The Power of Godliness

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

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

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

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

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

Q. What is the first Petition?

A. Hallowed be thy Name.

Q. What is meant by thy Name?

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

Q. What is meant by this word hallowed?

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

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

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

Q. What do we acknowledge in respect of ourselves?

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

Q. What desire we of God in this Petition?

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

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

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

Q How is God glorified of us in spirit?

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

Q. How is God glorified in word?

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

Q. How is God glorified in works?

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

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

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

A. For others as yet uncalled, they are twofold, belonging to the election of grace, or otherwise. Now for the former we entreat that God would daily bring them home to glorify him with us; yea, that he would give them godly sorrow for such things as before their visitation they heedlessly neglected. Let thy people praise thee, O Lord, let all the people praise thee. Give unto the Lord (O ye kindreds of the people) give unto the Lord glory and strength. For other we pray, that God would restrain them from their high profanation of his Name, and that he would turn their rage (and so by proportion all their other sins) to the praise of his Name. Surely the wrath of man shall praise thee.

Q. What are the evils that we pray against?

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

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

A. 1. We bewail all the evils that we pray against in ourselves or others, as knowing that God is thus dishonored by men on earth. 2. We must not forget to confess with grief and sorrow, our dullness and deadness of heart, that we do not earnestly and constantly pray that God's Name be glorified; that we consider not the greatness and excellency of the things we crave; that what we ask in words we deny in deeds, what we pray against we pluck down or hold upon ourselves by our carelessness, forgetfulness, indulgence to sinful passions, rushing into the occasions of sin, and works of darkness; that we weigh not our Petitions and root them in the heart, to express the power of them in life and conversation; that our affect • ons are not stirred and moved according to the quality of God's works and Word; and that we consider not as we ought, the wisdom, power, justice, and mercy of God appearing in his Works.

Q. How should we stir up ourselves devotionally to make this Petition?

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

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

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

Q. What conclusions may be drawn from this Petition?

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

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

Question. WHat is the second Petition?

A. Thy Kingdom come.

Q. What doth this word Kingdom signify?

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

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

A. Two ways. First, For that administration whereby he governeth all creatures, even the Devils themselves; which is called his universal Kingdom, or the Kingdom of power and providence. Secondly, For such an order or estate, wherein God hath all supremacy, and men acknowledge themselves liege-men to his Majesty, to their great benefit temporal and eternal. God governeth his Kingdom by his Vice-roy Christ Jesus, whom he hath ordained Lord of all things in Heaven and earth, and peculiarly King and Head of his Church and chosen people.

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

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

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

A. Four things. 1. The King. 2. The Subjects. 3. The Laws whereby the Kingdom is governed. 4. The Degrees of it.

Q. Who is the King?

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

Q. Who are the Subjects?

A. In this Kingdom all are not Subjects, but such as are willing to give free and frank obedience to God's Word. Every particular man is not a member of this Government: but only that company of mankind in Heaven or earth, which is called from the world to the participation of eternal life through Christ.

Q. What are the Laws of this Kingdom?

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

Q. What are the Degrees of this Kingdom?

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

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

Q. What is it to come?

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

Q. What great need is there that we should pray for the coming of God's Kingdom?

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

Q. What desire we of God in this Petition?

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

Q. What is the ground of this Petition?

A. That Christ is the universal, most powerful sovereign Lord of all things in Heaven and earth, the King, Head, and Savior of his people that he hath redeemed, and will bring home unto his Kingdom, whose government is opposed by Satan, the flesh, the world, not yet perfected by the absolute peace and glory of his Subjects.

Q. What do we herein acknowledge?

A. We acknowledge, that by our first creation we were under the Kingdom of God's bounty and kindness, and grieve that by sin we fell from it, and so came under the tyranny of Satan, and the revenging justice of God.

Q. What are the particular things that we desire?

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

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

Question: WHat are the Evils that we pray against?

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

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

A. 1. The evils which we pray against, are wants for which we must mourn; as the tyranny of Satan under which the most do live; the relics and remainders of sin which abide in the best; the want of good means which serve for the furthering of the Kingdom of Christ, as preaching, Sacraments, and Discipline. When we shall see a people without knowledge, and without good guides and teachers, or when we see one stand up in the congregation, not able to teach, here is matter for mourning. So when we see disorders, scandals, abuses in the house of God, then it is time to pray, Let thy Kingdom come. Our Savior wept over Jerusalem, because they knew not the things which belong to their peace. It is a thing also much to be bewailed, that there be so many impediments and hindrances of the Kingdom of grace, as the Devil and all his Angels, their instruments, the Pope, the Turk, and all the rest of the professed wicked of the world, which by subtle enticements and tyranny keep back and repel the means, whereby Christ ruleth as King in his Church. It is a thing to be bewailed that the people of God do fall before their enemies, or be slain by the sword of the ungodly. When the Devil sees one that was sometime of his Kingdom, but to cast a look towards the heavenly Jerusalem, he straight-way rageth against him, and labors quite to overthrow him. These and all other evils are to be lamented, as we shall see them to abound in the world, or in the Church. 2 We bewail our dullness and sloth, that we cannot pray for, and desire the coming of Christ's Kingdom with that attention we ought; that we neglect in life and endeavor, what we seem to desire in Petition; that we strive not to beat down the power of sin in ourselves, nor to bring others to the Kingdom of Jesus Christ, nor to walk in love and unity with them that profess the truth sincerely, when we make this Petition; nor submit ourselves to bear the yoke of Christ, and to be guided by his Laws.

