, Psal. 38. 2. 1 Tim. 6. 1. his Word doth most clearly, distinctly and fully make him known to us, John 5. 37. See Acts 9. 15. and 21. 13.
• 4. His Works, Rom. 1. 29. of Judgment, Psal. 9. 16. Isa. 30. 27. of Mercy, Isa. 48. 9, 10, 11.
• 5. God's Name is his Glory, Exod. 9. 16. Psal. 8. 1. so Name is taken, Gen. 11. 4. & 12. 2.

To hallow or sanctify signifies either to make holy, or to acknowledge and declare holy, the later is here meant. That which is holy in itself is said to be hallowed by esteeming, acknowledging and declaring it to be as it is, this is all the hallowing or sanctifying that can be done to the Creator. We sanctify the Name of God, when in our hearts, words and deeds we do use it holily and reverently.

To sanctify God is

• 1. To know him to be a holy God, Prov. 9. 10. and to keep this knowledge always active in us. Out of him no evil can arise, he can take no pleasure in sin, he favors it in none, he loves all holy persons and things▪ is the fountain and rule of holiness in the creature. We should keep this knowledge always active in us, it should be the matter of our meditation day by day▪ the Angels continually give God the praise of his holiness.
• 2. To observe and admire his Holiness in all his ways and works, Levite. 10. 3. Exod. 15. 3.
• 3. To come into the presence of God in all services with a holy heart, Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant.
• 4. In our coming into God's presence to look on God's holiness as the fountain of holiness to us, Exod. 29. 43.
• 5. To strive to be spiritually pure in the inward man, Isa. 8. 13. 1 Pet. 3. 5.
• 6. To eye the rule of holiness in everything we do, Levite. 10. 3.
• 7. To be humble and abased before God in all our holy duties, because of their imperfections, Act. 3. 12. Semper peccamus etiam dum benefacimus.
• 8. To bring the Lord Jesus Christ with us still into God's presence, 1 Peter 2. 5.

Petition 2. Thy Kingdom come.

In this second Petition we have the primary means by which the name of God is sanctified among men, viz. by the coming of his Kingdom.

This word Come is diversely to be expounded according to the divers significations of the Kingdom of God. The universal Kingdom, or Kingdom of power is said to come, when it is manifested and made apparent that all things are guided by the power and providence of God. The Kingdom of grace is said to come unto us, when it is either begun and erected in us, or continued and increased amongst us. The Kingdom of Glory, when the number of the Elect is accomplished, and all God's enemies subdued, and all the Saints possessed of that glorious place.

Kingdom in general is a government or state of men, wherein one ruleth, and others are subject to him for their good. The Kingdom of God is a state in which God hath supreme power, and men are so subject to him that they partake of eternal happiness by it.

To Come properly notes a motion, whereby a man goeth from one place to another.

Five things are meant in this Petition:

• 1. Let the Gospel, the Scepter of this Kingdom be published and propagated.
• 2. Let the Subjects of this Kingdom be converted.
• 3. Let the graces of this Kingdom be increased.
• 4. Let the enemies of this Kingdom be subdued.
• 5. Let the glory of this Kingdom be hastened.

Christ's Kingdom is twofold:

• 1. His Universal Kingdom by which he ruleth over all creatures, even the Devils themselves, called the Kingdom of power and providence, so he is called King of Nations, Ier. 10. 7.
• 2. Peculiar, his Mediatory Kingdom, which he exerciseth over his Church as King of Saints, Revel. 5. 3. which is such an order, wherein Christ doth rule, and the faithful obey to their special good and benefit, or that government in which God most graciously ruleth, and we most willingly obey to our everlasting good.

This is twofold, 1. Of grace, in the Church militant. 2. Of glory, in the Church triumphant.

The former is the way to the later.

The Kingdom of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit. The Kingdom of glory is the blessed estate of the godly in heaven.

The particular things which we desire are these:

• 1. That God would cast down the Kingdom of Satan, all men by nature are his subjects until they be brought out of his Kingdom into the Kingdom of God, and then God's Kingdom is said to come to them.
• 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdom where it is not yet, Cant. 8. 8.
• 3. For them that are planted we pray that God would supply to them what is wanting, and continue and increase what good they enjoy.
• 4. For the Church in persecution, that the Ministers of the Gospel may be enabled to preach and profess the truth with all courage, be faithful unto death.

The Gospel is called,

• 1. The Word of the Kingdom, Mat. 13. 19.
• 2. The Keys of the Kingdom.
• 3. The entrance into the Kingdom.

4. The means whereby men are set in it, therefore we pray that it may run swiftly, 2 Thess. 3. 1. and be a light to the world, and that God would by his Spirit (2 Cor. 10. 4, 5.) make it efficacious, that men may see their misery, the glory of the Kingdom, and give themselves wholly to God, that God would make Magistrates nursing Fathers and Mothers, Isa. 49. 23. that the Seminaries of learning may be pure and religious, rightly ordered, religiously governed, and well seasoned with truth: for Ministers, that the Lord would send forth laborers into his harvest, and give them utterance, that they may open their mouth boldly to make known the mystery of the Gospel.

Christ's Kingdom is carried on by degrees, Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom, Isa. 39. 6, 7. The Scripture seems to intimate, that in the later days there shall be a greater enlargement of Christ's Kingdom, Rev. 11. 15. and that it shall begin with the calling of the Jews, Micah 4▪ 7, 8 But Christ's great imperial day when all creatures shall be brought into a subjection to him, is at the day of judgment, Isa. 45. 23. Phil. 2. 10.

Petition 3. Thy will be done in earth as it is in heaven.

