A Guide to Go to God

§. 1. Of the Excellencie of the Lord's Prayer.

T Hose two things which are of greatest weight to commend unto our diligent consideration, the reading or hearing of anything, do after an especial manner commend the Lord's Prayers: The Author and the Work it self.

Two things in an Author make his work to be esteemed

• 1. Eminencie of place.
• 2. Excellencie of parts.

The work of a King is honored, because it is the work of a King, even for his place sake.

The work of a great Scholar is admired for his learning sake, though in his estate he be never so mean.

Two things also in the Matter or work it self do commend it

• 1. The perfection of it.
• 2. The profit that may be got by it.

If an Art be accurately handled, and so perfectly set out, as nothing can be found defective, and yet no superfluous redundancie therein, every good Student will be sure to have it, and will diligently study it. Or if a work that may bring much profit to such as carefully use it, be published, he will be thought careless of his own good that useth it not.

When all these meet together, an excellent Author and a worthy Work: an Author to respected for eminency of person, and excellency of parts: a work to be regarded for the absolute perfection of it in it self, and for the necessity and utility of it to us, they are as a fourfold twisted cord, to draw our minds thereto, and to bind them thereon.

Such an Author is the indighter of this Prayer, and such a Work is the Prayer it self. This title, The Lord's Prayer, implieth as much. The Lord is the Author. Prayer the Work.

By the Lord is meant that one Lord Jesus Christ, by whom are all things, and we by him. The eminency of whose person is such, as he hath a name given him above every name. No Monarch on earth, no Angel in heaven to be compared unto him.

In regard of the excellency of his gifts, God gave him not the Spirit by measure: for it pleased the Father that in him all fullness should dwell. For he is the only begotten Son that is in the bosom of the Father, and knoweth what is the will of the Father, what most pleasing and acceptable to him; and what suites he is willing to grant unto his children. God would have many things to be spoken and heard by the Prophets his servants, but how much greater are the things which his Son uttereth?

For the Work none so heavenly, none so profitable as Prayer, And among Prayers none to be compared unto this, whether we consider the Matter contained in it, or the Manner of setting it down.

The Matter is every way sound, complete, and perfect. Every word in it hath its weight. There is not one superfluous word in it that could be spared. Nor is it any way defective. Whatsoever is lawful, needful, and meet to be asked in Prayer is therein contained: yea whatsoever is to be believed or practiced by a Christian is therein implied. No particle of any good Prayer commended in the Scripture, or at any time by any person well conceived, but may be found couched in this. In this form are comprised all the distinct kinds of Prayer: as Request for good things, Deprecation against evil, Intercession for others, and Thanksgiuing.

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

The order therein is as admirable as any other point. Though the things comprised in it are innumerable, yet are they all couched under so few words, as they may easily be remembered.

In a word, nothing any way pertinent unto Prayer is omitted in this form: and nothing is set down therein which is not pertinent unto Prayer. It may therefore be fitly styled a Catholicall, and a Canonical Prayer. Catholicall, in that it compriseth the substance of all warrantable Prayers in it. Canonical, in that it is the Canon or Rule to square and frame all prayers by it.

Is not this then a fit subject for the greatest that be, in dignity, in learning, in judgment, in wit, or any other excellency to exercise their meditation thereon? Can too much pains be taken to open and discover the rich treasure contained therein?

Are not they ungrateful to the Author of it, and injurious to themselves, who lightly esteem it?

What may we think of Papists that suffer not the vulgar people to learn it in their own mother tongue? Indeed they suffer, yea and enjoin them to tumble it up and down, and to mumble it again and again, as it were by tale upon their beads in an unknown tongue, whereby they make it a matter of mere babbling.

What also may we think of Anabaptists and such like Schismatics as forbid people to use it at all? Of all prayers this without all contradiction is the most perfect, so as if any form at all may be used, then this most of all.

Object. It is so profound and deep as it is impossible for any to fathom the depth of it.

Answ. It will not thence follow, that it is not to be used at all. Many of those Petitions which Christians in their own form of Prayer do make, imply more matter, then in the time of uttering them they are able to conceive. Who can comprehend the infiniteness of God's glory? May we not therefore pray as Christ did, Father glorify thy name? Who can understand his faults? Shall not a sinner therefore ask pardon for all his sins?

Who can in the time that Amen may be uttered, think of every particular point, that in a long Prayer hath been mentioned by way of Petition or Thanksgiuing? May not therefore Amen be said at the end of our own or another's Prayer, if it have been long?

Assuredly, a general apprehension of more particulars then can be distinctly conceived at once, is acceptable to God: or else many approved Prayers recorded in Scripture were not acceptable. No man can in particular express all things that are needful and meet to be mentioned in Prayer: it is therefore very requisite that after we have particularly and expressly mentioned in our Prayer, such things as we conceive to be most needful and behooveful, we should use some such general words and phrases, as may include all other needful and behooveful things. In which respect the common custom of concluding our own Prayers, with this perfect form of Prayer prescribed by the Lord, is very commendable.

2. Object. This clause ( After this manner pray ye ) implieth rather a plat-form to frame other Prayers by it, then an express form to be used word for word.

Answ. That phrase may imply as well the very form prescribed as a like form. But Luke useth a phrase which putteth this doubt out of doubt. It is this, When ye pray, say. What should they say? Even the words following: Our Father which art in heaven, &c.

Quest. What need any other form of Prayer be used, seeing this is so absolutely perfect?

Answ. To show that we take a particular and distinct notice of the things which we pray for. On which ground both Christ himself, and the Apostles also, to whom this form in special was prescribed, used other forms which are expressed in the Scripture.

By comparing these two forenamed places of the two Evangelists together, we may well gather that both this very form may be used: and that other form also may be framed answerable to this.

Behold, here the goodness of God, who is not only ready to hear us in his Son, but also by his Son hath taught us how to call upon him Doth he no • herein show himself a Father indeed? Is not this a great motive to provoke us with boldness to go to the Throne of Grace? How much more effectually may we obtain what we ask in Christ's name, if we ask it in his form of Prayer?

That we may be the better directed, and the more encouraged to call upon God, and that by this excellent form here prescribed, we will distinctly consider the several branches thereof.

§. 2. Of the several branches of the Lord's Prayer.

THE Lord's Prayer being (as we have heard) a most perfect pattern of Prayer, it containeth both the Circumstances appertaining to Prayer, and also the very Substance of Prayer.

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

The Substance of the Prayer consisteth of two parts.

1. Petition.

2. Thanksgiuing.

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

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

The three last Petitions aim at Mans good: as these Particles, OUR, VS, having relation to man, imply.

Of those Petitions which aim at God • glory: The first desireth the thing it self: the second, the means of effecting it: the third, the manifestation of it.

Of those that aim at Mans good, the first desireth his temporal good: the two last his spiritual good, and that in his Justification and Sanctification.

In the form of Praise three things are acknowledged:

1. God's Soueraigntie, Thine is the Kingdom.

2. God's Omnipotencie, and Power.

3. God's Excellencie, and Glory.

All these are amplified by the perpetuity of them, forever: which noteth our God's Eternity.

These are the several parts and branches of the Lord's Prayer, which with the Lord's help shall be more particularly opened, and that by way of question and answer for the better perspecuity.

§. Of preparation to Prayer.

Q. WHat is first to be considered in the Lord's Prayer?

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

Q. What general instruction thence ariseth?

A. Preparation is needful unto Prayer. For this Preface is purposely prefixed to fit and prepare our hearts to Prayer. To this very purpose tendeth this direction of the wise man, Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. He there rendereth a weighty reason thereof, taken from God's Eminencie, God is in heaven, a most high and glorious God. Men do not rashly enter into the presence of a King on earth. They will, as Joseph did, change their raiment: yea they will think before hand both of the matter which they intend to move, and also of the manner of propounding their suite. Should we not much more come preparedly into the presence of the King of Kings?

To the Eminencie of his Person before whom we come, I may well add the Excellencie of the work which is done. No other work is more excellent then prayer. If preparation be requisite unto any work, then most of all unto Prayer.

§. 4. Of the means to prepare us to Prayer.

Quest. HOw doth this Preface teach us to prepare our selves to Prayer?

Answ. By describing and setting forth God.

Quest. What is thence taught us?

Answ. A due consideration of his person to whom we pray is an especial means to prepare us unto Prayer. They who duly weigh the Majesty of a king above other men, will with better respect approach his presence. I find it usual with the Saints, whose prayers are recorded in the Scripture, to be ample in setting forth the glorious properties of God in the beginning of their prayers, for which purpose note the prayers of Solomon, Jehoshaphat, Hezekiah, Jeremiah, Daniel, Nehemiah Christ, and the Apostles.

Meditation hereof is an especial means to thrust out of the heart all bye and base thoughts, and to make the soul soar a loft, and fly up even into heaven; yea when a man's Spirit is dull, it will exceedingly quicken it, to call to mind God's excellent attributs and great works, and to ponder them seriously.

The neglect hereof is one cause of that little devotion which is in many men's hearts, while they are praying unto God. Yea he that cometh to God in Prayer, and doth not duly weigh that surpassing excellency before which he approacheth, doth unawares dishonor the divine Majesty with vnme • te and unseemly suites.

§. 5. Of Praying to God alone.

Quest. TO whom may that description noted in the Preface of the Lord's Prayer be applied?

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

Quest. What learn we thence?

Answ. God only is to be prayed unto. This Prayer is in that point defective, if any Saint, Angel, or other creature be to be called upon. Good warrant we have both from light of God's word, and also from light of nature to call upon God: but no good warrant any way, to call upon any other.

§. 6. Of God's godnesse and greatness jointly considered together.

Q. HOw is God described in the foresaid Preface?

A. By his goodness, and by his greatness.

Q. What is thence inferred?

A. God's goodness and greatness are both to be thought on when we pray to God. Read the Prefaces of the Prayers before quoted §. 4. and of other like Prayers in Scripture, and ye shall find those two properties of old usually joined together. The heathen by the light of nature observed these two to be the most principal attributs of God, and thereupon styled him Optimus Maximus. The one of these showeth how ready God is to hear: the other how able he is to help: so as these are two strong pillars to support our faith.

A due consideration of them both together, is an especial means to preserve in us a blessed mixture of Confidence and Reverence: both which are necessary, because the place before which we present our selves in Prayer is a throne, at the footstool whereof we must with all reverence fall: and a throne of Grace, to which with all confidence we must approach. And thus shall we be kept in the golden mean, betwixt two dangerous extremes, the gulf of despair, and the rock of presumption: by either of which Prayer is made altogether, fruitless. For God turneth not to the doubting mind, and turneth from the proud heart: so as both must needs return empty from God. And no marvel: for he that believeth not maketh God a liar: and the proud thinketh there is no God.

Learn therefore by the forenamed meditation on God's Goodness and Greatness to preserve this sovereign temperature of faith and fear. On God's goodness first let the eye of thy meditation be fixed. For Christ teacheth us to say, Our Father, before he putteth us in mind of God's glorious place in heaven, which order he observed when he himself prayed, saying, Father, Lord of heaven and earth: In this order the Apostle stiles him, The God of our Lord Jesus Christ, and Father of glory.

I deny not but that there may be good use of setting God's greatness before us, and that it may in Prayer be first expressed, as it is in the Prayers of Daniel, Nehemiah, and other Saints: but it must be by such as have a steadfast faith in God's goodness: and at that time also must God's goodness be in their minds, as it was in Daniel's: for so soon as he had said, O Lord God, great and fearful, he immediately addeth, which keepest covenant and mercy, &c. The brightness of God's greatness would utterly dazzle the eye of man, if first, immediately, and only it should be fixed thereon.

This direction is of singular use to us, base, sinful, wretched creatures, who cannot but be astonished at the thought of God's greatness, power, justice, jealousy, and other like attributes.

Hitherto of such general instructions as the Preface of the Lord's Prayer teacheth. The particular branches shall in order be handled. The first whereof, concerneth God's goodness in this clause ( OUR FATHER ) wherein we are to consider First, the relative title given to God ( FATHER ) Secondly, the correlatiue particle ( OUR ) whereby a particular application of that general relation is made. In handling the title, we will declare: First the thing it self here attributed to God, which is PATERNITIE or FATHERHOOD. Secondly, the manner of expressing it in the vocatiue case, and second person: as if more fully it had been thus said, O THOU OUR FATHER.

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

Q. IS this title Father proper to God?

A. Yea, most properly it appertaineth to him. For it is the true and proper title of him that giveth a being to that whereof he is called a Father. They therefore among men that under God are instruments of the being of others, who bring children forth into this world, are most usually called Fathers. But it is God only that doth truly and properly give a being to things: whereupon Christ saith of him, There is but one your Father, which is in heaven: and the Apostle to like purpose, There is but one God, the Father: and among other vanities he reckons this, One God and Father.

Now God is styled Father both in relation to his Son the second person in Trinity, and also in relation to his creatures. In the former respect it can be applied only to the first person in Trinity, whose only begotten Son the second person is: and that by reason of his eternal generation, and of the hypostatical union of his two natures in one person. In the latter respect it may be applied to all the three persons in Trinity. For not only the first, but the second person also is expressly called Father: and we are said to be borne of the Spirit, which is a work of paternitie. All the three persons then are included under this title Father: And Prayer may be made to them all jointly as one in substance, and to any of them expressly by name, yet so, as when one only is named neither of the other be excluded. For the Father is always to be called upon in the name of the Son by the assistance of the Spirit. Else we know not what to pray as we ought.

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

His Image is set on his creature two ways.

1. By that excellency wherein he created them.

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

By reason of that primary excellency, Adam and Angels are styled sons of God: for in regard of those divine qualities, and that glorious estate wherewith he adorned them above other creatures at the beginning, they are said to be made after the Image of God.

The Image of God, which is a kind of divine excellency, is renewed only in some of the sons of men: and that in a civil and spiritu • ll respect.

In a civil respect, as they have dignity and dominion given to them over others: as all Magistrates & Governors, in whom there is a resemblance of God's Soueraigntie: in which respect they bear God's Image, and are styled God's, and Sons of the most High.

In a spiritual respect, as God through his grace hath adopted some to be his sons: and by his Spirit begotten them anew.

Though out of the fatherhood of God here meant, that relation which the first person in Trinity hath to the second, may not be excluded (for they who apprehend not God to be a Father of Jesus Christ, cannot in faith, and with comfort call upon him) yet it hath especial relation to his creatures, who say, Our Father, and among them to sons of men since their fall, who say, Forgive us our trespasses: and among the sons of men to such as are adopted of God, and borne anew after his Image, who only in truth say to God, Hallowed be thy name, &c. Thus we who with our own voice confess God to be our Father, do profess our selves to be taken from servile condition into the adoption of sons.

Many other more magnificent titles might have been attributed to God, but none more pertinent to Prayer then this title Father, Christ therefore usually in his Prayer used it.

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

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

A. 1. God is to be called upon in the mediation of Christ. In Christ only is God a Father: and in Christ only are we adopted, and borne again. Out of Christ God is a terrible Judge, and a consuming fire▪ This title therefore includeth Christ, and faith in him. Thus Saint Peter first had an eye to God's fatherhood in relation to Christ his only begotten Son, and then in relation to the Saints his adopted sons.

2. They only have this privilege to approach by Prayer into God's presence, who can in truth call him Father: which none can do but they that believe in Christ. For as many as received him, to them he gave power to become the Sons of God, even to them that believe in his Name. To them only will God reach out his golden Scepter of Grace, as Ahasuerus did to Hester. They therefore by a kind of property are said to call upon God.

3. Prayer must be made in confidence of God's fatherly love. How shall they else call him Father? Because ye are sons (saith the Apostle) God hath sent forth the Spirit of his Son into your hearts crying Abba Father. Now the ground of this confidence resteth only in God's Fatherhood. For here are no other motives, either from our selves or from others. But Paternitie promiseth all blessings.

4. There is ground of returning to God after we have gone from him. For a father is ready again and again to receive. I will rise and go to my FATHER, saith the Prodigal: and when that Father saw his son yet a great way off, he had compassion. After that David had justly banished his son Absalom, he longed to go forth unto him. As Fatherhood promiseth all blessings, so all forbearance. It maketh one ready to give, and forgive. A fathers love is of all others most constant and immutable. Though he be provoked to correct, yet will he not forget to love.

5. There is sufficient encouragement against everything, that may any way dishearten us from approaching into God's presence: whether it be excellency in God, or infirmity in our selves. A father will lay aside in his childes presence, whatsoever may dishearten him.

6. They who call on God must bear a childlike affection to him. For they who with their lips call God Father, and in their hearts respect him not as a Father, do apparently mock him. On this ground saith God to his people: If I be a Father where is mine honor? and Saint Peter, If ye call him him Father, pass the time of your soiourning here in fear. This childlike affection will provoke us to seek both his favor and his honor: how to be accepted of him, and how to please him. This answerable disposition is a main end of the relation betwixt God and us. And when he commandeth thee in prayer to call him Father, this he willeth thee, that by a divine course of life thou shouldest be like thy Father.

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

§. 9. Of the prerogative of God's children to speak unto him face to face.

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

• A. 1. A dignity of God's children.
• 2. A duty of God's children.

Q. What is that dignity?

A. Such a familiarity with God, as face to face to speak to him. For this title, Father, is so set down as directed to God himself in his own presence. David doth excellently set forth this privilege, where he saith, Lord I pour my whole desire before thee. All have not this liberty: as an evidence where of they have not ability thus to come into God's presence, They upon whom God poureth the Spirit of grace, he poureth also the Spirit of supplication: but upon no other. It is therefore a gift appropriated to the Saints, to call upon God in faith: by which style they are described. Others may use this word, and with their lips say to God, ô Father: but their supposed prayers are but mere iip-labor. At the best their inward desires are but wishes. Now there is a great difference betwixt wishing and praying. A wish may intimate some sense of that which a man wants, and some desire of having it: but small care in using the means to get it, and less faith in obtaining it. But the faithful prayers of the Saints argue Sence, Desire, Care, Faith and all. Balaam could with and say, Let me die the death of the righteous. Like to whom were they that said, Who will show us any good? But David goeth directly to God, and thus expressly prayeth to him, LORD life thou up the light of thy countenance upon us. We know that any man may in any place wish and say, I would the King would grant me this or that suit: but at all times to have a free access to the Kings presence, and to say unto him, O my Liege I beseech thee grant me this suit, is a great privilege, appertaining only to Kings favorites: and so much the greater when there is assurance of prevailing by this free access: as there is assurance by that free access which Saints have to God's presence.

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

§. 10. Of their duty who have free access to God.

Q. WHat is the Duty that is expected of such as have the forenamed free access to God?

A. That in Prayer especially their heart be struck with a due respect of God's presence. For then they stand face to face before him. This followeth as a just consequence from the foresaid dignity. When dutiful children or loyal subjects stand in the presence of their Father or Sovereign, they will manifest all the due respect they can: especially when they make a suit to them. Should not we the children and subjects of God do it much more?

When we come to speak of the glory and greatness of God, we shall have further occasion to press this point.

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

§. 11. Of the parties comprised under this particle OUR.

Q. WHom doth this correlatiue particle ( OUR ) set out?

A. Mortall men that live on earth.

Q. What is hereby given to be understood?

A. The love of God, and honor of those mortal men.

Q. How is God's love set forth?

A. By vouchsafing to be a Father to such base wretches. There is an infinite disparity betwixt God and man. God is a Lord of incomprehensible Majesty, and perfect purity. Man in regard of the mould whence he came, and whither be must return is but dust: and in regard of the corruption of his nature is worse then the brutest beast, and most unreasonable creature. May we not then on this ground with an holy admiration say, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God! Who durst call God Father, if Christ had not warranted us so to do.

Q. What is the honor that is hereby done unto the sons of men?

A. The greatest that can be. For what greater honor then to be the Kings son? David thought it a great matter to be Saul's son in law (yet was Saul but a King on a small part of the earth, and David was then anointed to be his successor.) What is it then to have the King of heaven to be our Father? This is far more then to be an Angel, who is but a messenger and servant. Are they not all ministering Spirits, sent forth to minister for them, who shall be heirs of salvation?

Herewith may all they who have this honor vouchsafed unto them, uphold themselves against that vile esteem wherein the world hath them. What need they care for the worlds despising of them, who have God to be their Father? For this cause the world knoweth us not, because it knoweth not our Father.

This of the parties whose Father God is. The manner of applying God's fatherhood by the first person OUR followeth.

§. 12. Of applying God's Fatherhood to our selves.

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

A. That God is not only the Father of Christ, and of other men but our Father also: as if one praying alone, and for himself should say as Christ did, O my Father: and, as Thomas said to Christ, my Lord and my God.

If it be objected, that that which is uttered in the plural number is not particularly applied to ones self: I answer, that though it be not applied to ones self only, and alone, yet it may be to him jointly with others. Though I believe God to be a common Father of many (which the plural number implieth) yet that hindereth not, but that I may reckon myself in that number: and so make the application to myself. Thus much is fitly axpressed in this speech of Christ, I ascend to my Father, and to your Father. Here he acknowledgeth God to be a common Father of others (in these words your Father ) and yet maketh a particular application thereof in these words, my Father.

Q. What instruction ariseth from this application of God's Fatherhood to our selves?

A. A particular persuasion of God's fatherly affection to our selves is then especially requisite when we pray unto him. We cannot in truth say unto him, our Father, without such a persuasion.

The benefits of that particular persuasion are great and manifold. For

1. It distinguisheth the sound faith of true Saints from the counterfeit faith of formal Prosessors and trembling faith of Devils. They may believe that God is a Father, but they cannot believe that God is their Father, and therefore they believe and tremble.

2. It maketh us more boldly to come to the throne of Grace. When the prodigal child knew not to whom to go (though he could not be ignorant that there were many fathers in the world) he, remembering that he had a father of his own, said, I will go to my MY Father.

3. It maketh us to rest upon God more confidently for provision for all things needful, and protection from all things hurtful. For this particular relation of God's fatherhood to us, showeth that God taketh an especial care of us, to whom the promise of God's care especially belongeth.

4. It doth much uphold us in all distresses. With this particular persuasion did the Jews uphold themselves when they seemed to be forsaken. Yea herewith did Christ uphold himself in his greatest agony.

5. It strengtheneth our faith in all the properties and works of God. For to believe that it is my Father that hath made all things, and doth continue to uphold and order them: that it is my Father that is the fountain of all blessing, and giveth what he will, to whom he will: that my Father is everywhere present, knowing all the necessities and extremities of everyone: that the mighty, merciful, wise, provident God is my Father: to be truly persuaded hereof must needs minister much comfort at all times, in all places, whatsoever our present condition be. But otherwise, to know that by God the whole world is ordered, that his eyes are in every place, that he is omnipotent, just, wise, true, &c. and not to apprehend him to be our Father, cannot but much strike our hearts with much terror, and make us to fly from him, as Adam did, when he heard the voice of God in the garden.

6. It affordeth much comfort against our manifold infirmities. For it assureth us that God will take no advantage against us for them: but will rather accept of our poor endeavor: and when we cannot pray as we should, he will put desires into our hearts, and words into our mouths. A child's own father will accept of any manifestation of his mind and meaning: yea and say to him, Doest thou not mean this? wouldest thou not have that?

7. All that can be said of God's fatherhood will bring no comfort to a man, unless he can apply it to himself. Children do not go to a man for the things they want, because he is a Father of other children: but because he is their own father.

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

§. 13. Of God's impartial respect to all his children: and sufficiency of blessing for all.

Q. WHy is the application of God fatherhood set down in the plural number, OUR?

A. To show that God is a common father of all the Saints: even of the whole Church, and of every particular member thereof. As there us one God, so that one God is father of all. To which purpose is that emphatical interrogation of the Prophet, Have we not all one Father? Wherefore not only the whole Church in general, or public assemblies, but every particular Saint is taught to say, Our Father.

Q. What doth this teach us?

A. 1. God's respect to us.

2. Our duty one to another.

3. The privilege of Saints.

Q. How is God's respect manifested?

A. 1. By his impartial favor to all alike.

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

1. Concerning God's impartial respect, Christ here teacheth all, of what degree soever, to say to God, Our Father. God then is the Father of all: and as a father he carrieth himself towards all. He is good, and merciful, and of great kindness, to all that call upon him. He upholdeth all that fall. In this respect especially is he said to have no respect of persons. That title therefore which noteth out an only son on whom all love is cast, and by a property is attributed to Christ the only begotten Son of God, that very title is attributed to all the Saints, to show, that though they be many, yet so impartial is God's affection to them all, and to every of them, as if they were all but one only child of God. On which ground they are all called First-borne, Heirs, Kings, and such other names as do set forth an equal respect of God unto them all. Yea they are all one Body, and one Spouse of Christ the Son of God. If the ground of this impartial respect be well weighed, the truth of it will more clearly appear. For it wholly resteth in God himself, and proceedeth from his free grace, and mere mercy: and not from any gifts or parts that are in the Saints. If it did depend on any thing in the sons of men, then might it be partial, as the love of earthly parents is.

2. Concerning the abundance of blessing which this our common Father hath, it appeareth to be sufficient for all, in that Christ directeth all to go to him, and that for others as well as for themselves: and not fear to put him in mind that he is the Father of others as well as of our selves, and that he hath others to bless as well as us. So as God is not like Isaac, who had but one blessing, and having therewith blessed one son, could not bless the other. He is as a springing fountain which ever remaineth full, and continueth to over-flow, though never so much be taken out of it. Men that are very charie in keeping standing ponds private to themselves, suffer springs to flow out in common for others. Thus doth God's Fatherly bounty flow out to all that in faith come to partake thereof. Did not Saints know and believe as much, they would urge and press all the evidences they could of God's Fatherly respect to them in special (as Esau did to Isaac, saying, I am thy son, thy first borne, bless me, my father ) rather then make mention of his common fatherhood.

§. 14. Of their mutual duties which say OUR FATHER.

Q. WHat are the duties on our part to be performed by reason of God's common Fatherhood?

A. 1. Great ones must make themselves equal to them of the lower sort. Though in outward privileges they be greater then other Saints, yet ought they as brethren to respect the meanest, because God is their Father also. Who greater in the Church then Apostles? yet they accounted, and called the meanest their brethren: which they learned of Christ their master, who expressly told them, that they were all brethren. Yea Christ himself (though he were head and Lord of all) was not ashamed to call them brethren. Is it not intolerable arrogancy to scorn to account him thy brother, whose Father God is, as well as thine? Such insolent persons cannot in truth say, Our Father.

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

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

4. Saints must pray one for another. For Christ hath so ordered this Prayer, as thereby in using it, we are put in mind one of another. The teacher of peace and master of unity would not have Prayer so singly made, as when one prayeth, he should pray only for himself. By this mutual intercession of one for another, as we acknowledge God a common Father, according to the scope of this phrase, Our Father: so we profess him to be the fountain of all blessing, able to help all: even others as well as our selves: which is a great honor done to God. And we do also hereby profess that we are willing and desirous that others should partake of the same blessings that we crave for our selves: of which mind was that Prophet that said, Would God that all the Lord's people were Prophets: and that Apostle that said, I would to God that all that hear me were such as I am. Note every of the Petitions which we are taught to make for our selves, and ye shall observe every blessing craved for our selves, to be craved also for others, as these two words, us, OUR, expressed in every of them doth plainly show.

There is a double bond to bind us hereunto: one of love, the other of justice. Christ noteth it to be the duty of love to pray for others: and the Apostle noteth duties of love to be a due debt. Herein lieth a main difference between Faith and Love. Faith is as an hand closed, grasping all for it self. Love is as an hand opened ready to communicate what it hath to others. Whereas therefore in our Beliefe, in the singular number each one saith, I believe, in Prayer each one saith in the plural, Our Father, give us, forgive us, deliver us.

5. Saints must pray in brotherly love, and with hearts and minds united. This phrase, Our Father, putteth them in mind of a brotherly affection one towards another. To this purpose may be applied that consequence, which on such a ground the Prophet inferreth, in these words, Have we not all one Father? Why do we deal treacherously every man against his brother?

§. 15. Of the Saints participation of one another's Prayers.

Q. WHat is that privilege of the Saints that is gathered out of this phrase, Our Father?

A. They mutually partake of the benef • is of one another's Prayers. For it may well be taken for grant, that this form being prescribed by Christ, they in whom the Spirit of Christ is, do accordingly use it: and so pray for all whose Father God is. For this is a public and common Prayer: and when we pray, we pray not for one, but for the whole Church, because we are all one. A great privilege this will appear to be, if the benefit of Prayer be rightly discerned. And a great comfort it must needs be to such weak ones, as cannot pray as they desire. The privilege of the Communion of Saints, in nothing more appears, then in the mutual participation of one another's prayers.

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

A. Yes: in private by one alone he may, so did Christ. Saint Paul also did in such a manner give thanks unto God. Yea thus we are directed by the Prophet to call upon God, and to say, My Father. Yet may not one so apply in particular God's Fatherhood to himself, as to appropriate it to himself: nor yet to be unmindful of others in his prayers, contrary to the scope of expressing this relation in the plural number, OUR. This form is not set down to bind us so strictly to the words or syllables, as never to swerve from them: but it is set down rather to teach us what to aim at in the manner and matter of our prayers.

Q. May this form ( Our Father ) be used by one alone?

A. Yes. So did Daniel, even then when also being alone he used the singular number. O our God, saith he, hear the Prayer of thy servant. And in the next clause, ô my God, incline thine ear. In regard of that particular affiance which he had in God, he saith, my God: and in regard of his respect, even when he was alone, to other children of God, he saith, Our God. For our love to the brethren, and our persuasion of their union in Christ, must be manifested to God when we are alone as well as in company.

Thus much of God's Goodness. It remaineth to speak of his greatness.

§. 16. Of God's being in heaven.

Q. HOw is God's greatness set forth?

A. By his mansion place which is in heaven. A mansion place is an usual means of greatness or meanness. When we see a little thatched ruinous cottage, we imagine that he is a poor mean person that dwelleth there. Thus Eliphas setteth out the baseness of men, who dwell in houses of clay, whose foundation is in the dust. But if we see a fair and stately Palace, we think that he is a great personage that inhabiteth there. Great Nebuchadnezzar did thus set out his own greatness, Is not this great Babylon that I have built for the house of the kingdom, and for the honor of my majesty? Yea if beggars see but a fair porch before the door of an house, they conceit that one which can spare them something there abideth. To our capacity therefore the Lord ( who dwelleth in the light that no creature can approach unto ) is pleased thus to set forth his greatness▪ glory, and magnificence.

Many do so pervert this description of God's greatness, as thereby they much impeach the excellency of his Majesty. For

1. Some thence infer that God may be circumscribed, and compassed in a place: which is contrary to his infinite greatness, by reason whereof he is said to fill heaven, and earth: to have the heaven for his throne, and the earth for his foot-stool: to be everywhere, so as none can withdraw themselves from his presence: yea to be so incomprehensible, as the heaven, and heaven of heavens cannot contain him.

2. Others thence infer, that he is so high as he cannot see the things below: which Eliphas noteth to be the mind of the profane in his time, who say, Is not God in the height of heaven? How doth God know? Can he judge through the dark cloud? Thicke clouds are a covering to him, that he seeth not: and he walketh in the circuit of heaven. But this conceit is directly contrary to that omniscience and perfect sight of God, which the holy Ghost thus setteth out: Out of heaven doth the Lord behold the earth. The eyes of the Lord are in every place, beholding the evil and the good. There is not any creature that is not manifest in his sight, &c.

2. Others thence infer, that thought it be granted that God seeth the earth, & all things done thereon, yet he ordereth them not: which was the conceit of many Philosophers: A conceit directly contrary to that excellent discourse which God himself had with Job, and to the evidences of God's providence extending it self to the smallest things, as to all kind of creatures, even to little sparrows: to the hairs of our head: and to the grass of the field.

But to let pass all such false, erroneous, absurd, and blasphemous collections, know that this placing of God in heaven is not properly, but comparatively, and respectively to be taken: and that to give us occasion to conceive something of God's excellency, which is in truth inconceivable, and incomprehensible.

Q. Why is God thus set forth?

A. 1. To make our souls ascend as high as possibly can be when we pray unto him. Above heaven our thoughts cannot ascend. Therefore he is said to be in heaven, which is the highest place of all. I lift up mine eyes to thee who dwellest in heaven, saith the Psalmist.

2. To distinguish God from earthly parents: and to show that he is far more excellent then they: even as heaven is higher then the earth: and things in heaven more excellent then things on earth. No Kings or Monarchs, though they should rule from one end of the earth to the other, can be like to our Father which is in heaven. Who is like to the Lord our God who dwelleth on high?

3. To show that he is free from all earthly infirmities: and from that changeableness whereunto things on earth are subject. In heaven there is no corruption, dim • uution, or alteration. Much less can there be any such thing in him, who is the chiefest of all in heaven; and with whom is no variableness, nor shadow of turning.

4. To set him forth in the most glorious manner that can be. As Kings are most glorious in their thrones, so is God in heaven, which is his Throne. In heaven it is, where the Angels behold the face of God: and where thousand thousands minister unto him, and ten thousand thousands stand before him. In heaven is Christ set at the right hand of the Throne of Majesty. In heaven it was where Saint Paul heard unspeakable words, which it is not lawful (or possible) for man to utter. In a word, in heaven truly and properly are the things which eye hath not seen, nor ear heard, nor have entered into the heart of man.

5. Because his glory is most manifested as in heaven, so from heaven. For from heaven especially the glory of his power, providence, justice, mercy, and other attributes is declared. The heavens declare the glory of God. From heaven did God cause judgment to be heard. From heaven the wrath of God is re • ealed. From heaven did the Lord behold the earth, to hear the groaning of the prisoners, &c. From above is every good giving, and every perfect gift.

§. 17. Of the direction which God's being in heaven giveth us for the manner of praying.

Q. DOth this description of God's greatness give us any direction for Prayer?

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

Q. What direction doth it give for the Manner of Prayer?

A. 1. That in Prayer we conceive no Image of God. For whereunto can he, who is in heaven, be resembled? It cannot but much impair the surpassing excellency of God's glorious Majesty, to be likened to any creature: and that much more then if a great Monarch should be said to be like a toad, or viper. Oft and earnestly hath God fore-warned his people to take heed thereof: and much contested against them for it. This one point of palpable idolatry, if there were no other, is enough to keep us from communion with Papists.