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

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

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

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

Q. What Conclusions may be drawn from this Petition?

A. First, It is God alone that can trample Satan under our feet, and dissolve the works of the Devil. It is he that must turn us before we be turned out of the Kingdom of darkness. Prayer presupposeth both want of that we ask, and impotency in ourselves to attain it, or that it is out of our power. Again, the strong man holds possession till a stronger cometh. Now who is, of any other creature, stronger than Satan in such degree as to cast him out? The Papists give some place in this work to the liberty of our will: But though it be true, we turn because we will turn to God yet (we will turn) doth note, not the principal cause, but a cause subordinate, working by way of free disposition, which disposiiton it receive • h from God, not from natural strength; so, still all is by him. Men turn not, because they will not convert; [because] here noteth the fundamental, radical, prime cause of impenitent not converting, which the will doth by way of disposition, which it hath by nature of itself unto sin: But it is otherwise when we say, This man converts to God because he will convert, for here God is presupposed the principal Agent; man is a secondary and instrumental; the habit disposing him to do this, being grace received from God, not derived to him with his nature. Away therefore with Papists Doctrine which make the will of man in a manner almighty. God offers grace like as a Merchant setteth his wares to sell, leaving it to our will whether we will buy or no. Were this true, if you ask what discerneth me from another unconverted? The answer is, my will; I by the freedom I had of will, took that proffered, which another by the same liberty refused. Thus by the Doctrine of man's freewill the grace of God is trampled underfoot, and the pride of man advanced. Secondly, Mark who must strengthen, confirm, and perfect all things begun in us, even God the giver of every good and perfect gift. He sanctifieth us throughout, and makes us perfect in every good work. He confirms us unto the end, and makes us to increase and abound in that which is good. Even as the Sun first bringing light, doth more and more subdue all the darkness of the air, till it come to full strength: so the same God that first dispelleth the darkness of sin and ignorance, doth more and more perfect the light begun, till it come to Glory. And as the same Physician, which first recovereth us from some deadly lingering evil, must after restore decayed strength and cleanse a l relics of sick matter, by such diets as Art adviseth: so God, &c. What then if we see all weak, ready to overturn; many graces in a manner utterly wanting, so weak they are in us? God that calleth the things that are not, as if they were, is the beginner and perfecter of his Kingdom. Thirdly, That God's Kingdom is but in part come unto us; we see not all things as yet put under him; many not called, many enemies and evils unsubdued, many works of darkness hanging about us: which must comfort us though we find these things; We could not say this Prayer, were there not enemies still opposing us, in our confl cting course. The Kingdom of Christ were not to come, but already come, if we were perfectly freed from the molestation of the flesh, and the suggestions of Satan We are said to be translated out of the Kingdom of Satan, in regard that we do not voluntarily suffer under him as a lawful King, but unwi • lingly as under an usurper too strong for us. Or rather, because he is begun to be, and certainly shall be cast out. Now that is said to be done, which a while is so in doing that it certainly shall be finished. Fourthly, All Christians must unfe • gnedly desire that God would show himself the absolute Sovereign Lord God, in setting up and establishing his Kingdom of grace, to the utter overthrow of his enemies, and bringing of his Elect in Christ to the Kingdom of Glory. Do good in thy good pleasure unto Zion. O that the salvation of Israel were come out of Zion. The holiness of God's Name in his Attributes, do show themselves most manifestly in the coming of this Kingdom. The coming of his Word to any man, and the work of conversion by the Word, do show the infiniteness of his wisdom, power, mercy, justice, patience, grace and goodness in gathering and saving the Elect; also his wisdom, power, hatred of sin, and justice in overmastering sin and Satan, and revenging himself upon the disobedient, are thereby most manifest. Again, the publishing of the Word, whereby this Kingdom is erected, is the means of revealing the will of God, and of making men able to do his will. Therefore the coming of this Kingdom is to be desired. The Subjects of this Kingdom do yield free and willing obedience unto God, they set forth his praise, and magnify his Name: in which respect it is to be asked earnestly, that God may have the glory that is due unto him. In his Temple doth everyone speak of his glory, O worship the Lord in the beauty of holiness. Thy people shall be willing in the day of thy power, in the beauties of holiness. God glorifies himself in the confusion of the wicked, and by his over-ruling providence so chains them up, that will they nill they, they do what his counsel hath determined: but the faithful, and none but they, do freely submit themselves to his good pleasure, and celeberate his greatness. Thy Saints bless thee, they speak of the glory of thy Kingdom, and talk of thy power. What, that the glory of Christ our King is manifested, as his Church and people do increase and multiply. The brightness of his glory doth shine forth when putting his enemies to flight, and treading down their might, he spreadeth the borders of his Kingdom from one end of the earth to the other, and mightily protecteth his people against their Adversaries. And this is the glory of the Church, that she beareth many Children to God, which walk before him in holiness, and live together in peace. His rest shall be glorious. The glory of Christ and his Church do both suffer and shine together: When the glory of Christ shall appear, his Church shall be glorified: and when his Church is glorious, the glory of Christ filleth the world. The diminishing of the Church is the obscuring of his glory, and the breaking forth of the light is the deliverance of Zion. It may further be added, that the coming of this Kingdom doth much tend to the comfort and security of every faithful soul. The way to Heaven seems more easy and delightful, when many travel together, each one calling upon and encouraging other; The power of the Adversary