The will of God though but one, is considered several ways:

First, As secret. This will of God is ever just although the reason of it be incomprehensible to us. But the Petition is not meant of this,

• 1. Because no man can know it till it come to pass, whereas knowledge is necessary to the doing of this will.
• 2. Because it is irresistible and cannot be withstood by any man, Prov. 19. 21. Rom. 9. 19.
• 3. There are no promises for the performing of that, seeing a man may do the secret will of God and perish, as Judas.
• 4. A man may do the secret will of God, and yet sin, and desire what is disagreeable to the secret will of God, and not sin, Deut. 29. 29. Vide Scultet. Exercit. Evang. l. 2. c. 33.

Secondly, As revealed. The will of God setting down what we ought to do, believe, and leave undone.

That very same will of God, which being hidden from us is called the secret will of God, being manifested to us is called his revealed will.

There is, 1. The will of God's Purpose, called Voluntas beneplaciti, this is to be admired and adored. There is no reason of this but his own pleasure. This is infallible, Rom. 11. 33. called the counsel of his will, Acts 4. 28. Immutable and effectual, shall take place in all ages, 2 Tim. 1. 9.

2. Of his Word, called Voluntas signi, what ever it is by which he hath declared his purpose, his counsel, commands, prohibitions, threatenings, promises; •• s Commandments are to be obeyed, his counsels to be followed, his threatenings •• be feared, and his promises believed.

3. Of his providence; this consists in his permission of evil and oper 〈…〉 good; the one is to be submitted to, the other to be acknowledged, Heb. 1 〈…〉 life is worthy the name of life till we be subject to God, then we live the 〈…〉 f grace and comfort. He is better and wiser then our natural parents, and our 〈…〉 on to him stronger.

Be done ] It is set down impersonally to show the extent of our desire.

In Earth ] That is, by men dwelling upon Earth .

As it is in Heaven ] By the creatures in Heaven, the Angels, their habitation being put for them, Psal. 103. 20, 21. as here is not a note of equality, but of quality and likeness, as 1 John 3. 3. Forgive us as we forgive them that trespass against us, not that our forgiving is a pattern for God.

The Angels, 1. In all their worship have high and glorious apprehensions of Christ, Isa. 6. 1. & Ezek. 1. 26. especially of his holiness, Isa. 6. 26. Revel. 4. See 1 Chron. 29. 1. 1 Cor. 14. 25.

2. They are not acted by their own spirits in their services, Ezek. 1. 19, 20. See Cant. 4. 16. Rom. 8. 14.

3. They are abundant and constant in duty, Psal. 103. 20, 21. they cry day and night.

4. They are harmonious in their worship, Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and t • ches, See Zech. 14. 9.

5. They are zealous in all their services, therefore they are called Seraphim, they go and come as lightening, Ezek. 1. 14. See Rom. 12. 11.

6. After all their services they give an account to God, Ezek. 9. 11.

Here we pray for grace and strength to obey God's will in all things.

This Petition depends on the first as it is a means tending to that end which is there proposed, on the second because it is an effect and complement also of that Kingdom.

God's will is

• 1. Really good, Deut 3 • . 16.
• 2. Essentially, originally, the measure and rule of goodness, Omnis boni bonum.
• 3. Perfectly good without any mixture of evil, Rom. 12. 2.
• 4. Immutably and infinitely good, Job 23. 13.
• 5. Effectually, he brings good to pass, Psal. 135. 6.
• 6. Supremely and ultimately.

Petition 4 ^th . Give us this day our daily bread.

Our Savior according to the use of the Scripture (which commonly handleth the shortest first) dispatcheth this Petition that concerneth the preservation and maintenance of this present life.

A man must live before he can live virtuously, therefore we pray for the maintenance of this present life.

We are first taught to ask temporal things:

• 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life, then to rely on his mercy for the salvation of our souls: and therefore the Lord would have faith trained up by the easier, that we may learn to repose our trust in him for the greater.
• 2. Because the things of this life are amongst those things which we ask of the least value, therefore they are cast into the middle rank, this order is inverted, Prov. 30. 7, 8.

This is an express Petition for good, as the three former are: but the two last are deprecations from evil. It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray. The things craved in the two last Petitions are to be obtained in this life. In this life if pardon of sin and freedom from Satan's power be not had, they can never be had, it is meet therefore that life be first prayed for, and such things as are requisite for the preservation thereof. The Lord by placing temporal blessings, whereof we are more sensible, before spiritual, doth endeavor by degrees to raise up in us a desire of spiritual blessings, which though they be more needful, are less sensible. The Ruler whose son Christ healed, was thereby brought to believe in Christ.

To give is freely to bestow, and so it implies two things:

• 1. That the thing given be good, for a giftless gift is no gift.
• 2. That it be bestowed freely.

By Us is meant everyone, here we beg for ourselves and others.

This day ] That is, as Luke expounds it, for a day: Quantum huic diei sufficit, so much as sufficeth for this day, or as others expound it, According to the day: that is, Give unto us that which is fit and convenient for us in this our present estate.

Our daily bread ] Bread is said to be ours, 1. When we are in Christ and have title to it in him. God put all things in subjection under him, Heb. 2.

2. When it is gotten by good means in a lawful calling, Ephes. 4. 28.

3. When it is lawfully left or given us, or we are born to it.

4. That which we lawfully possess and use to the praise of God, that is not ours which we should give to the poor.

By bread some understand Christ, because this is set before the two other Petitions. So M ^r Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it.

Others expound it of the Sacrament, 1 Cor. 10. but this being a platform of prayer, earthly blessings must necessarily be here expressed, otherwise there should be no Petition for earthly blessings.