2. That we conceive no earthly or carnal thing of God who is in heaven. To think that God dealeth hardly with us, misiudgeth our intents, accepteth not our good deeds, respecteth persons, or any such thing, is to conceive a carnal thing of God. Is it fit to say to a King, thou art wicked? or to Princes, ye are ungodly? How much less to him that is in heaven, that accepteth not the person of Princes?

3. That we measure not God, his word, nor works by the last of our reason. He is in heaven: we on earth. This therefore is to measure things heavenly with an earthly measure, which is too scantie. As the heavens are higher then the earth, so are my ways higher then your ways saith the Lord. This is to be noted especially against such as in their distresses, when they can see no ordinary means of help, think God himself cannot help: as the Israelites that said, Can God prepare a table in the wilderness? and like the Prince that said, Though the Lord would make windows in heaven, could this come to pass? This also is to be noted against such as utterly despair of mercy, as Cain, Judas, and others.

4. That we apply all the goodness of earthly parents to God after a transcendent, and supereminent manner. For as the heaven is higher then the earth, so great is his mercy, &c. If ye being evil know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things to them that ask him? On this ground have the Saints in former times said, Though Abraham be ignorant of us, and Israel acknowledge us not, yet thou, ô Lord, art our Father, &c. Can a woman forget her sucking child? yea though they may forget, yet will not I forget, saith the Lord. When my Father and mother for sake me, then will the Lord take me up. According to this transcendent application of fatherly love to God, we ought to have our faith strengthened therein. How much comfort may such Parents as are tender over their children, or such children as have tender Parents, or any other that know the tenderness of earthly Parents, receive by this application, if they believe, as they ought, That Our Father which is in heaven, is as much more tender then fathers on earth, as Heaven is higher then earth? Yea such as have impotent and unnatural Parents on earth, may uphold themselves through faith in their Father who is in heaven, being as a Father, ready, and, as in heaven, able to supply all their necessities.

5. That with all reverence we prostrate our selves before God our Father in heaven. For this end, first a true fear of God must be planted in our hearts, according to this pathetical wish of God himself, O that there were in their hearts a fear of me! Then must this fear be manifested by beseeming gesture and words, neither over-curious, nor over-careless. Hereof we have an excellent pattern in the Lord's Prayer, wherein there is admirable art (as we have shown before) and yet no frothy curiosity. The wise man, upon the ground here noted, giveth a like direction. His direction is this, Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. His ground is this, God is in heaven. As for our gesture, on a due consideration of the greatness of God, we are exhorted to fall down, and kneel before him. The Publican with all humility carried himself in Prayer before God: and kneel before him. The Publican with all humility carried himself in Prayer before God: and he who pardoneth the humble heard his Prayer. To conclude this point, all the reverence both inward and outward, that possibly may be, is to be manifested to our Father in heaven, lest his father-hood make us over-bold. Thus shall we in truth say unto God, Mercy is with thee, that thou mayest be feared.

6. That we make no place a pretext to keep us from Prayer. For as the heaven, and the Sun therein is everywhere over us, so as we cannot withdraw our selves out of the compass thereof: so much more is God in every place over us, and with us: neither can we withdraw our selves out of the compass of his presence. We may therefore, yea we ought, (as just occasion and fit opportunity is offered) pray in any place. We read of the Saints prayers made in the Temple, in their own houses, on the house top, in the open field, in a mountain, in a ship, in the midst of the sea, in a fishes belly, in a journey, in a battle▪ and in sundry other places. This being so, what need is there of going on pilgrimage to this or that shrine? Is our Father which is in heaven, tied to one country, or to one place in a country more then to another? An heathenish conceit! For the heathen imagined their Apollo, from whom they received their Oracles to be at Delphi, Cuma, Dodona, and such other particular places.

7. That we list up pure hearts in Prayer. For heaven, where God is on his Throne of Grace, and whither our souls in Prayer ascend, is a pure, and holy place: into it no unclean thing can enter. Besides, from heaven can God espy with what minds and hearts we come before him. His throne being in heaven, his eyes behold, his eye-lids try the children of men. Now he can endure to iniquity, no hypocrisy. If we regard wickedness, God will not hear our Prayers. They are abomination to him.

8. That our Prayers be made with an holy subjection to God's will: saying as Christ, Not my will be done, but thine. God being in heaven hath an absolute sovereignty: his will must, and shall stand, whether we will or no. But by our willing subjection we make a virtue of necessity: which is a great point of wisdom.

9. That in faith we lift up eyes, hands, and hearts into heaven. Our Father on whom we call is in heaven. But locally in our bodies we cannot go thither. Spiritually therefore, with the wings of faith we must fly up thither. Faith is the eye, hand, and foot of the soul.

10. That our Prayer be so sent forth as they may pierce the heavens where God is. This is to be done with extension not of voice, but of Spirit. The shrillest sound of any trumpet cannot reach unto the highest heaven: no nor the strongest report of any canon. But ardencie of spirit can pierce to the Throne of Grace. Such a Prayer was that which Moses poured out when God said, Why CRYEST thou unto me? The Apostle styleth such desires as God's Spirit raiseth in our spirits, Groanes which cannot be uttered.

11. That we pray with confidence in God's almighty power: believing that God is able to grant whatsoever we shall ask according to his will. As the title Father gave us ground of confidence in God's fatherly love: so this placing of him in heaven, giveth us as good ground of confidence in his power. Thus shall we (as Abraham did) Give glory to God, being fully persuaded that what he hath promised he is able also to perform.

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

§. 18. Of the direction which God's being in heaven giveth us for the matter of Prayer.

Q. WHat direction doth this placing of God in heaven give us for the matter of Prayer?

A. It teacheth us what things especially to ask.

Q. What are they?

A. 1. Things of weight and worth, meet for such a Majesty to give. When subjects prefer a Petition to their Sovereign sitting on his throne, or chair of estate, they do not use to make suit for pins or points. This were dishonorable to his majesty. Shall we then make suit to this highest Majesty being in heaven, for toys, and trifles? Shall a dice-player pray that he may win his fellows money? Shall an angry man pray to God that he may be revenged on him with whom he is angry? Shall any one desire God to satisfy his lusts? In this respect saith S. James, Ye ask and receive not, because you ask amiss that you may consume it on your lusts. For this general direction about the matter of Prayer, we have a perfect pattern in this platform prescribed by our Lord, wherein is nothing, but what is of great moment mentioned.

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

Answ. 1. Under bread all temporal blessings are comprised. Now all temporal blessings jointly considered together, are a matter of much moment, and meet to be craved of that Lord who is in heaven, and to whom the earth and the fullness thereof belongeth.

2. We do not there only crave the thing it self, but a blessing with it. Now the blessing of the least creature is a weighty matter: more then all the world can give. Without the blessing the creature it self is nothing. For man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.

3. Though temporal blessings in their kind be comparatively small, yet in their end they are of great worth. Their proper end is to enable us the better to do that work which God hath enjoined us to do, and to honor him in this world, which the living only can do. In this respect we are to crave them not singly, and simply in themselves, but as means to enable us to honor God, and to do good unto our brethren.

2. From this placing of God in heaven we are taught to crave things heavenly: which are

1. Such as tend to the glory of God that is in heaven.

2. Such as help us to heaven.

These are the things which Christ especially intendeth, where making a comparison betwixt our father on earth, and this our Father in heaven, he saith. How much more shall your Father which is in heaven, give good things to them that ask him? S. Luke expressing the same point, instead of good things puts the holy Ghost: whereby is shown what are the good things which Christ meaneth, namely, such as proceed from the sanctifying Spirit of God. These heavenly things are most meet for him who is in heaven to give. To this purpose tendeth this exhortation of the Apostle, Seek those things which are above. Well had Solomon learned this lesson: for when God said to him, Ask what I shall give thee, he answered, Give thy servant an understanding heart: which is one of those good gifts that come from above.

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

Answ. As appendices, and appurtenanees to heavenly and spiritual blessings: for so they are promised. First seek the kingdom of God, and his righteousness, and all these things shall be added unto you. As when a man purchaseth mannours and lands, the wood in hedge-r • wes for fire-boot, plow-boot, and other like purposes is given in the gross. Or more plainly, when a man buyeth spice, fruit, comfits, or any such commodities, paper and pack-thread is given into the bargain. So if thou get heavenly blessings, temporal things, so far as they are needful for thee, shall be cast in.

3. From placing God in heaven we are taught to crave heaven it selsfe: that we may be where our Father is: and where we may most fully enjoy his glorious presence. Thus did the Apostle desire to depart, for this very end that he might be with Christ. And the holy Patriarchs are said to desire an heavenly country: which also the Apostle noteth to be the desire of all true Saints. Where God is, there must everyone lay the foundation of his abode.

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

1. A studying to enter into that rest, together with a cheerful walking in the way that leadeth thereto.

2. A cheer and joy of heart when we see any sign of our dissolution approaching. Old Simeon and Paul were exceedingly affected in this case.

Thus far of the Preface. The Petitions follow.

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

IN handling every of the Petitions six points shall be distinctly observed.

1. The Meaning of the words.

2. The Order and dependence of one point upon another.

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

4. The particulars for which we are to give thanks.

5. The duties which we ought to endeavor after.

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

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

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

2. By noting out the dependence, one point will give much light to another. For the order is very accurate.

3. By reckoning up the particulars which are to be craved, we may easily discern what abundance of matter is couched under a few words.

The other three points follow by just consequence. For

1. Whatsoever we pray for, when we have obtained it, we must be thankful for.

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

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

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

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

Q. WHich is the first Petition?

A. Hallowed be thy Name.

Q. What is the Name of God?

A. That whereby God is made known. For that is the end and use of a name, to make known and distinguish that whose name it is. Thus did Adam give names to every living creature to make them thereby be the better known; and to distinguish them one from another. Whatsoever Adam called every living creature, that was the name thereof: namely a name proper and peculiar unto it, whereby the nature of it was expressed, and so the creature made known. Thus whatsoever it is whereby God is made known unto us, may be comprised under this title Name attributed to God.

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

A. Six especially.

1. His Nature, which is a Spirit. Hereby we know him to be invisible, and no way subject to corporal grossness or weakness. Yea hereby we know that he must be worshipped in spirit and truth.

2. The Distinction of persons in the holy Trinity. Hereby is Jehovah the true God distinguished from all false gods. For never came it into the imagination, or apprehension of any heathenish Idolater to conceive that his God could be one in nature, and three in persons. Hereby also may we know how to approach unto the Father, namely in the mediation of his Son by the assistance of his Spirit.

3. His Titles. The Jews have ten several titles which they apply to God, and whereby they distinguish him from all creatures. Among the rest Jehovah is the most proper. For that is applied to none but to God. These two titles, LORD, GOD, are most usual in our tongue.

That the titles applied to God are properly his Name, is evident by that answer which God himself gave to Moses, enquiring what he should say if the children of Israel should ask what the Name of that God that sent him, was. God's answer was this, say, I AM hath sent me to you. By the forenamed titles is God distinguished from all creatures.

4. His Attributes. Of these some are incommunicable, so proper to God as in no respect they can be attributed to any creature: as eternity without beginning, simplenesse without mixture, infiniteness filling all places, prescience, knowing all things before all times, immutability not subject to any change, all-sufficiency in himself, omnipotency and such like. When we hear any of these to be attributed to any, we may thereupon infer, surely that is God, or else they are falsely attributed. Other attributes are indeed communicable, and in some respects may be applied to creatures, as purity, wisdom, truth, justice, mercy, and others such like, yet in that they are originally, infinitely, unchangeably in God, they declare that God to be Jehovah, the supreme Lord of all. Such as these were reckoned up, when the Lord proclaimed his Name to Moses.

5. His Word. This of all other doth most clearly, distinctly, and fully make God known unto us. Christ speaking of the holy Scriptures thus saith, They are they which testify of me.

6. His Works. For the invisible things of God from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. God's works do evidently declare him to be God, yea to be the only true God, infinitely wise, just, merciful, powerful, &c. In a word, God's name is his glory.

§. 21. Of God's making known himself.

Q. WHat learn we from this mention of God's Name?

A. God may be known. Though he be invisible, inconceivable, incomprehensible in himself, and in his divine essence, yet it hath pleased him to set forth himself according to our capacity, as is evident by all those places where mention is made of his name.

Q. Why hath God taken a name to be known by?

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

2. To show us how we may draw near unto him, call upon him, trust in him, and receive from him all needful blessings. If he had no name, or were no way known of us, how could we seek him, and find him? Thus he hath aimed both at his own honor, and our good, in taking a name to himself. Wherefore we ought to inquire after the name of God, and to take notice of all those means whereby he hath made himself known to us. That so we may the better hallow his name.

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

§. 22. Of Hallowing.

Q. WHat doth this word HALLOW signify?

A. Properly to make holy: being all one as to sanctify. But it is diversely used in the Scriptures.

It is attributed sometimes to things that are to be made holy, and sometimes to things that are already holy in themselves.

Things to be made holy are hallowed two ways.

1. By setting them apart, or employing them to an holy use. This may be done by one creature to another. For thus God commandeth Moses to sanctify or hallow all the first-borne. And to show his meaning herein, he saith a little after, Thou shalt set apart unto the Lord all that openeth the matrix. Thus do ministers hallow the bread and wine at the holy Communion.

2. By putting holiness actually and properly into that which is hallowed. This the Creator only can do to his creatures. The Apostle therefore thus prayeth, The very God of peace sanctify you wholly. And this God doth by his Spirit, which is thereupon called the holy Ghost, and Spirit of sanctification.

That which is holy in it self is said to be hallowed by esteeming, acknowledging, and declaring it to be as it is. In which sense saith the Lord, They shall sanctify my name, and sanctify the holy one of Jacob. To sanctify an holy one can import no more then (as was said) to esteem, acknowledge, and declare him to be holy. This is all the hallowing, or sanctifying that can be done to the Creator. This therefore must needs be here meant.

Q. Why is choice made of a word that setteth out God's holiness, rather then any other of his attributes?

A. Because holiness is in it self an especial excellency, and also the perfection of all other excellencies. If holiness could be seucred from any of God's attributes (which is impossible that it should be: for as soon may God cease to be God, as to be holy) it might then be said thereof, as it was said of Israel when the Ark was taken away, where is the glory.

§. 23. Of the creatures hallowing the Creator.

Q. WHat learn we from the desire of hallowing God's name?

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

This is not done by the creatures conferring of anything upon his Creator, but only by the Creators gracious acceptation of our acknowledgment of him to be as he is. For if thou beest righteous what givest thou to him? or what receiveth he at thine hands? God is so absolute and perfect in himself, as do the creature what it will, it can no way increase the honor of God, no nor darken and obscure it. His name is holy in it self, whatsoever we say for it, or against it. Neither is it needful in regard of the Creator that his name should be hallowed: but in regard of the creatures it is very needful. For the creatures hallowing of God's name maketh nothing to the happiness of the Creator hallowed, but much to the happiness of the creature hallowing. Should no creature hallow his Creators name, the Creator were not the less honorable: but the creature that failed therein much more miserable.

Behold here the admirable goodness of God to man, who accepteth of that which is in himself, as given to him by man. Perfectly and infinitely holy he is, and yet vouchsafeth to be hallowed. Ought not this gracious acceptation of God to move us to desire, and to do the things wherein, and whereby God is hallowed?

§. 24. Of the excellency of Holiness.

Q. WHat is taught us by the express mention of hallowing in this Petion?

A. God's chiefest glory consisteth in his holiness. Read the Scriptures obseruantly, and ye shall find this attribute most usually applied to him. They who best know how most to glorify God, do resound this one to another, Holy, Holy, Holy, is the Lord. Yea by a property and excellency is God styled the Holy one.

Take heed therefore that no thought which may any way impeach God's Holiness pass from you: but let your heart give assent, and your tongue say Amen to this divine dittie of that heavenly Choir, Holy, Holy, Holy Lord God Almighty. So acknowledge him to be in all his counsels, words, and works: and for a more evident demonstration thereof, As he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy?

§. 25. Of the extent of man's desire to have God's name hallowed.

Q. WHat learn we from the manner of setting down this duty in the third person indefinitely, thus, hallowed be.

A. Our desire of having God's name hallowed, must be beyond that which we are able to do by our selves. The extent of our desire in this respect must reach to all creatures, in all places, at all times. For this purpose read Psal. 113. 2, 3, 4. and the whole 148. Psalm. This showeth that in this our desire we simply aim at God's glory: and that we respect the honor of God more then the reward that may redound to us thereby. If our desire were restrained to our selves, that we only might hallow the name of God, not caring whether it were hallowed by others or no, it might justly be thought that the chief, if not the only end of our desire were some recompense which from thence we expected to our selves. Moses manifested a pure zeal of God's glory when he could have been contented to be blotted out of God's book, rather then God's name should be dishonored.

§. 26. Of man's disability to hallow God's Name.

Q. WHy is this set down by Petition thus, hallowed be, rather then by promise, thus, hallowed shall be.

A. Because it is not in our power to do it of our selves. For we are not sufficient of our selves to think anything as of our selves: our sufficiency is of God. God therefore worketh in man that ability, mind and will which he hath to hallow God's name: so as in truth it is God that in and by us halloweth his own name.

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

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

A. To him that is described in the Preface.

Q. What doth it note out?

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

Q. How a reason?

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

Q. How a restraint?

A. By implying that God's name only is to be hallowed. I am the Lord: (saith this God:) that is my name, and my glory will I not give to another. And as God will not, so neither must we give that which is due to him, to our selves or others: on which ground the Psalmist thus prayeth, Not unto us, ô Lord, not unto us, but unto thy name give glory. Tyrus, Nebuchadnetzar, Herod, and many others have been severely revenged for usurping that glory to themselves which was due to God.

Q. How doth this particle THY, set out an emphasis?

A. By implying that the name of God is to be advanced above all names. As if we thus said, Thy name, be hallowed as becometh so great a name, whose glory is above the heavens. Thus this particle THY, directing our heart to our Father in heaven, maketh it to soar aloft, and extendeth the desire thereof.

§. 28. Of man's honoring God, because God honoreth him.

Q. WHat is to be observed about the order of the first Petition?

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

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

Q. What learn we from the inference of it upon the Preface?

A. 1. The honor which God vouchsafeth to man should move man to seek the honor of God.

2. Sons of God ought especially to seek the honor of God.

The first of these is a general Doctrine, arising from that prerogative which God in heaven vouchsafeth to men on earth, namely, to be their Father. Whence is inferred, as a duty, their desire of hallowing God's name. To this end is a like Preface prefixed before the Decalogue. In that Preface are laid down the favors of God to his people, and thereupon obedience to all God's commandments (whereby God is much honored) is required. This duty of honoring God, upon the forenamed ground of God's honoring man, is much inculcated by Moses and the Prophets.

Both Justice and Gratitude require as much. Justice, because it is a due debt. Gratitude, because it is a rcall acknowledgment of kindness received.

We ought therefore to take notice of those special favors and honors which God doth to us: that our hearts may be the more stirred up thereby to seek his honor.

§. 29. Of Saints honoring God, because they are sons.

THe other Doctrine ariseth from the particular kind of honor noted in the Preface, which is, to be sons of him that is in heaven. Because he is our Father, and we his sons, therefore we especially ought to seek his honor. If I be a Father (saith he) where is mine honor? God doth most expect it at his sons hands, as of right he may. For they are honored with the greatest honor that can be. Can there be a greater honor conferred on sons of men, then to be sons of God? Consider this all ye that call God Father: especially, ye into whose hearts God hath sent forth the Spirit of his Son crying, Abba Father. We that are in the rank of God's children ought wholly to apply our selves for the glory of our Father, saying, Hallowed be thy Name.

§. 30. Of preferring God's honor before all other things.

Q. WHat learn we from the precedence of this Petition?

A. 1. God's honor ought to be preferred before all things.

2. God's honor is the main end whereat all our desires ought to aim.

The order of the Decalogue and the placing of the first commandment before all the rest, doth confirm the former of these instructions: so doth this exhortation, First seek the kingdom of God. All priorities are comprised under that particle, First. Both before and above all things is that to be sought. Christ preferred his Fathers glory before his own life: yea, and before freedom from that bitter agony whereunto he was brought, being our Surety▪ For thus in his prayer he reasoneth about that point: What shall I say? Father save me from this hour. Bnt for this cause came I unto this hour. Father glorify thy name. And then he resteth, as in that which above all he desired. This mind by the same Spirit was wrought in Saint Paul, who counted not his life dear: but was ready to die for the name of the Lord.

Q. Is God's honor to be preferred before our eternal salvation?

A. 1. These two cannot stand in opposition. The more we seek God's honor, the more we help forward our salvation: and the more we seek our salvation aright, the more we advance God's honor.

2. If they could stand in opposition, then without contradiction God's honor should be sought rather then our own salvation. On which ground Moses made this transcendent Prayer, If not, blot me I pray thee, out of thy book which thou hast written.

God's glory is of all things the most excellent, and precious. If a man's name be better then precious ointment, and great riches, What is God's? Now the more excellent a thing is, the more it is to be esteemed, and preferred. Besides by seeking and setting forth God's honor, we seek and set forth our own. For as it is in it self an honorable thing to honor God, so God that can and will perform it, hath said, Them that honor me will I honor. Is there not then good reason to desire above all other things that God's name be hallowed?

§. 31. Of aiming at God's honor in all things.

THat God's honor is also the main end whereat all our desires ought to aim, is evident by that pertinent exhortation of the Apostle, Whatsoever you do, do all to the glory of God. This was his rejoicing, that the Lord should be magnified in him, whether it were by life, or by death. God himself maketh his glory the end of all his counsels and actions. But that end which he aims at we also must set before us. As for this end, it is the highest, chiefest and best end whereunto anything can be referred. It is the end of this first Petition, & of all the rest: for the perfection of God's kingdom, and subjection to his will tend directly to his glory. As for the other three Petitions, though in the matter of them they concern our good, yet in the manner of seeking our good, namely of God, they make to God's glory. For in the fourth Petition God's providence in the things of this life is acknowledged: in the fifth his mercy in pardoning sin: in the sixth his power, in keeping safe from all assaults.

This may serve as a touch-stone to try the soundness of a Religion. In opposition betwixt diverse religions, mark which cometh nearest to this mark, nnd most tendeth to this end. If the religions of Protestants and of Papists be well touched with this touch-stone, and equally poised in these balances, it will easily be found that the reformed Religion is much more sound then the other. For one main difference betwixt us and them in all our controversies, is this, that we take away from man all manner of glorying in himself, and give the glory of all to God. But they rob God to give to man matter of trusting unto himself, and unto others like himself, and of boasting in himself and others. Instance the controversies we have with them about the authority of the Church above the Scriptures, The power of Popes and Priests, Adoration and Invocation of Angels and Saints, Their intercession, The inherent virtue of Sacramtes, Mans free-will to good, Works of satisfaction and supererogation, Merit of works, Indulgences, Pilgrimages, and many other like these.

This also may serve as a touch-stone to try particular actions. The more they aim at this end the better they be. Though a work seem otherwise never so good, yet if God's glory be not the end of it, it only seemeth to be good, as that which seemeth to be what it is not. To give alms, to pray, to fast, are works in the general matter and substance of them good, yet in these Christ censured the Pharisees, and warned his Disciples not to be like them: and that because they missed of this end. Let us therefore in all things aim especially at God's glory.

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

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

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

1. Such graces in our selves as may enable us to hallow the name of God.

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

3. Such an over-ruling providence in God, as may direct everything thereto.

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

A. Such as are requisite for every power of our soul, and part of our body to make them fit instruments of hallowing God's name: as

1. For our understanding, we desire knowledge of God: that (as the Apostle prayeth) God would give to us the Spirit of wisdom and revelation in the knowledge of him. This we may the more confidently pray for, because it is absolutely promised; and we ought the more earnestly to desire it, because it is the groundwork of all other graces. Before the understanding be well enlightened, neither can the will be made subject to God, nor the heart set upon God, nor any other power of soul or part of body be serviceable to him. The light of the body is the eye: that is, the understanding in man, the little world, is as that great light the Sun in the great world. If therefore thine eye be single thy whole body shall be full of light. If the understanding be well illuminated and do clearly discern the truth, the whole man throughout will be well ordered. But if thine eye be evil, thy wholebody shall be full of darkness. If the understanding be blind, the whole man must needs be out of order. The knowledge here desired, ought to be a particular and distinct understanding of all the things whereby God is made known unto us: as of his Nature, Persons, Titles, and Attributes: yea also of his Word whereby all these, together with his whole will are plainly revealed: and of his ordinances, wherein and whereby he is worshipped: and finally of his works, whereby his wisdom, power, justice and mercy, are evidently made known. Yea further we ought to desire that knowing God to be the only true Jehovah, we may acknowledge him to be worthy of all honor, as the celestial spirits do.

2. For our Will, we desire a thorough and full submission of it to God, as to our sovereign Lord. Hereof we have a worthy pattern in Eli, David, and Christ himself. Hence will follow Patience under all crosses, as laid upon us by God. Contentment in our estate, as appointed to us by God. Thankfulness for every blessing, as bestowed upon us by God, and other like virtues, which as they have respect to God do make much to the hallowing of his name.

3. For our Mind and Will jointly together, we desire Faith, whereby we give all due credence to the truth of God's word, and believe in him. This is a great honor done to God: for he that receiveth his testimony, hath set to his seal that God is true. Under this head is comprised affiance in God's mercy, wherein the glory of God doth most brightly shine forth: (for his mercy is great above the heaven: ) Confidence in God's power, whereby Abraham gave great glory to God: Trust in God's providence, a point much pressed by Christ: Perswasion of God's divine wisdom, whereby all things are turned to the glory of God's name: and other virtues of the like kind, whereby God's name is also much hallowed.

4. For our Heart we desire that it may be wholly set upon God: and that he may be made the object of all our liking affections, to love him with all our heart, with all our soul, with all our mind: to joy in the holy Ghost: to delight in his word: to care how to please him: and to be eaten up with a zeal of his glory. And on the other side we desire that our disliking affections be set on that which disliketh him, as to hate sin and obstinate sinners which are hateful to him: to fear his displeasure: to grieve at his offense: and to tremble at his judgments.

5. For our Speech, we desire to mention the name of God, as we have occasion, with all reverence: yea and to take all occasions of speaking of the glory of his name: for in this respect especially is our tongue, by an excellency, called glory. We desire therefore (when in truth, righteousness and judgment it may be done) to swear by his name: to call upon his name; to praise his name: to declare his name to others, and to instruct them therein, that so the name of God may be the more hallowed: yea above all to use our glory, our tongue in maintaining the truth of God, and in making a just Apology when question is made thereof.

6. For our life and outward actions, we desire that they be holy, just, and blameless, that men may see our good works and glorify our Father which is in heaven. Herein (saith Christ) is my Father glorified, that ye bear much fruit: and S. Paul noteth works of mercy to tend to the glory of the Lord.

Q. What graces do we desire for others to the hallowing of God's Name?

A. All those which we are to desire for our selves: that God's name may be hallowed by others as well as our selves: which we are to desire, not only for our children, families, kindred, neighbors, country-men, or such as we are by outward bands bound unto, but indefinitely for all of all sorts: whereof we have a worthy pattern in the 67. Psalm. Thus shall we show that in this our desire we aim more at God's glory, (which is the main scope of this Petition) then at the good of such as are any way dear unto us.

Q. What things do we desire that God by his over-ruling providence would turn to the hallowing of his Name?

A. Every thing whatsoever: as

1. The virtues of his Saints, whereby else they may be puffed up.

2. The peace and prosperity of his Saints, whereby else they may be drawn away from God.

3. The failings and folly of his Saints, as he did turn the envy of Joseph's brethren to the accomplishment of his word.

4. The troubles and crosses of his Saints, that they sink not under the burden of them.

5. The wicked plots and practices of his enemies, and of the enemies of his Church.

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

§. 32. Of the particulars for which thanks is to be given under the first Petition.

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

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

1. All things whereby we our selves are enabled to hallow God's Name: whether in our soul, as the gifts and graces thereof: or in our body, as health, strength, agility, and dexterity to anything that maketh to that end: or in our calling, whether it appertain to Church, Common-wealth, or family: or in our outward estate.

2. All things whereby others are enabled to hallow God's Name: and that in their soul, body, calling, or estate.

3. All events that any way make by the over-ruling providence of God to the hallowing of his name: as

1. All manner of blessings bestowed on his Churches and children.

2. Judgments executed on his or their enemies.

3. Providence manifested in and upon any creatures.

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

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

A. Unto two especially. One whereof respecteth our selves. The other respecteth others.

Q. What are we bound unto in regard of our selves?

A. To make the best use that we can of all the means which God affordeth to enable us to ballow his Name, by giving us knowledge of God, bringing our wills in subjection to him, drawing our hearts unto him, and breeding and increasing any of the forenamed graces in us. For this end we ought

1. So to behold the creatures, and meditate on them, as we may discern the stamp of God in them, and the evidences which they give of his wisdom, power, justice, mercy, providence, &c. By this means did God bring Job to a more full knowledge, and a more reverend respect of his divine Majesty then he had before. David also by this means had his heart even ravished with an holy admiration of God.

2. To take more distinct notice of God in and by his word. The Scriptures are they that testify of God. And because for our help the Lord hath ordained and sanctified the preaching of his word (a powerful means to breed and increase in us all those graces whereby we may be the better enabled to hallow God's name ) we ought diligently to attend to it.

3. To take all occasions of stirring up our glory (as David styleth our tongue) to speak of, and to spread abroad the glory of God's name: yea and to be willing to open our ears to them that are ready to speak of the same subject: and by our mutual conference to minister more and more matter thereabouts.

4. To order the whole course of our life, so as it may be worthy of the Lord, and a means to bring honor to his name.

Q. What are we bound unto in regard of others?

A. To do our uttermost endeavor to draw on others to hallow God's name: For this end we ought

1. To instruct such as are ignorant of God in the knowledge of God.

2. To draw them to set their whole heart on God, by commending to them the greatness and goodness of God, so as they may be enamored therewith.

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

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

Q. WHat are we to bewail in regard of the first Petition?

A. 1. Whatsoever is any way defective and wanting to the honor of God, so as, if it were more complete, God might be more honored thereby: As the elder Jews which had seen the first Temple built by Solomon, when they saw the foundation of the second Temple laid, wept with a loud voice, because that latter Temple was not so fair as the former. Thus if the brightness of the Gospel shine not forth so brightly, as it hath done formerly, or if any other way the glory of God be obscured, it ministereth just matter of much humiliation.

2. Whatsoever bringeth dishonor to God's glorious name, as All manner of sins committed against any of the four commandments of the first Table▪ under which head may be comprised:

1. Atheism: which is an utter denying of God.

2. Ignorance of the true God; This makes men transfer the honor of God upon others. Against such therefore will Christ come in flaming fire.

3. Errors of God. As when the unity of his nature, • rinitie of persons, perfection of power, mercy, justice, wisdom, truth, or any other attributes are denied: or when God is in any mean respect made like to man, or to any other creature.

4. Light esteem of God: as when he is not trusted in, feared, loved, obeyed with all the mind and might.

5. Neglect of due worship: or yielding false or careless service to him.

6. Vndue using of his Name, as abusing the same by rash swearing, for-swearing, blasphemy, &c.

7. Prophanesse, and all manner of impiety.

8. Contempt of his image in such as he hath set over us. These and such like tend directly to his dishonor.

To this head may be referred all such sins as make men attribute to others, or arrogate to themselves that which is due to God. Base flattery and foolish admiration make some to defy others: as the Tyreans did Herod. Self-conceit, pride and arrogancy make others to defy themselves: • as Tyrus did.

3. The sins of others, especially of such as prosesse themselves members of the Church, which cause the name of God to be blasphemed.

4. The evil events which follow from any of the troubles that befall the Church: as fear of man more then of God, denying the truth of God, and Apostasy.

5. All the advantages that enemies of God and of his Saints do any way get. Their insultations, and cursed exprobrations, and that against God himself.

§. 35. Of God's kingdom: what it is, and what be the kinds of it.

Q. WHich is the second Petition?

A. Thy kingdom come.

Q. What is the kingdom of God?

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

Q. How doth God reign as a King?

A. 1. By his absolute power he reigneth over the whole world.

2. By his special grace he reigneth over his Church.

According to this different manner of God's reigning is his kingdom distinguished. For

1. He hath an universal kingdom, called his kingdom of power: because by his absolute and supreme power he overruleth all creatures whatsoever, or wheresoever they be In regard of this universal sovereignty of God, the Scripture saith, His kingdom ruleth over all. For who hath resisted his will? And thereupon he saith unto God, How terrible art thou in thy works? Through the greatness of thy power shall thine enemies submit themsel • es to thee.

2. He hath a peculiar kingdom, called his kingdom of Grace, whereby he reigneth over a select people culled out of the world, which voluntarily yield obedience unto him. The company of this people, is in one word the Church: and it is a society chosen of God, redeemed by Christ, called and sanctified by the holy Ghost, which hath been in all ages of the world, some in heaven, others on earth spread over the face thereof far and near: in which respects it is styled the holy Catholic Church. This is properly the kingdom of Christ, in, and by whom the Father reigneth. For it is said, that a kingdom was given to the Son of man: Of whom saith the Father, I have set my King upon my holy hill of Zion: whose people shall be willing in the day of his power.

Herein lieth a main difference betwixt God's manner of government in his universal, and in his peculiar kingdom, that the worlds subjection is forced, but the Churches subjection is free.

§. 36. Of God's reigning over rebels.

TOuching that universal kingdom of God over all creatures in all places, seeing there are many which rebel against God and say, Let us break his bonds asinder, and cast his cords from us: We will not have him to reign over us: and thereupon walk according to the Prince of the • re, the spirit which worketh in the children of disobedience: and seeing the devil is the god of this world, a doubt may be made, how God can be said to be their King, and God's kingdom thus universally extended over the whole world.

Answ. 1. Rebelion of subjects taketh not away the right of a Sovereign. Christ therefore notwithstanding the tumult of people is said to be a King.

2. None can do anything at all without his permission. Instance the arch-rebel of all, of all, Satan, in the case of Job. Instance also the many plots and practices of the wicked, which in all ages by an over-ruling hand of God have been disappointed and made void.

3. God can, when and as it pleaseth him restrain them, as he restrained Sennacherib: yea and beat them down, and utterly destroy them, as he destroyed Pharaoh and his whole host.

4. Satan to whom the fore-named rebels are subject, is but God's executioner: he is one of the number of God's servants, though of his guilty and reprobate servants. So as even in that power, which Satan hath over them, God showeth himself to be their King.