is repelled, and his assaults borne off with more ease, when multitudes combine mutually to aid and succor one another; The powerful presence of God in his holy Ordinances doth much glad and rejoice a Christian heart; The Prayers of the faithful are the more effectual, and the Ordinances of God more powerful, when many join in the same Suits, tender the same Petitions before the Throne of grace. And the society of them that fear God, is many ways comfortable and beneficial to good men, to the strengthening of their faith, quickening of their grace, settling of their doubts, kindling of their zeal, and encouragement in the ways of holiness. Moreover, the Elect of God, till they be converted and brought to the Kingdom of Christ, do lie under the power of wrath and tyranny of Satan. They that actually are beloved to be made Heirs of grace, be yet actually under wrath, till they be renewed by grace, and grafted into the body of Christ. For these Reasons then we must cry to God, that his Kingdom may come. Doth not every good Subject wish the enlargement of the Kings Territories, the rooting out of all opposites, that set themselves against the prosperity of his Kingdom? So must we, if we be true subjects to the Kingdom of Heaven. Did we border upon the Turkish Empire, so that we were often forraged would it not make us cry to God for help? and shall the Devil still sink us in our persons, everywhere invading, and shall we be silent? What tyranny to Satan's and sins tyranny? What wants to the wants of righteousness, peace, joy, &c. in which things God's Kingdom cometh? We should seek it so far as it is wanting, and joy in it so far as we partake in it. To be naturalized into our Kingdom is a benefit great Ones esteem: but to be within God's Kingdom, O how blessed! Fifthly, Christ is the King of holy and just men that live in his Church, whom he doth protect, defend, and govern with singular care, love, and tenderness. The Lord is my Shepherd, I shall not want. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us. He shall feed his Flock like a Shepherd: he shall gather his Lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. The faithful are the Inheritance of Christ, which he hath purchased to be his peculiar people; they are his choice and select Treasure, which he will keep charily, and preserve with diligence. Sixthly, Every true Christian must seek with his utmost endeavor, that both himself and others be in subjection to God. We should with David and Jeremy bewail the averseness of others, and rebellions they live in against God: and like Paul, bemoan the laws of evil, which dwell in us, &c. If we desire that God would save us, should we not heartily desire that he would rule over us? If Christ be our Savior, he is our Lord; if he hath redeemed us from death, he doth rule in us by his Spirit. The price of our ransom is already paid to the full, but it hath not full effect in us, till our corruptions be subdued, and our hearts brought to perfect subjection unto the Lord in all things. How would a natural Subject grieve to spy in himself, or see in others much falsehood, much rebellion against his Sovereign? So must we grieve that we and others have hearts so false and rebellious against God. And not only so, but we must endeavor to set up the Sovereignty of Christ in our own hearts, and amongst others more and more. How do men profess perfect conformity and total subjection to men? How do Papists seek to propagate the Popes Kingdom? They find out new words, rather then his Subjects should not be made up: Should not we stir up ourselves to seek the enlargement and building forward of Christ's Kingdom? This is one principal end of the preaching of the Gospel, that the Elect unconverted might be added to the Kingdom of Christ, and the faithful converted brought to more perfect conformity. Heavenly graces are the true riches, with which as every man is best stored, he is most blessed. Seventhly, All Christians must here on earth set themselves to seek Heaven and perfect happiness with God in the Kingdom of glory. Prayer is not a windy asking, but a real seeking of the good desired: be taught to pray, Thy Kingdom come, we are informed to seek it with all our hearts. We have no way of getting any good thing, but by flying unto the grace of God in Christ, which is done by hearty supplication: but our Prayers must not be idle, as though bare desires were all that is required. Seek first the Kingdom of God. Seek the things that are above. Abraham is set before us as an example of this thing, who did account even the Land of Promise a strang Country, looking for and seeking after a City which hath a foundation, whose builder and maker is God. Heavenly glory is the highest of all good things that are to be desired the Pearl of inestimable price, to be valued above thousands of gold and silver. In this world we are but strangers, Heaven is our native Country, where our heart should be, whilst in body we are kept here below. Would not an English man (by any case exiled) much long to smell the smoke of his own native Country? Thus, if we be heavenly creatures, we cannot but in desire aspire thither, while we are here on earth as exiles and pilgrims from our heavenly Father. All creatures have an inclination to the place where they were bred, and where they may rest; the stone falleth to the earth, Birds delight in the woods. Heaven is the Habitation and rest of the Saints, and an affection towards it is given to every Christian that is borne of God. This seeking of the Kingdom of God implieth or presupposeth the knowledge of what it becometh us to know or to do about this Kingdom, or at least an enquiry of the way that leadeth to this Kingdom. Look as a man seeketh earthly things, when he goes out to the Cryer to learn of them: and look as Clients seek their earthly Inheritances, when they go forth to advise with their learned counsel: thus when we come forth to be instructed by the Word of God, which is the Word of the Kingdom, we are said to seek this Kingdom. In those days the children of Israel shall come, they, and the children of Judah together, going and weeping; they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward. Secondly, We seek this heavenly Inheritance, when we get sound Title and Interest unto it by faith in Christ Jesus. The Kingdom of Heaven is prepared for the adopted Sons of God, who receive Christ, and are united unto him: therefore as we strive more and more to be engrafted into Christ, and rooted in him, we are truly said to seek the Kingdom of Glory. Earthly men seek earthly things, whilst they get their Title to that they shall possess hereafter, made sure and ratified. Thirdly, We may seek this Inheritance of God's Kingdom in getting something which we may show for