Daily ] That is, that bread which is fit and meet for our substance, and our condition and state of life, answerable to that Prov. 30. 8.

Some expound 〈 in non-Latin alphabet 〉 supersubstantial, or above substance, that is, that bread which is above substance, and better then all wealth and riches, meaning thereby our Savior Christ, John 6. 33. But the word itself, if we derive it from 〈 in non-Latin alphabet 〉 , signifieth rather agreeing to our substance, then exceeding above substance, as the Greek Authors.

As 〈 in non-Latin alphabet 〉 a word like unto this, was first devised by the Septuagint, so was 〈 in non-Latin alphabet 〉 in this prayer made by the Evangelists in imitation thereof; neither of both being anywhere to be found but in Scripture only. The prayer of Agur Prov. 30. 8, 9. Lechem Chukki the bread of my competent allowance, is the same with this here, which Tremellius well observing in his most elegant Hebrew Catechism, renders this Petition in those very words of Agur, as though our Savior had reference to them. M. Medes Diat. par. 4. on Prov. 30. 8, 9.

Some say that both this place and that Pro. 30. 8, 9. are taken from that place, Exo. 16. 16, 17, 18.

We pray in General, That the outward blessings and comforts which we do possess may be given us of God's free love and favor, that they may be gifts of the Covenant, Hosea 7. 18. and that we may taste his love in them.

Particularly, 1. We beg contentation.

2. Love of Justice and Righteousness.

3. Sanctification of whatsoever we enjoy.

Consider ones self as one man, so we pray for

First, Life and the continuance of it, life makes us possess the other comforts, and length of days is a gift of wisdom, Prov. 3. 16.

Secondly, For food the prop of life without which it cannot stand. The utter want of food subjects us to temptations, that the mind cannot think of anything else, Matth. 4. 1.

Thirdly, Raiment, clothes to cover our nakedness, they are necessary, 1. To keep us from cold. 2. To hide our uncomely parts, to make us comely.

Fourthly, Fitting sleep, which is necessary, because 1. It much refresheth the mind. 2. Cheereth the body. 3. Preserveth health. 4. Is the most natural recreation.

Fifthly, Health, strength of body and vigor of mind.

Sixthly, God's blessing on our food, apparel, sleep, physic, labors.

As we are members of a Family, we pray for these blessings:

• 1. Peace and quietness in the family.
• 2. Good and comely order.
• 3. Blessing on the Governors, good servants that are faithful, diligent, trusty, laborious, wise.
• 4. Governors are to beg faithful servants, Inferiors that they may be lawfully protected, rewarded and respected according to their pains.

As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs.

• 1. That we may possess our own with quietness.
• 2. That we may quietly reap what we have sowed.

Petition 5 ^th . And forgive us our trespasses as we forgive them that trespass against us.

In the former Petition we are taught to ask temporal blessings for the maintenance of this present life. Now in this Petition and in the last our Savior teacheth us to ask spiritual blessings for the obtaining of a better life. Of spiritual blessings in this life, there be two chief heads whereunto all the rest may be referred: viz. our Justification and Sanctification. For in these two, the Covenant of grace, and the benefits which in this life we receive by Christ do consist, Heb. 10. 16, 17. See Luke 1. 13.

To forgive is so to pass by an offense, as neither to exact nor to expect anything either in way of recompense or punishment for it. Both recompense and punishment are counted a kind of satisfaction, which is directly contrary to remission.

God doth freely and fully discharge us from all our sins. Forgiveness being an act of God, it must needs be both free and full. For whatsoever God doth he doth freely for himself, without any former desert, without expectation of any future recompense.

In this prayer we do not only get further assurance of the pardon of our sins (as some conceive) but a real forgiveness of our daily sins, that saying, Our sins past, present and to come are all forgiven at once, is true .

• 1. In respect of God's purpose.
• 2. In respect of the price of our redemption.
• 3. In Christ our Head, yet sins to come cannot actually be forgiven to the person before they be committed.

Pardon supposeth always an offense past, Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past.

2. Confession and repentance is constantly joined with pardon of sin in Scripture, Acts 3. 19. 1 John 1. 9. therefore remission of sin is of sins past, one cannot repent of that which is to come.

3. To the pardon of sin the Lord requires faith in a Mediator. In the Law they confessed their sins on the Sacrifice, put the sins on the scape Goat.

4. Remission of sin is a judicial act, Justification respects God as a Judge, he cannot pardon sin before it is committed.

5. This Doctrine that all sins to come are pardoned, lays the foundation of two corrupt principles, 1. That justified persons need not confess sins. 2. That they may take as much comfort in the grace of God in all their sinful courses, as if they walked never so holily.

In respect of sins past and formerly pardoned, we pray for greater assurance of that pardon, or rather for the continuance of assurance we have received, because this daily Petition is a means appointed by God to work that assurance, but for the sins that daily are committed, it is the direct pardon of them which we desire of God in this Petition. And if these words Forgive us do signify, Make us to know that thou hast long since forgiven us, as the Antinomians say, then why shall not the next words, As we forgive, receive the same interpretation? and why should it not also hold in the 4 ^th and 6 ^th Petition?

This Doctrine overthroweth the heresy of the Novatians, who do deny the forgiveness of sins after Baptism.