Q. Is this universal kingdom of God here meant?

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

§. 37. Of the kingdom of Grace and Glory.

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

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

2. In the consummation, and perfection of it.

In the former respect it consisteth of a mixture of evil persons with good ones: and of evil qualities, in those good persons, with good ones: in regard of which mixtures it is resembled to a field wherein grow tares with wheat: and to a drawnet which gathereth of all sorts: and to corn which ariseth with straw and chaff, as well as with sound and solid grain.

In the latter respect it consisteth only of such as are every way perfectly good: and therefore said to shine as the Sun, which hath no darkness, nor any speck or spot in it. In the former respect especially, it is called a kingdom of Grace: and that:

1. In opposition to those who never were, nor ever shall be of it: and therefore are objects of God's severe justice and revenging power: but in it grace reigneth.

2. For distinction from those who are translated out of it into heaven. For by reason of the many temptations and imperfections whereunto the Saints on earth are subject, thy stand in need of much more grace then the Saints in heaven, who are just and perfect.

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

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

2. The Persons, both King and Subjects thereof are decked with unspeakable glory. The King doth there manifest his glory more then anywhere else: as brightly as can possibly by the creature be discerned. The Subjects there partake of as much glory as they are capable of: and that in soul and body: so as they are all glorious within and without.

§. 38. Of the difference betwixt the kingdom of •• Grace. Glory.

THis kingdom of Grace, and of Glory, is but one and the same kingdom: distinguished into two parts, which differ in six circumstances.

1. In Time. The kingdom of Grace is now present while here we live. The kingdom of Glory is to come.

2. In Place. This of Grace is on earth: that of Glory in heaven.

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

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

5. In the manner of Government. This is governed and ordered by many subordinate means, as Magistrates, Ministers, and sundry ordinances. That immediately by God himself.

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

§. 39. Of the Churches Government.

Q. WHat learn we from this title, kingdom, here applied to the Church?

A. God's Church is a well governed estate. Therein is a King: a just, wise, and potent King. No King is or can be like to him. He can, not only restrain and subdue his enemies, but also change their hearts, and link them to his subjects. He can make the Wolf dwell with the Lamb, &c. Therein are righteous laws, excellent privileges, and all things requisite for a well ordered polity, all tending to the good of the subjects. For it is the estate whereof God taketh most care.

They therefore that seek to take away order, and to bring confusion into the Church, do much dishonor this kingdom and the King thereof, who is not the author of confusion but peace. So do they also who profess themselves to be members of the Church, and yet live as if they were without law, in no kingdom, under no government.

This condition of the Church, to be a kingdom (if the King, scepter, laws, and privileges thereof were well known) would be a strong motive to draw such, as are out of the Church into it: and to retain such as are of it, in it, and to make them say, It is good to be here. There is nothing worthy to be desired in a kingdom, but is after a most excellent manner in this kingdom: as, sufficient supply of all things needful: safe protection against all things hurtful.

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

§. 40. Of the increase of the Church.

Q. WHat doth this word, come, import?

A. 1. A want of perfection.

2. A progress thereto.

The word, come, is metaphorical. That which is coming is not where it would be: it may yet go further: and in that it is coming, it doth step by step draw nearer and nearer to that whereunto it would come: otherwise it did not come but stand still. Hereby then we are given to understand that the kingdom here spoken of hath not yet attained to the highest pitch, and fullest perfection thereof. Therefore we desire that by degrees it may so proceed on thereto, as it may at length attain that whereunto it doth proceed: that that which is in part may depart, and that which is perfect may be accomplished.

Q. To which of God's kingdoms is this Metaphor to be applied?

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

§. 41. Of the Churches imperfection.

Q. WHat doctrine doth this desire of the coming of God's kingdom imply?

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

The militant Church, whether it be considered in the several assemblies and congregations thereof (which consist of such as are but hypocrites, as well as such as are upright) or in the best of those particular persons (which make up those congregations, and hath in them flesh as well as spirit) cannot be denied to be imperfect: whereupon, as in regard of the mixture of good and evil persons Christ saith of his Church, As a Lily among thorns, so is my love among the daughters (Thorns they are called for their wicked disposition, but daughters for their communion in holy things) so in regard of the mixture of spirit and flesh in such as are upright; she saith of her self, I am black, but comely. Black by reason of her infirmities, and imperfections, as well as of her afflictions and persecutions. For with some comeliness there may be blackness.

The triumphant Church also, though in regard of that part thereof which is in heaven, it be glorious, not having spot, or wrinkle, or any such thing, yet because the combat of all that blessed communion is not yet full, and the bodies of them whose souls are in glory, yet be in the power of death, may be truly said to be imperfect. For the times of restitution, or perfection of all things is to come. God will have his creatures wait for it. The vision is yet for an appointed time: though it tarry, wait for it, because it will surely come.

Shall now particular Churches, which by the true notes of a Church may be proved to be true Churches, be denied to be Churches, and forsaken because of some imperfections therein? They who will abide in no Church but in that which is perfect, may wander from Church to Church, and find none on earth to abide in. Were it not for the Churches imperfection there would not be so great need of this Petition. This is thus noted not to justify any corruption, or imperfection. For this Petition which implieth impersection, enjoineth us to pray against it. And that which is prayed against must not be patronized: but rather the best means that can be must be used to redress the same.

As not particular Churches, so nor particular persons must be mis-judged by reason of the imperfection of grace, or the corruption of flesh remaining in them. All here on earth is in part, all is imperfect. Spirits of just men made perfect are to be found in heaven, not on earth. They that think themselves perfect are for the most part furthest from perfection. Let us for our parts be of the same mind whereof the blessed Apostle was, not to think our selves already perfect, but to follow hard after perfection, and to press toward the mark for the price of the high calling of God in Jesus Christ.

§. 42. Of man's inability to come unto God.

Q. WHat learn we from the application of this word COME to the Kingdom of God?

A. Man of himself cannot come to God's Kingdom. It must come to him, before he can come to it. I was found ( saith the King of this Kingdom ) of them that sought me not. For, No man can come unto him except the Father draw him: which made the Church thus to pray and promise, Draw me and we will run after thee.

Man by nature is dead in sum. Can he that is dead come, till he be come unto, and have life put into him?

Hereby both the free preventing grace of God is commended unto us, and also all self-conceit in man is removed, and much matter of humiliation ministered unto him.

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

Q. TO whom hath this particle▪ THY relation?

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

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

A Restraint, as it implieth that this Kingdom only should be desired to come. So as, not any kingdom which is contrary to this, and hindereth the coming of this, but every kingdom which is any help to the coming of this, in that only respect as it is such an help, ought to be desired to come.

An Extent, in that it implieth a coming fit for such a kingdom as God's is: yea, and answerable to the excellency of him who is the King thereof.

§. 44. Of God's power to make his Kingdom come.

Q. WHat learn we from directing this Petition unto God?

A. It is in the power of God to perfect his Church. He can gather all the parts thereof together: and bring them all to that measure of perfection which is meetest for them. Otherwise it were in vain to make this Petition to him. It is God that giveth the increase. It is he that is able to make grace to abound.

Let us therefore ever call upon him to be favorable unto Zion, and to build up the walls of Jerusalem: and let us in faith depend on him for the good of his Church: and so long as he remaineth King thereof not fear what any creature can do against it.

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

§. 45. Of the best means, and fittest persons to hallow God's Name.

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

A. 1. To point out the best means of hallowing God's Name.

2. To show what persons are fittest thereto.

Q. What is the best means?

A. The Church: wherein praise waiteth for God. For God is known in Judah: his name is great in Israel. No where is God so well known as in his Church.

Q. Who are the fittest persons to hallow God's Name?

A. Such as are members of the Church. Them therefore doth David cal upon to praise the Lord. No other persons can hallow God's Name aright: for this is a work of God's sanctifying Spirit. No man can say that Jesus is the Lord, but by the Holy Ghost.

Upon the two forenamed grounds, we ought the more earnestly to pray for the Church, that so the Name of God may be the more hallowed. This moved Daniel to be exceeding fervent in Prayer to God for his Church.

§. 46. Of the spiritual blessings to be craved for the whole militant Church.

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

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

In our Prayer for the Church militant we ought to have respect to the things which concern the whole body, or the several parts thereof, whether they be more remote, or nearer to us, and so we more especial members thereof.

Q. What are we to pray for in regard of the whole body of the Church militant?

A. 1. That God would bless it with all needful blessings both spiritual and temporal.

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

Under the blessings craved for the Church the means which God hath sanctified for the better effecting of them are comprised.

Q. What are the spiritual blessings which we ought to desire for the Church on earth?

A. 1. In general that as God hath chosen it to be as his Vineyard and Orchard, so he would take an especial care of it, having his eye continually upon it, to plant it, to water it, to fence it, to do for it whatsoever he himself seeth requisite for it. Because we know that God better knoweth, then we do, what is good for his Chnrch, therefore ought our desire of the good thereof to be referred to him, & extended to that knowledge which he hath of it. To which purpose David thus prayeth, Do good in thy good pleasure unto Zion.

2. In particular we ought to desire both the daily increase of God's Church on earth; and also the establishment of it.

For the increase of it two especial things are to be desired, and that indefinitely without any limitation to any particular place.

1. That where no Church is, God would be pleased to plant one. Such ought the extent of our desire to be herein, as to pray that God's saving health may be known among all Nations. Especially among such as have a particular promise made to them, as the Jews. On this ground when they were a people, and we none, they prayed for us.

2. That where any foundation of a Church is laid, God would cause the building answerably to be reared up. To which purpose David in his forenamed prayer addeth this clause, Build thou the walls of Jerusalem. This was the main thing which the Apostles aimed at in that powerful prayer which with one accord they made unto God. On this ground we have just cause to pray for Virginia, and other like Plantations.

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

1. That such Churches as are built up may be kept from ruin: and the people thereof from revolt. On this ground we ought to pray for the Churches now in Europe.

2. That if any breaches have been made, they may be repaired, and such people as have revolted be restored. On this ground we ought to pray as for those Churches of Greece, which were planted by the Apostles, so for all those Churches which having received the light of the Gospel, have returned 〈◊〉 Popery.

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

A. They are of two sorts.

1. Outward; the sacred ordinances of God.

2. Inward; the sanctifying operation of God's holy Spirit.

Of outward means there are three especial kinds.

1. The chiefest and most absolutely necessary is the Ministry of God's Word.

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

3. The last, which is also of very good use, is Ecclesiastical government.

By the Ministry of the Word both such as are out of the Church are gathered into it: and they also that are in it, are further built up in all needful graces. That is Christ's Scepter whereby he governeth his Church: and wherein his statutes, and ordinances, and all the privileges of the Church are contained.

By administration of the Sacraments that grace which is wrought by the Word, is confirmed, and established. These are Christ's seals to ratify his Covenant, and all his promises made unto his Church.

By the Ecclesiastical government well ordered many scandals and stumbling blocks are removed, or avoided. Such as are free-hearted and forward are encouraged; such as are backward and slothful, are pricked on; such as are unruly, and refractary are bridled, and kept in compass.

Q. What are we to pray for in regard of the ordinances of God?

A. That they may be freely and purely exercised. Pray (saith the Apostle) that the word of the Lord may RVNNE; (that is have a free and a speedy passage) and be glorified, that is, be purely and powerfully preached. That which he applieth to the Word, may also be extended to other holy ordinances of God; which that they may be freely and purely exercised, we are to pray both for Ministers, & also for Magistrates. For Ministers especially, that the Lord would send forth laborers into his harvest: and give them utterance, that they may open their mouth boldly to make known the mystery of the Gospel: so as Ability, Liberty, and Integrity, are to be prayed for in the behalf of Ministers. Of all other functions none more needful, none more useful for the Church: none can less be spared then Ministers. Wherefore more instant Prayer is to be made for them. Magistrates also, who are promised to be given as nourishers & nurses of the Church, may by their good government procure much good to the Church, as Mordecai did. We ought therefore to pray for them: that God would raise up men of worth, that may feed his people according to the integrity of their heart, and guide them by the skillfulness of their hands, as David did. Where there are none to bear rule, every man doth that which is good in his own eyes: whence must needs follow much confusion. And where there are evil Magistrates, people are oft drawn to follow their evil courses: witness this style given to the first King of Israel, Jeroboam which made Israel to sin. If they will not follow their evil courses, they shall be sure to be oppressed. For when the wicked beareth rule, the people mourn.

Q. What ought we to pray for in regard of the sanctifying operation of God's Spirit?

A. That it may always accompany all the outward means ordained of God for the good of his Church. For neither is he that planteth anything: nor he that watereth: but God that giveth the increase: which he giveth by the work of his Spirit. The Spirit giveth life. The Apostle therefore prayeth for them that had heard the Word of Truth, that God would give them the Spirit of wisdom and revelation. By the operation of God's Spirit are all God's ordinances made powerful and effectual.

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

Q. WHat are we to pray for in regard of the temporal estate of the Church?

A. All needful peace and prosperity. Though all temporal blessings be comprised in the fourth Petition; yet so far forth as they tend to the good of the Church, being a means that the Gospel may be preached, and the Sacraments administered more freely, that people may be more encouraged to come into the Church, and to abide in the Church, that Ecclesiastical government may be the better exercised, they belong to this Petition. Yet because the Church like a Palme-tree doth oft better grow, at least in purity, when it is pressed with adversity, we are in our desire of the outward peace and prosperity of the Church to submit our desire to the wisdom of God, and no further to desire it, then God seeth it to be needful, and useful for the Church.

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

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

A. To present, and to succeeding times, that the Church of God may prosper, flourish and increase both in our days, and also in the days of our posterity from time to time, till the day of perfect consummation, which is the day of the glorious appearing of Jesus Christ. For this end we are to pray for Seminaries of Ministers, Magistrates and Christian people: as Schools of learning, Colleges, Universities, Inns of Court, and other such like places where youth are trained up and fitted to be useful members of the Church: yea also we ought to pray for Christian Families, that in them children may from their infancy be trained up in piety. In the Scripture there is frequent mention made of children of the Prophets, which were trained up under Prophets to succeed them in their functions. And there were Colleges, and other like places for training up of these.

Concerning Seminaries, we are to desire two things especially.

1. A continuance of them.

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

This extent of our desire for the good of God's Church after our time, showeth, that therein we aim more at God's glory, and his Churches good, then at any private benefit to our selves.

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

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

A. The dominion of sin, of Satan, and of all evil men which are Satan's ministers and instruments.

These have kingdoms: for sin reigneth, and that unto death, where it findeth entertainment: and it maketh men servants unto it self. Satan also is the god and Prince of this world. and as a Prince he ruleth and worketh in the children of disobedience, All tyrants, persecutors, and such like enemies of the Church, being in authority, are the deputies, and Vice-roys of sin and Satan: using the uttermost of their power to bring men into subjection under sin and Satan: the chiefest of these is Antichrist. The kingdom of all these is contrary to Christ's kingdom: and the standing of them hindereth the coming of Christ's kingdom: and in that respect are we to pray that they may be weakened and demolished. Yea we are to pray that euerything which causeth offense in the Church may be removed: for which we have an express promise.

These are the suits which we ought to put up for the Church indefinitely: and for such parts thereof as we never knew, saw, or heard of.

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

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

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

1. If any especial blessing be bestowed on any, to pray that it may be continued and increased.

2. If any mischievous plots be practiced against any, to pray that they may be prevented.

3. If ministers or other members of any Churches be surprised, to pray that they may be delivered.

4. If persecution be raised against any Church, to pray that either that fire may be quenched, or else that sufficient courage and strength may be given to such as are persecuted to hold out, and endure the uttermost trial.

5. If any noisome weeds of Idolatry, heresy, schism, or the like, sprout up in any Church, to pray that they may be rooted out. To sharpen our prayer herein, we ought oft to call to mind that which in this case is promised by Christ, Every plant which my heavenly Father hath not planted shall be rooted up.

This is that true use which we are to make of the knowledge that we have of the estate of any of God's Churches.

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

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

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

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

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

1. We ought by name to pray for the Churches in the land wherein we live: as the Jews in special manner prayed for Zion and for Jerusalem. Thus we of England ought in particular and by name to pray for the Churches therein: yea because Scotland and Ireland are under the same government that we are, by name to pray for those Churches also.

2. We ought by name to pray for the Magistrates that are set over us: as for the Kings Majesty, so also for inferior Magistrates. And for the Ministers of God's word in the said dominions.

3. We ought more especially to pray for the City, Town, or Parish where we live. Jeremiah exhorted the Jews when they were in captivity to pray unto the Lord of the City where they abode. Ought not we much more to pray for the City or Parish where we are in our own Country, & where we freely enjoy the holy ordinances of God? Here we ought by name to remember the Minister that is set over us; pray saith the Apostle, and for me.

4. Yet more frequently and earnestly ought we to pray for the family where we are, whether we be the head, or other members thereof. Christ bid his disciples into whatsoever house they entered to pray that peace might be to it: much more ought we to desire the good of the family where we have our continual abode. We ought by virtue of this Petition to pray that our family in particular may be a seminarie and nurcerie of the Church: yea that it may be a Church (as the houses of Philemon, Aquila, and Priscilla were) which they are, when morning and evening sacrifices of the calves of our lips are constantly offered up therein: and other duties of piety meet to be performed in a family, are there conscionably observed. Such ought every ones desire to be for his own family, that if piety should be banished out of the Land or Parish where he lives, yet it should find harbor in his house: which was the holy resolution of Joshua.

5. Finally, because every ones person is most near to himself, everyone ought most of all to pray for himself, that his person may be a fit temple for the holy Ghost: and though the house where we live be an impure and impious place, no member of any true Church, yet that he himself may be as Joseph was in the house of Potiphar, a faithful member of the true Church, a free-hearted subject of the kingdom of God: and for this end everyone ought to pray that in his person he may be sanctified throughout, and his whole spirit, and soul, and body, be kept blameless unto the coming of our Lord Jesus Christ.

This is that true and proper use which we are to make of those bonds whereby we are outwardly linked one to another, that as we are more nearly knit one to another, so more specially and instantly to pray that they to whom we are in outward bonds linked, may with us be fast knit to the body of Christ, and as true members thereof may beautify and honor it: and that all the body by joints and bands having nourishment ministered, and knit together may increase with the increase of God.

Thus we see how our desire ought to be ordered for the militant Church. It ought in general to be extended to the whole body wheresoever: more particularly applied to the several parts of it, as we have any notice thereof: and more earnestly extended for such parts as we our selves are more nearly knit unto.

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

Q. WHat are we to pray for in regard of the triumphant Church, the kingdom of glory?

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

1. That we which live in this kingdom of Grace, may be fitted and prepared for that kingdom of Glory: that we may be presented as a chaste and pure Virgin to our Husband Christ. Such a prayer did the Apostle use to make for the members of the militant Church.

2. That we may be loosed, and be with Christ in that glorious place. For the gathering of such into the kingdom of Glory, as belong thereunto helpeth forward the consummation of it.

Object. How can this desire of being dissolved stand with the unchangeable decree of God concerning the appointed time of man's death?

Answ. This kind of prayer rather showeth what we could desire, if the will of God were so, then what we would whether it were God's will or no. Neither is it made to alter God's determined purpose, but to manifest our longing desire after that which God in his eternal counsel hath purposed for us. Thus did many of the faithful Israelites, that lived long before the Messiah was exhibited, desire to see him. An absolute desire of present death (as was the desire of Elijah, and Jonah ) is not warrantable, but a longing after death to be in the kingdom of Glory (as was the desire of Paul ) is very commendable.

3. That the number of those whom God hath ordained to make full the body of Christ, may be accomplished. For there is a certain number ordained unto eternal life, till that he be full, the kingdom of Glory cannot in all the parts thereof be consummate.

4. That the signs which in God's word are fore-told to go before the coming of Christ may accordingly fall out: that by the sight of them we may be the more erected to look for the glorious appearing of Christ. There are signs fore-told; these therefore must be prayed for.

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

6. That the bodies of all the Saints which from the beginning have slept, may be raised from death, to be united to their souls, and brought unto the kingdom of Glory. For this is absolutely promised.

Object. This is to pray for the dead.

Answ. Not for this or that particular friend departed whose estate we certainly know not: but in general for all the true members of Christ's celestial body: nor to obtain that for them which was to be obtained in the times of their life, remission of sins: nor yet to alter their final estate, the doom whereof passed upon them at the moment of their dissolution: but only as their resurrection is a degree to the perfecting of the kingdom of Glory, we being taught to pray for the full perfection of that kingdom, pray indefinitely for the resurrection of the Saints which is a degree thereto.

7. That Christ would come in his glory to judgment: and make a perfect separation betwixt the elect and reprobate. For so much is foretold and promised.

8. That all the members of Christ's mystical body being glorified with him, He may deliver up the kingdom to God the Father, that God may be all in all. For so much is also foretold.

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

Q. FOr what are we to give thanks by virtue of the second Petition?

A. Every thing that maketh to the good of God's Church, whether directly, by blessings bestowed on it, or consequently, by restraining or over-throwing the enemies of it, ministereth just matter of thanks-giving. We are therefore to be thankful in the behalf of the Church, in these cases following, and others like to them.

1. When Churches are planted where none were before. Thus the Jews glorified God, when they heard that the Gospel was embraced of the Gentiles.

2. When such Churches as are planted do thrive and prosper. For this did S. Paul give thanks in the behalf of the Thessalonians.

3. When good Magistrates are raised up. In which case the Queen of Sheba blessed God for setting Solomon on the throne of Israel. Much more are we to bless God for good Ministers of his word: and that not only when they are first raised up, but also when being restrained by sickness or any other means, they are again restored.

4. When the Gospel hath a free passage, and soundeth forth from one place to another.

5. When the ministry of the word is in power, and fruitful among the Saints.

6. When the Church hath rest, peace, and prosperity.

7. When such as are persecuted stand steadfast in the faith: and are not terrified with any oppositions against the truth, nor drawn to deny the same.

8. When the Church is delivered from any plots of the enemies against it.

9. When vengeance is executed on the enemies of the Church.

10. When Seminaries of the Church, as Schools of learning, Colleges, and Universities do prosper.

11. When piety is planted in families: especially in our own.

12. When private Christians grow in Grace: especially if withal they edify one another.

13. When Saints that have given undoubted evidence of their perseverance in the true faith, depart out of this life. Though that loss which the Church on earth may have of them, minister matter of mourning; yet in that the triumphant Church is increased by their departure, it is matter of thanksgiving.

14. When we see the time of our own departure to be at hand.

15. When we observe any of those signs to fall out which Christ hath foretold of the end of the world, and of his glorious coming unto judgment.

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

Q. WHat duties are we to endeavor after by virtue of the second Petition?

A. Everyone ought according to the estate and condition wherein he is, to do what lieth in his power to help on the coming of the kingdom of God, and that both in himself, and in others also. For which end these particulars following are carefully to be observed.

1. They who are out of the Church must come into it. If they be in the kingdom of darkness, they must not abide therein. This is especially to be observed of them to whom the light of the Gospel appeareth, and discovereth their darkness. To such it is said, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

2. They who are in the Church must walk worthy of their calling. To such it is said, Ye were once darkness but are now light, walk as children of light.

3. They who being of the Church are among such as are out of it, must labor to win them. Saint Paul went so far he rein, as he became as without law, that he might gain them that were without law. To show that this is a common duty belonging to every member of the Church, Saint Peter exhorteth women so to carry themselves towards their husbands, as if any obey not the word they may without the word be won by the conuer sation of their wives.

4. Fellow members of the Church must edify one another: and hearten, encourage, and provoke one another unto good works, and to stand steadfast in the faith.

5. They who are strong must bear with the weak: and everyone take heed that they lay no stumbling block before any to make them fall: nor give any offense.

6. If any be parents of children, they must be careful to bring them to be incorporated into the Church by the Sacrament of Baptism, and that while they are infants: and as they come to any years of discretion, to bring them up in the nurture and admonition of the Lord: that thus, when they are translated into the triumphant Church, they may leave their children behind them true members of the militant Church; and that successively generation after generation.

7. If any be householder, their care must be to make their houses (as the houses of Philemon, Aquila, and Priscilla were) Churches of God. And in this respect take upon them the faithful endeavor of Abraham, and settled resolution of Joshua.

8. They who are Ministers must take heed to all the flocks whereof the Holy Ghost hath made them over-seers to seed the Church of God: and do all things unto edifying.

9. They who are Magistrates must maintain true religion in their dominions, and cause all that are under their jurisdiction to stand to the covenant of God. Yea they ought to be so watchful over the Lord's vineyard, as to suffer neither wild boar to root it up, nor foxes to make any havoc therein. They must suffer neither professed enemies, nor running seducers to harbor therein.

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

Q. WHat are the things that we ought to bewail by virtue of the second Petition?

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

1. That great sway which Satan hath in the world, whereof he is the god: and worketh in the children of disobedience: and that all the world worshippeth him. For all Infidels, Idolaters, Heretics, Schismatics, hypocrites and profane persons are his vassals: and these are they with whom the world is filled.

2. The small circuit of Christ's Kingdom. The Prophet thus bringeth in the Church her self bewailing her small number, Woe is me: for I am as when they have gathered the summer fruits: as the grape gleanings of the vintage.

3. The mixture of Satan's subjects with Christ's in that small circuit. For where the Lord of the field soweth good seed, the envious man soweth Tares: which maketh the servants of the Lord to complain.

4. The many clouds which obscure the light of the Gospel. I mean the clouds of error, superstition, human traditions and such like, whereby the clear light of the Gospel is hindered from shining forth in his full brightness. Christ himself complaineth, that the Word of God is made of none effect through the many traditions of the Jews.

5. The spoils of the Church made by open enemies: whereof David much complaineth: so do also other Prophets.

6. Treacheries of false-hearted brethren. The Church complaineth that all her friends dealt treacherously with her: and Christ complaineth that his own familiar friend in whom he trusted, which did eat of his bread, lift up his heel against him.

7. Vnsaithfulnesse in Magistrates: suffering such as bear no good will to the Church to creep into it, lodge in it, and work mischief against it. This did good Nehemiah much complain of. Much more cause of complaint there is, when Princes in the Church are roaring Lions, and her Judges are evening Wolves.

8. Vnfaithfulnesse in Ministers: when they are insufficient, idle, corrupt in doctrine or life: whereby the edification of the Church is much hindered. The Prophets oft complain of such.

9. Desolation of Seminaries: as of Schools, Colleges, Universities, and such like. David lamented the destruction of the City of Priests which was a Seminary. The coming of the Kingdom of God is much hindered by the desolation of Seminaries. So also is it as much, if not more, hindered by corruption in Seminaries. If fountains be poisoned, can wholesome streams be expected to flow from thence? In corrupted Seminaries more vassals of Satan, then true subjects of Christ are bred and brought up.

10. Disorder of Families. When piety findeth in private Families little or no entertainment, if it be not clean thrust out of doors: and such licentiousness used, as houses are rather made sties for Satan, then Churches of God, great cause of mourning is given. Jeremiah complains that husbands and wives, parents and children, were all given to wickedness.

11. Professors unworthy walking. It is means to keep such as are not of the Church from entering into it, when they see such as profess themselves to be of the Church, to walk as children of darkness, and to turn the grace of God into wantonness. Saint Paul doth bitterly complain of such.

12. Reproaches cast upon the Saints. Sarah when she beheld Ishmael scoffing at Isaac, was exceedingly moved thereat. So was David at Michols scorning of him for the manifestation of his zeal. Some weak members of the Church may be discouraged thereby; and in that respect it is a matter to be lamented.

13. Persecution raised against the Church. This did Elijah much bewail: yea it made him weary of his life. A free passage of the Word, and a free use of other holy ordinances of God is much hindered thereby: and many are thereby brought to deny the faith: and therefore it is to be bewailed.

14. Timorous backsliding of Professors. This did S. Paul complain of in his time. Much doth this tend to the discouragement, and disadvantage of the Church: and much to be lamented.

15. Scismes, sects, and dissensions in the Church. These do much hinder the growth of the Church: yea they oft cause greater desolation then open oppositions of professed enemies.

16. Too much love of life in this world, and fear of death. If men might live as long they would, how slowly would God's Kingdom come! That we who desire the kingdom of God to come speedily, should seek to live long in this world, implieth contradiction.

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

Q. WHich is the third Petition?

A. Thy will be done in earth as it is in heaven.

Q. What is here to be considered.

A. 1. The Thing desired.

2. The Manner of performing it.

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

Q. How doth God will a thing?

A. 1. By ordaining and deternining it.

2. By liking and approving it.

By this differing manner of willing things, may God's will be distinguished into his Secret Counsel, and Reuealed Word.

The former of these is that Sovereign, absolute will of God, by which all things are, and without which nothing can be. For He worketh all things after the counsel of his own will: And hath done whatsoever he pleased. For who was his Counselor?

The latter is styled God's good and acceptable will: whereby he manifesteth what is pleasing unto him.

Q. Which of these is here especially meant?

A. His revealed Word: as is evident by these reasons.

1. The revealed things of God belong to us and our children for ever, Deut. 29. 29.

2. God's revealed Word is that rule which we must lay before us, and the mark whereat we ought to have an eye in all things. Psal. 119. 9.

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

There is therefore great need that we should pray to have this done. Not that God would do what he will, but that we may be able to do what he will. As for God's secret co • nsell (as it is kept secret) it cannot be here meant, as appeareth by these reasons.

1. Secret things belong unto the Lord our God.

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

3. A desire may be made contrary to God's secret will without sin. Instance the desire of David to build a temple for the Lord: which desire both Nathan the Prophet of the Lord, and God also himself approved, and yet it was the determined purpose of God that David should not do that which he desired.

Yet if the foresaid counsel of God be made known either extraordinarily by special revelation, or ordinarily by events (for events do declare the determined counsel of God) then ought there to be yielded thereto a willing submission: which submission is commended in the examples of Job, Eli, David, Hezekiah, Paul and other Saints. And thus doth this phrase ( be done ) import both obedience to God's Word, and also subjection to his work: or a willing yielding to whatsoever God saith or doth. It is a phrase both of action and passion. Of action in relation to God's Word. Of passion in relation to his guiding providence: and importeth patience and contentment even in such things as cross our own minds: in which sense said Paul's companions, when they heard his resolution to go to Jerusalem where the Prophet had foretold that he should be bound, The will of the Lord be done. In regard of God's secret will, we pray that nothing which God doth, displease us: and in regard of his revealed will, that nothing which we do, displease him. Obedience therefore to God is here principally prayed for.

§. 57. Of the extent of our desire to have God's will done.

WHy is this desire set down impersonally, thus, be done?

A. To show the extent of our desire. If it had been expressed in the first person (thus, Let us do ) our desire might seem to be appropriated to our selves. If in the third person (thus; Let men do ) it might seem to be posted over to others from our selves: but this indefinite phrase, be done, may indifferently be referred to our selves and all others whatsoever they be.

§. 58. Of the rule of our obedience, God's will.

Q. WHat learn we from the express mention of God's will in this Petition?

A. God's will is the rule of our obedience: so as, if such a question as the People, Publicans, and Soldiers propounded to John, or the Ruler to Christ: or the Jews to the Apostles, be moved, and it be demanded what is to be done, in a word out of this Petition, this answer may be given, God's will. This is it which oft▪ we are enjoined to understand, to prove, to practice: and which is so much pressed in the 119. Psalm. And that not without just cause. For God's will is the very ground of goodness. Whatsoever is willed of God is good: and therefore good, because it is willed of God. Where the Apostle prayeth for the Hebrews, that God would make them perfect in every good work; by way of exposition he addeth this clause, To do his will.

They who make Decrees of Councils, Traditions of Elders, Statutes or Canons of men, or any other thing besides God's Word their rule, have but a Leaden rule, which may be bowed this way or that way. What may we then think a man's own reason, will, lust, appetite or humor to be? and yet do many make these the rules of their obedience.

For our parts let us thoroughly acquaint our selves with God's Word, and therein exercise our selves day and night. Let us make it our Counselor, to be resolved thereby in all doubts: our guide to be directed thereby in all our ways: our Light, to be enlightened thereby thorough the darkness of this world: our Touchstone to prove and try all things thereby. And let us have it in as high account as ever David had it.

§. 59. Of practicing God's will.

Q. WHat doth this phrase ( be done ) teach us?

A. Nothing is sufficient without practice. I say nothing, because neither knowledge of God's will, nor a good disposition thereto, nor profession thereof, without doing it, is anything. All these are in their kind needful: for practice without knowledge cannot but be very preposterous: without a good disposition, merely hypocritical; and without a free profession, too too timorous; so as knowledge of God's will is as light to give direction unto practice: a good disposition thereto is as salt, to season it: a free profession is as wine to make it quick and cheerful. But yet all those without practice are as nothing. He that knoweth his Masters will and doth not according to it shall be beaten with many stripes. He that hath a good mind and disposition to God's will, and yet doth it not, condemneth himself in that which he alloweth: and he that maketh a fair profession of it, but yet doth it not, is like to that Figgetree which Christ cursed: and he hath this doom denounced against him by the Judge of all, Depart from me thou worker of iniquity. I may therefore well say to them that know, like, and profess God's will, Blessed are ye if ye do it. But without doing, all is in vain. For

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

2. Doing of God's will is the main end of revealing God's will.

3. The benefit of all consisteth in practice: For by it, is God most glorified: our fellow-Saints stirred up to an holy emulation: they which are without or won, or made ashamed: and we our selves assured of our Election before the world, and salvation after the world: gaining also thereby a good name while we live, and a blessed memorial after we are dead.

If these motives be not sufficient to move such as know the will of God to add practice thereunto, and to do it, I know not what can be sufficient.

§. 60. Of man's disability to do God's will.

Q. WHat are we taught by desiring this of God that his will be done.

A. Man is unable of himself to do God's will. Without me (saith the Lord) ye can do nothing. It is God that worketh in us both to will and to do. As for man, take him as he is of himself, and it will appear that every imagination of the thought of his heart is only evil continually. And by the weakness of this corruptible body we are held back from bringing our wills to yield unto, and agree with God's will. Is it then possible that of himself he should do that which is so pure and perfect as the will of God is?

On this ground we see that there is just cause

1. To deny our selves, and not to lean unto our own wisdom, will, conceit, or any natural ability.

2. To call upon God to draw us, that so we may run after him: and wholly to depend on him for his preventing, assisting, and perfecting Grace.

3. To use such means as God hath sanctified to enable us to do his will.

4. To give the praise of all that ability we have to do God's will unto God, who worketh in us hath the will and the deed.