our right and title to it. Now this we do by exercising our faith in some Promises, by which God doth freely pass it unto us; as, fear not little flock it is your Fathers will to give you a Kingdom. Thus men seek their earthly matters whilst they get good Copies for that they hold. Now the Promises of God laid hold on, are the only deed and Instrument which can be shown for title unto eternal life. Fourthly, We may seek this Kingdom in regard of getting ourselves possessed of it: which we do by this means, while we labor to be enriched more abundantly with the graces of the Spirit, and by a sanctified course to draw nearer it and enter it here on earth. Men will not only get right unto the things they seek, but they will endeavor to be possessed, to dig their turf in that Land they purchase. The more the Israelites did subdue the Canaanites, the more they were possessed of Canaan: Thus the more we overcome our sins, grow in graces, the more we grow seized of our heavenly Canaan. The Pearl of Grace is one part of Heaven. What is Glory, but absolute and perfect Grace? What is Grace, but a lively spark of Glory? Grace is in proportion to Glory, as the Suburbs to the City, as the Porch to the Temple, as a little spark of fire to a great flame; the further we proceed in Grace, the nearer we approach to Glory: yea, the more we grow in Glory. Why have we not Heaven upon earth, but for that our graces are imperfect? Fifthly, We may seek it in regard of getting our Title and Possession made sure to our consciences. Thus we seek earthly Inheritances, not only to be seized of them, but by strengthening ourselves in them. Hence it is, that we will sue our Fines and Writs, which may in a manner after a certain time, put an end to all claims which may be made by any, some few persons on just ground excepted. So we must give all diligence to get those things ascertained unto us; which we do chiefly, while we faithfully lay hold on God's Promises which promise our protection; as, that he is our God, who will keep us from every evil work to his heavenly Kingdom; while we get the Spirit to witness to our spirits this gift of perseverance which is bestowed on us; while we learn to die by faith, and hold Christ as the Author and finisher of our faith, and raiser of us up at the last day; and the Father who is stronger then all, keeping us in his hand even by his Almighty power, as in a strong Tower unto salvation. We cannot be sure enough of earthly things; we desire to see the Bird in the Cage, and have all things so settled as there may be no question. How much rather should we not content ourselves with uncertain hopes of our heavenly Inheritance, but travel to have it settled on us, and thoroughly assured to our souls. Sixthly, We must constantly desire perfect immediate fellowship with God. As the loving Wife longeth to be with her Husband, and to enjoy society with him: so doth the Christian soul to dwell with her Savior, Head, and Husband in happiness and glory. It will be questioned, Whether it be lawful for a Christian to desire death. The answer is easy; for death and departure hence by death is propounded as a blessing, promised as a blessing, and bestowed as a blessing, and may as a blessing also lawfully be desired. Our deaths-day is our dooms-day, that our going to Christ is as his coming to us. Now a Christian may love, and long after the one, and therefore may lawfully desire also the other. Death in itself considered, is an unnatural separation of soul and body, and not to be desired: but as it is to the faithful an end of miseries spiritual and temporal, an entrance into life that shall never change, there is great and good cause why Christians should desire it. Many are the benefits that death brings to good men; It freeeth them from the injuries of the ungodly, the bitterness of correction, the infirmities of nature, the pain of labor, the fear of death. Death is cured by death, while mortality is swallowed up of life. It delivereth them from the temptations of Satan, from worldly provocations and evil examples, from sin and corruption, and from Divine desertion. It bringeth unto them consummation of Grace, perfection of Glory, the inseparable company of Christ, and immediate Vision, and Communion with God. For these causes a man may desire death, but he may not hasten his own end. A man may desire many things to be done, which yet he himself may not do. A man may desire the ministry, yet may he not make himself a Minister. He may desire to have some malefactors taken away by the Sword of justice; yet being a private person, he may not do it himself. So a man may desire death, and seek it at God's hands; but not procure it or hasten it by any means of his own. We may desire death, but without impatiency (that was Jonas his fault) we may not desire death as weary of God's work, of doing or enduring what he calleth us unto. We must submit our wills to God's will, as content to wait God's leisure, and to abide God's pleasure for death or life. Eighthly, We are here to note, that the godly must mourn, when the Church is in affliction. Why should not my countenance be sad, when the City, the place of my Fathers Sepulcher lieth waste, and the gates thereof are consumed with fire? Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! If I forget thee, O Jerusalem, let my right hand forget her cunning. Memorable is the answer of Uriah to David, The Ark, and Israel, and Judah abide in Tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields: shall I then go into mine house, to eat and to drink, and to lie with my Wife? Whosoever was the Penman of the 102 Psalm, whether David, or some other living about the end of the Babylonian captivity, he showeth himself to be tenderly affected towards the Church in distress. How importunate is he with God, to arise and have mercy upon Zion? How doth he put the Lord in remembrance of his Promise to restore it? The time to have mercy thereon, the time appointed is come; How full of passion is that speech, O Lord, thy servants delight in the stones thereof, and have pity on the very dust thereof. Phineas Wife lamented the loss of the Ark, more then the death of her Father and of her Husband. She wanted not natural affection to them, but spiritual affection towards Religion more prevailed in her: once the death of her Father-in-law and of her Husband is mentioned, but the thing she insisteth upon, as that which pinched to the quick, was this, The Glory is departed. Nehemiah found no discontent in his own outward condition, when he sat down and fasted and wept certain days; he lived in great credit and honor, being Cup-bearer to him, that at that time was the greatest Monarch under Heaven: it was the afflicted case of his poor Brethren at Jerusalem that pricked his