The original word which we translate Trespasses, properly signifies Debts. S ^t Luke setting down this form of prayer, thus expresseth this Petition, Forgive us our sins: for we also forgive everyone that is indebted to us, that is, which hath offended us. Sins are called Debts, because for them we owe punishment. For as in the Law there are two things: 1. Praeceptum, commanding or forbidding, and 2. Sanctio, threatening punishment against the transgression of the precept: so in every sin there are two things answerable, 〈 in non-Latin alphabet 〉 , the fault transgressing the Law, and the reatus binding over the transgressor to the punishment. In respect of which punishment every offender of the Law is a Debtor, until either the Debt be remitted him, or else he hath born the punishment, which is without end. When we pray therefore that the Lord would forgive us our debts, we do not only desire that the Lord would forget the fault, but also that he would remit the punishment unto which the guilt of our fault doth bind us over. The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment. But sin is called a debt in respect of the punishment which we owe for it: and therefore this debt is not remitted if the punishment be retained. Again, the mercy of the Lord pardoneth no sin for which his justice is not satisfied.

Sin is like a debt:

First, In the nature of the thing. A debt is the not paying of something which is due and reason a man should pay and perform. So sin is the not tendering unto God the due service and homage which we are bound in reason and conscience to perform unto him, since we are his creatures, and have received all from his bounty, and that upon condition of obeying him, we are bound to obey and serve him in and with all, seeing the same goodness which gave them doth also continue them to us.

Secondly, In the effects of it, which are principally two:

• 1. A man is still liable to actions and suits for it in the Courts of human Justice, and to Writs and Arrests for that purpose, and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right: So are we by sin made liable to the bitter and terrible accusations of our consciences, and to divers punishments and miseries as it were arrests or writs, summoning us to appear before God's Tribunal, whither at length also death will drag us in spite of our hearts there to answer for our sins, but with this difference, that there is no shifting or escaping these arrests.

• 2. A man not having to pay, forfeits his body to imprisonment by the just sentence of the Judge. So we have forfeited our souls to the suffering of God's most • itter wrath and displeasure, and to the suffering of eternal torments in hell.

  Thirdly, In the discharge. A debt is discharged upon two considerations, either payment and satisfaction or free pardon. And payment is either made by the parties self, or by some other in his behalf with the consent and acceptation of the Creditor. We ourselves can make no satisfaction nor payment to God's justice, but Christ our Surety hath made satisfaction to his Fathers justice, and he was accepted for us.

As we, or, For we forgive.

This noteth not any deserving, to have our sins forgiven by reason of our forgiving them that offend us. But it is added for our instruction, to teach us that the Lord requireth this at our hands to be merciful, because he is merciful; and for our comfort to assure us, that if we pardon others, God will pardon us.

Equality is not here to be understood, but likeness, for although we cannot be equal with the Lord, yet we must be like him, although we cannot forgive and love in the like measure, yet we must in like quality, we must forgive truly as God doth perfectly. So that the meaning is, we desire the Lord to forgive us; for even we also unfeignedly forgive our brethren.

Our forgiveness of others cannot be a Samplar by which the Lord should pardon us, for we desire better pardon then we can show to others.

2. Our brother cannot offend so much against us, as we do against God, therefore we beg a greater pardon. It is to be understood, but 1. As an argument to press the Lord to pardon us. 2. As a qualification of one that would be pardoned, if we would be pardoned we must pardon. 3. It is a sign whereby we may conclude that we are pardoned.

In trespass there are two things, Damnum & injuria. A damage, this may be so great as we may seek satisfaction, but we must pass by the wrong.

There are divers Reasons why we should forgive our brethren the injuries they offer to us.

First, From God, who not only commands it, but hath given us an example to imitate, for he is plentiful in forgiveness, Exod. 34. 7. He so great and infinitely excellent above us, pardons us far greater indignities then the injuries offered to us.

Secondly, From ourselves. We have more grievously offended God then any can us, and some other men perhaps as much.

Thirdly, From our Brethren which have offended us; they are our brethren, men and women as we are, have one Religion, serve one God, and trust in one Savior. Forgive we pray thee (said Joseph's brethren to him) the trespass of the servants of the God of thy Father. Those which offend us are the servants of the God of our Fathers, even of the same God whom we and our forefathers have worshipped.

Fourthly, From the duty itself.

1. In regard of the danger that will follow if we do it not, being excommunicated, as it were, from God's house and all his Ordinances, Forgive us as we forgive others, but we forgive not others.

• 1. Our prayers are turned into sin, for we lift not up hands without wrath.
• 〈1 page duplicate〉 〈1 page duplicate〉 2. We hear in vain, having not put off the superfluity of naughtiness.
• 3. We come to the Sacrament to no purpose, for we have not purged out the old leaven, Mat. 5. 24.

2. We are uncapable of any comfortable assurance of the remission of our sins, Matth. 6. 15. and consequently of life everlasting.

2. In regard of the good we shall obtain if we do it.

1. We may know by this that God hath forgiven us, We love, because he first loved us, 1 John 4. 19. and we forgive because he first forgave us.

2. We may hereby comfort our souls in the day of temptation, when the conscience is perplexed with doubting of pardon.

We shall be forgiven, we have God's promise for it, Matth. 6. 14. our forgiveness doth not deserve forgiveness, but it is only a sign and assurance of it, our services are acceptable, and our souls capable of eternal felicity, it brings a great deal of ease and quietness to the mind. For so far as any man can forgive a wrong, so far it ceaseth to vex him, not the injuries we receive disquiet our hearts, and interrupt our peace, but the frowardness of our spirits which cannot pardon and pass by these wrongs.

Petition 6 ^th . And lead us not into temptation, but deliver us from evil.

In the former Petition we begged the grace of justification, in this we crave the grace of Sanctification. In the former we asked freedom from the guilt of sin: In this we crave deliverance from the evil and corruption of sin, and strength against temptations alluring us thereunto.