5. To use and employ the said ability to the glory of God.

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

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

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

A Reason, because it showeth that the Will here mentioned is the will of Our Father who is in heaven, whose name is above all to be hallowed, and whose kingdom is before all to be preferred.

A Restraint, because it implieth that his will only is to be done.

An Emphasis, because it intimateth an advancing of God's will above all others.

§. 62. Of preferring God's will before all others.

Q. WHat then doth this Particle THY teach us?

A. God's will is to be preferred before all others. This Joseph, Daniel, and his three Companions, the Apostles and many others well observed, when they refused to yield to man's will against God's: and David, Paul, and Christ, when they submitted their own wills, to God's, in such things as if it had been the will of God, they could have desired to have been otherwise. Among others, the example of Christ is to be observed, because he was a Son, and we are but servants. If the Son yielded to do the will of his Father, how much more ought the servant to yield to do the will of his Master.

Both the supreme Soueraignty of God, and also the absolute perfection of his will require as much. As for our own and other men's will they are subject to much error, and oft prove very pernicious.

This is especially to be noted of such as can be content to do God's will so far as it is agreeable to their own humor, or crosseth not the will of those men whom they are loath to offend. But if in these cases they refuse to do God's will, they have it not in that high account that here they are taught to have it, and they come very short of the extent of this Petition, whereby we are taught always to have one eye on God's will, and not on our own. For in our will there are many contrarieties, but in the Lord's will there is always life and goodness.

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

Q. WHo are comprised under this phrase in earth?

A. Sons of men inhabiting in earth. In this phrase there is a double trope. First the Place is put for them that are therein. Secondly, a general is put for a particular. For there are sundry sorts of creatures that live on earth: yet only the chief and principal of them are meant: even they who have the dominion over all the rest. Now Men are here thus set forth, because while they live on earth they are most backward to do God's will.

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

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

1. Because they are subject to manifold infirmities.

2. Because they may reap benefit by our prayers: which they that are taken from earth cannot do. For they that are translated from earth to heaven are made perfect: so as they need not our prayers. And they that are cast down from earth to hell, are implonged into such irrecoverable misery, as they can reap no benefit by our prayers.

Let us not therefore offer up so precious incense as prayer is, in vain, for such as can reap no benefit thereby. But in faith let us pray for them that are in earth.

§. 64. Of the meaning of this phrase in heaven.

Q. WHo are comprised under this phrase in heaven?

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

Some think the middle heaven to be here meant, where the Sun, Moon, and other Stars are placed: and that partly because the creatures in that heaven do constantly keep that course wherein by the will of their Creator they were at first placed; and partly because they are visible, so as that constant course of theirs according to the will of God, may be seen by men on earth. But howsoever that constancy of theirs may be a witness against our manifold aberrations, and swervings from that course wherein our Creator hath set us: yet in that they have no understanding to take notice of the will of God, nor do what they do by any free, willing choice, but by a natural motion from which they cannot swerve, we must ascend higher then that heaven, even to the highest heaven of all, where the forenamed Angels and Saints are, who in all things by a most free and willing choice do perfectly fulfill the will of God.

Q. How can they whom we see not to be a pattern for us?

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

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

Q. HOw can we do God's will as they do it, seeing they in all points do it most perfectly: and it is impossible for us to attain to such a perfection?

A. 1. In such a manner as they do, may we also do God's will, though not in so complete a measure. A candle giveth light in an house, even as the Sun doth in the world: in such a manner, not in so great measure. There may be in quality and likeness a comparison betwixt things that are in quantity and measure very unequal. In this respect they who have hope in Christ are said to purify themselves even as he is pure.

2. All the Saints even on earth have the beginning of that heavenly perfection wrought in them: which beginning the Apostle styleth The first fruits of the Spirit. Now we may be confident of this very thing, that he who hath begun a good work in us, will perform it until the day of Jesus Christ: that we may be blameless in that day.

3. Our desire and endeavor may and must be beyond our ability: as shall be proved by and by.

§. 66. Of the matter of Patience which the inhabitants of heaven have.

Q. HOw can there be a sufficient pattern where there is no trial of Patience, as in heaven there is none? For the Angels and Saints in heaven are not subject to any crosses that should try their patience.

A. This pattern is especially for active obedience.

2. Those heavenly Spirits do many things which they would not but for the will of God. When it is the will of God, the Angels do willingly descend from heaven to earth, sometimes to bring glad tidings to the Church, and sometimes to execute vengeance on sinners. Yea the souls of the Saints which have been taken out of their bodies & carried into Abraham's bosom, that place of joy and bliss, have been contented at the will of God to leave their glory, and to return again into their bodies, even as Christ came down from heaven, not to do his own will, but the will of him that sent him: and as his soul after it had been in Paradise returned into his body in earth. Now heaven, Paradise, and Abraham's bosom is a place of such glory, and so conspicuously doth the brightness of God's glory there shine forth, as the celestial spirits would never be willing to depart out of it, but to do the will of their Lord.

3. There is a compassion in them for the afflictions of the Church in earth. For the Saints in earth and in heaven are fellow members of one and the same body: in which respect there cannot but be some sympathy and fellow-feeling of their fellow-members afflictions: even as there is in the head of that body Jesus Christ. The main reason why the souls of the Martyrs, departed, desire vengeance on the enemies of the Church, is for those Saints sake who were living, and so subject to their tyranny and cruelty. It is said that there is joy in the presence of the Angels of God, over one sinner that repenteth. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Why not then compassion also over the Church that is afflicted?

4. The Saints in heaven through patience inherit the promises. ( For through many afflictions men enter into the kingdom of God) and therein we are exhorted to be followers of them.

5. With patience they expect the resurrection of their bodies, and perfect consummation of that glory which is ordained for the whole body of Christ, and all the members thereof. When it was told the souls of the forenamed Martyrs deceased, that they should rest until their brethren should be fulfilled, they were silent, and patient: they replied not again.

Thus then we see that in heaven there is a pattern of patience.

§. 67. Of well doing good.

Q. WHat learn we from this direction ( as it is in heaven ) added to the Petition?

A. Good things are to be done after a right manner. So much is noted in the sum of the Moral Law, as Christ hath set it down. The good things enjoined are to love God, and our neighbor. The manner of loving God, is to do it with all the heart, &c. The manner of loving our neighbor is to love him, as our self. If the Scriptures be obseruantly read, we shall find them as copious in prescribing the right manner, as in pressing the main matter of any du • ie: and in declaring God's approbation of the one more then of the other. Take for example the first work of piety recorded to be done after man's fall. In the sacrifices which Abel and Cain first offered, God did not behold the offering, but the heart, that he might please God in his offering, that pleaseth him in his heart. The offering declared the work: the heart the manner of doing it.

For God's will is manifested in the manner as well as in the matter. Yea if a good thing be evilly done, God will say, who required this at your hands? For a good thing is clean perverted, and made evil by an evil manner of doing it.

It is therefore very requisite that we examine good things even by the manner of doing them: and not think it sufficient that the thing we do is for the matter and substance of it lawful and warrantable. As many (if not many more) transgressions are committed by failing in the manner of doing good things, as by doing things which are simply evil.

§. 68. Of propounding a perfect pattern before us.

Q. WHat are we taught by the kind of pattern set before us?

A. The pattern which we follow must be perfect: such a pattern is the example of those that are in heaven. They are spirits of just men made perfect. Like patterns cannot be found on earth, except the pattern of Christ in the days of his flesh, which is also set before us.

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

A. No Saints example that ever lived on earth for the time of his abode on earth, is made a pattern in all things without exception to be followed. But their examples are set before us to be imitated.

1. In such particular good things as they did well. Thus Abraham in believing God's promises; Moses in being faithful in God's house; the Prophets in long suffering; Job in patience; other Saints in other particular graces are made patterns.

2. So far forth as they followed a perfect pattern we must follow them.

We are very proane to follow imperfections: as a stream where a breach is made, will leave the channel to run in that breach: and by striving to run therein will make the breach greater and greater: so we, where we see any defect in the pattern, are ready not only to fail by that defect, but to be far worse. A Proselyte made by a Pharisee, proved twofold more a child of hell then the Pharisee. We are, by that corruption of nature which is in us, proane to swerve from the pattern which is set before us, even where the pattern it self is good and right. How much more shall we swerve when the pattern is defective? Yet by a perfect pattern we shall be kept the nearer, and held the closer to perfection.

It is therefore a point that much concerneth us to make choice of our pattern: and not to be beguiled with glorious titles of Antiquity, Vniuersalitie, Multitude, and Consent of men on earth. Perfection was never found in these: much less in some few, or single men that are blinded and puffed up with honor, wealth, power, or any such earthly preeminence. Yet how doth the whole world almost follow such, and make them their only pattern?

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

Q. WHat learn we from setting those who are in heaven as a pattern before those who are in earth?

A. Such perfection as in this life cannot be attained to, may be aimed at. For it is not possible for any on earth to be so perfect as they who are in heaven: yet must we aim at their perfection, and endeavor after it. For Christ exhorteth to be perfect as our heavenly Father is perfect.

1. Thus shall we the better discern how far short we come of perfection, and of that integrity which is requisite for all those that stand in God's glorious presence. On this ground saith Job, How should man compared unto God be justified?

2. Thus we shall be the more humbled, and brought to say to God as Job did: Behold I am vile, what shall I answer thee? I will lay my hands upon my mouth. I abhor myself, and repent in dust and ashes.

3. Thus shall we be brought to a thorough and utter deniail of our selves: and from all self-conceit and confidence in our own righteousness: and to pray unto God not to enter into judgment with us.

4. Thus shall we be the more stirred up to put forth our uttermost ability: as it is in the Proverb, He that will shoot high must aim at the Sun, a mark far beyond his reach. A man that shooteth at a mark within his reach may shoot short for want of putting out his full strength.

Little do they regard these helps, who set the examples of mortal, weak, sinful men before them: and think all is well if they be anything better then the worser sort of people; as that Pharisee who said. O God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Hence is it that they are so far from judging themselves for many of their sins, as they are ready rather to justify themselves when they are reproved, and to say, Do not such and such men the like? What sin almost might not be justified if the pattern of men on earth, yea of the best, were a sufficient plea and pretext? Have ye not heard of Noah's drunkenness, David's adultery and murder, Lots incest Solomon's idolatry, Peters denial of Christ, and other like sins committed by other like men? By such patterns men are many times made to stumble in the way wherein they should walk, if they be not clean turned out of it.

The pattern here propounded by our Lord stirreth us up to covet earnestly, the best gifts, and to seek to excel.

By this pattern in heaven set before us, the common scoffs of profane Libertines (upbraiding such as endeavor to follow this direction, with the nick-names of Angels on earth, and young Saints ) are wiped away. How can those taunts be imagined to be otherwise made then in derision of this direction? which assuredly he that gave this direction will not suffer to pass unrevenged.

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

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

A. To both of them.

To the first as a manifestation of the truth of our desire to hallow God's Name. For no such evidence can be given thereof, as a true and thorough subjection of our selves in all things to the will of God. Then is God's Name most hallowed, when his will is best done. Of all places, in heaven is God's Name most hallowed, because there his will is best done: for which end Christ doth here set them in heaven before us for a pattern therein.

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

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

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

A. God's honor is most advanced by a faithful subjection to his will. Thus doth Christ prove that he glorified his Father on earth, namely, by finishing the work which he gave him to do.

For by our forwardness to do God's will we acknowledge both the greatness and also the goodness of God. We acknowledge that he is the supreme Sovereign who hath power to require this and that to be done: and withal we acknowledge that what he declareth to be his will is most good. For these are the motives which are of force to draw us on to do any ones will: the Soueraigntie that he hath over us that willeth this or that: and the equity of that which he willeth.

We ought therefore hereby to be the more stirred up to do God's will: because thereby his Name is hallowed.

§. 72. Of showing our selves to be God's subjects by doing his will.

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

A. They are the truest subjects of God's kingdom, who are readiest to do his will.

Hence was it that the Psalmist where he shown that God had set up his Son a King, inferreth these exhortations, Serue the Lord, Kiss the Son, &c. And again upon a like ground he saith, Thy people shall be willing in the day of thy power.

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

This then is a true trial of our spiritual estate: whether we be indeed of his Kingdom or no. If we delight to do his will, and his law be in our hearts, then have we good assurance in our own souls, and give good evidence to others that we are true members of his Church, true subjects of his Kingdom. But if there be nothing but a bare profession, we are like to the Fig-tree that cumbered the ground: or like to those who said they were God's people, but indeed were the Synagogue of Satan. God's Kingdom cometh not by professing and saying, but by performing and doing God's will.

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

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

A. 1. Such as concern the Petition it self.

2. Such as concern the Direction added thereto.

Q. To how many heads may the things which concern the Petition it self be referred?

A. To four especially. Which are these,

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

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

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

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

Q. What desire we in regard of the Rule?

A. 1. Knowledge of God's Word. For in and by God's Word is his will revealed: and knowledge thereof is the ground of true obedience. Give me understanding (saith the Psalmist) and I shall keep thy Law: yea I shall keep it with my whole heart. Desire of obedience without knowledge is very preposterous. An ignorant man's practice is like a blind man's wandering in by-ways. How can it otherwise be, but that such should fall into many dangers.

2. A Conformitie of our wills to God's: or a readiness in our will and heart to yield to whatsoever we shall know to be God's will. When God said to David, Seek my face, his heart answered, O Lord I will seek thy face. For this was his prayer, Incline mine heart unto thy Testimonies. It is a proper fruit of sanctifying knowledge to draw the will to embrace as good that which the understanding discerneth to be true.

3. Strength of Memory to hold fast God's Word, and that in the good directions and sweet consolations, in the precepts and promises thereof. Where the Psalmist saith, that the mercy of the Lord is upon those that remember his commandments, to do them, Doth he not imply that to remember God's Word, is an especial help to the doing of it. Things not remembered are as not known. The Apostle noteth this to be the cause of the Hebrews fainting in their troubles, that they forgot the direction and consolation of the Word.

4. Life of Conscience, both to cheer us up in doing the will of God, and also to check us when we swerve from the same, and not to suffer us to be quiet till we turn to it again. For these are the proper functions of a conscience quickened and sanctified. The Apostle noteth that they who give themselves over to transgress, have their conscience seared with an hot iron: the life of it is taken away.

5. Love of God's Word: that our hearts be so set upon it, as we make it our joy and delight. This made David so forward, as he was, to do the will of God: for God's Word was his love, longing, joy, delight, more sweet then honey, more precious then thousands of gold, or silver. This reason of doing God's will he himself rendereth in these words, My soul hath kept thy testimonies, for I love them exceedingly. Love setteth all the power of a man's soul, and parts of his body on work to accomplish that which is loved. But unless our heart and affections be set upon God's Word, very hardly shall we be brought to do it, because it is contrary to our natural and corrupt will.

6, Renouation of our outward parts, that they may be made instruments in their several functions, to execute God's will: that thus as there is a readiness to will, so there may be a performance also: and for this end to pray that we may be sanctified as in our whole spirit, so in body: and that he would work in us both to will and to do. All the former without this are nothing. This is the main and principal thing here intended. The other are but preparations and helps thereunto.

Here I might take occasion to reckon up all those virtues which in God's Word are enjoined to us. For God's will compriseth under it all those virtues: yea whatsoever may truly be thought to be good, is comprehended in the will of God. But it is sufficient thus in general to have pointed at this head.

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

A. A distinct understanding of the excellency and perfection of God's will: that so we may addict our selves wholly to it: nor taking from it, nor adding to it. Had we indeed as good an opinion, and as high an esteem of God's will as David had, we would cleave as close to it as he did.

2. A right discerning of the vanity and corruption of the creatures will, especially when it is not agreeable to God's, but swerueth from it. In this respect it is said, The Lord knoweth the thoughts of man that they are but vanity: and, He taketh the wise in their craftiness. If we could truly, and thoroughly discern as much, would we be so blockish as to prefer the will of any man before God's?

3. A denial of our own will: a point which the wise man much presseth, in these and such like prohibitions: Leane not to thine own understanding: Be not wise in thine own eyes. Seldom or never are self-conceited men brought to yield simple obedience to God's will. They will be so inquisitive into the ground and reason thereof, that if they be not satisfied therein, their own will, and not God's shall be done. There is more hope of a fool then of such an one.

4. Mortification of the flesh. For the flesh lusteth against the Spirit, so that we cannot do the things that we would. When we would do the will of God, yea, and delight in the Law of God after the inner man, we shall find the flesh warring against that Law of the mind, and bringing us into captivity to the law of sin. This made Saint Paul with so bitter an exclamation to say, O wretched man that I am, who shall deliver me from the body of this death!

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

A. 1. An accomplishment of whatsoever God hath determined. That what God willeth to be done may accordingly be done, whether the creature will it or nill it. For we ought to believe that God wisely willeth all things to the best: and thereupon to desire that his counsel and purpose may stand: and even from our hearts to say, The will of the Lord be done. Let him do as seemeth good to him.

2. A contented submission to everything which God bringeth to pass. Hereof we have worthy patterns in the examples of Job, Eli, David, Hezekiah, and other Saints. We can not be ignorant that events do declare the determined purpose of God. When such and such a thing is fallen out, we may then conclude that God had so and so purposed it. For as God's Word declareth his approving will, what he would have: so events declare his peremptory will, what he will have. Our submission therefore to God's will is tried in both. This is to be applied to all manner of crosses, and losses, whether of goods children, or other friends, to death it self, or to any other thing, that may seem bitter to us.

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

A. 1. Grace well to use the time of this mortal life. For the time while we abide on earth is the day wherein we may work, and the time of doing good. Christ took the advantage of the day; and we ought to be of the mind of Christ. Thus shall we show that we have as great respect to God's honor, as to our own happiness: and as great a desire to do the work appointed, as to receive the reward promised.

2. Universal subjection to God's will throughout this world. For this indefinite phrase, in earth, showeth that our desire ought to be extended to all that are on the face of the earth. We pray not that God's will be done only in our own house, or in our own country, or in the countries near adjoining to us, but in earth. All the graces therefore before mentioned to be craved for our selves, must also be craved for every member of the militant Church.

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

WHat are we taught to pray for in regard of this direction, as it is in heaven.

A. In general a conformity of the Church militant to the Church triumphant. That, though these two parts of God's Church be in one place distant one from another, yet they may be of like mind and disposition towards God and his will. In this respect we are said to be partakers of the heavenly calling: and our conversation to be in heaven.

2. In particular such a manner of obedience as is performed by the Saints and Angels in heaven.

§. 75. Of the distinct heads of the manner of doing God's will in heaven.

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

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

1. Sinceritie. Whatsoever those heavenly spirits make show of, they do it from the heart. In their mouth is found no guile; for they are without fault before the Throne of God. None that maketh alye can enter into that pure place. They are without, whosoever love lies. All in heaven shine as the Sun. They are transparent: there is no cover for hypocrisy. This sincerity did David desire where he prayed that God would take from him the way of lying: and incline his heart to his Testimonies, and let it be upright in his Statutes.

2. Integrity: which is an universal subjection to every part of God's will. The heavenly spirits follow the Lamb whether soever he goeth. In all places they attend upon their Lord, and always behold his face, to know what his will is that they may do it. They are therefore by a kind of excellency said to do his commandments, hearkening to the voice of his Word. Never was there any stop or stay in any that ever entered into heaven at anything that God willed to be done. This integrity also did David desire, where he said, Oh that my ways were directed to keep thy Statutes! then shall I not be ashamed when I have respect to ALL thy commandments: yea this did God himself earnestly desire for his people.

3. Alacritie. There is nothing wherein the heavenly spirits show more cheerfulness then in doing God's will. It is music and melody to them. In which respect they are said to have harps, as a sign of their cheerful mind and disposition. While Christ lived on earth, it was his meat to do the will of him that sent him. Did he not then do it with cheerfulness? For this alacrity doth David pray, where he desireth God to quicken him.

4. Sedulitie. The heavenly Spirits are both diligent, and also quick and speedy in executing the will of the Lord. They are thereupon said to have wings and to fly. Was not he of that mind who said, I made haste and delayed not to keep thy Commandments? For this end doth the Church desire Christ to draw her, that she might run after him.

5. Ardencie and zeal. The heavenly Spirits in regard of their zeal are said to be a flaming fire. In which respect the title Seraphim is given unto them: for it is an Hebrew name taken from heat and burning. There is nothing that doth more heat and enflame their love, and delight, then God's will. When they know that God willeth this or that, they are all on fire till it be done. This zeal was in him that said, My soul breaketh for the longing that it hath to thy judgments always. And his expectation to have his heart enlarged, showeth that he prayed for his holy zeal. Be zealous therefore.

6. Constancy. The heavenly spirits serve God day and night. They wax not weary of doing God's will. As the good Angels still keep their first estate: so the glorified Saints ever abide in their estate. None of them have yet, nor ever will fall away. This did he pray for, who oft called upon God to stablish him. This constancy is the grace of all graces. It setteth the crown on all their heads: and bringeth men to the fruition of the fruit of all: Be thou faithful unto the death, and I will give thee the crown of life, saith he who can make good what he saith.

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

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

A. I. All those graces whereby we are enabled to do the will of God. As.

1. Illumination of our minds, whereby we may understand what is the will of God.

2. Subjection of our will unto God's.

3. Happiness of memory to keep in mind the will of God: that we forget it not, after we have once known it.

4. Faithfulness of conscience to cheer us when we do God's will, and to check us when we transgress it.

5. Setlednesse of heart and affections upon God's will.

6. External obedience in the several parts of our body thereto

7. Power over the flesh that draws us from the will of God.

II. All events of what kind so ever, be they losses or other crosses, minister matter of Thanksgiuing: for they are comprised in the number of those ALL THINGS for which we must give thanks. For this (saith the Apostle) is the will of God: a reason very proper and pertinent to our purpose. Thus did Job bless God for taking away, as well as for giving.

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

A. We ought to be so much the more thankful, by how much the more heavenly our obedience is: as when it is sweetened with Sinceritie, seasoned with Integrity, quickened with Alacritie, enlarged with Sedulitie, inflamed with Ardencie, followed and crowned with constancy. The more excellent the graces be wherewith we are enabled to do God's will, the more matter of praise do they afford. This was it that moved David to bless and praise God again and again, that he and his people offered according to the will of God willingly in uprightness of heart, and with joy.

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

Q. WHat duties ought we to endeavor after by virtue of the third Petition?

A. 1. We ought to search the Scripture that we may know the will of God. For in them is the will of God contained. This is that searching, to which knowledge and understanding is promised. And for our better help herein, we ought diligently to frequent the Ministry of God's Word: as it is noted▪ of the conuetted Jews, that they continued steadfastly in the Apostles doctrine: whereby is declared that they were diligent and constant hearers of the Apostles, and also faithful professors and practicers of their doctrine. The former was the cause of the latter. The preaching of the Word is a great help to bring us to do the, will of God: and that in a double respect. First, because the will of God is thereby the more clearly, distinctly, and fully opened unto us. Secondly, because it is a means sanctisied of God to breed credence to the truth of that which is revealed, and a • siance therein: yea, and to bow our will, heart, and affections to yield thereto, and to be settled thereupon. In this respect saith the wisdom of God, which is especially set forth in the preaching of his Word, Blessed is the man that heareth me: watching daily at my gates, waiting at the posts of my doors.

2. We ought to hide God's Word in our heart, we may not carelessly let it slip. So will all the fruit and benefit of our reading and hearing be lost, as meat, or physic that is vomited up so soon as it is taken. But by retaining God's Word in mind and memory, we shall be provoked the more to do God's will, and kept from transgressing it: to which purpose the Psalmist saith, Thy word have I hid in mine heart, that I might not sin against thee. Wherefore let the word of Christ dwell in you richly.

3. We ought oft and seriously to meditate on the excellency of God's will, to draw our hearts the more to it. Whose heart was ever more set upon God's will to do it then David's? and who did more meditate on the excellency thereof, then he? It was his meditation day and night. The many excellent properties and effects which he doth attribute thereto: and the many sweet and precious things to which he doth prefer it, do show how excellent he accounted it to be.

4. We ought by solemn vow and oath to bindour selves to do God's will. This is an especial means to keep our words, thoughts, and actions within the compass thereof. For sacred vows, and oaths are as Tutors and School-masters, which will oft put us in mind of that which we have vowed: and when we are about to start there-from they will restrain us, and hold us in.

5. We must keep our own will from rebelling against God's. There is naturally in our will an antipathy and contrary inclination to God's. It is very prone to oppose and resist the will of God. As therefore we hold in head-strong horses with bit and bridle, so must we hold in our own will: no way yielding unto it, but rather crossing it, when it riseth against God's. This is an especial branch of denying our selves.

6 We ought to endeavor that our will may be one with God's (as Christ's was, who sought the will of his Father in all things. John. 5. 30.) and that whatsoever pleaseth God, may please us: so shall the will of God be done by us indeed.

7. We must lay it down as a rule not to be altered, and as an inviolable law to obey God rather then man. For there is no comparison betwixt them. Yet is our foolish and corrupt heart ready to yield to such things as they who are over us, or from whom we may expect any advantage, will have to be done, yea though it be expressly against God's will. But the forenamed settled resolution will be an especial means to keep us, as it kept the Apostles, from preferring man's will to God's. Thus this block being removed out of the way, we shall much more readily do the will of God.

8. We ought steadfastly to believe that all things are ordered by God: and that most wisely. This is the best means that can be prescribed to bring us to a contented submission to God's determined counsel and will manifested by events. He that believeth that as God is a Lord of absolute sovereignty doing what he will (will or nill the creature) so he is a God of unsearchable wisdom, and infinite goodness, ordering all things to the best, will not grudge against that which God doth. For he well knoweth that as there is a necessity of yealding to his will, because it cannot be resisted, so there is also great equity therein, because it cannot be bettered.

9. We must ever be striving to do the will of God more and more: better and better. This duty ariseth from the pattern here set before us. While we are on earth we cannot attain to the perfection of them who are in heaven. We must therefore forgetting those things which are behind, and reaching forth to those things which are before, press toward the mark for the price of the high calling of God in Christ Jesus. And as we were taught before to desire the best gifts, and therein to seek to excel, so for this end we must stir up the gifts of God in us, and to the uttermost put forth that spiritual strength which the Lord is pleased to bestow upon▪ us: wisely observing both what is to be done, and after what manner it is to be done.

10. We ought, as much as in us lieth, to provoke others to do the will of God. For we pray not only for our selves, that we may do it, but for others also, that it may be done everywhere through the earth. Our endeavor must be answerable to our desire. Therefore Ministers, Magistrates, Parents, Tutors, School-masters, Governors of families, and all that have authority and charge over others, must most especially look to this: because they have best means to cause others to do the will of God. Thus shall they the better discharge that charge which is committed to them, and also much better accomplish the extent of that which is here desired: in which respect even private Christians must also provoke one another hereunto.

§. 78. Of sins against God's will revealed by his word.

Q. WHat are the things which we ought to bewail by virtue of the third Petition?

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

Sins against the revealed word of God to be bewailed by virtue of this Petition are such as these.

1. Ignorance of God's will revealed by his word. Is it not a lamentable case that the Creator should be careful to reveal his whole counsel so far forth as is requisite for the happiness of his creatures, and yet the creature be careless in taking notice thereof? This was a thing whereof the Prophets much complained. And it is a matter for which we that live under the bright light of the Gospel have great cause to complain. Never was there more means of knowledge: yet very small is the measure of knowledge whereunto many have attained. How can it be thought that such as know not the will of God should do it? Can he that knoweth it not, follow it as a guide?

2. Obstinacie of our will against God's. This may be in such as know the will of God. Christ complaineth of the Jews obstinacy against the good will of God made known to them. The not doing of God's will is hereby much aggravated: and in that respect the more to be bewailed.

3. Slipperinesse of memory, whereby the will of God made known is forgotten. By this the benefit of knowledge is lost. God much complaineth hereof: and threateneth for this to forget their children.

4. Deadnesse of Conscience, which is the cause that men go on in sin greedily and securely. The Apostle complaineth that men have their conscience seared with an hot iron: who being past feeling, give themselves over to lasciviousness, to work all uncleanness with greediness.

5. Hatred of God's word, which is that light that showeth the good will of God. Wisdom complaineth of these. There is no hope that such should do the will of God: for Eueryman that evil doth hateth the light. Wherupon God thus expostulateth with such an one, What hast thou to do to declare my Statutes, seeing thou hatest instruction?

6. Actual transgressions. These did David much bewail. They are directly contrary to that which is desired in this Petition. Yet without hoe are these everywhere, by all, of all sorts committed. O what cause have we to be humbled for our own sins, for the sins of others that are under our charge, for the sins of our families, for the sins of the Parish, Town, City, or Nation where we live and for the sins of the times wherewe live! In this respect we have as great cause, as ever Jeremiah had, to wish and say, Oh that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the • ransgressions which are daily committed against the will of God.

§. 79. Of sins against God's will manifested by events.

Q. WHat are the sins, against God's manifested works, which we ought to bewail?

A. 1. Inward discontentedness.

2. Outward impatiency.

The former is the cause of the latter. It is noted of the Israelites that first they tempted God in their hearts (namely by their discontentednes at that provision which he had made for them) and then it is added, that they spake against God: of both which the Psalmist there complaineth. When that which God causeth to fall out, any way crosseth our desire, as when children or others whom we love are taken from us, when sickness, pain, penury, or any other cross is laid upon us, then we grow discontented in our minds, we mutter with our mouths, and bewray much impatiency in our actions, and many times spare not to blaspheme the sacred Name of God, and to say, as that profane King did, Behold, this evil is of the Lord: what should I wait for the Lord any longer? Who hath not cause in this respect to be much humbled for the bitterness of his own and other men's spirit, out of which much gall is oftentimes spit into the very face of God himself?

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

Q. WHat are failings against the direction which we ought to bewail?

A. An evil manner of performing good things: as when they are performed

1. Hypocritically, in show and appearance only, and not in truth:

2. Partially, or by halves: so far as seemeth good to our selves, but no further.

3. Grudgingly, as if it were done more by compulsion then by any free disposition of will:

4. Negligently, and carelessly, without heed-taking, or such respect as beseemeth so weighty a matter.

5. Luke-warmly, without any fervor of affections:

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

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

§. 81. Of the meaning of this word BREAD.

Q. WHich is the fourth Petition?

A. Give us this day our daily bread.

Q. What points are here distinctly to be considered?

A. 1. The Thing desired, BREAD.

2. The Property which we have therein, OUR.

3. The Kind of it, DAILY.

4. The Giver of it, OUR FATHER IN HEAVEN.

5. The Ground of asking it, GIVE.

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

7. The Time limited for it, TO DAY.

Q. What is meant by BREAD?

A. All manner of temporal blessings. For bread in his most usual and proper acceptation signifieth an especial kind of food whereby our bodies are nourished. Yet so as by a Synecdoche 1. One kind of food is put for all other kinds: 2. One means of refreshing our bodies for all other means: 3. One temporal blessing for all sorts of temporal blessings. For there are so many temporal blessings whereof in this world we stand in need, as it would have been too tedious to have reckoned up every particular by name. Wherefore Christ contents himself to mention only one kind ( Bread ) which is of all the most usual. Everyone, poor and rich, in all places, use bread: and so have they done in all ages, whether they live on flesh, fish, butter, cheese, roots, herbs, or anything else, they must withal have bread. Nothing can be less spared. For as food, of all other temporal things is the most necessary, so bread, of all other kinds of food. Where other things refresh a man, this strengthens him: and hath therefore very fitly the style of staff attributed to it. The want of no temporal thing brings a man to such distress as the want of Bread: which especially causeth famine, whereupon by a kind of property it is called a famine of Bread. Under this title, Bread, are comprised meat and drink; yea, food, raiment, sleep, physic, and other things needful for our bodies, even for preserving, or recovering the health and strength of them: and such a competent estate also, as is meet for the place wherein God hath set us, for the charge of children and others which he hath committed to us, and for that function and work which he hath appointed for us: together with peace, and all manner of prosperity. In a word, whatsoeue▪ is needful and useful for man's temporal estate in this world, is here comprised under this one particle BREAD. And most usually in Scripture is it put for temporal blessings. If at any time it be put for Spiritual food, there is some circumstance or other that necessarily implieth as much, and plainly demonstrateth that there it can not be meant of corporal food. But there being no such circumstance in this Petition, it is safest to take it in the literal, usual, and proper sense. If it be not here so taken, this form of Prayer is defective, and compriseth not in it all things requisite to be prayed for. For it is most requisite to pray for temporal blessings, as shall afterwards be proved.

§. 82. Of the Arguments alleged for Spiritual Food to be meant by Bread, answered.

THey certainly mistake the meaning of this Petition, who in this place apply this title BREAD to Christ Jesus the Spiritual Manna, which is that Bread of God that cometh down from Heaven, and giveth life unto the world. Though in the sixth of John, Bread be taken in that mystical sense; yet is it not in that place singly and simply used, but with such a description as plainly pointeth out the mystical meaning of it, as Bread of God, Bread from heaven, Bread of life, Living Bread, Bread that giveth life to the world, which Christ expressly applying to himself, saith, I am the Bread of life. In that place therefore it cannot but be mystically meant. But here in this Petition there is no such circumstance to point out any such mystery.

The chiefest arguments alleged for that mystical interpretation are these.

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

Answ. 1. Christ as the very foundation, and root of every good thing, is included in the first clause of this prayer. For in Christ is God our Father.

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

2. Arg. Temporal blessings are promised as additaments to the kingdom of God. They need not therefore by name be prayed for.

Answ. That followeth not. So they be not preferred before the kingdom of God and his righteousness, they may expressly by for name be prayed for. Beside the warrantable practice of Jacob, Agur, and other Saints, the Apostle commandeth to pray for such as are sick, that they may be healed.

Others observing that temporal blessings may not be excluded, apply this title Bread, both to spiritual and also to corporal food. But this is to confound things of far different kinds in a form where Christ doth very accurately distinguish things that differ one from another.

As for Papists who apply this to the Sacrament of the body and blood of Christ, they infer thereby that the Lord should teach his disciples to pray for that which was not then instituted, and whereof they were utterly ignorant.

§. 83. Of praying for temporal blessings.