heart, and melted him into tears. The godly have mourned when Zion was in misery, and it is charged as a foul fault upon the ungodly, That they are not grieved for the affliction of Joseph. The Reasons of this Instruction are evident. First, God is highly dishonored when his servants fall before their enemies, be led into captivity, or afflicted in any other kind. For then the enemies of the Church grow proud and insolent, the solemn worship of God ceaseth to be frequented, and such as openly professed the Gospel, are compelled to hide themselves in Dens and Caves of earth. Secondly, Christ suffers with his servants, and is afflicted with their afflictions. If Saul breath our threatenings against the Saints, he persecutes Christ. What good Subject is not grieved at heart to see his Sovereign plunged into heaviness and grief? It argueth want of love to Christ, when men have no commiseration of the members of Christ, being in want or misery, in distress, danger, or extremity. For it is not so much they that suffer, especially when they suffer for Christ's cause, as Christ that suffereth in them. It is not so much they that want, whatsoever the occasion of their want be as Christ that wanteth in them. It is I (saith he) that was hungry, and thirsty, and sick, and naked, and harborless. And, it was done to me, that was done unto them. When men stand thick together in a throng, and one chance to tread on another's heels or toes, Why doest thou tread on me, or kick me, saith the one to the other? It is the toe or the heel on the foot that is trodden on, kicked or hurt; and the toe is far enough from the tongue, or the heel from the head; And yet when the toe or the heel is hurt, the tongue in the head speaketh and complaineth as if itself were trodden on. Such a fellow feeling there is between the one and the other, that the one suffereth in the other, and therefore the one speaketh for the other, and complaineth of the wrong sustained by the other, as done to itself. In like manner when persecutors spurn against, and tread upon Christ's feet here on earth, Christ their Head crieth from Heaven to them, Why persecute ye me? Christ speaketh for them, because he suffereth in them. Though our Head be in Heaven in happiness, and his body here on earth, yet hath he a sense of those infirmities, that his body is here annoyed with. Though he be freed from all passion, yet is he not without compassion: though he feel nothing himself, yet hath he still a fellow-feeling of those miseries and distresses that his limbs here endure. One Augustinus de Roma, was censured in the Council of Basil, for affirming that Christ was the greatest sinner in the world: and yet his meaning, it may be, was not amiss, though the manner of speech improper, having an eye to the guilt of our sins imputed to him, and the burden thereof imposed upon him. But Salvian an Orthodox Writer sticketh not to say, that Christ is the greatest beggar in the world: as one that beareth his part and hath his share in all the wants and necessities, in all the straights and miseries that all his members in all parts of the world sustain and endure. For is he not in want saith he, that complaineth of hunger and thirst, and bareness and poverty, and restraint of liberty? Or who can be in greater want than he that sustaineth all these, so oft as any godly man sustaineth them? He wanteth not indeed in regard of misery, and yet he wanteth in regard of mercy: he suffers not in his Diety of himself, and yet he suffers out of his pity to his. If the Army be foiled in Battle, the Prince is said to loose the day: in some sort Christ himself is put to the worse, when the adversaries of the truth prevail. Thirdly, the nearness of conjunction that we have one with another doth necessarily exact it of us. We are all members of one body, whereof Christ is Head. And there is a natural sympathy between the members of the same body, being quickened all by the self-same soul. If any one member be honored, all the rest rejoice with it; if any one suffer, (be it never so base an one) all the rest suffer together with it. Thus it is in the natural body of man; and thus it cannot but be in the mystical body of Christ. Saul turned into Paul, and become a member now of that body, that he was a persecutor of before; Who is weak or ill, saith he, But I am weak with him? Who is scandalized, but I am burnt with it? Not to mourn when Zion sitteth in heaviness, and goeth in sackcloth, argueth want of spiritual life, sincere love of the brethren, and a fellow-feeling of their miseries, is a sure argument of life: the want of it an undoubted sign of death. It is but a rotten limb, a withered hand, or a wooden leg, that feeleth not, when the head, or but the heel only is hurt. And surely those that have no fellow-feeling of their fellow-members afflictions, are at the best, but as glass-eyes, or silver noses, or Ivory teeth, that stand for a show in the face or the mouth, but afford little use, and partake not in pain, because they partake not of life with the rest of that body, which by art only they are set in, or fastened unto. It is no marvel if a piece of wood, or glass, or metal feel nothing though the head be slashed and cut to the very skull, or the whole man be sick at the heart: But to be a lively member of the body, and not to be affected with it, is impossible. 4. The consideration of our own frailty may enforce it. All things, saith Solomon, come alike unto all, no man can say, this or that I shall never endure. That that befalleth one man, may befall any man; and much more then, may that that befalleth many. No person or people have any such armor or proof, as is affliction free, but that it may come home, and pierce even to the heart with them. I have known a good old man, saith Bernard, who when he heard of any that had committed some notorious offense, was wont to say with himself, This man is fallen today, and thus may I fall tomorrow; and so bewailed other men's slips and falls as his own. And the like advice, and that upon the self same ground doth the Apostle give us concerning the outward miseries and temporal afflictions of our distressed brethren: Think on those, saith he, that are in bonds, as if you were bound with them; and those that are in affliction, as if you were in their body, say some, that is in affliction with them; but rather, as being yourselves also in the body, not the body of Christ, or the Church, but in the body of flesh and frailty, subject to the like afflictions which you know not therefore how soon they may befall you. 5. The Church of God is our Mother, the faithful are our brethren, firmly knit unto us by the band of love and profession: which consideration should effectually move compassion and fellow-feeling in their sorrows. If the Mother weep, what child can refrain tears? If one brother suffer, others make lamentation. The daughters of Zion will mourn, if Jerusalem be led into captivity. 