This Petition well followeth the former. For when it pleaseth the Lord to forgive sin, he delivereth them from being hardened therein. Knewstub on the Lord's Prayer.

Lead us not into, or rather bring or carry us not into.

It is one thing to tempt, and another thing to lead into temptation. We do not desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the temptation. And so our Savior prayeth, John 17. 15. Therefore these two branches are not to be distinguished into two Petitions, as the adversative particle But showeth. As if we should say, O Lord, do not thou give us over to the tempter, nor leave us to ourselves; but with temptation give an issue, that we be not overcome in the temptation, but preserved and delivered from evil.

Temptation is that whereby we take knowledge or proof of anything, Deut. 4. 37.

Temptation unto sin is here meant, whether it arise from Satan, ourselves, or other men. The principal thing against which we are here taught to pray is the power of temptation, as is evident by this particle Into.

In that God permitteth and instigateth tempters to tempt men, and withdrawing his grace which is sufficient for them, leaveth them who are not able to stand of themselves, he is said to lead them into temptation.

God tempts us:

• 1. To prove us, Deut. 8. 3. that we may know ourselves.
• 2. To humble us.
• 3. To do us good in the end.
• 4. By leaving us to ourselves, that we may know how weak we are, 2 Chron. 32. 31.
• 5. By extraordinary Commandments, Gen. 22. 1.
• 6. By outward prosperity, Prov. 30. 8.

God leads us into temptation:

• 1. By withdrawing his grace and holy Spirit.
• 2. By offering occasions.
• 3. By letting Satan and our own corruptions loose.

The Devil moveth, allureth and provoketh man to sin, Exod. 17. 2. Deut. 6. 16. Psal. 78. 18, 19. hence he is called the tempter, Matth. 4. 3.

He tempts,

• 1. By inward suggestions, John 13. 2. being a Spirit he hath communion with our souls, and can dart thoughts into us, so he filled the heart of Judas.
• 2. By outward objects, Matth. 4. 3, 4, 8. he sits his baits to our constitutions, the tree of knowledge was present to the eye, pleasant and good for food, there was an outward occasion.

The world tempts by persons in it, or things of it. The flesh tempteth, when we are enticed by our own corruption, I am. 1. 14.

Temptation hath five degrees:

• 1. Suggestion.
• 2. Delight.
• 3. Consent.
• 4. Practice.
• 5. Perseverance or constancy in sinning.

God preserves his people from Satan's temptations six ways:

• 1. By laying a restraint on Satan, that he cannot tempt them. See Job 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them.
• 2. When he preserves them from occasions of evil without. Satan doth not only stir up lust within, but lay a bait without, I am. 1. 14. God will not suffer Satan to lay a bait for them, Psal. 96. 3. Eccles. 7. 26.
• 3. When he so strengthens their graces that a temptation shall not take, Gal. 5. 27. Col. 2. 15.
• 4. When he lays affliction upon them, as preventing physic, Job 33. 16, 17. the Cross keeps them from sin, Hos. 2. 5, 6.
• 5. He shows them the beauty of holiness, by which the glory and sweetness of sin vanisheth, Psal. 110. 3.
• 6. By casting into the soul quenching considerations.

But deliver us from evil, or, out of evil.

By evil we are to understand all the enemies of our salvation, the flesh, world, and the devil, sin and hell, and all punishments of sin, but especially the devil, who in the Scriptures is called 〈 in non-Latin alphabet 〉 , the evil one, though not only him, as Scultetus seems to interpret it, Exercit. Evang. l. 2. c. 33.

Under evil is comprised,

• 1. Satan the principal author of evil.
• 2. All other kinds of evil.

Satan in other places is styled the evil one, 1 John 2. 13, 14. and this word Evil is oft put for everything that is contrary to good, and that with the Article prefixed before it, Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 John 5. 19. Now as this title good is of a large extent, so on the contrary is evil, Gen. 48. 16. The greatest evil of all is sin, Mark 7. 23. Judgment also for sin both temporal Zeph. 3. 15. and eternal Luke 15. 25. are styled evil. In this large extent is the word here to be taken. And because it compriseth under it all manner of evils, it is fitly set in the last place.

Evil in Scripture hath three significations:

• 1. Afflictions and crosses, so the time of old-age is an evil time, Eccles. 12. 1.
• 2. By evil is meant the devil, Matth. 5. 37.
• 3. By evil is meant sin especially the power of it, and so it is taken here not excluding the devil.

〈 in non-Latin alphabet 〉 Deliver signifieth two things:

• 1. To keep and preserve, to protect and defend from evil, that we fall not into it, as 1 Thess. 1. 10.
• 2. To deliver, and as it were to pull us out of the hands, that is, power of our spiritual enemies: as the word is used, Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17, 18.

This deliverance which we orave is either inchoate in this life, or perfect in the life to come, both by Christ, Luke 1. 74.

But deliver ] These words are a limitation or explication. But couples like things together.

We desire in this Petition,

That we may not be exercised with trial in our estate, good name or body, if God so please, or that he would support us if we be tried.

The deliverance which we crave is either inchoate in this life, or perfect in the life to come: both by Christ, Luke 1. 74.

Some from these words, Deliver us from evil, hold that one may pray for perfection of holiness, to be freed from the very being of sin, the words mean (say they) to be delivered from all sin, and all degrees of it. They allege also other places to prove this, viz. 2 Cor. 13. 7, 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers (say they) be not fulfilled in this life, yet one should say up prayers for absolute perfection.