Q. WHat are we taught by the mention of BREAD in this Prayer?

A. Temporal things are to be prayed for. Beside the warrant of this Petition, and of other prayers of Saints guided therein by God's Spirit, we have express precepts, and promises, whereupon to ground our faith in this case. On these grounds the Saints that have called upon God for temporal blessings, have also given thanks to God the giver of them. For

1. These are good things in themselves.

2. They are very needful and useful. Needful (as means sanctified of God▪) for preserving our being in the world, which like a Lamp would soon be extinguished if continual supply of new oil were not added thereto. In which respect they who bestow the things of this world, on such as want them, are said to contribute to their necessities. Vsefull they are for enabling us the better to do the work which God appointeth to us.

3. The want of them is a great hindrance to the work of our calling, to works of charity and piety, and a temptation to injustice.

Herein then the goodness of God in affording to us every thing needful for body as well as for soul, and for this present life, as well as for the life to come, is evidently set forth: and hereby we may and ought to take the more notice thereof.

§. 84. Of men's right to the things of this world.

Q. HOw is bread said to be OVRS?

A. In regard of a just and true right that we have thereunto: which right is twofold: spiritual and civil. The spiritual right is proper to the Saints that believe in Christ. For that right which God gave to Adam unto all things under heaven, was forfeited by sin. But Christ the Lord & heir of all, uniting them that believe in him as members of his mystical body, thereby giveth them a new right to all that Adam lost. On this ground the Apostle saith to the faithful, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 The world, things prefent, and things to come are yours. Of which right he giveth this reason, Ye are Christ's.

The civil right is that which is agreeable to justice and equity, and that in the courts of men. Thus children have a right to the inheritance, and portion which their Parents leave them: which right Naboth had to the Vineyard which Ahab unjustly coveted. Thus they who bona fide purchase a thing have right to it, as Abram to the field of Ephron, and the Cave in it. Thus have men a right to that which they by God's blessing on their honest diligence, in their lawful calling get: as Jacob had to the party-coloured sheep, which his uncle as wages allowed to him. Thus that which is given to a man by the owners thereof he hath a right unto: as Job had to the gifts which his friends bestowed upon him. And sundry other ways there be agreeable to justice and equity, whereby we have a right to the goods of this world before men.

Now both the fore-named kinds of right must concur to make a thing truly and properly a man's own. They that are not Christ's, have no right to anything at all before God: but are usurpers of whatsoever they possess and use. Unto the unbelieving is nothing pure. They that are Christ's, though they have a right to all things, yet they may possess and use no more then what they can justify to be theirs before men, and that in justice and equity. Their general right in Christ is to give them liberty to hold and occupy so much as God by the hand of his providence shall reach out unto them. Justice is this hand of God's providence. That which unjustly is gotten, cannot properly be said to be given by God. It is with Saints as with an only child and heir while his father liveth: though he have a right to all that his father hath, yet may he not possess and use anymore then his father allotteth to him.

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

Q. WHat are we given to understand by styling bread Ours?

A. Two things especially.

1. The Saints have in Christ a true right to the things of this world. They who are taught to say, Our Father in Christ (which all the Saints, and none but Saints can do) are also taught to say, Our bread, (For to the pure are all things pure. ) which is a good motive to draw us unto Christ, that so we may with good conscience use whatsoever the Lord by his providence shall bestow upon us.

2. We may not desire that which is another's. For we are here taught to pray for that which we may call ours. Now we justly so call nothing, but that whereunto we have a civil, as well as a spiritual right. The Moral Law expressly forbiddeth to covet that which is another's.

By this word of property, Our, the Anabaptisticail conceit of a community of all things is evidently refuted. And we are taught to rest contented with that portion which the Lord is pleased to allot us as our own.

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

Q. WHat is meant by this word DAILY?

A. Ordinary and usual bread, whereof we do every day stand in need, being fittest for our substance, to preserve soul and body together, & to nourish and cherish us here in this life. Thus it importeth the very same thing that the Wise man setteth out under this phrase, Bread of my allowance, or convenient for me. This word is thus here used to distinguish the food here meant, from that which coming down from heaven endureth to everlasting life, whereof whosoever eateth shall never be hungry, or thirst again: and to prescribe a mean to our desire.

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

WHat instruction are we taught by this word DAILY?

A. Our desire must be for no more then is needful for us. On this ground the Apostle adviseth to be content having food and raiment. Thus was the desire of Jacob, Agur, and other Saints moderated. Superfluitie is very dangerous. It is Satan's bait whereby he allureth and beguileth many: his snare whereby he catcheth and holdeth them fast: his hook whereby he pulleth them down, and drowneth them in perdition.

Q. What may be accounted needful?

A. 1. That which very nature requireth: as meat and drink to feed the body, and clothing to keep it warm: without these the body cannot but pine away and perish.

2. That which is meet for the estate wherein God hath set us: as fit instruments for Artificers: books for scholars: amunition for Captains, and other Soldiers: yea also for public persons, and for men of great birth, place, and dignity, such sufficiency as is fit for the same. Thus much the Wiseman intendeth under this phrase Gine me not poverty. A man may have to sustain nature, and yet be poor.

3. That which is requisite for the charge committed to us. As if a man have wife, and children, that which is m • et for them, as well as for himself, may justly be accounted needful: so for others of his household and kindred lying on his charge. The Apostle pronounceth him worse then an Infidel that provideth not for his own, and specially for them of his own house. It behooveth us therefore to pray for so much as may be sufficient for them for whom we ought to provide.

4. That which is apparently needful for the time to come. Fathers ought to lay up for their children. When Joseph foresaw seven years Famine to come, he laid up great plenty of corn before hand.

§. 88. Of Covetousness, Ambition, and Voluptuousness.

COntrarie to the forenamed moderation of our desire is Covetousness, which like to hell can never be satisfied. For by abundance this desire is increased; so as the more it is filled, the less it is satisfied. Hereof our Lord adviseth to take heed and beware. For as it is an insatiable sin, so also a devouring sin; as Pharaohs lean Kine devoured the fat ones, so Covetousness devoureth all God's blessings and graces, it choketh the Word, and maketh hearers thereof unfruitful. It so entangleth men with the things of this world, as it maketh it easier for a Camel to go thorough the eye of a needle, then for a rich man to enter into the Kingdom of God. No sin more bewitcheth a man, drawing his heart from God the only true ground of confidence, and making him trust in vanity which is plain idolatry. Yea it is truly styled. The root of all evil. For it so blindeth man's mind, and hardeneth his heart, as he maketh conscience of no sin: no not of denying God, and renouncing true Religion: nor of perjury, and blasphemy: nor of profaning and breakiug the Sabbath: nor of rebellion against Superiors, and neglect of inferiors: nor of murder or any other unmercifulness, nor of oppression, deceit, falsehood, or any other evil.

Contrary also to the forenamed moderation of desire, are Ambition or affectation of worldly honors and promotions, which like a wind make a man fwell above that which is meet, but yet fill him not: and Voluptuousness, or an eager hunting after earthly pleasures and delights, wherewith he useth to be sooner wearied then contented.

§. 89. Of God's giving temporal blessings. That he giveth them. How he giveth them.

Q. OF whom are we taught to ask bread?

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

Q. What is thence to be gathered?

A, The Lord in heaven is the disposer of all things on earth. For he is the possessor of heaven and earth. ^c The earth is the Lord's, and the fullness thereof. He therefore giveth the earth and the things thereof to whom he will. We neither have them of our selves, nor can have them of any other but of God. Whatsoever the means of getting them be, they are but the hands of God's providence, whereby he giveth us what we have.

Q. How doth God give bread, and the things here comprised under it?

A. 1. By causing them to be brought forth. For God at first made everything that is fit for man's use: and he continueth still to cause the earth, sea, and other like means to bring forth all things needful for man. I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. God is there set forth as the ^d first mover, and the highest orderer and disposer of all secondary means, whereby things meet for man are brought forth.

2. By bringing them to us, so as we may partake of the use of them. Thus saith God to Israel, I gave her corn, and wine, and oil, &c. It is the same God to whom the Psalmist saith, The eyes of all things wait upon thee, O Lord, and thou givest them their meat in due season.

3. By giving them a blessing. Such a blessing doth God give to the things which are brought forth, and brought to us, as by virtue thereof they nourish and cherish us. This blessing is in Scripture styled the staff and stay of bread. This is that Word of God by which man liveth. By this man thriueth. For the blessing of God maketh rich. Whence this proverb hath been raised, Give me God's blessing, and cast me into the Sea. In regard of this blessing they who have abundance have need to make this Petition. For a man's life consisteth not in the abundance of the things which he possesseth, without God's blessing nothing can do him any good.

4. By sanctifying them to us. This is done 1. by accepting our persons in Christ, and accounting us pure. To the pure all things are pure. 2. By giving us in Christ a right to what we have. All things are theirs who are in Christ. 3. By giving us a warrant out of the Word for enjoying and using the same. It is sanctified by the Word of God and Prayer. 4. By giving us grace well to use what we have. By virtue of this grace. Saint Paul was instructed both to be full, and to be hungry; both to abound and to suffer need.

Though in the three first respects, namely, by causing things fit for creatures to be brought forth, by bringing them to his creatures, and by giving a nourishing virtue to them, God may truly be said to give bread to all sorts of men, good and evil: yea to all sorts of creatures, reasonable and unreasonable: yet in the last respect, namely by sanctifying it, he giveth bread to the Saints alone.

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

IN that we are directed to ask bread of our Father in heaven, we are taught thereby:

1. To acknowledge him the giver thereof.

2. In all want to fly to him.

3. To give the praise of all we have to him.

4. To honor him with our substance,

5. To ascribe nothing that we have to any false gods, as the idolatrous Israelites did.

6. Nor to our own power, as proud Nebuchadnezzar.

7. Not to other men, as flattering Tertullus.

§. 91. Of God's free-giving the things of this world.

Q. ON what ground do we ask bread of God?

A. Meerely on the free grace of God. This word GIVE doth import as much. For what is more free then gift.

Q. What doth Christ hereby teach us?

A. All that we have cometh from the free gift of God. For who hath given to him first? We neither can deserve anything of God: nor repay anything to him. Well, did Jacob understand this lesson, which made him acknowledge himself less then all God's mercies, and unworthy of the least of them.

We ought hereby to be stirred up to more thankfulness, as David was. For the freer a gift is, the better it is: the more acceptable to him that receiveth it, and the more worthy of praise to be rendered to him that giveth it.

§. 92. Of praying both for our selves and for others.

Q. WHat persons are comprised under this particle V s?

A. All they whose Father God is. For OUR in the Preface, and V s in the three last Petitions, import the very same persons.

Q. What learn we from this manner of expressing the parties prayed for in the first person, and plural number, V s?

A. In Prayer we must be mindful both of our selves, and of others also. It is usual with the Saints so to express their desires, as they show thereby they have respect to themselves, and to others too. Sometimes therefore having in the singular number prayed distinctly for themselves, they add thereto Petitions for others: as where David thus in particular prayed for himself, Keep my soul, and deliver me, he addeth, Deliver Israel, O God, &c.

For our selves we must especially pray on these grounds.

1. Everyone is nearest to himself. And this is the tenor of the law, Thou shalt love thy neighbor as thyself. If then thou prayest for any, oughtest thou not much more for thyself?

2. Everyone (if at least he be not blinded in his mind) best knoweth his own needs, and is most sensible of his own wants, according to the Prouerb, The foot best knoweth where the shoe most pincheth. Not unfitly to this purpose may this principle be applied, what man knoweth the things of a man, save the spirit of a man which is in him. Who can better know when a man is hungry or thirsty, or what he best relisheth, then himself?

3. Every ones prayer is most effectual for himself. No faithful prayer made for ones self will God reject: but Moses and Samuel, or Noah, Daniel, and Job may pray for others, and yet deliver but their own souls.

Of praying for others see before in §. 14. the fourth duty.

This of the general Doctrine gathered out of this particle v s, being common to the three last Petitions made for man's good. The persons here intended are further to be considered in a more particular relation to this fourth Petition.

§. 93. Of praying for others outward well-fare

Q. WHat doth the mention of others besides our selves, in this Petition for temporal blessings, teach v s?

A. We must as truly desire the outward well-fare of others, as our own. This precept of the Prophet, Seek the peace of the City, and pray unto the Lord for it, is very pertinent to this purpose. For by peace he meaneth especially outward prosperity. So doth the Psalmist, where he saith, Pray for the peace of Jerusalem: for he addeth, Peace be within thy walls, and prosperity within thy palaces. This might easily be exemplified by a particular enumeration of all those temporal blessings which we may pray for in our own behalf, applied to prayers for others.

Others are of the same mould whereof we are, and subject to the same infirmities: they are supported and sustained by the same means that we are: and they stand in need of temporal blessings as well as we. These therefore must be prayed for in their behalf.

This is the rather to be noted, because many who can be well content to pray for others spiritual well-fare, fail exceedingly in praying for their temporal well-fare: which ariseth from too much love of themselves, and of this world. Men ordinarily are so addicted to this world, as, if it were possible, they would wholly have it to themselves. They desire not therefore to have it much communicated to others. As for grace they observe it to be as communicable as light. No man hath the loss by the abundance of another. It rather increaseth by communication and participation. They care not therefore how much others have thereof. But the things of this world are of another nature. The more of them is given to some, the less remaineth for others. This maketh many the less forward to pray for the temporal estate of others. Let these two pestiferous roots, Love of our selves, and love of this world be rooted out of our hearts, and the forenamed duty of praying for the temporal well-fare of others will be much more readily, and heartily performed.

From hence by necessary and just consequence it followeth, that we ought to succor one another with the goods of this world, according to the rule of love, which is, our brothers necessity, and our own ability. For what we pray for in the behalf of others, we must to our power endeavor to do for them. This is also the rather to be noted, because many who are ready to minister spiritual comfort to others, as to instruct them, to encourage them, to strengthen them in grace and godliness, and by Christian reproof to pull them out of the way of perdition, yea and to exhort others to be merciful and bountiful in distributing to the poor, are very backwards themselves to give of the goods of this world which they have, to such as need. Surely such men's religion is vain, and their pretence of faith and love a mere pretence, the love of God doth not dwell in him.

§. 94. Of resting contented with our present estate.

Q. WHy is our desire here limited to THIS DAY?

A. 1. We do every day stand in need of the bread which we are here taught to pray for. For it nourisheth but a day. He that on one day eateth as much as he can, will be hungry the next day.

2. Our life is but as a day. He that this day is alive knoweth not whether he shall see the morrow or no: so as we are to account of every day as of our last day: and accordingly every day renew our prayers. This is to pray continually

Q. What especial instruction doth this limitation of our desire for the things of this world teach us?

A. We must be content with the things that are present. For God himself hath said, I will never fail thee nor forsake thee. If the promise of him who is able to supply all our necessities be not sufficient to work contentment, I know not what can be sufficient.

Cast off therefore all carking distrustfulness, and take no thought for the morrow. Pray in faith for bread this day, and let the morrow take thought for the things of it self. He that boasted of his abundance laid up for many years, when he had not many hours to live, is branded for a fool. For when his life was even wasted, and gone, his care was for plenty of provision.

§. 95. Of seeking the things which concern our own good as well as the glory of God.

Q. WHat is to be observed about the order of the fourth Petition?

A. 1. That which is common with the Petitions following.

2. That which is proper to it self.

Q. What is it that is common with the Petitions following?

A. The fit inference of such Petitions as concern our good upon such as concern the glory of God. For as in the three Petitions before this, we are taught to seek the things of God, so in this and the two following, the things which tend to our own good.

Q. What learn we from that inference?

A. It is lawful to seek such things as tend to our own good, as well as such as tend to the glory of God. Can a better warrant then this platform of prayer be expected? To add other proofs, whereof the Scripture affordeth many, were to light candles in Sun-shine.

Behold here the good respect that God heareth to man. Though he might use us as gally-slaves, & other slaves are used, wholly and only for his own turn, yet doth he not deny us liberty to seek our selves, and our own good. Yea if the services which we perform to him, hinder our good indeed, he will that they give place to this: and on that ground he saith, I will have mercy, and not sacrifice. And again, The Sabbath was made for man, and not man for the Sabbath.

Should not this enflame our hearts with zeal of the glory of God? Should we not hereupon be even eaten up, as Christ was? Most meet it is that God's goodness to us work gratefulness in us to him.

As in respct of God this requireth gratefulness, so in respect of our selves, providence: that we be not careless in seeking that for our selves, which God in his care over us giveth us liberty to seek. Ordinarily men are given to seek their own good. Yea nature inclineth everything to seek that which is good for it self: so as I need not use many words to press this point. Most fail in seeking their own too much. Yet there are also failings in the defect, and that both of such as neglect their best and truest good concerning their eternal salvation, and also of such as neglect even their temporal estate.

§. 96. Of the principal end of this life.

Q. WHat are the things proper to this Petition, to be observed about the order of it?

A. 1. The inference of such things as concern this present life, upon such as concern God's glory.

2. The placing of things temporal before spiritual.

Q. What are we taught by that inference.

A. The end of this life is to glorify God. For being taught to pray for such things as tend to the glory of God, we are thereupon taught to pray for bread, that our life may be preserved to that end. Directly to this purpose the Psalmist thus prayeth, Let my soul live, and it shall praise thee. This moved Hezekiah to pray for life when he had received the sentence of death, as may be gathered out of this reason, The grave cannot praise thee, death cannot celebrate thee. The living, the living he shall praise thee.

In God we live, move, and have our being. Great reason therefore that our life should be ordered to his glory.

Let us on this ground set this end before us in sustaining this present life: and so order it as, when we are to depart, we may say to God, as Christ did, I have glorified thee on earth, &c. Whensoever we pray for the things of this world, we ought to have this end in our minds, that whether we eat, or drink, or whatsoever we do, we may do all to the glory of God.

On this ground also we must be the more watchful over our selves, that we misspend not our life, health, strength, or goods on anything contrary to that end, as in pursuing carnal pleasures, worldly honors, earthly trash, and such like things. Note for this purpose that item which the wise man giveth to the young man persisting in misspending his precious time, to whom ironically he saith, Rejoice ô young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine own eyes. But know thou, that for all these things God will bring thee to judgment.

§. 97. Of placing the Petition for temporrll blessings before those for spiritual.

Q. WHy is this Petition for temporal blessings set before the Petitions for spiritual blessings?

A. Many good and weighty reasons may be given of this order, which will plainly show that the placing of this Petition before the two following is no sufficient argument, to prove that by BREAD Christ is here meant. Some of them are these.

1. This is an express Petition for good, as the three former are: but the two last are deprecations from evil. It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray.

2. The Lord by placing temporal blessings, whereof we are more sensible, before spiritual, doth endeavor by degrees to raise up in us a desire of spiritual blessings: which though they be more needful, are less sensible. The Ruler whose son Christ healed, was thereby brought to believe in Christ.

3. This Petition, being of least consequence, is most fitly put in the middlemost place. For as matters of greatest weight are first mentioned to stir up ardencie, even in the beginning of prayer: so other things of much moment are reserved to the latter places to quicken the spirit, and to revive ardencie, even in the ending of prayer. This method do the best Orators use in their Orations. Thus Chris • beginning this prayer with the chiefest good thing of all, the glory of God's name, endeth it with the best good things concerning men, which is his spiritual good.

4. Though temporal blessings be not in their kind better then spiritual, yet is man more hardly brought to depend on God for temporal, then for spiritual things. Witness this proverbial speech, God take care for my soul, and I will take care for my body. Witness also that distrustfulness for outward estate, which is in many Saints that steadfastly trust in God for pardon of sin, and sufficient grace to bring them to eternal life. In this respect our faith in God for things of this life, hath a preeminence and precedence before faith in God for the things of a better life.

5. The things craved in the two last Petitions are to be obtained in this life. In this life if pardon of sin, and freedom from Satan's power be not had, they can never be had. He that dieth with the burden of sin lying on his soul shall never be eased of it in the world to come. This life then being presupposed for obtaining pardon of sin, and deliverance from evil, it is meet that it be first prayed for.

§. 98. Of rising from temporal to spiritual blessings.

Q. WHat may we learn from placing, this order of placing, temporal blessing before spiritual?

A. By our seeking of such things as concern the good of our bodies, we must be led on to seek such good things as concern our souls. To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to have their bodies fed.

Thus shall we make a double use of the temporal good things which God bestoweth on us: one to refresh our bodies: another to stir up our minds to seek the things which may refresh our souls.

Blessed are they which thus use any temporal blessings: and by the sweetness of them are brought to hunger after the bread and water of life, even for that meat which endureth to everlasting life.

§. 99. Of sundry particulars comprised under the general words of the fourth Petition.

Q. WHat are the particular good things for which under the general words of the fourth Petition we pray?

A. 1. Life it self. That, so long as it pleaseth God, our temporal life in this world may be preserved. This did good Kings, Prophets, Apostles, and other Saints pray for, being therein guided by the Spirit of God. For the time of this life is the day to do the work of God: the time of death is the night wherein no man can work.

1. Ob. Elias, Jonah, and other Saints desired death.

Answ. Therein they did not as becometh Saints. That their desire was a fruit of the flesh, and not of the Spirit: and therefore not to be imitated.

2. Ob. Paul with a better spirit desired to be dissolved.

Answ. That was no simple absolute desire of death, but a thing which he could in regard of his fruition of Christ's presence have desired, if that work which God appointed by him to be done, had been finished.

2. Health and strength of body. What doth the Psalmists complaint of weakness imply, but desire of health and strength? Yea, he expressly prayeth for as much. It is noted as an especial blessing bestowed on the Israelites when they came out of Egypt, that none were feeble.

3. Means which God hath sanctified to preserve life, health and strength, as meat, drink, apparel, sleep, &c.

4. Me •• es to recover health, and strength: as Physic, and all kind of medi •••• Chyrurgerie and all kinds of salves, with the like. This phrase, The s • cke need a Physician, and the direction which Isaiah giveth to Hezekiah about the laying of a lump of figs upon his boil, give warrant for the use of Physic and Chyrurgerie. It requireth learning, skill, observation and experience both to know the nature of diseases, wounds, sores, and other maladies, and also to know the different virtue which by the divine providence is given to herbs, roots, drugs, and other creatures: and wisely to apply fit and proper remedies, to sundry and different maladies. These things therefore may be prayed for.

5. Good success in our callings, labors and pains to get such means as are fit to preserve or recover health and strength: and to maintain our estate. For all that we can do is altogether in vain, except the Lord prosper our endeavours.

6. God's blessing on the things which we possess and use. Without this blessing a man were as good eat gravel as bread. Therefore for obtaining this blessing, grace, (as we speak) useth to be said before meat, and thereby food is said to be blessed.

7. A divine sanctification of all we have. For every creature is sanctified by prayer.

8. Freedom and deliverance from all kind of external miseries, as oppression, imprisonment, bondage, captivity, and other like distresses.

§. 100. Of the extent of our prayers for the temporal good of others.

Q. ARe we to pray for no more then is needful for our selves?

A. Yes. What we crave for our selves, we ought to crave for others also. For the Petition is made in the plural number,

Q. Who are those others for whom we must crave temporal blessings.

A. 1. They who are of our Family. It belongeth to us to provide for them. We must therefore pray that we may have sufficient for our selves, and them: and that God would further bestow on them whatsoever is requisite for them in their places.

2. They who are of our kindred, or alliance, though they be out of our Family. That distinction which the Apostle maketh betwixt these two phrases, his own, and them of his house, where he requireth a provident care for both, showeth that respect must be had to our own, that is, our kindred, though they be not of our Family.

3. They which are of our town, parish, or city. That which the Prophet adviseth concerning the City where the Jews in their captivity dwelt (which was to pray to the Lord for it, and to seek for the prosperity of it ) may be applied to the Parish, Town, Village, street, or any other such common place. And this reason which the Prophet rendereth ( in the peace thereof shall you have peace ) may be extended to all such places.

4. They who are of our Nation. The Psalmist meant his whole Nation, when he said, Pray for the peace of Jerusalem. And again, If I forget thee, O Jerusalem, &c.

5. They who anywhere live in this world. That all of all sorts may in their places be maintained, we ought to pray for a continuance of those things which at the beginning God ordained for the preservation of the world: that, as God hath promised, there may be, while the earth remaineth, seed-time and harvest, and cold and heat, and Summer and Winter, and day and night: and all other things meet for man in this world. Yea also according to public extremities, and necessities must our prayers be ordered, as in time of drought, for rain: when fair weather is seasonable, for fair weather: in time of Plague, Famine, War, or any other like distress, for succor against those Messengers of death: that thus so long as God hath appointed us to live in this world, we may comfortably pass over that time of life.

§. 101. Of the things for which by virtue of the fourth Petition we ought to give thanks.

Q. WHat are the particular good things for which, by reason of the fourth Petition, thanksgiving is required?

A. 1. Life it self. For every day that is renewed unto us affordeth matter of thanks even for that life which is lent us. Thus much doth the Psalmist intend in these words. While I live will I praise the Lord, I will sing praises unto my God while I have any being.

2. Health and strength in that life. This is it which Caleb that faithful servant of the Lord acknowledgeth, and that to the glory of God, for he ascribeth it to God.

3. Sufficient means to preserve these. This Moses giveth in express charge to Israel, saying, When thou hast eaten and filled thyself, thou shalt bless the Lord thy God. The Scripture under one blessing compriseth all blessings of the same kind: so as by virtue of that charge we ought to bless God for apparel, sleep, and other means of maintaining health and strength.

4, Recouerie of health and strength. For this did Hezekiah (as a perpetual testimony of his thankfulness) indight a Psalm of praise, and cause it to be registered for all ages.

5. Good success in our pains. For this doth Abraham's servant give express thanks unto God. And Jacob ascribeth that increase which he had to God, which acknowledgement is a thanksgiving.

6. The extent of God's providence to our Family, and to such as we ought to provide for. Jacob acknowledgeth thus much, saying, God hath dealt graciously with me, and I have enough, meaning enough for himself, and all that belonged to him: and thereupon he erected an Altar in testimony of his thankfulness.

7. God's bounty extended to the places where we dwell. Zion was the City of David, and in Jerusalem was his habitation: he doth therefore praise the Lord for that peace, plenty, safety, and other like blessings which God had bestowed thereupon. On this ground we are to bless God for such good Governors as he hath set over us, in regard of the temporal benefits which we receive thereby.

8. God's providence in keeping away, or removing any evils, as Famine, Plague, Sword, Plots and practices of Enemies, with the like.

9 The common blessings which God bestoweth on the whole world. The consideration whereof much enlarged David's heart to praise the Lord. Here therefore we are to take notice how all the creatures in heaven, earth and sea still continue, as from the beginning, to be useful unto man. The heavens remain to cover him, the Sun, Moon and whole Hoste of heaven to give him light, and to send him down a sweet influence: the clouds continue to water the earth, the earth to feed diverse sorts of creatures which are for man's use: yea and to nourish sundry Trees, Plants, and Hearbs, and they in their kind to bring forth several fruits: and the Sea to bring forth sundry creatures that are fit to live therein: and the waters that spring out of the earth to refresh the creatures thereon. All these, and others like to these, minister much matter of thanksgiving.

§. 102. Of the duties required by virtue of the fourth Petition.

Q. WHat are the duties after which we ought to endeavor by reason of the fourth Petition?

A. 1. Diligence in our calling. This is that means which God hath sanctified to get bread, that is, such things as are needful for our temporal estate. This was at first enjoined by God to man in his innocent estate: and afterwards again in his corrupt estate: yea it is practiced by unreasonable creatures, who in this respect are set as a pattern before us.

2. Good conscience in getting the things that are needful for us. Thus will that which we have be OVRS; according to that direction of the Apostle to Christians, that they eat their own bread. Thus also will that which we have be the more sweet unto us. For a good conscience is a continual feast. This is the main thing which the Apostle intendeth where he forbiddeth Christians to steal, and enjoineth them to work the thing that is good.

3. Confidence in God for his blessing: namely both on our pains, and also on the things which we have gotten by our pains, being persuaded that he which giveth the day will give things needful for the day. Christ's giving of thanks for the creatures which were provided, giveth evidence of his confidence in God's blessing.

4. Faith in the Lord Jesus, for a right to what we have. Thus shall we have a right even before God to that which we have lawfully gotten before men. And much comfort may we reap thereby.

5. Faithfulness in nourishing and cherishing our bodies with that which we have. This is the main end of this Petition. The Wiseman pronounceth them blessed that eat in time for strength. Yea nature it self draweth man hereto. For no man hateth his flesh, but nourisheth and cherisheth it.

6. Temperance in using such things as are most usual and useful for us. Those are the things which are here styled daily bread. To this purpose tendeth this direction of the Wiseman, Put the knife to thy throat, if thou beest a man given to thine appetite. Thus shall we not be oppressed with surfeiting and drunkenness.

7. Contentment in that which God bestoweth on us. This clause THIS DAY importeth this duty. Much quietness will this bring unto the mind. Till this be attained to, nothing will satisfy a man: but the more he hath, the more he will covet.

8. Providence for such as belong to our charge. On this ground we pray in the plural number, Give Vs. The Apostle noteth this to be a bounden duty, saying, Fathers ought to lay up for their children: and he layeth it so straitly to the charge of Christians, as if they fail therein, he accounteth them worse then Infidels.

9. Liberalitie to such as need. The extent of this particle Vs reacheth to all of all sorts. Now God giveth to some abundance, that out of their store, they should minister to such as want. We therefore that pray that others may have bread, ought, when we have sufficient for our selves and others, to give unto them.

10. Joy in the occasions of rejoicing which others have for God's blessing on their temporal estate. To that general direction of the Apostle, Rejoice with them that do rejoice, may this particular be referred. We are taught to pray for others, as for our selves: We must therefore be answerably affected to their good.

§. 103. Of the sins whereof the fourth Petition showeth men to be guilty.

Q. WHat are the sins contrary to the fourth Petition, that we ought to bewail?

A. 1. A careless neglect of our own or others welfare. 2. A distrustful carking for the same.

Q. Who may be accounted guilty of neglecting their own welfare.

A. 1. They who care not what hurt they do to their bodies. Many bereaved of their wits, or possessed with a devil, care not to thrust Pins, Kniues, Daggers, and such like sharp instruments into their flesh, and to strike themselves with stones. If any in their right wits do so, they are worse then mad men.

2. They who over-rigorously punish their bodies. Many blinded with superstition, and besotted with idolatry, spare not their flesh. The Baalits cut themselves with knives and launces. Papists tear their flesh with whips, and sundry other ways macerate their bodies: whereof it may be said, Who required this? They who being better instructed, do, in performing such duties as are in their substance warrantable, impair their health and strength by fasting, watching, or any other kind of not sparing their bodies for duties of piety, are not free from all blame, but come too near to superstition: their devotion carrieth them beyond the bounds of this Petition.

3. They who thorough too eager a pursuit of what they like, waste their natural vigor, as Esau, who followed his hunting till he was faint. Fearfull was the issue which thereupon followed: for it cost him his birth-right. All immoderate pains of mind or body, are aberrations swerving from this Petition, whether they be of Porters, Laborers, Husbandmen, Tradesmen, Seafaring men, Students, or any others.

4. They who by immoderate passion shorten their days. It is taxed, as a fault in Rachel, that she refused to be comforted: from which fault Jacob was not altogether free. If by intemperancy in eating, drinking, or any other way men bring diseases upon their bodies, or hasten their death, their sin is much more heinous.

5. They who thorough niggardliness afford not themselves things needful. This is one of the great vanities which the Wiseman taxeth, that a man to whom God hath given riches, wealth, and honor, so as he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof. Such an one is a servant, not a Master; a keeper, not an owner of his wealth.

6. They who cast themselves into needless dangers. After David had been a means of moving three of his Worthies to hazard their lives to satisfy his longing, his heart smote him for it. How fearful was the issue of those twelve couples of young men whom Abner and Joab sent to play a dangerous sport? On this ground quarrellers, challengers, undertakers of single combats, especially on private occasions, but most of all where the combats are desperate, as with Pistols, or double Rapiers, their bodies being naked, are condemned.

7. Self-murderers. It is the main scope of this Petition to desire preservation of life. How contrary thereunto is it to take away a man's own life? They were desperate reprobates that in Scripture are noted to have done so: as Saul, Achitophel, and Judas. As for Sampson, the thing that he aimed at was to destroy the enemies of the Church, not himself: and what he did, he did by an extraordinary Spirit: and therein he was a type of Christ, who by his own death destroyed the enemies of the Church.

§. 114. Of neglecting the welfare of others.

Q. WHo may be accounted guilty of neglecting the welfare of others?

A. 1. They who are improvident for such as are under their charge: as improvident Husbands, Parents, Masters, and other Governors. Such as are evil, can give good things to their children; what may then be thought of them that do it not?

2. They who are unmerciful to others that need, Saint James denounceth judgment merciless against such. A fearful doom. For mercy is the only ground of that hope, which sinners can have.

3. They who envy at the prosperity and abundance of others: as the Philistines envied Isaac: and Rachel envied her sister. Well saith the Wiseman hereof, that it is the rottenness of the bones, Prov. 14. 30.

§. 104. Of sundry branches of improvidence.

Q. HOw is the forenamed improvidence manifested?

A. 1. By idleness, and negligence in a man's calling, whereby he depriveth himself of the means wherewith he should provide for himself, and his charge. The field and vineyard of the slothful bringeth forth thorns and nettles, instead of Wheat and Grapes.

2. By meddling too much with other men's matters. Such an one is as one that taketh a dog by the ears: he may get a snap thereby. Therefore Saint Peter wisely exhorteth Christians not to suffer as busy-bodies: a man can have no more comfort in such sufferings, then in suffering for theft, murder, and such crimes.

3. By following pastimes too much. For he that loveth pastime shall be a poor man. Much time and money useth to be spent by such. Faire inheritances have been cast away at Dice.

4. By frequenting lewd company. For by means of a whorish woman, a man is brought to a piece of bread: and The drunkard and the glutton shall come to poverty.

5. By prodigality. The Prodigal child wasted his substance with riotous living.

§. 105. Of carking too much for this world.

Q. WHo cark too much for their temporal estate?

A. 1. Profane Worldlings that prefer the things of this world before the glory of God. They would have the fourth Petition to be first. Such were the Jews that made seeled houses for themselves, while the house of God lay waste: and the Gadarenes that preferred their swine before Christ.

2. Covetous men, whose desire is never satisfied: they are like the things that can never say, It is enough. They who are couetously minded, regard not the limitation of this Petition, by THIS DAY. Their mind is more on years then days: as his was that said to his soul, Thou hast much goods laid up for many years.

3. Vnconscionable persons, who care not how they get what they have. They have no respect to this particle of right, OUR. Under this head all the violent oppressions, and fraudulent circumventions which any use, may be comprised.