6. We ought to have a fellow-feeling of our fellow-members afflictions, because our sins may have an hand in the procuring of their sufferings. Neither need this seem strange that our sins should be the cause of plagues and judgments upon others, when we the mean while remain free ourselves. We see the like in the practice of Physic and Chirurgery. For is not the neck seared and rowelled oft, for the rheum that runneth down into the eyes? A vein opened in the arm or the foot, sometime to turn the course of the blood, spending itself over freely some other way, sometime to ease the pain of the head, and sometime to correct the distemperature of the whole body besides. For Achan's sin many of the host of Israel were slain, and yet was Achan still untouched. Abimelech's whole household were plagued for his oversight, and thousands of David's subjects destroyed for the trespass of their Sovereign, Jeroboams dear son died for his Fathers offense. And why may not the sins of our Nation also be in part the cause of those heavy disasters befallen our brethren in foreign parts. 7. The cause of God should be most dear unto us, as the glory of God is most dear unto him. This is that which the blessed Saints of God use ordinarily, as a strong inducement to move the Lord to mercy, in behalf of his Church and children, overborn by their over mighty and malicious enemies; that his name was reproached, when the adversary prevailed, and his honor thereby impaired: yea, this was that, that most troubled and vexed them in their fiercest afflictions not their own miseries so much, as the dishonor of God's name, which their adversaries were wont to triumph over in them. And this is it that must force sorrow from us, when the Church sitteth as a solitary woman clad in sackcloth, mourning by reason of the hand of God upon her. 8. The chastisement of the Church is a token of God's fatherly indignation, wherewith every good heart is much affected. For can a good child see his Father take a staff in hand to smite one of his servants, or much more the rod in hand to correct some of his brethren, and not be grieved at it, or affecteth at all with it? especially knowing himself not to be wholly free from such faults as he correcteth them for; yea it may be for ought he knoweth by them more faulty. It is by the Prophet made a note of God's children, that they tremble at his word. And if they tremble at his word, sure much more at his wrath, though lighting on others only, Thou takest away the wicked of the world like dross, saith David; And though he were none of that crew, but one that loved God's Law; yet, My flesh, saith he, trembleth for fear of thee, and I am afraid of these thy judgments. And if God's children be so affected with the judgments of God executed upon wicked worldlings for their rebellions against God, and their oppositions to his truth; how much more with those of his chastisements, that he exerciseth his children with, being inflicted upon them by the hand of his and their adversaries (whom he useth oft as executioners) for the profession of his truth. 9. They that mourn with Zion shall rejoice with her. The Church shall in time cast off her mourning weeds, for the Lord will return unto her in love and compassion; and then all that took sorrow in her contempt and misery, shall rejoice in her consolation. The ninth observation, God is the only builder, preserver, defender and redeemer of his Church, Redeem Israel, O God, out of all his troubles, Build up the walls of Jerusalem. As the Kingdom of grace is begun by God's guiding, so by his help it must also grow, be increased and be preserved, so that the saying of the Apostle is general and most true: Neither he that planteth is anything, neither he that watereth, but God that giveth the increase, and who doth add unto the Kingdom of his Son new Citizens. Which things although they be so, yet are everyone of the faithful exhorted to their power to help forward the Kingdom of God. The Magistrate by his authority promoting the Ministry, the Ministers by teaching faithfully, and with all their power seeking the salvation of the Church privately by praying that the Gospel may have his course, and may spread daily more and more. Finally all the members of the Church according to everyone of their callings. God is the protector of his Church; of whom every good blessing pertaining to the welfare of his Kingdom is to be craved: but as we are to pray for, so must we endeavor the furtherance of it, for prayers are not empty wishes, but hearty desires that must be expressed in practice. Lastly, All Christians must desire the coming of Christ to judgment, and until that glorious Kingdom of Christ be come, wherein he shall reign in most perfect manner, we ought to continue our prayers for the increase of it. The Spirit and the Bride say, Come Lord Jesus. Henceforth is laid up for me the Crown of righteousness, which the Lord the righteous judge shall give me at that day: and not unto me only, but unto them also that love his appearing. 1. The day of judgment is the marriage day of the Lamb and of his spouse the Church, who shall be received into his palace of state to abide with him in glory for evermore. In this life each faithful soul is contracted unto the Lord, but the solemn marriage shall not be till the day of full redemption, which is the general judgment. 2. At that day the faithful shall obtain full and perfect redemption, sanctification and glory. That is the day of refreshing, restitution, and blessed deliverance unto them. 3. The glory of Christ is never fully revealed until that day, when the Kingdom of God being perfected, the devil and all ungodly men trodden underfoot, all offenses taken out of the way, and all powers abolished, by which God was after a sort hindered, that he could not rightly appear unto us, as he is in himself, when these things being accomplished the Lord shall clearly and fully manifest his glory unto his Saints. But when we desire that God would hasten the deliverance of his Church, we ask also that the elect which yet remain, might all of them (not one excepted) be gathered quickly: and that the Church might quickly be freed from all calamities, the godly might rest from their labors, that their might be an end of sin and wickedness 4. That the glory of God in the perfect restitution of his Church and confusion of his enemies might be manifested. It is the good pleasure of God that we should pray for this deliverance of the Church; and freedom from all evils at that day, shall be given to them that groaning under the crosses of this life, do heartily wish and desire it.