• 1. Because thereby the manifests his perfect displeasure against sin, and perfect love to the Commandment of God.
• 2. Hereby he manifests the truth and sincerity of his heart, he would not only not have sin reign, but he would have it not to be in him.
• 3. Hereby he doth his duty in striving after perfection, Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not.
• 4. His prayer shall be answered in degrees, though not in perfection: as there are several degrees of accomplishing Prophecies, so of answering Prayers.
• 5. Your prayers are of an everlasting efficacy, because they are offered to God by the eternal Spirit, Heb. 9. 14. upon the same Altar that Christ's Sacrifice was offered, therefore Christ's righteousness is everlasting because it was offered to God by the eternal Spirit.

Others say, such perfection may be desired, and were to be wished, if it might be had, yea must be set before us as an exact copy to write after, white to aim at, with endeavor to come as near it as we can, but they see no ground to pray for it, since they cannot pray in faith, because they have no promise; nay it is not a state compatible with this life since the fall, and they think it is too great a presumption to pray for that which they have no promise for, and ambition to affect such a prerogative as no child of God ever since the fall here enjoyed, or is like to do.

Hitherto of the Petitions: Now followeth the Conclusion of the Lord's Prayer in these words, For thine is the Kingdom, the Power and the Glory forever and ever Amen.

For howsoever this clause is omitted of the Latin Interpreters, and is rejected by Erasmus , yet was it added by our Savior, and registered by Matthew. For

• 1. The Greek Copies have it.
• 2. The Syriac Paraphrast translateth it.
• 3. The Greek Writers expound it, as Chrysostom and Theophylact. And
• 4. It is not only consonant with the rest of the Scriptures, but also in this prayer hath a necessary use. For praise is to be joined with prayer, the Petitions contained a specification of our desires, this conclusion partly a confirmation of our faith joined with praising God, in these words, For thine is the Kingdom, and the Power, and the Glory, forever and ever: and partly a testification both of our faith, and of the truth of our desires in all the former Petitions, in the word Amen.

It appeareth manifestly that this sentence was borrowed from the Prophet David, 1 Chron. 29. 11. with some abridgement of the Prophets words.

2. Without this we should not have had a perfect form of prayer; it consisteth of Thanksgiving as well as Petitions.

It is both a Doxology, a giving praise, and an Aitiologie, a rendering a reason, therefore our confidence is in thee, and thou wilt do for us according to our requests.

God in this reason is set out by his Attributes, for these words, Kingdom, Power, Glory, For ever, do point out four distinct Attributes of God, which are,

• 1. Sovereignty, Psal. 22. 8. Kingdom.
• 2. Omnipotency, Ier. 32. 17. 2 Chron. 20. 6. Power.
• 3. Excellency, Psal. 113. 4. and Isa. 6. 3. Glory.
• 4. Eternity, Psal. 90. 2. Isa. 57. 15. For ever.

These Attributes are applied to God by a special property and excellency. So much doth that Particle Thine, and the Article The import. As if he had said, Thine and thine only are these. Thine they are originally of thyself, and that in an infinite measure and degree. Though the Particle Thine be but once expressed, yet by virtue of the copulative Particle And, it is particularly to every of the other properties.

As for the 4 ^th Attribute Eternity, intimated in this clause, For ever, it is so expressed, as appertaining to all and every of the other three. For God's Kingdom is forever: his Power forever: his Glory forever: and whatsoever else is in God, is, as God himself, forever.

There is a twofold Kingdom of God:

• 1. Universal, which some call the Kingdom of his Power, whereby he ruleth and governeth all things, Psal. 103. 19. 2 Chron. 20. 6.
• 2. Special, the Kingdom of Grace in this life, and of Glory in the life to come. In the former he communicateth Grace to his servants, ruling in them by his Word and Spirit. In the later he communicateth Glory to his Saints, vouchsafing unto them the fruition of himself, who shall be to them all in all.

God's only is truly and properly power, his is the power, see Psal. 62. 11.

God's power is his ability to do anything, it extendeth itself to everything that by power may be done, Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty, Gen. 17. 1.

And the Glory ] Whereby is meant that excellency which is in God. For the excellency of a thing, that which causeth it to be in high esteem, and procureth a name, fame, and renown unto it, is the glory of it. Cabod the Hebrew word signifieth also weightiness. The Greek word 〈 in non-Latin alphabet 〉 , Fama, Gloria, both Fame and Glory, for Glory causeth Fame.

For ever.

The Kingdom, Power, and Glory of God are amplified by their unchangeable continuance. This phrase [ For ever ] implieth both Eternity and Immutability.

The phrase in the original, to translate it word for word, is for ages. The original root ( 〈 in non-Latin alphabet 〉 ) doth properly signify that which is forever. Now because an age is the longest usual distinction of time, the same word that signifieth eternity is put for an age. And when there is no end of that which is spoken of, the plural number indefinitely without any limitation thus for ages, is used to set out the everlastingness of it.

Amen.

Jerome calls it fitly, Signaculum orationis.

It is the ratification of all, the testification both of our faith and of the truth of our desire. It signifieth two things, a wish of the heart to obtain what hath been uttered, or else a persuasion of heart that the thing shall be obtained, both here.

The meaning of it is thus much: as if we should say, As I have made these requests unto thee, O Lord, so do I both unfeignedly desire the performance of them, and also truly believe that thou in thy good time wilt grant my desires so far forth as they stand with thy glory and my good: and in this persuasion I rest, attending thy good pleasure.

It is an Hebrew word signifying truly, even so, or, so be it, and yet continued in all languages, and by the use of it as well known as any other English word.