4. Vnbeleeuers, who before God can call nothing their own.

5. Vngratefull wretches, that have neither mind nor time to give God thanks for the good things they have: like to the nine Lepers, who being cleansed, never returned to give thanks to Christ. Do these account their Father in heaven to be the giver of the things on earth?

§. 106. Of sins styled debts, and of the kinds of those debts.

Q. WHich is the fifth Petition?

A. And forgive us our debts, as also we forgive our debtors.

Q. What is the Sum of this Petition?

A. Justification.

What are the parts thereof.

A. 1. The Petition it self.

2. A condition annexed thereto.

The Petition containeth the thing which is prayed for.

The condition giveth assurance of obtaining it.

Q. How many distinct points are noted in the Petition.

A. Four. 1. Debts acknowledged. DEBTS or TRESPASSES.

2. An appropriation of them. OUR.

3. The kind of discharge. FORGIVE.

4. The parties to be discharged. VS.

Q. What is meant by DEBTS?

A. Sins. Christ himself declares his own meaning. For immediately after this prayer, he returneth to the condition of this Petition, to urge and press the same somewhat more forcibly: and in the repetition thereof, for debts he putteth trespasses, and that three several times. Yea Saint Luke setting down this form of prayer, thus expresseth this Petition, Forgive us our SINNES: for we also forgive everyone that is indebted to us. That which by Matthew is called debts, by Luke is called sins. And whereas Luke in the Petition expresseth sins, in the condition he mentioneth debtors. Again, the Lord having occasion twice at one time to inculcate this question, Think ye that these were sinners above others? First he useth this word sinners: then this, debtors. It was usual with Christ to resemble sinners to debtors.

Q. In what respect are we sinners counted Debtors?

A. 1. As we are servants of God. So we owe obedience.

2. As we are sinners against God. So we owe death.

Thus there is a double bond whereby we stand bound as debtors to God.

One is the bond of the Law, whereunto we are tied in a double respect.

1. In regard of the supreme sovereignty, and absolute authority which God hath over us. This is expressed in the Preface before the Decalogue thus, I am the Lord thy God.

2. In regard of the many benefits which we have all our days received, and still do continue to receive from him. By God we are what we are: and have what we have: He created us, He preserveth us, He provideth for us all needful things, He protecteth us from all hurtful things. This also is intimated in the fore-said Preface by mention of one great benefit, Freedom from Egypt, the house of bondage.

The other bond is the curse of the Law, whereunto we are tied by forfeiture of the former. For he that performeth not the condition of a bond, standeth liable to the penalty of the bond. In regard whereof the Law is called an hand-writing against us.

Adam, even in his innocence, and all we that come from him, are in the former respect debtors by virtue of our creation. Adam since his fall, and all his wicked offspring are in the latter respect debtors by reason of our transgressions.

Q. Which of those debts do we here desire to be forgiven?

A. The latter most especially, whereby we are bound to the curse of the Law, which is the penalty of it. This penalty▪ if it were exacted, would make us most miserable. There is good cause therefore of praying to have that remitted. As for the other debt of obedience, we ought to desire rather ability to perform it, then liberty to be freed from it. Yet notwithstanding, because it is impossible for us, so long as flesh is in us, to pay that debt, as it ought to be paid, by consequence we desire a remission of that debt; namely, that God would not exact of us to be performed by us in our own persons such exact and complete obedience as the Law requireth.

§. 107. Of Christ's active righteousness imputed to us.

Q. IN regard of our disability to discharge our debt of obedience to God, what may be inferred?

A. Imputation of Christ's righteousness is necessary for our instification. Christ teacheth us to desire a discharge of all debts. The Law requireth a debt of perfect righteousness. This we are not able to pay of our selves. But our Surety being able, did pay it. He fulfilled all righteousness. By the imputation thereof to us, are we discharged. For as by one man's disobeyed ence many were made sinners, so by the obedience of one shall many be made righteous. His righteousness is upon us to justification of life. In this respect Christ is said to be made unto us righteousness: and we are said to be made the righteousness: of God in him. This kind of debt is not duly considered of them, who exclude the active obedience of Christ from our justification. They press those places which make mention only of the blood of Christ, forgetting the Synecdoche which is frequent in the Scripture, whereby one member or part is put for all of that kind. In particular they press this Petition, which placeth our justification in remission of sins, not conceiving that under debts here mentioned, all manner of debts are comprised: and under this word forgive, all manner of needful discharge. Where further they say, that Christ's active righteousness: was necessary for himself, they do not duly consider the dignity of his person by virtue of the hypostatical union of his two natures: which dignity exempteth him from all necessity of obedience to the Law, in regard of himself.

This doctrine of the imputation, even of the Active obedience of Christ, bringeth much comfort to poor sinners, who knowing that all their righteousnesses are as filthy rags, do thereupon tremble at the thought of the presence of the righteous Lord. But their faith in Christ his righteousness imputed to them (instead of that debt of righteousness which they owed to God) whereby they are accounted righteous before God, maketh them with much comfort and great confidence present themselves before him.

§. 108. Of man's subjection to sin.

Q. WHat observation doth the acknowledgement of debt afford?

A. No man is free from sin. As this Prayer, so this Petition therein is prescribed for everyone on earth: which by just consequence implieth, that everyone is guilty of sin: otherwise he had no need to pray for forgiveness. But besides this necessary consequence, the point is in express terms oft set down in Scripture. And everyone, whose eyes the god of this world hath not blinded, and whose heart and conscience he hath not hardened and seared, findeth it by woeful experience to be too true. Neither can it be otherwise, because original corruption, the mother and nurse of sin abideth in him so long as any breath and life remaineth.

Object. They who have their sins forgiven are free from sin. But in this world many have their sins forgiven.

Answ. Remission taketh away the guilt of sin, but not the root of sin. The law of sin is remitted in spiritual regeneration, and yet it remaineth in mortal flesh: otherwise sin could not be propagated in the regenerate, who have their sins forgiven. Therefore this Petition was prescribed even to the Disciples that were justified.

Just cause on this ground have we to detest the contrary positions of our adversaries, which are these that follow and such like.

1. Whatsoever is truly and properly sin is taken away by Baptisine. And to explain their meaning to the full, lest it should be thought that by taking away sin, they understand no more then forgiving or not imputing sin, their great Champion addeth, that by Baptism all sins are in very deed taken away, so as not only it is not imputed, but there is not that which maybe imputed for fault or blame. Do they not hereby show that the truth is not in them? For if we say that we have no sin, we deceive our selves, and the truth is not in us?

2. That concupiscence which is in the regenerate, is not truly and properly sin. Answ. What is this, but to hold that the spring of sin is clean dried up in the regenerate? If the spring be dry, whence shall any streams of sin proceed?

3. They which are justified are able to keep the whole Law. Answ. If then they do what they are able, what need they ask remission of sin, which is a transgression of the Law.

4. The works of just men are perfect. Answ. Perfection needs no remission. For such works then by their doctrine they need ask no pardon. O presumptuous and arrogant conceits!

Let the undeniable certainty of the forenamed doctrine, that No man is free from sin, humble us for that woeful condition wherein we live, while here we live. Sight of sin was it that humbled the Publican: whom it is better to imitate then to swell as the Pharisee did, who braged of his merits, and covered his wounds. Assuredly this ministereth just cause of great humiliation: and it cannot but force such as have any spiritual sight & sense thereof to say, as the Leper under the law was wont to say, I am unclean, I am unclean: and in horror & dete • station of our selves, when we think of the presence of the Lord, to say as Peter did, Depart from me for I am a sinful man, ô Lord. Yea to cry out with Saint Paul, O wretched man that I am, who shall deliver me from the body of this death!

And that those out-cries may appear to be effects of true humiliation, rather then of desperation, we ought earnestly and instantly to seek remission of sin, which is the main matter intended in this Petition: well weighing for the point in hand, that This is a faithful saying, worthy of all acceptation, that Christ Jesus came into the world to save sinners.

§. 109. Of falling into sin daily.

Q. WHat observation doth our daily praying for forgiveness of sin afford? For the word, this day, expressed in the fourth Petition, is to be understood in every Petition.

A. Every day men fall into sin. The Metaphor of drinking iniquity like water, importeth as much: for it showeth that it is as ordinary and familiar for a man to sin as to drink, which he doth oft every day. Dares any man deny the truth of this doctrine upon his experience? If he dare, surely his conscience is as seared with an hot iron, or else he lieth against his conscience. For the forenamed original corruption as it remaineth in us, so it remaineth as a spring in us, continually sending forth some salt and bitter water of sin, more or less.

Many excellent directions may fitly be inferred from this observation. As

1. To set apart some time every day for examination of our selves: that so we may the better observe those several sins which every day pass from us. If they be not observed, they may lie so long festering the soul, as thereby prove incurable.

2. To humble our souls daily before God. Every day is the fire of God's jealousy kindled by our daily sins, whereby he is provoked to come out in wrath, and to take revenge. Every day therefore must we fall down before him with broken spirits and humbled souls. This is a means to turn his fury to pity.

3. To renew our covenant with God every day. For every sin maketh forfeiture of the covenant. The covenant being forfeited, with what comfort can we apply it to our selves? with what confidence can we plead it before God?

4. To repent daily. Repentance is a proviso annexed to a man's forgiving his brother. Much more doth God expect it of such as expect forgiveness of him. He that sinneth seven times in a day, must repent seven times in a day. As sin incenseth wrath, so repentance for sin maketh God to repent his wrath. Because therefore there is no day wherein a man is without sin, he ought not to be one day without repentance.

5. To meditate every day as on the satisfaction which the Lord Jesus once made upon the cross for our sins, so on the intercession which he continueth daily to make at the throne of Grace. This giveth good ground of assured hope of continual pardon for our continual sins. For the main end of Christ's continual intercession is to make continual application of his all-sufficient sacrifice to our continual sins.

6. To pray every day for pardon. This we are here expressly taught to do. All the forenamed points are but preparations unto this. This, if it be performed in faith, is it that obtaineth pardon so oft as we sin. The daily offerings which every morning and evening were appointed under the Law, prefigured thus much.

7. To watch continually. The more subject and prone we are to fall into sin, the more needful it is, that with all heedfulness we watch against sin. Satan's sedulitie, the deceitfulness of sin, and our own foolishness require diligent and constant watchfulness.

§. 110. Of the difference betwixt God's absolution, and man's apprehension thereof.

Ob. GOds forgiveness is full, complete, and absolute. Whom once he acquitteth, he never calleth to accompt again. His discharge is of sins past, present, and to come. What need then of those daily duties?

Answ. I grant it to be so in the eternal decree and secret counsel: yea and in that covenant which is made betwixt him and his Son, our Surety. But in the application thereof to us, and in our apprehension of it by faith, (whereby only our soul can rest quieted, and assured of it) a proceeding by degrees must be acknowledged. Though a believer do for the present apprehend a full discharge of all the sins whereof he doth then stand guilty, yet through the violence of temptation, and the weakness of flesh, he may again and again make question and doubt of that discharge, especially when he hath fallen into other sins, or returned to the same sins for which he before craved pardon. Oft sinning doth much shake and weaken faith. Christ saw it needful to give to the woman, whom he himself absolved, this caveat, Sin no more. Wherefore for strengthening our weak faith in a full pardon of all our sins, for new settling of it when it is shaken, for healing the wounds which are daily made in our conscience by daily sins, for preventing the advantage which might be taken from our many forfeitures of covenant, the forenamed directions are daily to be observed.

§. 111. Of Popish indulgences for sins to come, and Shriuing in Lent.

COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are given for sins to come, and that not only for some particular sins, whereby they eag on, and embolden men to commit those sins, but also for all manner of sins, not for a day, or a week, or a month, or a year, but for many years, yea all their life. And lest they should fear vengeance and punishment for their sins after this life in Purgatory (with which fiction they much affright their people) they extend their indulgences far beyond the times which they themselves do set for Purgatory, even unto fifteen and twenty thousand years. Are not flood-gates hereby wide opened to all manner of licentiousness? are not men hereby made not only secure, but also impudent in committing sin? By those indulgences men are taught to say, Grant us pardon, even while we commit sin. Was ever the like heard?

To the like licentious liberty doth their superstitious custom of Auricular confession, and of absolution thereunto given by a Priest once a year in Lent, bring men. Yet this is not only by ordinary custom practiced, but by their great Council at Trent warranted.

§. 112. Of neglecting to seek discharge of sin till Easter: or till a day of visitation, or death

WHat now shall we say of such among us as put off all serious and thorough examination of themselnes, confession of their sins, and renewing of repentance of Easter, when they intend to receive the holy Communion? Though they forbear the superstitious practice of Auricular confession, yet they make as wide a gap for licentiousness, and wickedness as Papists do. For such commonly make little o • no conscience of any sin till about Easter time. And is there not just cause to think that that show of conscience which they then make, is but a mere show? and that it savoreth more of fond superstition, then of sound Religion? Can it be imaginned that such as all the year long let loose the rains to impiety, and iniquity, can once in the year make a thorough examination of their souls, and confession of their sins? Neither will they have any mind to dive to the depth of such a sea: neither if they had a will thereto, could they possibly do it. Such men's souls must needs fester for want of timely and due search thereinto.

Much more desperate must there case needs be, who are so far from a daily, yea and yearly searching of themselves, and seeking to be discharged of their sins, as all their life long they never think of any such matter, unless God by some extraordinary judgment bring them, as he brought Pharaoh, generally and confusedly to acknowledge that they have sinned: or unless they observe death to have ceased upon them: at which time if their sins be laid before them, either their heart is like, as Nabal's, to die in them, and to become senseless as a stone: or else their conscience to be, as Judas his conscience was, was, a rack, or rather an hell unto them, incapable of comfort. For at the time of death the body is weak, the heart faint, the spirits dull: yea to him that hath not before made his peace with God, the thought of death cannot be but very terrible, a means even to astonish him that is otherwise feeble, dull and heavy. Satan, that is not ignorant hereof, taketh great advantage there at: and is then most busy to tempt, and most fierce and forward to assault▪ when man is least able to resist. And whereas all our hope of standing against Satan is in God's help: such as have all their life long provoked God's wrath, and used no means to be reconciled to him, can have little hope in the last act to receive help from him.

§. 113. Of the woefulness of the debt of sin.

Q. WHat doctrine doth the resemblance of sin to debt, imply?

A. Sin maketh man bound to the revenging justice of God. He that thus prayed to God, Enter not into judgment with thy servant, well knew as much.

Every sin is a breach of Covenant betwixt God and man. It maketh forfeiture thereof. As a debtor therefore that hath made forfeiture of his bond, stands liable to the revenge of the Creditor: or rather, as a malefactor that hath transgressed the Law of his Sovereign, is liable to the penalty of the Law: so a sinner to the just revenge of God's Law.

Take notice hereby of the horrible nature of sin. It kindleth the wrath, it provoketh the revenge of the Creator. Who knoweth the power of his anger? As his greatness is, so is his anger: Infinite, insupportable. Hence is it that the creature on whom it lieth, lieth under it eternally. For he is no way able to ease himself of that burden. If this were duly weighed, and seriously thought of when we are tempted to any sin, would we be so foolish, as for a little momentary delight to run into such a debt as will cast us into that prison, out of which there is no release, and in which there is torture and torment, endless and easeless. We count them miserable that fall so far into man's debt, as they are never able to discharge it. What may we then think of such as fall into this debt of sin?

Take also hereby further notice of the necessity of such a Surety as Jesus Christ is, God-Man in one person. For such is the debt of sin, as no creature in heaven or in earth was able to discharge it. If Christ had not undertaken the discharge thereof, our case had been like to the case of those Angels, who are reserved in everlasting chains under darkness, unto the judgment of the great Day.

§. 114. Of every sin being mortal, yet not equal.

Q. WHat doth the penalty whereby sin is made a debt, import?

A. Sin is mortal. Yea because this Metaphor, Debts, being of the plural number, is indefinitely used, and compriseth all manner of sins under it, I may further infer, that

Every sin is mortal. For that penalty which is due to these debts, is death. Instance the first sin that was committed. And to show that the like holdeth in every sinner, the Prophet without any limitation, reservation, or exception at all, saith, The soul that sinneth it shall die. If it be a sin, in that it is sin, deadly it must needs be, be it great or small; in thought, word, or deed. For the wages of sin, (even of whatsoever is sin) is death. Being a sin, it is a transgression of the Law. For these two words, sin, transgression, are convertible, and reciprocal terms: one importeth as much as the other. Sin is a transgression. And, All vnrighteousness (or every transgression) is sin. But every transgression is deadly. For, Cursed is everyone that continueth not in all things that are written in the Law. And all unrighteousness is deadly. For the wrath of God is revealed against all unrighteousness. And that not without just cause. For all unrighteousness, every transgression, every sin is against the good will of God who is of infinite excellency and Majesty, and in that respect it is of an infinite praultie, and deserveth an infinite punishment, eternal death.

Object. Thus all sins are made equal.

A. Nothing less. For neither doth the same kind of punishment make all the crimes, for which it is inflicted, equal; nor doth the same kind presuppose the same measure of punishment. Robbers and murderers are put to the same kind of death: yet is murder a more heinous sin then robbery. Besides among such Malefactors as are put to death, the kind of death whereunto some are put, is much more terrible, then that whereunto others are put. Will any thence infer, that all crimes which are capital, are equal? Much more absurd is the inference of Papists, that all sins are made equal, because all are made mortal. They themselves do not hold all the sins which they judge mortal, to be equal. There are degrees of torment in hell. Though all such in their nature and kind (if they be not forgiven) implunge men into death and damnation, yet not into the same degree of torture.

§. 115. Of the distinction of Veniall and mortal sins.

Q. ARe then no sins at all Veniall?

A. The distinction of Veniall and mortal sins rightly and wisely limited, may safely be admitted, and that in four respects especially.

1. In regard of the order that God hath by his Word revealed.

2. In regard of the subject or person in whom sin is.

3. In comparison of one sin with another.

4. In regard of the Churches manner of proceeding against sinners.

1. Concerning the order which by God's Word is revealed, there is an irrevocable Decree passed upon the sin against the Holy Ghost, that it shall never be forgiven. Howsoever the secret Decree of God be as inviolable against all the sins of every Reprobate, yet because that determined doom is not revealed against any one sin but that, of It only it is said, There is a sin unto death. The sin therefore against the Holy Ghost is mortal. But in opposition to it, Christ saith, All sins shall be forgiven: that is, they are remissible, pardonable, and in the respect venial.

2. Concerning the subject, or person in whom sin is, after that by faith the Elect are engraffed into Christ, though sin remain in them, yet is it not imputed to them for condemnation. There is no condemnation to them that are in Christ Jesus. All the sins therefore of true Believes are venial. They shall be pardoned; but all the sins of unbelievers are mortal: they shall be punished with everlasting damnation. The wrath of God abideth on him that believeth not. Besides, the true Believer, though he may fall into many sins, will impenitently lie in no sin. So as such sins as in another would incur death, and prove mortal, in him by repentance become venial, and are pardoned.

3. Concerning comparison of sins, it cannot be denied that some sins are very small, as a by-thought in an holy duty, an idle word, a little tap with the hand; and that other sins are very heinous, as blasphemy, perjury, murder, adultery and such like. Therefore comparatively smaller sins may be styled venial, in relation to heinous and notorious sins, which are called mortal, in that they do more apparently and more deeply implunge into death and damnation. Thus all Ecclesiastical Writers, both ancient and moderne, have used this distinction.

4. Concerning the Churches manner of proceeding against sinners, many sins do daily pass from men, which▪ though by Ministers they be reproved, and God's judgments be denounced against them, yet pass not under the Churches public censure. These have been called venial. There are other sins which even before men seem so intolerable, as the Church thinketh not the committers of them worthy to be admitted to the holy ordinances of God, but denounceth against them some public censure of suspension, excommunication, or execration and anathema, till public repentance be manifested, and satisfaction given to the Church. Thus because one of the Church of Corinth had committed such fornication as is not so much as named among the Gentiles, Saint Paul delivered him to Satan. These sins worthy of such censure, have been called mortal.

But as our Adversaries use the distinction of venial and mortal sin, it cannot stand with the forenamed nature of sin, implied under this Metaphor Debt. They say that many sins are venial, because they are pardonable of their own nature, and not worthy of damnation. They give these and such like instances of venial sins: Sudden motions of lust, anger, and envy: Immoderate laughter, an idle word, deceit in a small thing, as an half-penny, &c. Their great Champian doth thus express the meaning of their Church in this point: Veniall sin is in its own nature distinguished from mortal, and without any respect to predestination, or to the mercy of God, or to the state of the regenerate, it is of that kind, as it deserveth not eternal punishment. He inserteth these phrases ( without respect to Predestination, or to the mercy of God, or to the state of the regenerate ) because orthodoxal Divines have granted that the title venial, may be applied to sin in regard of God's eternal predestination, and purpose to pardon sin, and in regard of the mercy of God, which is greater then the desert of sin, and in regard of the regenerate, whose faith gaineth an absolution for sin. To show therefore, that he and his heretical Church, whose cause he maintaineth, goeth beyond the limits of all truth, he rejecteth the fore-named limitations wherein truth is bounded: and will have ventall sins to be of themselves in their own nature not worthy of damnation. In their sense, these two terms, Sin, Veniall, are contradictory, Sin is (according to the doctrine of the Scripture) worthy of damnation. V • niall (according to their sense) is not worthy fo damnation. To say therefore that sin is venial, is to say that worthy of damnation, is not worthy of damnation. But I demand, are their venial sins pleasing or displeasing to God? one of them they must be. A mean cannot be given betwixt these two contradictory terms, which is neither of them. They dare not say that venial sins are pleasing to God. Then do they displease him. If they displease him they offend an infinite goodness, an infinite excellency, an infinite Majesty, and in that respect are worthy of an infinite punishment.

As for their own instances of venial sins:

1. The suddennest motions that can be, though no consent should be yielded to them, are against the first and last commandments. Besides, the perfect Law of God is spiritual. It requireth integrity in the innermost parts, even in the spirits of men The fore-mentioned thoughts are against spiritual integrity: and in that respect against the Law: and deserve the curse thereof. Yea further the secretest & suddennest thoughts, are acts and motions of the soul: as manifest to God as outward actions of the body. If therefore they be evil, they are in his sight apparent transgressions. As for motions to lust, though never so sudden at the very sight of a woman, Christ accounteth them a kind of adultery. And motions to anger he accounteth a kind of murder. But Adultery and Murder are against the Law, and deserve the curse of the Law.

2. Of idle words, Christ saith, Men shall give account at the Day of Judgment. When the account is taken, shall idle words at the bar of that Judgment be approved, or condemned? To say they shall be approved, were much to impeach the perfection of Christ's purity and justice If then they be condemned, eternal death is their due. There is then no other penalty to be inflicted. All standing at that Barre, are pronounced blessed, or denounced cursed.

3. For stealth of an half-penny, doth the Law which saith, Thou shalt not steal, exclude half-pennies or no? If no, where is the exception. The words are indefinite, Thou shalt not steal. He that stealeth an half-penny, stealeth. In stealing an halfepeny therefore he is a transgressor of the Law, and guilty of the penalty and curse thereof.

To conclude, God shall bring every work into judgment, with every secret thing whether it be good or evil. The smallest things that can be imagined are comprised under these phrases every • orke, every secret thing. If they be brought to judgment, it is either to be rewarded, or revenged. If they be good, to be rewarded. For a cup of cold water only given to a Disciple in the name of a Disciple shall in no wise lose his reward. But if they be evil, to be revenged. If at the Day of Judgment they be revenged, surely the revenge is eternal death. But venial sins are evil, not good. They shall therefore be brought into judgment, condemned, & punished with eternal death. I speak of sins not repented of: not washed away by the blood of Christ: of sins as they are in their own nature, in their own desert. For so standeth the controversy betwixt us and Papists.

§. 116. Of duties to be observed because every sin is mortal.

THe knowledge of the nature of every sin, and of the due desert thereof, ought to make us diligent in searching into the Law of God, that thereby we may know what is sin (for by the Law is the knowledge of sin. ) And knowing sin, carefully and conscionably to avoid it: (For the wages of sin is death: ) And no way make our selves accessory to the sins of others (for so we bring the blood of others upon our own heads. ) And if we have committed sin our selves, or made our selves accessory to the sins of others, not to sooth our consciences with the smallness thereof, and thereupon remain secure, not caring to repent thereof. ( Except ye repent ye shall perish. ) To work the more through repentance we ought thoroughly to search our selves, and from time to time strictly to examine our thoughts, words, and actions. And as we discern any transgressions or alterations in any of them, instantly to crave pardon for them. Yea because we cannot be ignorant that many sins unawares pass from us, to desire a general discharge of all other sins (which two points are expressly noted in this fifth Petition.) As we crave pardon for all sins past, so ought we to be watchful over our selves for the time to come, even so watchful as to abstain from all appearance of evil: Not regarding the common scoffs against preciseness, as the world termeth Christian, careful & conscionable watchfulness over a man's self. Commonly the wickeder sort do most justify themselves: and the upright most judge themselves. The upright use to judge themselves for their very ignorances and negligences. And surely sins of ignorance or negligence, were better be judged that they may be destroyed, then excused, that they should be nourished. For everything must be brought to judgment: and of every idle word that men shall speak, they shall give an account in the day of judgment. Let not therefore, the small sins be slighted. Floods are made with small drops. Water soaketh thorough small chinks, the ship is therewith filled, and if the pump be not plied the ship is drowned.

§. 117. Of the many debts wherein we stand bound to God's justice.

Q. WHy are debts set down so indefinitely in the plural number?

A. Our debts are many. Our sins are of sundry sorts: and of every sort there are many in number. First original corruption, which is the seed and spawn of all sins, is a debt. Thereby forfeiture is made of that integrity wherein God at first created us, and which God's Law, that is spiritual, requireth of us. This doth David expressly reckon up among those sins and debts whereof he desireth to be discharged. Besides all the sins which in our infancy, and younger years, even before our calling, which on ignorance or weakness we committed, are debts: in which respect the high Priest offered for the errors of the people. These are so many, as David was moved thereby to say, Who can understand his errors? Yet because they were debts, even the secretest of them, he desireth to be cleansed from them. Much greater debts are the sins which we commit after we come to riper years, or after our calling, against knowledge and conscience, willfully and presumptuously. Earnestly therefore doth David pray to be kept from presumptuous sins. So many are the sins whereby, as by debts, we stand obliged to the justice of God, as they cannot possibly be all reckoned up. But the word DEBTS being indefinitely set down in the plural number without restraint to any sorts of sins, import all sins.

Q. What instruction doth this implying of many sins import?

A. Notice is to be taken of the manifold sins whereby we stand indebted to God. Surely those Saints of old did enter into a deep consideration hereof, who acknowledged that their iniquities increased over their head, and grew up unto the heavens, and were an heavy burden, too heavy for them to bear.

By taking thorough and due notice of our many several sins

1. Our souls will be the more wounded, and humbled for them. The benefit whereof will be, that God will be the more moved with pity and compassion towards us.

2. Our desire of discharge will be the more fervent. Whereby the Lord will the rather be moved to grant our desire. The effectual fervent prayer of a righteous man availeth much.

3. The longsuffering of God in bearing with so many sins, so many ways committed against him, and from time to time heaped one upon another will be the better discerned.

4. The riches of God's mercy in forgiving not a few pence, nor yet a few talents, but many thousand talents will be the more admired and magnified: and he himself the more loved. She that had many sins forgiven, loved much.

Little do they consider the necessity of this doctrine, who never think of their sins, or of seeking any discharge, but when they have committed some heinous notorious sin, which bringeth them to some open shame, and then acknowledge that sin only, as if, that excepted, they were clean from all sin. I deny not, but that good use may be made of fastening the mind upon one principal sin, which seemeth most horrible to the conscience, and maketh the party most ashamed, and whereby he conceiveth God's wrath to be most provoked, as the Israelites, who said, We have added to all our sins THIS EVILL: and Ezra, who said, Should we again break thy commandments, and join in affinity with the people of these abominations? And David, where he said, Deliver me from blood-guiltiness. For by this means our corruption and vileness will appear in our sight much greater. Yet are we not to rest only in acknowledgement of such sins alone. If we observe the fore-named confessions of Ezra and David we shall find many other sins reckoned up.

Let us therefore learn how to set our sins in order before God. To this purpose we have two excellent helps. One without us. The other within us. That without us is God's Law. That within us is our Conscience. God's Law showeth what is amiss. Our Conscience showeth what we have done amiss. Apply thy Conscience to the Law, and thou shalt find thyself guilty of an innumerable company of heinous sins. These acknowledge: and having acknowledged what debts thou canst call to mind, and in particular craved pardon for them; then because many sins daily pass from thee, whereof thou takest no notice, pray in general for pardon of all, and say as the Psalmist, Deliver me from all my transgressions. The burden of the least sin is too heavy for thee to bear, it is sufficient to crush thee down to the place of the damned. Were it possible to be eased of all but only one, that one retained would hold thee in everlasting chains under darkness. It is therefore necessary that a discharge of all sins be had.

Hitherto of the thing acknowledged DEBTS. The appropriation of them in this word OUR followeth.

§. 118. Of the appropriation of sin to our selves.

Q. IN what respect are the debts here mentioned styled OVRS?

A. As they arise from our selves, and as we are the true and proper cause of them, even the principal authors and practicers of them. This particle of relation OUR is here used in another sense then it was in the former Petition. There bread was called OVRS because it was given to us of God, and by that gift we had a right to it. Here sins are called OVRS, because they proceed from us: in which respect nothing is so properly OVRS as sin.

Q. What learn we from this application of debts to our selves?

A. We are the proper cause of the sins which we commit. On this ground saith the Prophet, O Israel thou hast destroyed thy self.

Sin is a voluntary action: and the will of man is free, so as it cannot be forced to sin: as we shall hereafter more fully declare. Only hereby learn, that no man hath cause cause to sooth or flatter himself. Of himself man is as bad as may be. Sin being thine, take that away which is thine own.

The thing acknowledged ( Debts ) and appropriation of them ( our ) being noted, the kind of discharge ( Forgive ) is to be declared.

§. 119. Of God's free and full discharge of man's debt.

Q. WHat doth this word FOR GIVE import?

A. Freely and fully to discharge a debt. Freely without any satisfaction on our part. Fully without any reservation of any part of the debt to be exacted of us: but rather such an acceptation, as if we never had been in any debt at all.

To forgive, is so to pass by an offense as neither to exact nor to expect anything, either in way of recompense, or in way of punishment for it. Both recompense and punishment are counted a kind of satisfaction, which is directly contrary to remission. It is noted of the servant whose debt the Lord forgave, that he had nothing to pay: no recompense therefore was given: yet was he not imprisoned: no punishment therefore was taken. But that servant that imprisoned his fellow-servant, forgave not the debt, and yet he received no part of the debt. For imprisonment is a punishment: and punishment is a kind of payment, which he that is punished is said to pay.

Again, though a man actually exact nothing for a debt, or an offense, yet if he bear a revengeful mind, or a grudging heart, he is not thought truly to forgive. Nay if he be not as good friends with the debtor or offender, as if he never had had ought against him, he doth not truly forgive him, but only to teeth outward, as we speak. But God's forgiving is as true, full, and every way perfect as possibly can be: and therefore as it expecteth no satisfaction, so it is accompanied with as gracious an acceptation, as if no sin had been committed.

§. 120. Of the concurrence of God's mercy and justice in the discharge of man's debt.

Q. CAn it stand with strictness of Justice so freely and fully to acquit sinners?

A. 1. It is not against justice that he who hath an absolute and supreme power over all, and is to give an account to none, should freely forgive anything which is any way due to himself, whether it be duty or penalty. I will show mercy on whom I will show mercy, saith this supreme Lord. And again, Is it not lawful for me to do what I will with mine own?

2. Christ our Surety in our stead, and for us hath endured that penalty which we by sin deserved, and fulfilled all that righteousness which we owed.

2. Q. Can satisfaction and remission stand together?

A, Yes, in three cases.

1. When the party forgiven neither doth nor can make any satisfaction. Such are we in regard of that debt which we owe to God. No satisfaction therefore is exacted of us in our own person.

2. When his Son, who forgiveth, maketh the satisfaction. Such a Surety have we, who hath made satisfaction for our sins: even the only begotten Son of God, who is true God. So as God hath made satisfaction to God.

3. When he who forgiveth, is no further bound to accept the satisfaction which he doth accept, then by his own promise. What other bond can be alleged to bind God, then that whereby he hath voluntarily bound himself. So as all on God's part is most free. Freely he gave his Son a ransom. Freely he imputeth what his Son did and suffered, to us. Freely he accepteth us in his Son. Freely he acquitteth our debt. Hereupon the Apostle joineth our Redemption by Christ's blood, Remission of sins, and the riches of God's Grace altogether: implying thereby that neither of these cross the other, but that all of them may and do stand together. Christ's satisfaction is so far from impeaching the freeness of God's grace, as it doth the more commend the same. For it is much more grace, and far greater mercy in God, not to spare his only begotten Son, but to give him for sinners, then upon his absolute prerogative without any satisfaction at all to forgive sinners. Christ, the Son of God's love, is more highly esteemed of God then any satisfaction can be. But by the satisfaction which the Son of God hath made, there is manifested a perfect concurrence of infinite mercy, and absolute justice: and the freeness of God's grace is clearly manifested, and highly magnified thereby.

§. 121. Of man's disability to discharge his debt.

Q. WHat doctrine doth this word FORGIVE imply?

A. Man is not able to himself to discharge the debt of sin. If he were, what need forgiveness? This is the reason why the Psalmist desireth God not to enter into judgment with him, because no man living can be justified in his sight, namely of and by himself. From God's forgiving of sin the Apostle gathereth, that man is not justified by works that is, by anything which he himself can do.

The recompense which is to be given for discharge of the debt of sin, must be of infinite value and worth. For sin being committed against an infinite majesty, provoketh infinite wrath, and so becometh an infinite debt. Can a finite creature, as man is, give a recompense of such worth? What shall a man give in exchange for his soul?

Nay, man hath by sin utterly deprived himself of all manner of ability to do anything that in any respect might carry any show of recompense. He is dead in sin: Not sufficient of himself so much as to think anything as of himself.

But if it were granted that man were able of himself to do somewhat, what is that to God unto whom the recompense must be made? Can a man be profitable unto God? Is it any pleasure to the Almighty that thou art righteous? Or is it gain to him that thou makest thy ways perfect? If thou beest righteous what givest thou to him? Or what receiveth he of thine hand?