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

Question: WHat is the third petition?

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

Quest. Why is this petition necessary?

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

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

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

Quest. What is signified by the will of God?

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

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

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

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

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

Quest. What is the meaning of the words following, As it is in Heaven.

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

Quest. What desire you of God in this petition?

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

Quest. What is the ground of this petition?

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

Quest. What do we acknowledge concerning ourselves?

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

Quest. What are the particular things we desire of God in this Petition?

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

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

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

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

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

Quest. What are the benefits of obedience?

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

Quest. What is the miserable estate of the disobedient?

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

CHAP. VIII. The Things that we bewail, the Evils that we pray against, the special Things for which we are to give thanks, with the several useful Inferences that may be drawn from this Petition.

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

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

Q. What are the Evils that we pray against?

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

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

A. We give thanks to God, that he hath begun to enlighten our minds with the knowledge of his truth, hath begotten us unto a lively faith, and hath been pleased to renew, incline, govern, and effectually move our will, that things spiritual and Divine do delight, content and please it: when as by nature of ourselves we can savor nothing but what is carnal. Who am I, and what is my people, saith David, that we should obtain strength to offer so willingly after this sort? This is a most glorious, merciful work of God, far more excellent then the natural fashioning of us in our Mothers Womb, as spiritual life is to be preferred to temporal, and the joys of Heaven exceed the pleasures of this world.

Q. What Conclusions may be gathered from this Petition?

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

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

Question. WHat is the fourth Petition?

A. Give us this day our daily Bread.

Q. What doth this word Give signify?

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

Q. What is meant by Bread?

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

Q. How must it be taken in this Petition?

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

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

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

Q What is meant by Daily Bread?