Some good Divines have held it to be an Oath, it is an asseveration, and seems to be the same with Yea, Yea. Vide Fulleri Miscell. Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20.

Since our Savior teacheth us to end our prayers with Amen, it is our duty to say Amen, Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc. See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God.

2. Hence it followeth that prayer should be made in a known tongue, else how should we consent or say Amen? See. 1 Cor. 14. 9, 11, 16, 19.

Chrysostom celebrated the Eucharist among the Grecians, in Greek, and Ambrose amongst the Latins, in Latin; The same may be said of Basil, Nazianzen, ierom and other Fathers. In Italy, Greece, Asia and Egypt, the Liturgy is celebrated in the same tongue in which the Sermons were preached. The Armenia • s, Ethiopic and Muscovite Churches now perform their Divine Service in the vulgar tongue. See B. Daven. Deter. of Quest. 41.

3. Men should be attentive when they pray with others, how canst thou other ways say Amen, and assent to the prayer?

4. We should wait upon God for the accomplishment of our desires.

M ^r Perkins on the Lord's Prayer, saith, It is of more value then all the prayer besides. His reason is, because it is a testification of our faith, whereas all the Petitions beside are testifications of our desires.

Object. Act. 2. 38. Repent, and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins.

Answ. They are said to be baptized for the remission of sins, not that Baptism, ex opere operato doth remit sins, but because it is a sign and seal of the pardon of them.

The Sacraments receive their power from the Lord's own institution.

Some signs signify by nature, as smoke is a sign of fire, the picture of my friend makes me remember him.

2. Other signs come wholly from institution, as the heap of stones called Galead between Jacob and Laban, there is a kind of resemblance and aptness in the things which God hath chosen to signify, but the efficacy of them depends on the institution of Christ, which contains two things,

• 1. A word of command to do such a thing for such an end.
• 2. A word of promise that it shall be effectual for such an end.

A piece of wax annexed as a Seal to the Princes Patent of pardon, or other like deed, is of far other use and greater efficacy and excellency then any ordinary wax is, though it be the same still in nature and substance with it. So the bread in the Lord's Supper being a seal of God's Covenant, and of Christ's last Will and Testament is of far other use, and of far greater efficacy and excellency then any ordinary bread is, though it be the same still in nature and substance with it. Relations non faciunt realem mutationem in subjecto, sed tantum in usu.

VII. Why hath the Lord made choice of such an applying the Covenant of Grace by signs, and vouchsafed such an Ordinance as this in the Church, seeing the same things are done by preaching of the Word and prayer?

There are excellent Reasons of it:

• 1. It is a great part of Christ's Sovereignty to make anything though never so contemptible a part of homage to him; no reason can be given of it, but only his will, as a Lord will have Land pass by delivering a wand or twig.
• 2. It is a glory to his power that he can make a little water or wine, sign and seal the conquering of my sins, and salvation of my soul.
• 3. Christ hath herein exceedingly condescended to his people's weakness in applying the Covenant of Grace by signs, while we are in the flesh to have sensitive things to represent spiritual, these signs inform the judgment, work on the affections, help the memory wonderfully, recall the Covenant of Grace, act faith and other graces, a naked word is enough to a strong faith, but these are great props of our faith in our weakness, so Gideon was confirmed, Thomas when he put his hand into Christ's side. He acts the things before our eyes that he saith in his Word.

VIII. Since God hath had a constituted Church in a visible body segregated from all mankind, he hath had some standing Sacraments, even since Abraham's time.

The Sacraments of the Jewish Church and ours agree in these things:

• 1. They have the same Author.
• 2. Serve for the same spiritual ends.

They had two, so have we, Circumcision was for Infants, so is Baptism, the Passover for men grown, so the Lord's Supper. Circumcision was once administered, the Passover often, so Baptism once, and the Lord's Supper often. M. Bedf. Treat. of the Sac. par. 2. c. 106.

They differ thus,

Theirs were praenuntiative of Christ to come. Ours annunciative of Christ ex • ibited, so Austin. Theirs were given to the Jews, ours not to one but to all people.

The matter of both theirs and our Sacraments is one, they ate and drank the same spiritual meat and drink, that we do, that is Christ. The effects also are the same in kind and nature, which is a partaking of Christ, they differ in the manner. Christ is more plentifully partaked in ours, more sparingly in theirs. Cartw. on Rhem. Test.

Circumcision is the same with Baptism for the spiritual part, it was the seal of the new-birth, Deut. 30. 6. so Baptism, Tit. 3. 5. Col. 2.

2. Circumcision was a seal of the righteousness of faith, Rom. 11. 11. so Baptism, Acts 8. it was the seal of the Covenant of Grace, so Baptism, it was the way of admittance and entrance into the Church, so Baptism, Matth. 28. Acts 2. it was the distinguishing badge between them who were God's people and the rest of the world, so Baptism, 1 Cor. 5. 12. it was but once administered, so Baptism. None might eat the Passover till they were circumcised, Exod. 12. nor are any to be admitted to the Lord's Supper till they be baptized, Acts 2. 41, 42.

Circumcision was a seal of the Covenant, Gen. 17. 10, 11. so Baptism: that being the nature of a Sacrament, it was a seal of the righteousness of faith, so Baptism, Acts 8. 37, 38.

2. It was the Sacrament of initiation under the Law, so is Baptism now under the Gospel, Mat. 28. 19.

3. It was a distinguishing badge under the Law, so is Baptism under the Gospel.

4. It was the Sacrament of Regeneration, Deut. 30. 6. so is Baptism, Titus 3. 5. Col. 2. 11, 12.

5. It was partaked of but once, so Baptism.

Our Sacraments differ from the Sacraments of the Jews accidentally only, in things concerning the outward matter and form, as their number, quality, clearness of signification, and the like; not essentially in the thing signified, or grace confirmed, 1 Cor. 10. 1, 2, 3. John. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11.