§. 122. Of Popish Satisfaction.

DEtestable in this respect are many positions of Papists concerning man's satisfaction for sin, by punishments voluntarily undertaken, or imposed by Priests, or inflicted by God: and concerning the merit of works whereby the guilt of temporal punishment for sin may be removed.

Some of the chiefest of those positions I will set down in the words of their great Champion: because the very expression of them is a sufficient refutation of them.

The Council of Trent doth teach that God is satisfied three ways, By bearing patiently the punishments and scourges which are inflicted by God, By undertaking of our own accord laborious works, and By undergoing the penalty imposed by the censure of Priests.

Our Satisfaction is required, that the wrong done to God may be recompensed, and the divine justice satisfied.

We must satisfy by those good works which are ours.

Satisfaction must be worthy, and it must keep such a proportion with sin, as the offense may be truly recompensed by it.

By paenall works satisfaction is made to God, truly and properly for that guilt of punishment which remaineth to be expiated after the fault is forgiven.

God's grace assisting, we may after a certain manner truly satisfy out of that which is our own, even to equality, and in that respect justly and of desert.

We have works of our own, whereunto we are not bound, by which we may satisfy for wrong done to God.

Our works as they come from the Spirit of Christ dwelling in us have a certain infiniteness, and thereby also a certain equality with the wrong whereby we had troubled God by sinning.

Full remission of sin, so much as concerneth all guilt of punishment, is the reward of those good works which are wont to be called satisfactory.

Laborious works are profitable for remission of sin, and for deliverance from eternal death.

If by these and such like positions, that which is due to the all sufficient satisfaction of Christ be not attributed to man, let any indifferent reader judge. Can the things which in these positions are avouched, of recompensing wrong done to God, of satisfying the divine justice, of a condign, or worthy satisfaction, of satisfying truly and properly, to an equality, justly, condignly, and that out of our own works whereunto we are not bound, of a certain infiniteness of our works, and a certain equality with the wrong whereby we have troubled God by sinning, of full remission of sin to be the reward of fatisfactorie works, of the profit of laborious works for remission of sin, and deliverance from eternal death, Can these things stand with God's infinite justice, with man's disability to any good thing, with man's unworthiness, and with the imperfection of man's best works? Then may light and darkness in their most extreme degrees, then may the Ark of God, and Dagon, then may Grace and Works stand together: and yet the Apostle saith, If by grace, then it is no more of works, otherwise grace is no more grace. But if of works, then it is no more grace, otherwise work is no more work.

They allege for grounds of the worth of men's works that,

1. They come from the Spirit of Christ.

2. Christ giveth the virtue of satisfaction to men's works.

3. Mans satisfaction is not for the fault, but for the punishment.

4. The punishment for which man satisfieth, is not eternal, but temporal.

To these I briefly answer, that

1. Though the work of the Spirit be pure in it self, yet coming from us it receiveth a tincture: As water that coming from a pure fountain passeth thorough a foul channel. Besides, the Spirit worketh according to the capacity of the object, not all fullness and perfection at the first, but in part, by degrees.

2. For Christ to give the virtue of satisfaction to men's works, is to make men Priests, and Saviors: which offices are his glory. But he will not give his glory to others.

3. The fault being discharged by Christ, the punishment is also thereby discharged. For the fault is the cause of punishment. Take away the cause, the effect followeth and falleth away. As God said to Adam of the forbidden fruit, In the day that thou eatest thereof thou shalt die the d • ath: so Nathan said to David, The Lord hath put away thy sin, thou shalt not die. His sin being remitted, the punishment was removed.

4. That satisfaction which taketh away the greater punishment, by just consequence taketh away the less. If temporal punishment as well as eternal were not discharged by Christ's satisfaction, it were not complete, but an imperfect satisfaction.

But howsoever Papists being pressed by our unanswerable arguments, to avoid them, do use the forenamed distinctions of satisfying for the punishment, & no the fault, for the temporal, and not for the eternal punishment: yet in their fore-named Positions they apply man's satisfaction to the recompensing of wrong dene to God, to divine justice, to remission of sin, and to deliverance from eternal death; and thereupon they attribute thereunto a certain infiniteness, and equality to the wrong wherewith by sinning we have troubled God. O blasphemy!

§. 123. Of humiliation and abnegation.

AS the greatness of the debt wherein man standeth obliged to God, so also man's impotency, and impossibility to discharge it, aggravateth that wretched estate whereinto man by sin is implunged, and giveth him much more occasion, and matter of humiliation. If there were just cause to weep much, because no man was found worthy to open the sealed Book; how much more cause of weeping and mourning is there, that no man is able to cancel the Bills and Bonds whereby we stand indebted to God, or any way to discharge that debt?

Hath not man in this respect just cause also to deny himself, and as a self-condemning Debtor and Malefactor to cast himself down before the Mercy-Seat of God, and to crave mercy and forgiveness, as that servant in the Parable who had nothing to pay?

§. 124. Of the remissiblenesse of sin.

Q. WHat doctrine doth praying for pardon of the debt of sin afford?

A. Sin is remissible. If it could not be pardoned, it were altogether in vain to pray for forgiveness. Christ would never have directed and incited us to pray for that which is not possible to obtain. He stirreth us up to ask, seek, and knock, on these grounds, It shall be given you, Ye shall find, It shall be opened unto you.

The true reasons hereof are:

1. The free grace of God.

2. The price that Christ hath paid for this debt.

The knowledge hereof doth

1. Minister good ground of much comfort to poor sinners that groan under the heavy burden of sin.

2. Embolden sinners in faith to seek pardon.

3. Prouoke and encourage them to turn from sin.

Q. What doctrine may further be gathered from the application of forgiveness, to debts in the plural number?

All the sins of the faithful are remissible. I say, of the faithful, because they who have right to say to God, Our Father, (which the faithful who are sons of God only have) are taught thus to pray, and because they by the continual and powerful assistance of God's Spirit shall be kept from falling into the only unpardonable sin, the sin against the Holy Ghost.

As the free grace of God, and the price which Christ hath paid are the causes, that sin is pardonable: so the infinite riches of that grace, and the all-sufficiency of that price are the causes that all manner of sins are likewise pardonable.

Let no sin therefore keep us from seeking pardon. Well note the gracious invitation of the Lord, Isaiah 1. 18. He that hath taught us to pray for pardon of sin, hath promised fatherly mercy and pardon to follow thereupon.

Of these two points, that Sin, and that every sin is remissible: See in my Treatise of the sin against the Holy Ghost. §. 5. & 6.

§. 125. Of God's Prerogatiue in forgiving sin.

Q. TO whom is this Petition for forgiveness of sin directed.

A, To God. For every Petition hath relation to the Preface, and to him that is there described, which is God only.

Q. What may thence be gathered?

A. 1. God hath power to remit sins.

2. God only hath that power.

As here, so everywhere in Scripture we are directed to go to God for pardon: but nowhere throughout the whole Scripture to any other. The Jews so firmly held these doctrines as they accounted it blasphemy for any to arrogate that power to himself.

Every sin, as a sin is a breach of God's Law: and in that respect committed against him, though it be also a wrong done to man. Now God being a supreme Lord over all, who can be imagined to have power to forgive transgressions against him, and his Law?

1. This Prerogatiue showeth that Christ is true God. Had not Christ been God, the Scribes had justly accused him of blasphemy for taking upon him to forgive sin. Christ therefore in answering their slander doth not deny their principle, that God only can forgive sin, but by a visible demonstration proveth himself to be the True God, and thereby discovereth their mis-application of that true principle, whereby they denied to him who was true God, his Prerogatiue, and in accusing Christ of blasphemy, they themselves were impious blasphemers.

§. 126. Of Papists blasphemy in giving to men power to forgive sins.

2. THe Pope assuming this Prerogatiue to himself, doth thereby show himself to be plain Antichrist. For as by his flatterers there is given to him, so he assumeth to himself a power of granting Indulgences, Releases and Pardons for sins past, present, and to come: and of these some are full, some more full and some most full releases. Yea some of these Releases and, Indulgences are oft extended to more years to come, then can be imagined that the world shall continue.

3. The power of absolution which is also given by the Church of Rome is derogatory to the fore-named Prerogatiue of God, and in that respect blasphemous. For by the Council of Trent it is decreed, not to be a ministerial declaration, but a judicial act of forgiving. Whereupon they infer that as wind doth blow out a flame, and drive away clouds, so the absolution of a Priest doth put away sin: and that thereby both the fault, and also eternal punishment is remitted: and that many are damned because they die before they are absolved of a Priest. What is this but to make Priests God's?

§. 127. Of confession of sin to God and Man.

THe forenamed Prerogatiue of God doth plainly show that Auricular confession, as Papists enjoin it, is not absolutely necessary. For they hold that a particular confession of all a man's sins which he can call to mind is necessarily to be made in the ear of a Priest, and that upon pain of damnation. We deny not a necessity of Confession. For without confession of sin, no remission, no absolution can be expected. But this absolute necessity must be applied to confession unto God, whose Prerogatiue it is to forgive sin. Yea further we acknowledge a necessity of confession to man: and that both publicly and privately: and both these either upon injunction by authority, or upon a man's own voluntary motion. Public confession is to be made of sins publicly committed, whereby public offense is given, or public detriment and damage made. In this case Joshua enjoined Achan to confess his sin, and he confessed it. Because Sapphira refused to make confession, being required of Peter to do it, she was suddenly struck with death? They of Ephesus that had been notorious sinners voluntarily made public confession of their sins. Private confession is to be made also in three cases. 1. When one in authority requireth it, as Elisha required his servant Gehazi to do it. 2. When private wrong is done, or offense given to one. 3. When a sin burdeneth the conscience: on which grouud David made confession to Nathan: and Saint James exhorteth all Christians to confess their sins one to another, that so they may receive the more comfort by mutual prayer and direction. In this case choice must be made of such persons as are fit to have secrets made known to them, and able to help and ease a burdened conscience. Such are men of understanding, discretion, wisdom and experience, yea such as are faithful, and pitiful, and bear a loving heart toward the party that cometh to them for comfort. Among others, Ministers are in two respects most fit. 1. Because by their daily study and practice they are most acquainted with the temptations of Satan, dispositions of people, and consolations of God's Word. 2. Because by virtue of their ministerial function, being Ambassadors for Christ, and having the ministry of reconciliation given to them, the patient may with more assurednesse apply to his soul the promises which they pronounce.

But necessarily to tie every Christian, upon pain of damnation, to make confession of all the sins whereof he knoweth himself to be guilty, to the Priest under whose charge he is, be he never so ignorant, or lewd, is without all warrant of God's Word, and against common sense and reason.

§. 128. Of confessing sin to God, and seeking pardon of him.

5 FOr the main duty which ariseth from the fore-mentioned doctrine concerning God's Prerogatiue in forgiving sin, let us not dare to hide our sin from God, as Adam sought to do, but humbly and penitently confess the same, as David, and other Saints of God from time to time have done. This duty is to be done not so much to make our sins known to God (For he knoweth them whether we confess them or no) as to show that we our selves know them, take notice of them, feel the burden of them, are grieved for them, hate them, desire to be freed from them, and truly repent of them. Thus will God be moved to take pity of us, and to be merciful to our sins. God is not like man who taketh advantage from the delinquents confession, according to the Proverb, Confess and be hanged, but rather from thence taketh occasion to show mercy. In relation to God, this may well come into a Proverb, Confess and be saved. For if we confess our sins, he is faithful and just to forgive us our sins.

§. 129. Of going to God for Pardon.

6. GOds Prerogatiue to forgive sin doth further embolden us to go to him, and to him only for pardon of sin. In that sin is remissible, and may be pardoned, we have encouragement to seek for pardon. In that it is God that forgiveth, we are directed to seek pardon of him. I, even I am he, that blotteth out thy transgressions, saith the Lord. And well we may be glad that he reserveth this prerogative to himself. For of whom can we with greater confidence expect to receive this gracious favor then of him, who is full of compassion, and gracious, slow to wrath, and plenteous in mercy. Let us not therefore leave this fountain of living water, and go to broken cesternes that can hold no water. As we desire to be discharged of the debt of sin, so let us seek this discharge of him that is able and ready to give it. Though we can make no satisfaction, yet his mercy surpasseth all our offenses.

§. 130. Of God's free and full discharge of sin.

Q. WHat doctrine ariseth from the kinds of discharge implied under the word FORGIVE?

A. The discharge which God giveth is a free & full discharge, It must needs be free, because in man there can be nothing to procure it. Nay out of God there is nothing to move him to do it. I blot out transgressions, saith the Lord, for mine own sake. And again, For my names sake will I defer mine anger. He retaineth not his anger forever, because he delighteth in mercy. That the discharge also which God giveth is full, is evident by the many Metaphors used in Scripture to set it out: Such are these that follow.

1. I am he that BLOTTETH OUT thy transgressions, saith the Lord. This Metaphor is taken from Creditors, who when they purpose never to exact a debt, will blot it out of their books. After that a Debt is stricken out of a Bill, Bond, or Book, it cannot be exacted: the evidence cannot be pleaded.

2 I have put away thy transgressions as a cloud, and thy sins as a mist, saith the same Lord. We know that the clouds which are driven away by the winds appear no more, nor the mist which is dried up by the Sun. Other clouds, other mists may arise: but not they which are driven away and dried up. Thus the sins which God forgiveth return not again.

3. The same Lord saith, Though your sins be as scarlet, they shall be as white as show; though they be red like crimson, they shall be as wool. Skarlet and crimson are double and deep dies, dies in grain, yet if the cloth died therewith be as the wool before it was died, if it be as white as snow, what is become of those dies? Are they anymore? Is not the cloth as if it had not been died at all? Even so, though our sins, by reiterating them, by long lying in them, have deeply seized into us, yet by God's discharge of them, we are as if we never had committed them.

4. Ye are washed, saith the Apostle. By washing the filth of things is clean taken away.

5. Thou hast cast all my sins behind thy back, saith Hezekiah to God. That which a man would not look on, or regard, that he casts behind his back. The sins which God forgiveth he will have as out of his sight, which he meaneth no more to meddle withal.

6. Thou wilt cast all their sins into the depths of the sea, saith Micah to the Lord. When a man would have a thing utterly gone, he will cast it into the bottom of the sea, from whence there is no fetching it again. So deals the Lord with the sins which he forgiveth.

7. The Psalmist pronounceth him blessed whose sin is covered. A thing covered is not seen. So sin forgiven is before God as not seen.

8. The same Psalmist pronounceth him blessed to whom the Lord imputeth not sin. A sin not imputed is as not committed.

9. The Prophet saith of sin forgiven, that it shall be sought for and not found. Is not that fully discharged which shall never be found, never appear?

10. God himself saith, I will remember their sin no more. Surely that which God will not remember, he hath fully discharged.

Finally, the man is pronounced blessed whose sin is forgiven. If the discharge were not full, how could the party discharged be by virtue thereof blessed?

Forgiuenesse being an Act of God, it must needs be both free and full. For whatsoever God doth, he doth freely for himself, without any former desert, without expectation of any future recompense. No creature can deserve anything at his hands: much less can sinners and rebels. Neither can any creature give any reward or recompense to him: as he needeth none, nor expecteth any, so he can receive nothing which is not his own.

§. 131. Of Merit of Congruity.

THe free discharge of God directly excludeth all merit of man. For that which is done for merit is not freely done. Papists who maintain man's merit, not only for his salvation after this life, but also for his justification in this life, and for remission of sins, think to salve up all by a distinction of merit of Congruity or meetness, and condignity or desert and worth. They say that merit of condignity followeth justification: but merit of Congruity goeth before it, and meriteth and obtaineth both remission of sins and justification. Of that merit of condignity I have elsewhere spoken: neither is it pertinent to this place.

For merit of Congruity:

1. Though it be taken in the fairest interpretation that can be, yet can it not stand with free grace, with mere mercy: but it much impaireth the same.

2. When they expound their own meaning, they acknowledge that remission of sins and justification is due as a recompense or reward to the said merit of Congruity. For, say they, To every merit a reward answereth: as there is a merit of Congruity, so also a reward of Congruity. And the merit of Congruity is rather founded in some dignity of the work, then in the promise of God. Doth not their own exposition of Congruity make it a plain condignity and desert.

3. When God first acquitteth and justifieth a sinner, he findeth in him no congruity, to meetness to receive mercy, but rather an enemy-like, and rebellious disposition against him. For when we were enemies, we were reconciled to God. And, God, who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sin, quickened us.

§. 132. Of Popish satisfactions for sins remitted.

GOds full discharge of sin excludeth all remainder of punishment to be endured in this world, or elsewhere by way of satisfaction for the sin forgiven. For it any satisfaction remain to be done, the discharge is not full. Derogatory therefore to the absolute fullness of God's discharge is the doctrine of our Adversaries in this point. For they hold that after sin is forgiven, there may remain a guilt of punishment to be satisfied for, sometimes in this life, sometimes in another life, namely in Purgatory, sometimes in both. But by such punishments for sin, sin would again be called to mind and memory, to view and sight, to reckoning and account, which cannot stand with the forementioned Scripture phrases of not remembering, not imputing, covering, casting behind the back, casting into the bottom of the sea, blotting out, &c. We deny not but that Saints whose sins are forgiven, may notwithstanding be punished in this life (as for the fiction of Purgatory it deserveth rather to be hissed at, then by arguments refuted) but withal we say, that those punishments are neither expiatorie, nor satisfactory, nor yet vindictiue for sin. If they were, Christ's expiation, satisfaction, and suffering might be thought insufficient. The punishments which are inflicted on them whose sins are forgiven, are as a medicinal corsiue, but not a judicial revenge.

§. 133. Of the comfort that ariseth from God's free and full discharge.

THe free and full discharge which God giveth of sin, is a most sound and sovereign ground of comfort to such as by faith rightly can apply the same to their own souls. For so freely and fully doth God remit all offense, that neither by revenging it, doth he condemn us: nor by upbraiding it confound us: nor by imputing it the less love us.

A due consideration of our many heinous sins cannot but astonish us, and make us ashamed to appear in the presence of God for pardon of them: but knowledge of the free grace of God, (who of himself, for himself, for his own names sake pardoneth sin) and faith therein, emboldeneth poor sinners to draw near to the Throne of Grace, and to cast themselves down before God's mercy-seat for pardon, and to say, We do not present our supplications before thee for our righteousnesses, but for thy great mercies.

Again, knowledge of the desert of sin, how the least sin deserveth the wrath of God, and the least degree of God's wrath is an unsupportable burden, cannot but affright the soul of a sinner through the apprehension of any vindictiue punishment to be endured for sin. What then can remain to satisfy the poor sinner, but faith in God's full discharge? The promises of God being the ground of our faith, good ground we have to believe that according to the forenamed promises, our sins, which we have humbly and penitently confessed, and for which we have craved pardon, are freely and fully discharged. If upon our own true humiliation, and hearty supplication we did believe this, what comfort, what peace might be brought to our souls thereby? Let us the efore oft meditate on the fore-named grounds of faith, that our faith thereby may be the more established, and our consciences the more quieted.

The thing acknowledged, DEBTS,

The appropriation of them, OUR,

The kind of discharge, FORGIVE, have hitherto been handled.

The parties to be discharged, VS, are now to be considered.

§. 134. Of praying for the pardon of our own sins especially.

Q. WHo are comprised under this particle Vs?

A. We our selves, and others. The first person includeth our selves. The plural number extendeth this Petition to others.

Q. What doctrine may thence be gathered?

A. Pardon is to be sought for our own and others sins. Of seeking pardon for our own sins no question can be made. Holy men of God guided by the Spirit of God have done this in particular, even in the singular number for themselves. Put away MINE iniquity, Cleanse ME from MY sin, wash ME, Purge ME, saith the Psalmist.

Love begins at home. If any duty of love be to be shown to our selves, then this especially above all other. For if sin be not pardoned, what can be comfortable, what can be beneficial and profitable to us?

The application of this point concerneth not only such as (through ignorance of that fearful estate wherein they lie by sin, or a prophaine neglect of this holy and heavenly duty of prayer) never call upon God for this or any other blessing, in their own or others behalf: but also, and that more especially such, as through some violent temptation, and deep apprehension of God's indignation against them, are afraid to pray for pardon of their own sins, and yet can heartily pray for the pardon of others sins. These must be well instructed in this privilege that is here afforded unto us: and in that respect which God hath to the particular prayer which is made by a penitent soul in his own behalf. God oft heareth one praying for himself, when he heareth him not praying for others: but we never heard of any accepted for others, that were not accepted for themselves. Every ones prayer is most available for himself. Let the mind that such have to pray for others, provoke them to pray first for pardon of their own sins. For till a man's sins be pardoned, he cannot expect any blessing on others by his prayers.

§. 135. Of praying for pardon of others sins.

THat prayer is to be made for others hath been before shown. If for any other blessing we ought to pray in the behalf of others, then most of all for the pardon of their sins, the greatest blessing, if the extent of it be well observed, that in this world can be obtained for them. This was it for which Moses so earnestly prayed in the behalf of the Israelites: and for which Job offered up sacrifices in the behalf of his children. That express precept which the Apostle giveth of praying for others, hath especial relation to their sins, as the reason importeth in these words, If he have committed sins they shall be forgiven him.

That reason is a reason of great weight: for by obtaining pardon of sin for another, ae soul is saved from death. What a privilege, what an honor is this to a Christian, that he should be a means of saving his brothers soul? What a benefit doth he thereby bring to his brother? The Scripture giveth us many instances of the benefit of prayer in this kind: namely, that it hath been a means of obtaining pardon for many sinners: and of preventing or removing many judgments from them. Witness the many prayers which Moses made for the Israelites when they had sinned against God: and in particular for Miriam. Witness also the prayer which Hezekiah made for the people that came unprepared to the Passe-over: and the prayer which Job made for his friends that spake not of God the thing that was right. No doubt but the prayer which Christ made on the cross for them that so evilly entreated him, was a means that many thousand Jews anon after his ascension were converted, and had their sins pardoned. The like may be said of Stephens prayer.

Not only to others may much good be brought by a conscionable performance of this duty, but to our selves also. For our faith in the pardon of our own sins will be much strengthened thereby. By praying for the pardon of others sins we shall the better acquaint our selves with the extent of God's promises, which are the holy oil to make the lamp of our faith to continue her light.

Learn we hereby to take notice of others sins as well as of our own. Take we notice of the public open sins of the times and places where we live, of those among whom we converse, but especially of those who are under our charge. And as we observe them, we ought to be humbled for them, to make confession of them to God, and supplication for pardon of them. Hereof we have many excellent patterns in God's word.

In performance of this duty let our minds be especially fixed on the sins of those who are under our charge: and to whom we are by some special bonds linked: as Job who prayed for his children and friends: and Moses for the people under his charge. It is meet also to enlarge our prayer, so as the inhabitants of the Parish, Town, City, and Nation wherein we live may be comprised therein: as Daniel who confessed the sins of Jerusalem, Judah, and all Israel, and craved pardon for the same Here we ought especially to be mindful of the sins of our Governors, and Ministers, as the Levites were of the sins of their Princes and Priests. Finally, our prayers in this respect must be extended to our enemies: for which we have both the precept, and pattern of Christ, and the pattern of the first Christian Martyr.

Hitherto of the substance of the fifth Petition. The condition annexed thereto followeth.

§. 136. Of man's forgiving another.

Q. WHich are the words wherein the Condition annexed to the fifth Petition is expressed?

A. As we forgive our debtors.

Q. What are the distinct points here to be considered?

A. 1. The Duty required, FORGIVE.

2. The Persons tied thereto, WEE.

3. The Parties to whom it is to be performed, DEBTERS.

4. The Restraint thereof, OUR.

5. The Resemblance, As.

In setting down the duty we are to note

1. Wherein it consisteth.

2. When it is to be performed.

Q. What is the main duty here required?

A. Mon must forgive one another. Many precepts of Scripture tend hereunto: as, Resist not evil. Auenge not yourselves. Forebear one another. Forgive one another. Ouercome evil with goodness. And answerable have the practice of the Saints been from time to time. Instance Joseph, Moses, David, Paul, and others like them.

This is an especial property of a Saint, and child of God, in whom the wisdom that cometh from above abideth. For that wisdom is peaceable, gentle, easy to be entreated, full of mercy and good fruits. Hereby a manifest difference is discerned betwixt that Spirit which cometh from above, and that spirit which ariseth from the flesh: betwixt a regenerate and a natural man. By nature man is exceedingly proane to revenge. The heathen, who were guided only by the light of nature, discerned not the excellency and necessity of this grace. Their Philosophers, who were their Divines, accounted it not unlawful to revenge wrongs. Yea they held it a bounden duty, and a glorious virtue to seek and take revenge: insomuch as if any notorious wrong were done to a man and he taken away, before revenge taken, & the surviving friends were negligent in revenging the same, they imagined that the ghosts of the deceased would never leave haunting and terrifying those surviving friends till they had taken revenge.

Many among us, that are taught better divinity, do too much nourish this corruption of nature. If they be wronged by word or deed, they think it dishonorable to put it up, or pass it over without revenge: which is the cause of so many chalenges as from time to time are given and taken: and of the many mortal monomachies, and desperate duells which are daily undertaken: yea and of many secret plots and practices for doing some notorious mischief, and for taking away the very life of such as have done them wrong. If such as are able with better discretion, and more moderation to temper their outward actions, well observe, and thoroughly try their inward disposition, they shall find this sprout of corrupt nature, revenge, too deeply fixed in them: yea they shall find many bitter fruits thence sprouting, in revengeful thoughts and desires, wishing many mischiefs to fall upon them by whom they think themselves any way wronged. What is this but inward revenge? Surely revenge is one of the most incurable sores of the flesh. It is most hardly subdued and mortified. A good sign therefore of renewed nature it is to forbear revenge and forgive wrongs: if at least it be done in truth, from the heart, for the conscience sake.

Far short of the Christians Goale do they come, though they think they go far in the Christians race, who only are mild, gentle, kind, and courteous till they be wronged, but then are implacable, and will accept of no reconciliation, till they have taken revenge for that wrong. They think it a great glory that they can say, I run into no man's debt, I do wrong to no man, I even have been, and ever will be ready to do all offices of kindness that I can. But if any abuse me any way and wrong me, they shall know whom they abuse: and I will make them repent the wrong which they have done. My friend shall taste of my kindness: but mine enemy shall know what I am able to do. The pretended goodness of such men wanteth the substance of goodness: it hath but a show and shadow thereof. That is sound, solid, pure gold that abideth the flaming heat of the fiery furnace. A man's goodness cannot be proved to be sound till it be tried by the fire of wrong, or offense. Dogs, Bears, Tigers, Lions, and the most savage beasts that be, can be quiet, and gentle till they be stirred and incensed. A Proverb saith The Devil is good while he is pleased. Behold then what kind of goodness it is, whereof such men boast. No better then the goodness of the most cruel creatures, not the Devil excepted. Do what you can to a sheep, you cannot make it snarl or bite. Do but clap a Dog on the back, he will be ready to fly in your face. He therefore that being provoked is stirred up to revenge, retaineth his natural doggish disposition. He that may justly be accounted a Lamb, or sheep of Christ's fold, and to have the Spirit of the Lamb of God in him, will recompense to no man evil for evil, but overcome evil with good. To this height of goodness doth the condition of this Petition call us.

This duty of forgiving one another being the main and principal point intended in this condition added to the fifth Petition, which is the only by clause in the whole Lord's Prayer, and which Christ thought not enough to insert in the Prayer, but so soon as he had ended his form of prayer returned to this point again, and again and again presleth it both affirmatively, and negatively, showing the advantage of forgiving, and the damage of not forgiving. For a further pressing and enforcing of it, I will endeavor to set out the Excellency, Utility, Necessity, Difficultie, and Raritie of it.

1. For the Excellencie of it, it is one of those excellencies wherein God himself glorieth, that he forgiveth sin. Therefore with great Emphasis he saith, I, I am he that blotteth out thy transgression for mine own sake. And with great admiration of this excellency saith the Prophet, Who is a God like unto thee that pardoneth iniquity? They therefore that forgive wrongs show themselves like to God in this his excellency. Whereupon the Apostle having exhorted us to forgive, addeth, as a further motive to press the duty, this clause, Be ye followers of God as dear children. Herein man showeth himself a God to man: as on the contrary by revenge, he showeth himself a very Devil: Many, like Lamech, boast and glory in taking revenge, as in a matter of great manhood, whereas in truth it is a part of much baseness, and great pusilanimitie.

2. For the Utility of it, If this question be asked, What profit is there of forgiving? I answer as the Apostle did of Circumcision, Much every way. Thereby assurance of God's forgiving our sins is obtained. We are made more capable of receiving mercy from God. We shall have much quietness in our souls. We shall appear more amiable before men, be the better loved of them, and receive more kindnesses from them. We shall avoid many mischiefs whereinto we might implunge our selves by taking revenge, and which both God and man might bring us unto for taking revenge.

3. For the Necessity of it; it is absolutely necessary for Society with men, and Communion with God. In regard of society with men, there is no living in this world without a mind willing and ready to forgive wrongs: and that by reason of the wrongs which others from time to time will do to us, and we to others. We live here among many and sundry sorts of people, and those of diverse and different dispositions: some giving offense in one kind, others in another. If we be forward to take revenge of every wrong, and have not a mind forward to forgive, we shall never have a quiet mind. Reuenge will be as a poison continually working in our souls, exceedingly disturbing and disquieting them. And for our selves, flesh is in us all: it abideth in the best, so long as they abide in this world. By reason of the flesh in us we are subject to many infirmities, whereby sundry offenses are given to others, sometimes on weakness, and sometimes on willfulness: sometimes on sudden passion, and heat of blood, and sometimes again on deliberation and cold blood. By reason hereof we need that others should bear with us, and forgive us. But if we forgive not others, how can we look that others should forgive us. 1. Our example in taking revenge of others, is a pattern to others to take revenge of us. 2. It is just with the Lord to suffer men so to do, according to that which Adoni-bezek said, As I have done, so God hath requited me. So much is oft expressly threatened. In regard of Communion with God, there is no hope, no possibility of reconciliation and atonement with God for such as are ready to take revenge of men. Christ hath set it down, as a ruled case, as an inviolable Law, more stable, and unalterable then the Laws of the Medes and Persians established by the King, that, if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. In the Parable we read that the Lord who forgave his servants debt, recalled his grant, when he heard that servant would not forgive his fellow servant.

Q. May then that remission which God granteth be reversed?

A. 1. That which hypocrites presumptuously assume to themselves, without due consideration of the conditions and qualifications of the Gospel, may. For it is an absolution unjustly taken before it is fully given. 2. That circumstance in the Parable is noted not simply to declare any reuersing of God's grant, but to aggravate the heinousness of revenge, and God's hatred of it, and indignation against it. And it showeth that though God in himself be ready and forward to forgive, and could and would otherwise forgive such a Debtor, yet if that debtor be hard-hearted to his brother, and forgive not him, neither will God forgive.

4, For the difficulty of it, wrath and revenge cannot easily be subdued. A combat, and a conquest in that combat is requisite thereto. The combat must be with our own passions, and the conquest must be over them, which conquest flesh and blood can never get. He that ruleth his spirit is mightier then he that taketh a City. Passions are exceeding violent, very dangerous and pernicious. In us there is a great proneness to yield unto them. Our flesh is very loath to strive against them. What hope then is there of any victory over them. Surely there must be more in us then flesh and blood to subdue them.

5. For the Raritie, or scarcity of it, I may justly in the Prophets sense use these words of the Prophet, Run ye to and fro thorough the streets, and see now and know, and seek in the broad places, if ye can find a man, if there be any that forgiveth wrongs, and passeth by offenses. View the world, observe such as are reputed to have a generous mind. Among them ye shall find Challenges sent and taken, and despera • e Combates undertaken for every flight wrong, for every disgraceful and displeasing word. Enter into the City, go about the Country, mark the disposition of inhabitants in City and Country, and ye shall find among them for petty injuries, and ignominious speeches, complaints to Justices, Warrants, Arrests, Actions, Imprisonments, and suits in Law to the utter undoing of one another. Inns of Court, Seats of Justice, Universities, Yea, and Pulpits are full of bittet invectives, spiteful calumniations, and revengeful defamations for every offense, and that ofttimes when the offense is rather taken then given. Men, Women, Old, Yong, Rich, Poor, Brothers and Sisters, Fellow-servants, Neighbors, Friends, all of all sorts, are exceedingly given to revenge. If the thoughts of men could be ransacked, and the desire of revenge that therein lurketh be discovered, it would then more evidently appear that this grace of forgiving wrongs, which is indeed rare in the excellency of it, is also exceeding rare in the scarcity of it: hardly to be found anywhere.

If now the Excelleucy of a thing in it self, if the Utility and benefit which it bringeth to them that have it: if the absolute Necessity thereof for communion with God or Man: If the Difficultie of attaining thereto: If the Raritie of it, being such as very few attain unto it, be motives to stir us up diligently and earnestly to seek after it, Motiues are not wanting to stir us up to use all means that may be to suppress revenge, and to work in us a readiness, and willingness to forgive.

This of the Duty here required. The Time when it is to be performed followeth.

§. 137. Of speedy forgiveness.

Q. WHat time is limited for forgiving?

A. The Time present. The word is of the present Tense, we do forgive, which implieth a present performance, and a constant continuance. The time present hath an Opposition both to the time to come, and also to the time past. He that in the present doth a thing putteth it not off to the future, contenting himself with a purpose to do it afterwards, as if it were enough to say, I will forgive: neither doth he leave off to do it, contenting himself that heretofore he hath done it, as if it were enough to say, I have forgiven. But so soon as occasion of doing it is offered, he doth it: and so long as the occasion continueth, he continueth to do it.

Q. What doctrine may be gathered from the profession of forgiveness in the time present?

A. We must presently forgive. So soon as occasion of exercising this duty is offered, it must be put in practice. As the shadow showeth it self so soon as a body appeareth in sunshine, so must forgiveness as soon as a wrong is discerned. When ye stand praying, forgive. We may not dare to stand up to pray, unless we forgive. Is it not then requisite that we forgive instantly. To this purpose tendeth this prohibition, Let not the Sun go down upon your wrath. His meaning is that we should not harbor heart-burning any whit at all. The phrase of not suffering the Sun to go down on a thing, is proverbial, and implieth a speedy redress. Contrary hereunto do they who suffer many sun’s to set on their wrath.