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

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

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

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

Q. Who must pray, Give us?

A. All, both poor and rich, must pray, Give us: because we have nothing but by God's free gift, have title to nothing but in Jesus Christ, can keep nothing but by the Lord's license, neither can anything prosper with us but by his blessing. The rich have abundance under their hands, not only for the present day, but the time to come; yet they cannot live of what they have, unless God give them their daily Bread. The beggar stands before the door of the rich man, and the rich man stands before the door of the great Lord of all things. Others crave of him, and he craveth himself. For why doth he abound in all things, but because God hath given? What shall he have, if God withdraw his hand? Have not many gone to bed rich, and rose poor? and that he is not in want, it is of God's mercy, not of his power or ability. Let a man be never so rich in the world, and want nothing that can be desired, yet if he want God's blessing, in effect he wants all. God's blessing is riches. Thou mayest eat and not have enough, be clothed and not warm, earn wages and put it in a broken bag, if God do not bless thee. The blessing of God is called the staff of Bread. In Bread there be two things, the substance and the virtues thereof proceeding from God's blessing: this second, that is, the power of nourishing, is the staff of Bread. For take away from an aged man his staff, and he falleth: and so take away God's blessing from Bread, and it becomes unprofitable, and ceaseth to nourish. And the like may be said of all labor and toil in any Calling, for it nothing avails, unless God still give his blessing. Moreover, We pray that Bread may be given us, not only that we may have what to eat, but that what we eat we may receive it from the hand of God, that the Bread we eat might be sanctified unto us, received without sin, and made profitable to our body.

Q. How are earthly Blessings to be desired?

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

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

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

Q Why is Bread said to be Ours?

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

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

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

Q. Why are goods lawfully gotten called another man's, and grace our own, by our Savior Christ?

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

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

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

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

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

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

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

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

Question: WHat desire you of God in this Petition?

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

Q. What is the ground of this Petition?

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

Q. What do we acknowledge herein?

A. A. That in earthly things all our labor and travel is vain and to none effect, if God give not the increase: That we have no power to use the creatures under our hands, nor they any power to refresh, nourish, or comfort us without his blessing: yea, that we have no title to any earthly comforts to possess or use them, further then it shall please God of his bounty and love to bestow them upon us. And we further acknowledge that our human frailty and infirmity is so great, that we cannot stand one day in good plight without these props of nature.

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

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

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

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

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

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

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

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

Quest. What considerations serve to kindle devotion in this Petition?

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

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

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

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

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

CHAP. XII. Several practical Conclusions that may be drawn from this Petition, with directions to know a lawful from an unlawful desire.

Question: WHat Conclusions may be drawn from this Petition?

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

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

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

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

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

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

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

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

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

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

9. It belongeth to every Christian to desire and procure the bodily welfare of his neighbor. The Law of charity doth bind a man to love his neighbor as himself; His necessity doth call for our help; and a merciful care of our Brother is a sure proof that we are truly religious. Remember them that are in bonds, as if ye were bound with them: and them that suffer adversity, as if ye were in their case. Prayers joined with Almsdeeds are excellent Sacrifices, well-pleasing unto God. Humanity and Christity both, do call for mercy at our hands; yea, spiritual self-love: for we do ourselves good in relieving our Brethren. Is not the hand a gainer, when it hath made shoes for the feet? Is not the stomach benefited by cooking meat for the rest of the members of the body? We are members one of another. This doing of good to our Brethren, is but lending to the Lord, and he will repay with advantage. The poor are the Lord's fertile soil, which through his blessing shall yield plentiful increase to them by whom they are dressed. To relieve our needy Brethren, is to make bags which will hold, and to lay up Treasure in Heaven, and to lay up in store for ourselves a good foundation. Liberality is the best riches, the best good husbandry to gain riches: There is that soweth, and is more increased; but he that spareth more then need, shall surely come to poverty.

10. We must not trouble ourselves with distrustful cares for time to come. Take no thought for the morrow: for life itself is in the hand of God, and we have no assurance to live till the morrow. It is the good pleasure of God that his Children should live by faith, as well for the preservation of their bodies, as for the salvation of their souls. He hath undertaken to provide for them, and they must look to him for it every day. God liketh to see and hear his Children oft in his presence, and hath so ordered it, that their necessary occasions should bring them before him day by day. God looketh for new acknowledgment of his gifts every day: and willeth that they have cause thereof by new gifts from him every day. Distracting cares are very troublesome, accompanied with great vexation and fear: disturbing the quiet and peaceable frame of the soul, and taking away the sense and comfort of what we have for the present, and torturing the heart with fear of what shall never fall. Now it is the gracious pleasure of God to free us from this carking torment, that we might attend more comfortable employment, and casting off the thought of earthly things which will disquiet, give ourselves to the contemplation of heavenly things, which be full of comfort. And surely it is much for our profit and comfort, that God will have us to live at his finding, and he will be pleased to keep our maintenence in his custody. For we may be well assured, if we trust in him, we shall be well provided for. And seeing it is his will, we should ask our maintenance every day of him, we have good leave and good occasion to increase an holy acquaintance with God, by coming oft into his presence, and speaking oft unto him. Besides, if the Thief, or Vermin, or any casualty deprive us of those outward props of our life, we may go to him boldly for more: for if we depend on him according to his Commandment, he is by promise obliged to provide for us. He hath store and great plenty, and will furnish his Children with sweet, and good, and enough. It will not stand with his honor that his Children should want. No man under the Sun can live more merrily, and more securely then God's Children may do: for they need care for nothing but to please God. Though there are many things for which they must labor in their Calling, yet there is nothing for which they need to care. The Children of