IX. The Sacraments of the New Testament are only two.

All Christians agree that Christ hath established Baptism and the Lord's Supper.

All the Reformed Churches concur in this, that there are but two only to which properly the definition of a Sacrament doth belong, though there may be many in a metaphorical sense. The Papists say they are seven, adding Orders, Matrimony, Confirmation, Penance, Extream Unction.

The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing, so there may be many Sacraments.

But as the word (Sacrament) is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful, so there are but two. The Schoolmen themselves who were the first authors that raised them up to the precise number of seven (for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ) have shown that the seven are not all Sacraments, if the name of Sacrament be taken properly and straitly. Rainolds against Hart.

The number of seven Sacraments was not determined until the days of Peter Lombard, which lived 1151 years after Christ. None but Christ only can institute a Sacrament. Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution; their Hugo, Lombard, Bonaventure, Alensis, Altisiodorus have affirmed the same of extreme Unction: which in the primitive Church (by the judgment of their Cassander ) was not so extreme. Matrimony and Confirmation were held by the Schoolmen to be no Sacrament.

John the Evangelist notes that out of the side of Christ, being dead, there came blood and water, hence arose the Sacraments of the Church. Paul twice joins them both together, 1 Cor. 10. 1. & 12. 12, 13.

The Fathers entreating precisely of the Sacraments of the New Testament, do only express two, Baptism and the Eucharist, so Ambrose in his Treatise properly written of the Sacraments; and Cyril in his Book entitled a Catechism: Only Baptism and the Lord's Supper in the New Testament were instituted by Christ, Matth. 28. 24. therefore they only are Sacraments of the New Testament. Christ did only partake in these two. Paul acknowledgeth but these two, 1 Cor. 10. 2, 3, 4.

Matrimony 1. being ordained before the fall, can be no Sacrament, which is a seal of the Promise and Covenant of Grace after, and by reason of the fall.

2. It is not proper to the Church as Sacraments are, but common to Jews, Turks and Infidels.

3. Every Sacrament belongs to every member of the Church, but this belongs not to their Priests and Votaries. See M. Cartw. Rejoined. par. 2. p. 82, 83.

Cajetan denies that the Text of John 20. 23. and Ephes. 5. 32. and I am. 5. 4. (being the sole grounds of Scripture which Papists have for three of their Sacraments, Auricular Confession, Matrimony and Extream Unction) do teach any such thing.

It came not from the Lord to ordain one Sacrament for the Clergy, as Orders; a second for the Laity alone, as Marriage; a third for catechized ones, as Confirmation; a fourth for sick ones, as Unction; a fifth for lapsed ones, as Penance. These are no Scripture but tradition Sacraments.

The Council of Trent thus argues, There are seven defects of a man, seven degrees of the body, seven Egyptian plagues, seven planets, seven days in the week (they should add also seven heads of the Beast) Therefore there are seven Sacraments. Vide Aquin. part. 3. Quaest. 65. Art. 1.

X. The use of the Sacraments of the New Testament.

• 1. To quicken our dullness and stir up our care in performing the duties whereto the Gospel bindeth us, viz. to endeavor and labor to repent and believe and obey out of an assured confidence that God will accept and help our endeavors.
• 2. To confirm and stablish our hearts in faith, that we may settledly believe, that God hath and will perform the good things sealed up, viz. Remission of sins, sanctification and salvation, all the spiritual blessings of the new Covenant.

The uses or ends of the Sacraments are especially three:

• 1. To strengthen faith.
• 2. To seal the Covenant between God and us.
• 3. To be a badge of our profession. Atters. of the Sac. l. 1. c. 3.

XI. Whether any other but a Minister. lawfully called and ordained, may administer the Sacraments, Baptism and the Lord's Supper?

It is held by the Reformed Churches, and by the soundest Protestant Writers, That neither of these Sacraments may be dispensed by any, but by a Minister of the Word, lawfully ordained.

• 1. God hath appointed the Ministers of the Word lawfully called and ordained, and no other to be stewards and dispensers of the mysteries of Christ, 1 Cor. 4. 1. Tit. 1. 5, 7.
• 2. He hath appointed them to be Pas • ors or Shepherds, To feed the stock of God, Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments.
• 3. Christ gives a Commission to the Apostles to teach and baptize, and extends the same Commission to all teaching Ministers to the end of the world, Matth. 28. 19. 20. Ephes. 4. 11, 12, 13.

Neither of the Sacraments have efficacy, unless they be administered by him that is lawfully called thereunto, or a person made public and clothed with Authority by Ordination. This error in the matter of Baptism is begot by another error of the absolute necessity of Baptism. Mr. Henderson's second Paper to the King.

The Scripture joineth together the preaching of the Word and dispensations of the seals, both belonging to the Officers who have received Commission from Jesus Christ, Mat. 28. 19. 1 Cor. 1. M. Ball.

Heb. 5. 4. No man takes this honor but he which is called, as was Aaron; which sentence doth manifestly shut out all private persons from administration of Baptism, seeing it is a singular honor in the Church of God. Cartw. 2 ^d Reply, 11 ^th Tractate.

The example of Zipporah either was rash or singular, and also no way like women's baptizing, Circumcision was then commanded the Head of the Family, Baptism belongs only to Ministers, Matth. 28. she circumcised her son when he was not in danger of death, as these baptize.