Reuenge is a kind of fire, which if it be not presently quenched, will soon prove unquenchable. Nay it is a deadly poison, which if it once ceaze on the soul will soon destroy it. No fire, no poison of a more increasing nature then revenge. Instance the revenge and wrath incensed in Cain against Abel, and in the Scribes and Pharisees against Christ▪ It increased to blood. Reuenge the longer it lasteth, the stronger it waxeth. But forgiveness is the only means to quench that fire, to expel that poison. Can then forgiveness with safety be put off?

Assuredly Satan will take great advantage from the least delay. Whereupon the Apostle adviseth to give no place to the devil. But by putting off revenge, we give much place to him.

Hereby trial may be made of a mind rightly fitted and prepared for this duty of forgiveness. It manifesteth it self so soon as occasion is offered. So soon as the Lord had stricken Miriam with Leprosy for the wrong she did to Moses, Moses to show how ready he was to pass it by, and to forgive it, presently prayed for her.

But the deceitfulness of their heart is evidently discovered, whose forgiveness consisteth only in a purpose to do it afterwards. That which is truly purposed, will not always remain a mere purpose: but, so soon as occasion is given, prove a practice. Many think it time enough to forgive when they go to the Lord's Table: yet it may be that such go to that holy board but once a year. Surely that forgiveness which is then intended cannot be sound. It may justly be suspected to be more on vain superstition, then true devotion. What if they die suddenly before that time, and have no time, no thought to forgive, can they think it safe to depart out of this worsd with a revengeful mind? I would gladly know of such whether they intend to pray before that time set for receiving the holy Communion. If they do intend so to do, can they think it well to pray in wrath? Did men know what a Wolf, what a Tiger, what a Viper wrath and revenge were, they would at the first sight thereof be startled, and get themselves as far from it, as they could. If Scorpions and Asps were in men's houses, what pains would they take to cleanse their houses, that they might dwell securely? But they keep anger, wrath, malice, hatred, revenge, which are so many Scorpions, and Serpents, and cleanse not the house of God, which is their heart. Yea such a perverse disposition have many, as they use all the means they can to retain, and nourish revenge, and to keep it in mind and memory. By oath, by imprecation, and other ways they will bind themselves, not to forgive. They forbear not to say, I may forget the wrong, but I will never forgive it. Hereby they provoke God to keep their sins in perpetual memory, and to bind himself to execute vengeance on them.

§. 138. Of constant forgiving.

Q. WHat other doctrine may be gathered from the profession of forgiveness in the time present?

A. Forgiuenesse must be a continued act. It must not, so long as we live, be reckoned among the things utterly past, and no more to be performed. The time past hath his date. The time to come may have no date at all. The time present is always in being. God therefore setteth out his eternal being and abiding by the time present, in this Title, I AM THAT I AM. He therefore that in truth saith, I do forgive, must never be of another mind: he must never think of recalling what he hath forgiven, or of waxing weary of forgiving, though never so many wrongs from time to time be offered. Christ saith, when ye stand praying, forgive. And his Apostle saith, Pray continually. If we must pray continually, and praying forgive, them must we forgive continually. Where Christ enjoineth to forgive unto seventy times seven, he intendeth a readiness to forgive so oft as we are wronged, be we wronged never so oft. A set and definite number is put for an indefinite.

Constant continuance in a good thing is that which setteth the crown upon it, and maketh it not to be in vain. But intermitting, and omitting that which is well begun, taketh away the glory thereof. Reuenging after-wrongs, provoketh God to pass by without reward or regard our forgigiuing of former wrongs.

Let us not therefore be overcome of evil: but rather overcome evil with goodness. We have need, in regard of that extent of duty here required, to take unto our selves an invincible resolution. For while we live in this world, it cannot be but that we shall have wrongs offered unto us. It is not without cause that the Apostle adviseth to Let patience have her perfect work. The perfect work of patience consisteth, as in the truth of it, whereby it is sound, not feigned, so in the extent of it, that it reach to all kinds of wrongs and offenses, and in the continuance of it, that it endure to the end. The notation of the word which the Apostle useth, implieth this last branch of perfection, which is a persisting to the end, even to the end of this mortal life wherein we shall have use and need of exercising this duty of forgiveness. We may not therefore so much consider what wrongs and offenses we have forgiven, as how many more we may hereafter take occasion to forgive: that by our continual practice of this duty, we may day after day say, I do forgive.

Thus much of the Duty required. The Parties tied thereto, are next to be considered.

§. 139. Of dealing with man, as we desire God should deal with us.

Q. WHo are especially tied to the condition of the fifth Petition?

A. They who call God Father, and crave forgiveness of him. For this Particle WEE in the condition, and the Particles OUR, VS, in the Preface, and in the Petitions, are all of the same Number and Person, and have a mutual reference to the same persons.

Q. What doctrine hence ariseth?

A. Saints that crave and expect mercy of God are most bound to show mercy to man. This did the Lord press upon his servant thus, I forgave thee all thy debt because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had compassion on thee? This also doth the Apostle especially press upon Professors, as these Reasons show, There is one body, and one Spirit, even as ye are called in one hope of your Calling: One Lord: one Faith: one Baptism: one God and Father of all.

By the mercy which Saints, that crave and expect mercy from God, show, both God that forgiveth them, and Christ, for whose sake God forgiveth them, are most glorified. The Gospel also and their profession thereof, are most graced, and honored thereby; yea and the mouths of such enemies as watch for occasions to disgrace professors of the Gospel, are stopped. Finally the mutual good of the members of God's Churches is hereby much promoted.

What great and just cause of complaint is in these respects given, by reason of the teachy, wrathful, revengeful disposition of many that in profession of Religion are very forward. Of those who in outward profession make their houses God's Churches by the daily exercises of piety therein, constantly offering up their morning and evening spiritual sacrifices, who also by frequenting the house of public prayer, the ministry of the Word, the Lord's Table, and other services of God, make great show of much piety, have the name of Saints, and seem to expect much mercy from the Lord, of those, I say, there be many who are full of envy, wrath and revenge, very quarrellous and contentious, ready to arrest, to bind to the Peace and good behavior, to cast into Prison, to commence suites in Law, and enter actions of trespass of defamation, and of other like petty matters upon very sleight occasions. The Prophet foretold the Wolf should dwell with the Lamb, and the Leopard lie d • wne with the Kid, &c. But now such as profess themselves to be Lambs, and Kids of Christ's flock can scarce dwell quietly one by another. Many Professors are as very fire-brands as any other. Surely their profession and religion is vain. They mock God, they deceive man, they lie against their conscience, when they say, We forgive. Their sin is the greater, in that thereby they open the mouths of profane persons against the Gospel of Christ, and a profession thereof.

Let us who call God, Father, who crave, who expect mercy of God, learn with what mind to do it: namely, with a mind ready and willing to do for others what we desire to be done for us. Lift up pure hands without wrath,, thou that desirest God to turn away his wrath from thee. Shew mercy thou that crauest mercy of God. Be bountiful, thou that longest to taste of the sweetness of God's bounty. Forebear thy brother, thou that wouldest have God forbear thee. So deal in every other respect, as thou prayest God to deal with thee. This is acceptable to God. This well becometh thy profession. This will bring much comfort to thy soul. Thus shall not thy prayer be made in vain.

The Duty and Parties most bound thereto being declared, The Persons to whom the duty is to be performed are to be set out.

§. 140. Of the several kinds of debts whereby we become debtors to man.

Q. WHo are meant by DEBTERS?

A. Such as any way wrong man. For the Apostle joineth together these two phrases, wronged, indebted. So many ways as one wrongeth another, he becometh a debtor to him. But one may wrong another (according to those several, distinct heads of duties which the law enjoineth to be performed to our neighbors) five ways.

1. In his place or dignity. Herein Aaron and Miriam, Corah, Dathan and Abiram became Debtors to Moses. They spake against that authority, eminency, and dignity which God had given him.

2. In his Person or life. Herein Saul became a debtor to David by persecuting his person, and seeking to take away his life. Herein also the Jews were debtors to Christ.

3. In his chastity. Herein Phalti and Michal became debtors to David, in that ( Michal being David's wife) they two as man and wife lived, and kept, company together.

4. In his goods. Herein Onesimus became a debtor to Philemon, by running from him, and purloining his goods, which moved Saint Paul to say, If he have wronged thee, or oweth thee ought, &c.

5. In his good name. Herein Shimei became a debtor to David, by reproaching him, and calling him a man of blood, a man of Belial.

All these wrongs hath God expressly forbidden in his Law: so as they are double debts. One as transgressions against God. The other as injuries against men. The later of these kinds of debts is here meant in this condition. Of that kind are all the forenamed instances.

§. 141. Of making satisfaction for wrongs done to man.

Q. WHat doctrine doth this title DEBTERS applied to wrongs do • e to men, imply?

A. Wrong doers must make satisfaction for the wrong which they do. Every wrong is a debt. But a debt must be satisfied, according to this charge Owe nothing to any man. God gave to the Israelites an express law for restitution or satisfaction of that wherein one had wronged another.

By satisfaction, as by a plaster, the wound which is made is healed, and so wrong becometh to be as no wrong.

The truth of repentance for the wrong which is done, is also manifested by satisfaction. Zacchaeus hereby gave evidence of his unfeigned repentance. Were it possible to make satisfaction for the debts wherein we stand bound to God, we ought to do it. But because by reason of the infiniteness of that debt we are not in any sort able to satisfy it, Christ, who is able, hath undertaken it. He is become our Surety, He hath discharged our debt. So as in regard of our debts to God, all that is expected of us for satisfaction thereof, is by a true faith to apply the satisfaction of Christ. But because we may be profitable to man, & may make some recompense for that wrong we have done to him, we ought in this case to do to the uttermost of our power what we can. He that is careful to make satisfaction, showeth that he is sensible of the wrong he hath done, and would if it were possible, that it had not been done: which implieth a penitent heart.

Besides, common justice and equity requireth satisfaction in what we are able. The heathen by the light of nature well discerned as much; and have given many good directions thereabout. What a shame would it be for them that have the light of the Gospel added to that light of nature, more to live in darkness, and more to love the works of darkness, then they did?

Object. They to whom men are indebted must forgive their debtors. Why then should debtors think of restitution or satisfaction?

Answ. 1. That duty of forgiveness is required in case that a debtor cannot through disability, or will not through obstinacy make satisfaction. But it giveth no liberty to him that is able, to be willful in refusing to do what he is bound to do.

2. God's requiring mercy of one, doth not justify injustice and injury in another.

Wherefore let everyone look to that especially which belongeth to him: and observe wherein he hath wronged another, to do him the best right that he can: and that according to the wrong which he hath done. If it be a wrong known, humbly to acknowledge the same to the party wronged. If an inferior have wronged his superior by any disloyalty, let him be the more loyal for the time to come. If one under subjection have been rebellious, let him be the more submissive and obedient. If one who owed service to another have been negligent or careless in his business, let him be the more industrious and diligent. Let him that hath any way dealt unmercifully with another, take all occasions to show the more mercy to him. He that hath any way defrauded another, let him to his uttermost power make full restitution. He that hath impeached the good name or credit of another, let him endeavor to right him whom he hath discredited, in his reputation. And so in other wrongs. Thus will there be an healing of the wounds that have been made. And this is fruit worthy of repentance, which we are commanded to bring forth. Note this all ye that by word or deed have offended any. Add not obstinacy to injury. Persist not in wrong. That is to make the sin out of measure sinful. To your sin your judgment shall be answerable.

As for such, as having done wrong refuse reconciliation when it is offered, surely they have a devilish spirit. Such were they of whom the Psalmist thus complaineth, My soul hath long dwelt with him that hateth peace. I am for peace, but when I speak, they are for war. These are fire-brands in the societies where they are. More fit to live in hell among devils, then on earth among men.

§. 142. Of departing from our right.

Q. WHat other doctrine may be gathered from this metaphor DEBTERS in relation to the duty of forgiving?

A. To forgive we must part with our right. For a debtor to pay what he oweth is a right, due to the creditor. But a debtor must be forgiven. This cannot be, except the Creditor let go his right: and forbear to exact that, which, were it not for this duty of forgiving, he might exact. Saul having shown himself a professed mortal enemy against David, acknowledged, that David, when he had him in his power, might have killed him: so as in sparing him, Saul acknowledged that David departed from his right. Thou hast shown this day (saith Saul to David ) how thou hast dealt well with me: forasmuch as when the Lord had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let him go well away? The truth is, that David was by all law bound to spare Saul's life, and to forbear all revenge against his person, because he was with his Sovereign: which David well knew, and accordingly he professed as much: but in Saul's opinion he departed from his right: which he did in truth in Shemeis case. We have a worthy pattern for departing from ones right for peace sake in the example of Christ, who though he were able to prove that he was not bound to pay tribute, yet paid it. So S. Paul did forbear to exact that of the Churches which he might have done.

If a man have no right to exact that which he seemeth to forgive, his forgiveness is no forgiveness. It is no work of mercy.

The common practice of men, in standing to the uttermost for their right, cannot stand with the equity of that which is here professed, We forgive our debtors. In all manner of wrongs to a man's place, person, chastetie, goods, or good name, there is a kind of right for a man to take revenge, and such a right, as it may be, is not condemned, but rather justified by man's law. What kind of debt then can be forgiven, if that, which may be thought man's right, be exacted to the uttermost? Quarrels, contentions, needless but harmful suites in Law, disturbances of peace, and other mischiefs for the most part arise from men's ouerstrict standing to that which they conceive to be their right, from which they will not yield one heirs breadth. If the Law give a man advantage against his neighbor for a reproachful word, for a sudden though light blow, for a trespass on his Land, for any forfeiture, or the like, that advantage is taken by many: and therein they think they do what they may do: and yet for all that, therein they may do much wrong: for oft times Extreame right is extreme rigor. Learn we more to weigh what Christian equity and charity requireth us, then what conceit of our own right, or extremity of human Law may egg us on to do. Thus will peace, unity, amity, and charity be preserved and contiuned among men.

§. 143. Of forgiving all sorts of Debtors.

Q. WHat doctrine doth the expressing of Debtors in the plural number import?

A. All sorts of Debtors must be forgiven. The Debtors here have no limitation. Forgiuenesse therefore must have no restraint. Whosoever do offend, friend or foe, neighbor or stranger, great or mean, rich or poor, inferior or superior: In whatsoever any do offend and wrong us, in our place, person, chastity, goods, or good name: yea if one man shall in many offenses, or oft in one offense become a debtor, and in that respect be as many debtors: forgiveness in all these, and in all other like cases must be granted. S. Paul requireth Philemon to forgive his inferior, his servant. David forgave his superior, his Sovereign. Moses forgave the wrong done to his place and dignity. Stephen forgave the wrong done to his person and life. David forgave the wrong done to his chastity and to his good name. The forenamed wrong which Philemon was required to forgive was in goods. Many, many were the wrongs which the Priests, Scribes, Pharisees, and other Jews did to Christ, yet he forgave them all.

Mercy hath no stint set unto it. It is as a springing fountain which can never be dried up. Though never so much be fetched from it continually, yet it ever remaineth full. Charity is bountiful, it beareth all things, believeth all things, hopeth all things, endureth all things. Forgiuenesse therefore, being a work of mercy and charity, is of the same nature and condition.

As for the kind of debts, the greater they be, or the more it goeth (as we speak) against the hair, against our corrupt disposition to forgive them, the greater is our glory in forgiving them. To forgive a small debt, a small wrong, is scarce thanks-worthy. He is worse then a savage that can pass by nothing.

Hereby further trial may be made of the truth of forgiveness, whether it flow from the forenamed fountain of mercy and charity, or be forced, and performed on by respects. If it extend it self only to some Debtors (whom for kindred or friendship sake, or for hope of recompense, or for fear of greater mischief, or for some other like by respects we are willing to forgive) and not to all sorts of debtors: or to small debts and wrongs (the forgiving whereof is scarce thanks-worthy) or otherwise if it be drawn dry by the multiplication of debts: and after some debts forgiven it be no more to be found, surely it is not true forgiveness: it floweth not from the right fountain and head. By this note of trial may many be found faulty in the condition here required: the extent whereof as it is to be applied to enemies who most incense the wrath of man: so to neighbors, who, by reason of the many occasions of offense through their continual commerce, do most often provoke: yea and to friends also, from whom offenses are most unkindly taken. All must be forgiven.

After the Duty required, the Persons tied thereto, and the Parties to whom it is to be performed, The Pestraint thereof in this word OUR followeth to be handled.

§. 144. Of forgiving our own Debtors.

Q. WHy is this particle of restraint, OUR, applied to those Debtors whom we must forgive?

A. 1. To distinguish them from God's Debtors.

2. To distinguish them from other men's Debtors?

Q. What doctrine ariseth from this restraint?

A. Everyone must meddle with his own debts. Saint Luke maketh this doctrine most clear, by showing who are our debtors, namely, Everyone that is indebted to Vs. He saith To us, not to others. Duely weigh all the places where this duty of forgiving is pressed on man, and you shall find it limited with this restraint. God's word layeth no charge on man either to forgive God's debts, or other men's debts.

True mercy, charity, patience, and wisdom, is exercised in forgiving our own debts only: and thereby are these virtues best discerned to be sound and good.

It is intolerable presumption for man to take upon him to forgive God's debts, which are sins: as we have before noted. One man may pray to God for such as sin (as Stephen did) that God would not lay their sin to their charge: and by that means sin may be forgiven: but no man can himself actually forgive any sin.

1. Object. Nathan forgave David's sin.

Answ. He only pronounced remission of his sin in the name of the Lord. His words are express, The Lord hath put away thy sin.

2. Object. Christ giveth power to his Apostles to forgive sins.

Answ. He giveth not them power actually of themselves or in their own name to forgive: but to declare, to apply in particular, and to assure the conscience of the penitent believer that God hath forgiven him his sins.

As for other men's Debtors, it is the part of a busy-body to undertake the forgiving of them. Such remission may be an occasion of much contention, and thereby a man may bring himself into needless danger. He that passeth by, and meddleth with strife that belongeth not to him, is like one that taketh a dog by the ears. What getteth such an one but a snap for his pains: Well therefore doth the Wiseman brand him for a fool that meddleth, namely with other men's matters.

It is further a note of hypocrisy for a man to be forward, and earnest in pressing other men to forgive their debtors, and yet is himself hard-hearted to his own debtors. They are in some respects like to those notorious hypocrites, that laid such burdens on other men's shoulders, as they themselves would not move with one of their fingers. The hard-heartedness of these men to their own debtors is so much the more offensive, and inexcusable, by how much the more earnest they are with others to forgive. The Apostles severe exprobration against such as did not themselves practice that which they taught others, may fitly be applied to these hypocrites.

The last point observable in the condition annexed to the Fift Petition is the note of Resemblance, As, which remaineth to be handled.

§. 145. Of the force of this Particle As in the condition annexed to the fifth Petition.

Q. WHat doth this Particle, As, import, whereby the condition is limited to the Petition?

A. A resemblance betwixt God's dealing with us, and our dealing with others. This resemblance consisteth not in equality, quantity, or measure; but in equity, quality and manner: that as God according to his surpassing greatness is merciful, so we according to our poor and mean ability should also be merciful, though not in such a degree, yet in such truth, and that freely and fully, as God forgiveth,

This note of resemblance therefore, is not here used as it was in the third Petition. For

1. There that from whence the resemblance is taken is more eminent. Here much meaner. It is there taken from those that are in heaven. But here from us on earth.

2. There it noteth a pattern for doing. Here, an evidence of doing.

3. There it is used for direction, to show what we should do. Here for imitation, to declare what we endeavor to do.

Q. Doth not the manner of setting down this resemblance by way of condition, import that our forgiving goeth before God's?

A. No. For it hath relation to our assurance of God's forgiving us, not to the act of forgiving, as it is in God himself: as if more amply we should say, Lord, by that readiness which thy Spirit hath wrought in us to forgive our debtors, we have an evidence of thy readiness to forgive us, in faith therefore we crave forgiveness of thee. After this manner reasoneth the Apostle in these words, Hereby know we that we dwell in him, and he in us, because he hath given us of hit Spirit.

To forgive our brother is a fruit of brotherly love. Brotherly love sprouteth from our love of God. But we love God, because he loved us first. God's love therefore goeth before our love. And God forgiveth us, before we forgive our brother. But as the life of a tree which causeth the fruit thereof, is discerned by the fruit, so God's love in forgiving us, which causeth us to forgive our brother, is by our forgiving of our brother discerned, and thereby also we come to have assurance thereof.

Object. Saint Luke setteth down this clause, with a causal Particle, thus, For we also forgive, &c. whereby he implieth that our forgiving one another is a cause that moveth God to forgive us. And if it be a cause it must needs go before. For the cause is before the effect, at least, in order of nature.

Answ. That Particle FOR doth not always note the cause, but many times the effect, especially when the effect is a sign and evidence of the cause. As, where Christ said of that deeply penitent women, Her sins which are many are forgiven, for she loved much. That her love is there noted as an effect of God's forgiving her is evident by the question going before, and the answer made thereto. The question was this, A Creditor had two debtors: the one owed five hundred pence, and the other fifty: And when they had nothing to pay, he frankly forgave them both. Tell me, which of them will love him most? The answer was this, He to whom he forgave most. Is not love in this question and answer, expressly noted to be the effect of forgiveness? In the same sense, respect and relation is love, used in this application of that Parable, Her sins which are many are forgiven, for she loved much: Her much love declareth that many sins are forgiven her. Thus is this Particle FOR ordinarily used as a note of the effect or sign in our common speech: As when we say, There is fire, for I see smoke. This tree hath life, for it sprouteth. The Sun is risen, for behold sunshine.

§. 146. Of true and unfeigned forgiving one another.

Q. WHat doctrines doth the resemblance betwixt God's forgiving and ours import?

A. 1 We must in truth forgive one another. Thus doth God: thus may we forgive. Thus, as we may, must we be like unto God, and forgive, as he forgiveth. If we do not so, we lie in saying, Forgive us As we forgive. We are expressly charged, not to love in word, or in tongue, but in deed, and truth. But more particularly for this purpose, Christ expressly noteth that forgiveness must be from the hearts of men.

Truth is a kind of perfection in this and all other duties: the best and greatest perfection that in this world we can attain unto. It seasoneth and sweeteneth that little that we are able to do, and maketh it acceptable to God: without this season and favor of truth all the show of forgiveness which we make, is odious and detestable unto God: neither can it bring any comfort to our own souls. God is a searcher of the heart. He that would have his forgiveness acceptable to God, must from the heart forgive. He that forgiveth with his tongue that which he retaineth in his heart, forgiveth for man's sake, but respecteth not God.

How many be there, whose forgiveness if it be tried by this Touch-stone of truth, will be found to be plain counterfeit, and so nothing worth? Counterfeit forgiveness is far unlike God's. It cannot be pleaded in prayer: nor can it give assurance of God's forgiving us. Yet the forgiveness of most is no better.

Some think they do very well, if they forbear to take outward revenge, though they retain an inward grudge, and secret hatred. This may be something to man, who knoweth not the thoughts of the heart: but to God, the searcher of hearts, it is as nothing. And if as nothing to him, to whom (if to any) it is pleaded in prayer, in what stead will it stand? Surely in no other stead, then to be as a witness against him, at the judgment seat of God. For when a man outwardly restraineth that which inwardly he retaineth, his outward forbearance showeth, that in his judgment he disallowerh that which he keepeth in his heart. Thus he is made a witness against himself. Is not his secret corruption the more aggravated hereby? and shall not his condemnation be the more increased?

Yet greater shall their condemnation be, who carry a fair face, and make show of forgiveness, when they retain a full purpose of taking revenge, only they put it off to some opportunity: as Esau put off the revenge he intended against his brother, till the death of their father. This putting off of revenge till an opportunity, showeth that it is no small revenge which they intend, as appeareth by that which Esau said, then will I slay my Brother: and it implieth a settled resolution to do it, though for a time there be something that hindereth them. What is this but settled anger, settled hatred, settled malice? By these circumstances is the sin made much more heinous.

But what may be thought of them, who make pretence of forgiving to be a means of taking revenge: as Joab did, when he took Abner aside to speak with him quietly, and smote him under the fifth rib: and when he took Amasa by the beard to kiss him, and shed out his bowels. And as Absalom did, who invited Amnon to a Feast where he caused him to be slain. If such should use this Petition, they would thereby make a fearful imprecation against their own souls. A mere show of forgiveness without truth, doth make God to take the greater revenge of them. Let men therefore forgive in truth, as God doth, or not seem to forgive at all.

§. 147. Of forgiving one another freely.

Q. WHat other doctrine doth the resemblance betwixt God's forgiving, and ours, import?

A. We must freely forgive one another. The word forgive applied to God, implieth as much. We therefore professing to forgive As God forgiveth, must forgive freely, not on by-respects, not as forced, not for outward recompense, or advantage to our selves, but for the Lord's sake, for loves sake, and for his sake whom we do forgive. Where the Apostle before this duty of forgiveness premiseth kindness and tenderness, saying, Be kind one to another and tender-hearted, forgiving one another, he giveth us to understand that it must be freely done: which is further enforced by the pattern of God that he setteth before us, in these words, Even as God for Christ's sake forgave you. That which God doth for Christ's sake, he doth most freely. This pattern the Apostle himself exactly followed. For where he maketh mention of his own forgiving another, he saith, I forgave in the person, or in the sight of Christ, that is, freely, heartily, approving myself to Christ therein, in whose presence I stood.

A kindness freely done is a double kindness. Much more acceptable to God, who loveth him that doth what he doth cheerfully and willingly: and much more grateful to him, to whom it is done. He that hath a good eye, and thereby manifesteth willingness, and cheerfulness in that good which he doth, shall be blessed. But a man of an evil eye, maketh the good which he doth to be vomited up.

That in this particular we may indeed do as we profess to do, that is, freely forgive others, as God doth freely forgive us, let us duly weigh the excellency of the pattern here set before us, the great difference betwixt a free and forced kindness, the glory of this kind of forgiving (the more free it is the more divine it is) the great need wherein we stand of a free forgiveness (did not God freely forgive us, we could look for no forgiveness at all) and the great benefit that thereby redoundeth to us: for that which is freely done bringeth much comfort to the soul of him that doth it, makes other men the more to commend it, and moves God the more graciously to accept it, and the more abundantly to reward, and recompense it.

To show how ready we are freely for the Lord's sake, for conscience sake, not on by-respects, to forgive, having to do with such wrong doers as are stout, and will not ask forgiveness nor seek reconciliation, we, even we that have received wrong, must offer it, as Saint Paul did to the Galatians: and David to Saul. The phrases of seeking and pursuing peace, imply as much. We seek things that are not offered to us: and we pursue things that fly from us. The Apostle presseth this duty on us to the very uttermost of our endeavor. If it be possible, saith he: as much as in you lieth live peaceably with all men. God offers reconciliation to us, and beseecheth us by his Ministers to be reconciled to him. If therefore we will be followers of God, and forgive as God forgiveth, We must not always stay till he who hath done the wrong cometh & asketh forgiveness: thus may we meet with such as we shall never forgive, and so deprive our selves of the glory of this work of mercy

§. 148. Of a full forgiving one another.

Q. WHat third doctrine doth the resemblance betwixt God's forgiving, and ours import?

A. Wrongs must be so passed over as if they had not been done. This is a full forgiveness, answerable to God's: who so fully acquitteth us of our sins as if we had committed to sin at all. Our forgiveness therefore, by virtue of the foresaid resemblance must extend it self not to some part only, but to the whole debt or wrong, and that with such a mind, as if no debt had been due, no wrong done. Where the Apostle, to them, that by starting from the Gospel which he had taught, had exceedingly wronged his Ministry, saith, Brethren, I beseech you, be as I am, for I am as ye are, ye have not injured me at all, doth he not fully forgive the wrong, even so fully, as if at all they had not wronged him. Thus much doth the same Apostle require of Philemon, in regard of the wrong which his servant Onesimus had done him. So did Joseph and Moses pass over the offenses of their brethren. They did so accept and esteem them, as if they had done no wrong at all.

Q. What if by the wrong a man doth me, I observe such infirmity, yea and iniquity to be in him, as by experience I find him to be a far other man then at first I supposed him to be, ought I notwithstanding to make such account of him as I did before?

A. We must put difference betwixt a wrong done upon such an occasion as may afterwards be avoided, and that which is done upon an evil disposition, which remaining in a man, may be a means to make him continue to do more and more wrongs. The wrong of the former must be so forgiven, as the wrong doer be so accepted as if he had done no wrong at all. As for the latter, we are to try if he may be brought to sight of his evil disposition, and to repentance for the same. If he be, then ought we to esteem him as if he never had done us any hurt. But if obstinately he persist in that evil disposition, and be like, on all occasions, again and again to wrong us, though we do, as we ought, fully forgive all the wrongs done, and neither take any present revenge, nor keep them in mind and memory for any future revenge, yet may we in our judgment esteem him to be such an one as we find him to be. ( Woe to them that call evil good: that put light for darkness, and sweet for bitter. ) For example, if I find one of whom I have had a very good account, and thereupon used him very familiarly, to have no command of his tongue, but on all occasions to be ready to blab out, and blaze abroad whatsoever he seeth or heareth, if therein he have wronged me, I may forbear to use him so familiarly as I did before, and take heed what secrets I communicate to him, though I fully forgive the wrong that is past. Or if I have accounted one to be an entire friend to me, but by experience find him to be hollow-hearted, and maliciously minded against me, I ought wisely and warily to avoid his society, and to take heed of the snares which he layeth for me. (For which we have the pattern of David, and Christ ) yet so to pass by the wrongs done as if none had been done.

For attaining to this degree of forgiveness, that our forgiving may be, as God's, full.

1. Reuenge must be purged out of the heart. The heart is the fountain. If that be cleansed the streams will be clear.

2. Wrong must be put out of mind and memory so far as possibly can be. Things forgotten are as things not done.

3. No needful kindness must be denied to him that hath wronged us.

4. Occasions of doing good to wrong doers must not only be taken, but sought. Readinesse and willingness to do all offices of courtesy and charity to such as are ready to do all the mischief and injury that they can unto us, showeth that no revenge lurketh in our hearts. Continuall fruits of love cannot issue out of a revengeful heart.

The several points of the condition annexed to the fifth Petition having been distinctly handled, for better clearing thereof, sundry questions about proper debts, suits in Law, and execution of Justice are to be resolved.

§. 149. Of requiring proper Debts.

Q. MAy a Christian require debts of money or other like things due to him?

A. He may. For

1. The Law of God giveth liberty to a Creditor to take a pledge of the Debtor for security of paying the debt: in case the debtor be not very poor, and the Pledge such an one as he cannot spare.

2. Debtors are commanded to pay their debts: Creditors therefore may take them.

3. God did extraordinarily provide for a poor widow wherewithal she might pay her debt. Had it been unlawful for a Creditor to require his debt, God would rather have provided means to restrain him from exacting the debt, then for her to pay the debt.

Q. How can requiring debts, and forgiving debtors stand together?

A. 1. Forgiuenesse here professed hath respect rather to wrongs done, then to commodities due. The word, Debtors, is metaphorically by way of resemblance used. For he that doth wrong, maketh himself, as a debtor, bound to some penalty for the wrong he hath done. Saint Matthew in his exposition of this condition useth a word which in relation to man, signifieth offenses, wrongs, or injuries.

2. It restraineth all revenge in exacting due debts. Whatsoever wrong we conceive to be done us by not paying the debt must so far be forborne, as we take no revenge thereof. We may not hate, revile, or evilly entreat our debtors for not paying their debts.

3. It keepeth our exacting of debts within the compass of mercy. Which is, that in case the debtor be no way able to pay the debt, we rather forgive it, then by hard and cruel means utterly undo him, as by laying executions upon all he hath, or keeping him under perpetual imprisonment.

Object. It is Christ's express charge to lend hoping for nothing again. How then may a debt be required, if it may not be looked for again?

A. 1. That, as other like precepts in Christ's Sermon on the Mount, is not simply, but comparatively to be taken: that we should be so far from the cruel Usurers mind, who is resolved to have both principal and interest, or, rather then fail of either, to do what he can in strictest rigor of Law against principal and surety, we should I say be so far from such a mind, as not to look for anything, no not for the principal again.

2. That precept is laid down as a rule of love: and according to the rule of love to be taken. Now love requireth mercy to be shown to him that needeth. The rule of love is, on the one side, my brothers necessity, and on the other, mine own ability: which the Apostle implieth in this instance, Who so hath this worlds goods (there is a man's ability,) and seeth his brother hath need (here is his brothers necessity.) On this ground when a man lendeth, he must be so mercifully minded, as, if his debtor fall into extreme poverty, and be not able to pay what he hath borrowed, willingly to remit the whole debt, and in such a case not so much as to look for anything again.

3. Some restrain that general particle nothing to interest and overplus, as if he had said, Lend, hoping for nothing above the principal; or for nothing by way of interest. In this sense it maketh not against the forenamed position of requiring a man's due debt: interest being no due debt, but forbidden by God's word.

§. 150. Of going to Law.

Q. MAy a Christian by Law exact his due debt, in case his debtor be able, but willful, and refuse to pay it?

A. Yea, he may. For public Magistrates and Judges who have power to determine cases in Law, are of God. God hath appointed them, to force such as are willful and obstinate to do that which is just and right, and to give to every one his own: yea and commanded his people in matters of controversy to stand to the determination of the Judge.

Object. S. Paul blameth the Corinthians for going to law one with another.

Answ. Going to law is not there simply blamed and forbidden, but sundry abuses thereof. As,

1. Going to unfit Judges (whom the Apostle styleth unjust, and unbelievers ) and bringing Christians before them.

2. Contending about small matters, and mere trifles: even about words, and light damages.

3. Too much forwardness to Law. When Law is the first remedy that is used for getting that which a man conceives to be his right. Many are so forward, that secretly without any notice given to the party sued, they will steal a judgment.

4. Doing wrong themselves. Even they who went to Law were wrong doers, as the Apostle saith, you do wrong. Many which do wrong to others, complain, and commence suite in Law against those to whom they do the wrong, to color the wrong which themselves do, and to get advantage for doing the greater mischief,

Q. In what cases may Christians go to Law?

A. 1. In matters of moment: which are too hard for private Christians to decide.

2. When we have to do with willful persons, who will be brought to nothing, but what they are forced unto. Saint Paul having to do with such, was forced to appeal to Caesar.